As we have already discussed above that the economic philosophy of Islam lies in man's relationship with Allah, His universe and His People, i.e. other human beings, and the nature and purpose of man's life on earth. It is a total commitment to the will of Allah, involving both submission and a mission to pattern human life in accordance with his will. The will of Allah constitutes the source of value and becomes the end of human endeavor. Life on earth a test, and its purpose should be to prove successful in the rest by doing Allah's will. The entire universe with all the nature resources and powers is made amenable to exploitation by man, though it is owned by Allah and Allah alone. Life on earth being test and all the provisions available to man being in the nature of a trust, man is accountable to Allah and his success in the life hereafter depends on his performance in this life on earth. This adds a new dimension to the valuation of things and deeds in his life.
The relationship between man and man is sharing the bounties of Allah. It is agreed for the test life is to be conducted in fair circumstances and no one should go without an adequate of resources the are needed for survival and a good life. Equality of opportunity and social care of the disabled is the minimum that this calls for. It is also agreed that Islam rejects asceticism and a good life means, among other things, a materially well provisional life. Sufficiency of the good life envisaged by Allah (77, 1:6-9), a point that finds the widest support in the literature on the subject. Men are encouraged to avail themselves of the vast opportunities of productive enterprise afforded by the almost limitless bounties of Allah:
"And if ye would count the bounty of Allah ye can not reckon it," 10
Give the right motivation all economic activities assume the character of worship ('Ibadah).
Legitimate individual ends include the fulfillment of personal needs those of the family. Saving to provide for the future and desire to leave inheritance are also recognized as proper ends of productive effort. The minimum necessary for survival is in fact a duty to earn.
Eradication for hunger and poverty, disease and illiteracy and mobilization of resources for strengthening the Islamic state and spreading the message of Allah are stated to be the laudable aims of individual economic activities. One who engages in productive activities for these purposes is doing God's will, and is promised adequate rewards here and hereafter (77, 1: 130-138; 24. 619: 25-30; 477).
The relationship between man and man is sharing the bounties of Allah. It is agreed for the test life is to be conducted in fair circumstances and no one should go without an adequate of resources the are needed for survival and a good life. Equality of opportunity and social care of the disabled is the minimum that this calls for. It is also agreed that Islam rejects asceticism and a good life means, among other things, a materially well provisional life. Sufficiency of the good life envisaged by Allah (77, 1:6-9), a point that finds the widest support in the literature on the subject. Men are encouraged to avail themselves of the vast opportunities of productive enterprise afforded by the almost limitless bounties of Allah:
"And if ye would count the bounty of Allah ye can not reckon it," 10
Give the right motivation all economic activities assume the character of worship ('Ibadah).
Legitimate individual ends include the fulfillment of personal needs those of the family. Saving to provide for the future and desire to leave inheritance are also recognized as proper ends of productive effort. The minimum necessary for survival is in fact a duty to earn.
Eradication for hunger and poverty, disease and illiteracy and mobilization of resources for strengthening the Islamic state and spreading the message of Allah are stated to be the laudable aims of individual economic activities. One who engages in productive activities for these purposes is doing God's will, and is promised adequate rewards here and hereafter (77, 1: 130-138; 24. 619: 25-30; 477).
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