The Islamic precept in economic action is that God bestows wealth and man must use it in the way of God while not forgetting his portion of it in the worldly life.
In a Muslim community hoarding and monopolizing of wealth are considered wrong doing and are forbidden.
Muslims ought to spend of their wealth in charity and must keep circulating wealth among the entire members of the Ummah through work. This abolishes accumulation of riches and monopoly of wealth and abolishes poverty.
This creates a platform-ceiling modus operandi over which no wealth accumulation is permitted and no poverty of Muslims is permitted.
It is a struggle between material benefit and spiritual aspiration. Natural tension between the two is admitted in the Qur'an. The idea of freedom of choice between the two is offered. Man's choice is based on the divine promise.
For those who chose not to believe in God worldly life becomes the only alternative. For those who chose the other world they must work for their choice.
It is a matter of choice by weighing odds against one other.
The Qur'an advances this free and responsible choice:
‘Some of you desire (this) world, and some of you desire the Hereafter.' Chapter 3: 152
According to one's choice the individual is given what he desires with the subsequent consequences:
‘Whoso desires the life of the world and its pomp, We shall repay them their deeds therein, and therein they will not be wronged. Those are they for whom is naught in the Hereafter save Fire.' 11: 15-16
‘Whoso desires the harvest of the Hereafter, We give him increase in its harvest. And whoso desires the harvest of (this) world, We give him thereof, and he has no portion in the Hereafter.' 42: 20
‘Whoso desires that (life) which hastens away, we hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected. And whoso desires the Hereafter and strives for it with the effort necessary, being a believer; for such: Their effort finds favour (with their Lord).' 17: 18-19
Author: Mardini
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