Part 39

(8) A Muslim vis-à-vis Society as a Whole

When a Muslim accepts to live in a certain society, he is, in essence, making a pact that with that country that he will abide by the laws of that state. He does not have the right to violate the laws of that state simply because he is a Muslim and the state is not an Islamic state. Thus, all of the prin-

319 Ali Abu Lauz, Answers, p. 42. 320 Ali Abu Lauz, Answers, p. 47-48. 196

ciples of proper behavior that have been described in this chapter apply to a Muslim living wherever he may be living. In most countries today, many things may be legal that are forbidden to a Muslim. These legal things a Muslim simply avoids. He should also demand his legal rights to ensure that he is not forced to do anything forbidden in Islam. Overall though, he should be from among the law-abiding citizens.

In addition to that, a Muslim should be a plus for any society he is living in. He should be a model citizen in many ways. As described earlier, he should be a good neighbor. He has the obligation to encourage what is good and prevent evil wherever he may be living. In addition, he must avoid and oppose what most societies see as the greatest crimes, such as murder, robbery, extortion and so forth. Furthermore, he must steer clear of alcohol or drug use, thus not burdening society as a whole with his personal weaknesses and addictions. Finally, he must be just and fair in all of his dealings with the other members of society.

Even though Muslims should play a positive role in any society, in many countries of the West today, a Muslim's loyalty and patriotism is being questioned. Obviously, a Muslim is not going to have the same feelings towards a secular government as he would toward a Muslim government. That, however, does not mean that he is going to work against his government or seek to harm the country he is living in. Undoubtedly, many a Jew will feel more loyalty to Israel than to their own home country. In fact, the recent debates in the United States demonstrate that many Christian groups are displeased with their government (and with the Supreme Court in particular). Many a Democrat in the United States, for example, does not feel complete loyalty for Republican administrations and vice-versa. However, no one seems to be questioning their loyalty and patriotism.

If patriotism means to simply follow and support what one's government is saying and be gung-ho in such blind allegiance, no intelligent person would be patriotic as all governments are known to lie and deceive at one time or another. On the other hand, if patriotism means to wish what is best for one's country, then the problem is that everyone differs as to what they see is best for their country. Some feel that they have the right to speak on behalf of all, but their "right" to do so may be questioned. 197

Islam recognizes the fact that it is natural for an individual to love his country and to have an affinity for that land in which he grew up. When the Muslims were forced to migrate from Makkah, which was under the control of the polytheists, many of them expressed their love for Makkah. Hence, it is natural for Muslims to develop a love for whatever land they happen to be in, even if the country is not an Islamic state. It is also natural for Muslims to desire what is best for their homeland.

But, again, unfortunately, their idea as to what is best may not be shared or appreciated by others. For example, the Muslims may wish to see an end to gambling, prostitution and pornography. The Muslims believe that this is what is best for all the people concerned, Muslims as well as non-Muslims. However, many non-Muslims will not share this feeling. Therein lies the crux of the problem. Theoretically speaking, though, in contemporary "free" societies, this should not be a problem. Muslims should be able to hold on to their values and customs-without bringing harm to others-while the others follow the dominant culture in non-Muslim lands. If the "free" countries are not willing to give the Muslims that much, it means that they are not willing to live up to their own ideals. It is not that Muslims are trying to cause them harm, they are simply trying to be good citizens while living a different lifestyle than the dominant culture.321

(9) A Muslim vis-à-vis Wealth and Property

In Islam, wealth is not considered an evil. Wealth is a bounty that Allah bestows upon individuals. It is definitely not evil nor even a necessary evil, as 321 With respect to warfare, in general, Muslims today should be pacifists and conscientious objectors. The only type of fighting sanctioned in Islamic Law is fighting on behalf of an Islamic State or clear self-defense. In the absence of those two, Muslims should not engage in warfare. This author will not even bother to touch upon the question of terrorism. Enough Muslim scholars have already denounced terrorism and have shown that it has no place in Muslim behavior. Unfortunately, though, the non-Muslim media does not seem very interested in presenting a full picture of the attitude of Muslim scholars, preferring, it seems, to blame Muslims for not coming out strongly against terrorism. This author attended a conference in Riyadh, Saudi Arabia (April 20-22, 2004) entitled, "The Stand of Islam on Terrorism, Violence & Extremism." Had this same conference been held in the Vatican and had been about Christianity's view of those topics, the conference findings would have probably been assailed and praised for months if not years to come. However, although participants came from all over the world, barely a mention was made of the Conference (if any mention were made) in the international media. 198

some other religions teach. In fact, protecting and safeguarding wealth is one of the goals of the Sharee'ah. Hence, people are encouraged to engage in earning a livelihood and accumulating wealth.

However, like many good things, there has to be limits with respect to wealth. In the hands of a righteous person, wealth becomes a tool that can be used to please Allah. On the other hand, it can also be something that may lead to a person's own destruction. Hence, it is truly a kind of trial from God. Allah describes it in this manner, "Your wealth and your children are only a trial" (64:15). The Prophet said, "The two feet of the human will not move on the Day of Resurrection until he is asked about his life and he how he used it, about his knowledge and what he did with it, about his wealth and how he acquired it and how he spent it…"322 For example, one cannot give wealth priority over the teachings of the faith. Wealth or money cannot, thus, become one's ultimate goal in life. Additionally, wealth must be acquired by permissible means and spent on permissible matters. The ethical standards of Islam must be adhered to and, as a result, the wealth may be blessed by Allah, benefiting the individual in both this life and the Hereafter.

The righteous person understands that the wealth under his control actually belongs to Allah and the human's ownership of wealth is more akin to that of a caretaker. In other words, the human must use wealth only in the manner approved of by the true owner of that wealth, Allah. The Muslim understands that he is not free, therefore, to use his money in any fashion that he wishes. There are some things that are clearly and obviously forbidden for him. For example, he cannot use his money to bribe others or wrong others, thus going against justice. Allah says, "And eat up not one another's property unjustly, nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully" (2:188).

Ethics and Business Dealings in Islam

Business dealings in Islam are not simply a matter of getting ahead in this world. They are not cutthroat competition or taking advantage of others.

322 Recorded by al-Tirmidhi and al-Daarimi. 199

Instead, they are based on a very strong ethical basis. A Muslim realizes that every business transaction is a question of morals and ethics.

Business transactions are an essential aspect of any developed society. The Prophet (peace be upon him) gave a great deal of guidance concerning business transactions. Muslims must heed this guidance. This guidance will, Allah willing, go a great way in removing many problems and feelings of hatred that are the result of unjust or improper business practices. Furthermore, the feeling of brotherhood loving for one's brother what one loves for oneself should permeate all business transactions. How can brothers be considered true brothers to one another when they are willing to cheat each other or lie to each other simply for the sake of the dollar?

Thus, the Prophet (peace and blessings of Allah be upon him) stated in a hadith that stresses both brotherhood and fair business practices: "Do not be envious of one another; do not artificially raise prices against one another; do not hate one another; do not turn one's back on each other; and do not undercut one another in business transactions. And be, [O] servants of Allah, brethren. A Muslim is the brother of a Muslim. He does not wrong him. He does not fail him [when he needs him]. He does not lie to him. And he does not show contempt for him. Piety is here" and he pointed to his chest three times. "It is enough of evil for a person to hold his brother Muslim in contempt. All of a Muslim is inviolable to another Muslim: his blood, his wealth and his honor."323

The Prophet (peace be upon him) also said, "May Allah have mercy on the one who is easy-going and generous while buying, while selling and when demanding his rights."324

In fact, the key to blessed business transactions, in which both parties please Allah and receive blessings, is honesty and straightforwardness. The Prophet (peace be upon him) said, "The buyer and seller have the right of option as long as they do not part from one another. If they were honest and

323 Recorded by Muslim. 324 Recorded by al-Bukhari. 200

clear, they would be blessed in their transaction. If they concealed facts and lied, the blessings of their transaction would be destroyed."325

If a person is ethical and morally conscious in his business dealings, this is a good sign that he is preferring the Hereafter to this world. He is not willing to risk Allah's punishment and anger for a measly gain. He is also strengthening the trust among the Muslim brethren. Allah willing, his reward with Allah will be great.

A general principle with respect to business transactions is that they must be the result of the mutual consent or approval of the contracting parties: Allah says, "O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent" (4:29). During the Farewell Pilgrimage, the Prophet (peace and blessings of Allah be upon him) also announced, "The wealth of a person is not permissible except through willing consent."326 In other words, no one can be coerced into giving up part of his wealth or entering into a business dealing. Such coercion is illegal and would void the contract. At the same time, the Muslim is free to enter into any business transaction that does not violate Islamic law. In general, he is a "free actor," neither compelled by the state nor any other force. In this sense, the Islamic economic system has some characteristics in common with free market capitalism.