The Economic System of Islam — Page 27
27 of the entire nation. 13 One should not blindly indulge in the life of ease while the poor are living a life of distress. These days, because of rationing, the rich are able to get the goods while the poor are left empty handed. The rich must not content themselves in just help- ing the poor; they should also persuade their friends and relatives to do likewise. Everyone should collectively work to improve the na- tion’s well-being and support each other in that effort. The next stage is that, despite all the good works, they are still left feeling that nothing has been done. And in that spirit, they must continue to remind one’s fellow beings the importance of helping and caring for the weak and the poor and continue such exhortations up to the last breath of their lives. This teaching belongs to the earliest period of Islam, when the Holy Quran had just begun to be revealed and details of its commandments had yet to come. It was a time when even the people of Makkah were scarcely aware of Islam. Sir William Muir maintains that these were the thoughts of Holy Prophet sa and tendencies that led him eventually to claim (God forbid) Prophethood. We believe that these teachings comprise the ear- liest revelations to which applied the Divine command embod- ied in the word iqra’ (read)—i. e. convey these teachings to the people. Nevertheless, these teachings, revealed in the very early days of Islam, make clear that while individual freedom and struggle for personal material progress are permitted, it is not acceptable that a few individuals live a life of luxury while others suffer in pain and misery. 13 S u rah al-Balad, 90:18, (publishers)