<\/p>\n
Summary
\nSocial justice and development are integral and compliment
\neach other for the healthy development of a moral and just
\nsociety. Development should lead to social justice where the
\nmost impoverished and marginalized are reached, their basic
\nneeds are met, and are enriched and have access to
\nresources as any dignified, independent and free human
\nbeing. Social justice philanthropy where our giving and
\nvolunteering are geared to achieve social justice and social
\nmobility by reaching the most marginalized and enabling
\nthem to enhance their status and depend on themselves is
\nessential, especially when these efforts involve policy
\nchanges and shifting peoples’ perception towards peoples’
\ngiving habits.<\/p>\n
<\/p>\n
Social Justice in Islam<\/strong><\/p>\n Introduction <\/p>\n 3 Social Justice in Islam Summary Social justice and development are integral and compliment each other for the healthy development of a moral and just society. Development should lead to social justice where the...<\/p>\n","protected":false},"author":1,"featured_media":2647,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,4,9],"tags":[13,90,313],"class_list":["post-2751","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-general-topics","category-about-islam","category-peace-in-islam","tag-islam-2","tag-peace","tag-social-justice"],"_links":{"self":[{"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/posts\/2751","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2751"}],"version-history":[{"count":1,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/posts\/2751\/revisions"}],"predecessor-version":[{"id":2752,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/posts\/2751\/revisions\/2752"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/media\/2647"}],"wp:attachment":[{"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2751"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2751"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2751"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nIslam has emphasized on numerous principles that organize
\nrelationships among members of the society. One of the
\nmost important principles is social justice with all important
\nvalues that it involves like peace, love, brotherhood, and
\nprosperity. Justice in Islam is not only practiced on Muslims.
\nRather, it is practiced on every human being regardless to
\nhis\/her beliefs or religion. 1
\nThe Meaning of Justice
\nJustice as a concept refers to equality in giving rights and in
\nabiding by obligations without discriminations for any reason,
\neither for religion, race, color, etc\u2026 2
\nJustice As Manifested in Quran
\nTThe importance of justice is manifested in being one of
\nGod’s names in Islam. It is considered among the most
\nimportant values underlined by the Quran and repeated in a
\nnumber of its verses. God has required justice to be a
\nnecessary part of the behavior of every Muslim. It covers
\nevery aspect in life and has to be practiced with every
\nperson in the world, including rivals and enemies. As God
\nsaid, “Lo! Allah Commandeth you that ye restore deposits to
\ntheir owners, and, if ye judge between mankind, that ye
\njudge justly. Lo! Comely is this which Allah admonisheth you.
\nLo! Allah is ever Hearer, Seer. (Sourat al Nesa’a, 58) He also
\nsaid, “O ye who believe! Be steadfast witnesses for Allah in
\nequity, and let not hatred of any people seduce you that ye
\ndeal not justly. Deal justly, that is nearer to your duty.
\nObserve your duty to Allah. Lo! Allah is informed of what ye
\ndo. (Sourat al Ma’eda, 8).<\/p>\n
\nThe definition of social justice:
\nSocial justice means giving each individual what he\/she
\ndeserves, the distribution of financial benefits in the society,
\nproviding equally for basic needs. It is also the
\negalitarianism in opportunities, i.e. each person has a
\nchance to climb up the social ladder.4
\nThe Basis of Social Justice in Islam
\nSocial justice is one of the most important aspects of justice
\nin Islam. As was clarified by Dr. Sayed Qotb, in Social Justice
\nin Islam, there are three basic elements of social justice in
\nIslam. These are the absolute freedom of conscience, the
\ncomplete equality of all men, and the social interdependence
\namong members of the society. Considering the first
\nelement, which is freedom of conscience, social justice can
\nnot be achieved except with a totally free human conscience
\nthat purely believes that there is no superior authority over
\nany individual except God. Power is only in the hand of God,
\nand nobody can work as a mediator between Him and His
\ncreatures, even if he is a prophet. As God said concerning
\nProphet Mohamed “Say: Lo! I control not hurt nor benefit for
\nyou” (Sourat Al Gen, 21) and said, “O people of the
\nScripture! Come to an agreement between us and you: that
\nwe shall worship non but Allah, and that we shall ascribe no
\npartner unto Him, and that none of us shall take others for
\nlords beside Allah. And if they retrun away, tehn say: Bear
\nwitness that we are they who have surrendered (unto Him).
\n(Sourat Al Imran, 64) With this freed soul, man lives with no
\nfear of any creature since nobody but God can benefit or
\nharm his life, livelihood, or position. However, this attempt
\nto totally free the man’s soul from the fear of any object or
\ncreature except God cannot be fully realized since humans
\nare still bonded to basic instinctive needs, the most
\nimportant of which is food. Therefore, in order for Islam to
\nrealistically achieve this freedom of soul, God has put a set
\nof social laws that provides the human being with his basic
\nneeds and, in turn, guarantees the liberalization of the
\nhuman soul. One of the most important laws is the complete
\nequality among human beings. Nobody can assert his
\nsuperiority over the others by having blue or noble blood
\nrunning in his veins or by claiming that he is coming from
\nthe race of gods. As Qotb states, Islam ”taught the unity of
\nthe human race in origin and in history, in life and in death,
\nin privileges and in responsibilities, before the law and
\nbefore Allah, in this world and in the world to come.” This is
\nmanifested in Quran when God said, “O mankind! Be careful
\nof your duty to your Lord Who created you from a single soul
\nand from it created its mate and from them twain hath
\nspread abroad a multitude of men and women. Be careful of
\nyour duty toward Allah in Whom ye claim (your rights) of
\none another, and toward the wombs (that bare you). Lo!
\nAllah hath been a Watcher over you.” (Sourat el Nesa’, 1).
\nGod also said, “O mankind! Lo! We have created you male
\nand female, and have made you nations and tribes that ye
\nmay know one another. Lo! The noblest of you, in the sight
\nof Allah, is the best in conduct. Lo! Allah is Knower, Aware.”
\n(Sourat el Hogorat, 13) Therefore, human dignity is
\npreserved for every human being; the only difference among
\npeople is their morals, not their race nor their colors. 5
\nThe second important law that guarantees the human
\nfreedom is the social interdependence. 6 Social
\ninterdependence means the man’s sense of duty and
\nresponsibility towards his society. It doesn’t only mean the
\nemotional sympathy towards the others, but it also means
\ntaking pragmatic actions to help the needy in the society to
\nthe degree that sufficiently covers their basic needs. This is
\nthrough paying zakat; if it doesn’t fulfill the basic needs,
\nadditional money should be taken from the rich to fill the
\nneeds of the poor. 7
\nExamples of Social Justice in Islam
\nThe Prophet Mohamed was the best example to great morals
\nand ethics, including justice. His model was also followed by
\nhis friends, particularly the second Caliph Omar Ibn el
\nKhattab whom the Prophet called as the sagacious or the
\nwise because he was always able to differentiate between
\nthe just and the unjust. When Omar Ibn el Khattab became
\nthe second caliph, he asked the publics in one of his
\nspeeches to reform him if they find him unjust to them. He
\nwas putting himself in an equal level with the common
\npublics since he knew that God perceives human beings as
\nequal with no difference between the rulers and the ruled.8
\nIn another speech that was attended by leaders who were
\nappointed by him to govern the Islamic cities he said, “I
\ndidn’t hire them as rulers to mistreat you or to take your
\nmoney \u2026 If any of you faces injustice by any of them, raise
\nit to me, and I will give your rights back to you.”9
\nBesides equality, the friends of the Prophet Mohamed played
\nthe best examples of unlimited giving and social
\ninterdependence. For instance, Abu Bakr el Sediq, the best
\nfriend of the prophet and the first caliph, spent 35,000
\nDirham from his 40,000 Dirham fortune to spend on the
\npoor Muslims who faced lots of torture and mistreatment due
\nto their conversion to Islam. Another example was that of Ali
\nIbn Aby Taleb who donated three loafs, which were all what
\nhe owned, to a needy, an orphan, and a captive. 10
\nHence, social justice with what it requires of equality and
\nsocial interdependence by all members of the society, either
\nrulers or ruled is considered as one of the most important
\nvalues of Islam. It was widely practiced by the Prophet
\nMohamed and his friends, which led to build a strong and
\nunited society. Because of the lack of these concepts in our
\nworld of today, it is of great significance to revise what Islam
\nhas taught us in order to rebuild a healthy society full of love
\nand security.
\nFundamentals of Islamic Economic System
\nBy Dr. Muhammad Sharif Chaudhry
\nCHAPTER 16
\nSOCIAL JUSTICE
\nI. General Meaning
\nII. Islamic Concept
\nIII. Foundations of Islamic Social Justice
\nIV. Elements of Social Justice of Islam
\nI- General Meaning
\nThe term social justice is of recent vintage. It first appeared in political
\ndebate in the early nineteenth century. It was employed by political
\nthinkers like John Stuart Mill and its use has since become widespread.
\nSocial justice implies that overall pattern of distribution in a society ought
\nto be brought into line with principles of justice. There have been two
\nmajor conception of social justice, one embodying the notions of merit and
\ndesert, the other those of need and equality.
\nThe first conception entails that each person\u2019s social position and material
\nrewards should as far as possible correspond to their place on a scale of
\nmerit, an idea also expressed in demands for \u2018careers open to talents\u2019 and
\n\u2018equality of opportunity\u2019. It implies the ending of hereditary privilege and an
\nopen society in which people have the chance to display their desert. The
\nsecond conception entails that goods should be allocated according to
\neach person\u2019s various needs. It is closely allied to an idea of equality,
\nsince a programme which successfully satisfies need makes people
\nmaterially equal in one important respect.
\nII- Islamic Concept
\nIslam, being religion of nature, understands that human beings are born
\nwith varying gifts. As they differ in their bodies and their features so they
\ndiffer in their mental and other capabilities. Their environment, their
\ncircumstances and their hereditary gains also differ. In this situation there
\ncan be no possibility of economic equality. Thus the existence of
\neconomic inequalities among the human beings is but natural. It is also
\nthere because Islam allows individual initiative in earning wealth and gives
\nright of private ownership of property. Moreover, existence of inequalities
\nin economic and social life is a part of Divine scheme whereby God tests
\nand tries the people to know who are good and who are bad. To this fact,
\nthe Holy Qur\u2019an refers when it says:
\n\uf0b7 He it is who hath placed you as viceroys of the earth and hath exalted
\nsome of you in rank above others, that He may try you by (the test
\nof) that which He hath given you\u2026\u2026\u2026
\n-(6 : 165)
\n\uf0b7 And Allah hath favoured some of you above others in provision\u2026\u2026\u2026
\n-(16 : 71)
\n\uf0b7 \u2026\u2026\u2026 We have apportioned among them their livelihood in the life of
\nthe world, and raised some of them above others in rank that some
\nof them may take labour from others\u2026\u2026.
\n-(43 : 32)
\nHowever, despite recognising inequalities as natural and part of Divine
\nworld order, Islam permits differences in wealth within reasonable limits
\nonly. It does not tolerate that these differences should grow so wide that
\nsome people live their life in absolute luxury while millions are left to lead a
\nlife of abject poverty and misery. It does not allow economic disparities
\nturn into an extreme position wherein millions of have-nots\u2019 become serfs
\nand slaves in the hands of few \u2018haves\u2019 of the society. In other words, we
\ncan say that Islam does not believe in equal distribution of economic
\nresources and wealth among the people rather it believes in equitable, just
\nand fair distribution. It bridges the gulf between the rich and the poor by
\ntaking very effective measures to modify the distribution of wealth in
\nfavour of the poor.
\nIslam, on the one hand, ensures just and equitable distribution of wealth
\namong the people and, on the other hand, provides social security to the
\npoor and the destitute in the form of basic necessities of life. Besides that,
\nIslam also protects the weak from the economic exploitation by the strong.
\nAll there are various aspects and manifestations of what is called Islamic
\nsocial justice.
\nThus social justice (which is also referred to as economic justice or
\ndistributive justice) according to Islamic conception includes three things,
\nnamely : (1) fair and equitable distribution of wealth, (2) provision of basic
\nnecessities of life to the poor and the needy, and (3) protection of the
\nweak against economic exploitation by the strong.
\nIII- Foundations of Islamic Social Justice
\nIdeological basis of the above mentioned concept of Islamic social justice
\nare found in the following verses of the Holy Qur\u2019an, Ahadith of Prophet
\nMuhammad (PBUH) and traditions of Prophet\u2019s companions :-
\n1. Give unto orphans their wealth. Exchange not the good for the bad
\n(in your management thereof) nor absorb their wealth into your own
\nwealth. Lo ! that would be a great sin.
\n-(Al-Qur\u2019an 4 : 2)
\n2. \u2026\u2026..Give full measure and full weight, in justice\u2026\u2026\u2026.
\n_(Al-Qur\u2019an 6 : 152)
\n3. And know that whatever ye take as spoils of war, Lo! A fifth
\nthereof is for Allah, and for the messenger and for the kinsman
\n(who hath need) and orphans and the needy and the wayfarer. If ye
\nbelieve in Allah and that which We revealed unto Our slave on the
\nDay of Discrimination, the day when the two armies met. And Allah
\nis Able to do all things.
\n-(Al-Qur\u2019an 8:41)
\n4. The alms are only for the poor and the needy, and those who
\ncollect them, and those whose hearts are to be reconciled and to
\nfree the captives and the debtors, and for the cause of Allah, and
\n(for) the wayfarers; a duty imposed by Allah. Allah is Knower, Wise.
\n-(Al-Qur\u2019an 9:60)
\n5. And Allah hath favoured some of you above others in provision.
\nNow those who are more favoured will by no means hand over their
\nprovision to those (slaves) whom their right hands possess, so that
\nthey may be equal with them in respect thereof. It is then the grace
\nof Allah that they deny?
\n-(Al-Qur\u2019an 16 : 71)
\n6. He placed therein firm hills rising above it, and blessed it and
\nmeasured therein its sustenance in four Days, alike for (all) who
\nask.
\n-(Al-Qur\u2019an 41 : 10)
\n7. And the sky He hath uplifted; and He hath set the measure, that
\nye exceed not the measure, but observe the measure strictly, nor
\nfall short thereof.
\n-(Al-Qur\u2019an 55 : 7-9)
\n8. Believe in Allah and His messenger, and spend of that whereof
\nHe hath made you trustees\u2026\u2026\u2026.
\n-(Al-Qur\u2019an 57 : 7)
\n9. We verily sent our messengers with clear proofs, and revealed
\nwith them the scripture and the Balance, that mankind may observe
\nright measure\u2026\u2026\u2026..
\n_(Al-Qur\u2019an 57 : 25)
\n10. That which Allah giveth as spoil unto His messenger from the
\npeople of the townships, it is for Allah and His messenger and for
\nthe near of kin and the orphans and the needy and the wayfarer,
\nthat it become not a commodity between the rich among you.
\n_(Al-Qur\u2019an 59 : 7)
\n11. And in whose wealth there is a right acknowledged. For the beggar
\nand the destitute;
\n-(Al-Qur\u2019an 70 : 24-25)
\n12. The Prophet of Islam is reported to have said: If anyone spent a
\nnight in a town and he remained hungry till morning, the promise of
\nGod\u2019s protection for that town came to an end.
\n-(Musnad Ahmad)
\n13. The Messenger of Allah said: The government is the guardian of
\nanyone who has no guardian.
\n-(Abu Daud, Tirmizi)
\n14. Abu Hurairah reported that the Messenger of Allah said: One who
\nstrives for the widows and the poor is like one who fights in the way
\nof Allah.\u2026\u2026..
\n-(Bukhari, Muslim)
\n15. The Messenger of Allah said: No one\u2019s faith amongst you is
\nreliable until he likes for his brother (in Islam) what he likes for
\nhimself.
\n-(Bukhari)
\n16. Prophet Muhammad (PBUH) is reported to have said : The son of
\nman has no better right than that he would have a house wherein
\nhe may live, and a piece of cloth whereby he may hide his
\nnakedness, and a piece of bread and some water.
\n-(Al-Muhalla by Ibn Hazm)
\n17. Abu Saeed Khudhri reports that the Holy Prophet said; \u201cAnyone
\nwho possesses goods more than his needs, should give the
\nsurplus goods to the weak (and poor); and whosoever possesses
\nfood more than his needs should give the surplus food to the needy
\nand the destitute.\u201d He further added that the Holy Prophet went on
\nreferring to different kinds of goods in similar manner until we
\nthought that none of us had any right over his surplus wealth.\u2019
\n-(Al-Muhalla by Ibn Hazm)
\n18. The Prophet of Islam is reported to have once said : One who has
\nan extra camel (transport), should give it to the one who has no
\ncamel (transport); one who has surplus provision, should give it to
\nthe one who has none; one who has two persons\u2019 food, should take
\na third (as his guest), and if it is for four, he should take fifth or sixth
\nperson (as his guest).
\n19. Caliph Umar once said : Each and every Muslim has a right in the
\nproperty of Bait-ul-Mal whether he exercises it or not.
\n-(Kitab-ul-Amwal)
\n20. It is reported that Umar in the last year of Caliphate, said: \u201cThe
\nthing which I have known today, had I known before, I would never
\nhave delayed it and would have, undoubtedly, distributed the
\nsurplus wealth of the wealthy among the poor Muhajrin.\u201d
\n-(Al-Muhalla by Ibn Hazm)
\n21. Ali is reported to have said that \u201cGod has made it obligatory on the
\nrich to meet the economic needs of the poor up to the extent of
\ntheir absolute necessities. If they are hungry or naked or involved in
\nother financial difficulties, it will be merely because the rich are not
\ndoing their duty. Therefore God will question them about it on the
\nDay of Judgement and will give them due punishment.\u201d
\n-(Al-Muhalla by Ibn Hazm)
\nIV- Elements of Social Justice of Islam
\nWe have already defined social justice of Islam and have also mentioned
\nthat it comprises three elements i.e., equitable distribution of wealth,
\nprovision of social security and protection of the weak against the strong.
\nAll these elements have been dealt with in detail at proper places in this
\nbook. Let us briefly discuss them here.
\n1. No doubt Islam accepts unequal distribution of wealth as natural
\nand part of Divine Scheme of world order, yet it does not allow
\nexistence of wide disparities in distribution of wealth. If distribution
\nof wealth in a community is unfair and unequitable, social peace in
\nthat community is always at stake and conflict between the poor
\nand the rich is bound to result in war and class struggle. Islam
\nbeing religion of peace is against such class conflict. It establishes
\nfraternity and brotherhood in the ranks of the members of Islamic
\ncommunity. Islam believes in well-being of its followers and,
\ntherefore, ensures fair and equitable distribution of income and
\nwealth among them. For bridging the gulf between the rich and the
\npoor and for ensuring just and equitable distribution of economic
\nresources and wealth, Islam has taken very effective measures.
\nPositive measures taken by it are Zakat and Sadaqat, laws of
\ninheritance and bequest, monetary atonements, voluntary charities
\nand compulsory contributions in the form of taxes and various
\nlevies. To prevent concentration of wealth in few hands, Islam has
\ntaken some prohibitive measures also. These include abolition of
\ninterest, prohibition of acquisition of wealth through illegal and
\nunfair means, prohibition of hoarding of wealth, etc.
\n2. Islamic economic system guarantees basic human needs to all the
\ncitizens of the Islamic state. Islam enjoins upon the well-to-do to
\nfulfil the needs of the poor and the destitute. According to Al-Quran,
\nthe poor and the needy have share in the wealth of the rich. The
\nQuran says: And in whose wealth there is a right acknowledged for
\nthe poor beggar and the destitute\u201d-(70 : 24-25).
\nTo the question as to how much wealth should be spent by the rich
\nfor the cause of the poor, the Qur\u2019an replies : \u201c\u2026\u2026. And they ask
\nthee how much they are to spend; say : \u201cWhat is beyond your
\nneeds\u201d-(2:219). Thus the revealed book of Islam expects from the
\nrich to spend all their surplus wealth for their poor brothers if the
\ncircumstances so demand. Abu Zarr Ghaffari, a close companion of
\nthe Prophet, who is considered a great champion of the cause of
\nsocial justice, holds the view that it is unlawful to keep any surplus
\nwealth after meeting one\u2019s personal needs and so the same must
\nbe spent on satisfying the needs of the deprived of members of the
\nMuslim Ummah (community). In his view, so long as there is even
\none poor person who is unable to meet his basic needs of life,
\nsurplus wealth of the rich must be collected by the state and spent
\non poor. It is reported that he was expelled from Syria by Governor
\nMuawwiya for preaching such views and later on even caliph
\nUsman asked him to stop propagating such views or to leave
\nMadinah and he preferred the latter option.
\nAccording to some Muslim jurists, the Islamic state should provide
\nsocial security cover to all its citizens and undertake especially to
\nprovide basic necessities of life to all those poor, destitute, deprived
\nof, disabled and unemployed citizens who themselves are not able
\nto provide for them and their families. If the Islamic state fails to do
\nso it has no right to demand allegiance from its citizens.
\nAbout holding of surplus wealth by the rich and responsibilities of
\nthe Islamic state to provide basic necessities of life to the poor, it
\nwould be pertinent if we produce the views of Ibn Hazm, a great
\nMuslim jurist. He says : \u201cIt is the duty of the rich that they should
\nmeet the needs of the poor and the destitute of their village or town.
\nAnd if the treasury is not sufficient to meet their needs, then the
\nstate has the right to take their surplus wealth, if necessary by
\nforce, to meet the needs of the poor in the community. He further
\nsays that all the companions of the Holy Prophet are agreed upon
\nthis that if there is anyone hungry or naked or without shelter, it is
\nincumbent upon the state to supply his needs from the surplus
\nwealth of the rich (in case its own treasury is insufficient).\u201d
\n3. Elimination of economic exploitation of the weak by the strong is
\nanother element of Islamic social justice. Many steps have been
\ntaken by Islam in this direction. Riba or usury is one of the worst
\ninstruments of human exploitation and this has been abolished root
\nand branch. Other means of human exploitation such as bribery,
\ngambling, speculative transactions, fraudulent practices,
\nprostitution, embezzlement, etc. have also been prohibited in
\nIslamic society.
\nInterest of the weaker classes of the society like women, orphans,
\nslaves, labourers, tenants, consumers, etc. have been protected
\nthrough detailed legislation by Islam.
\nThe women were treated as chattel and were denied the status of
\nhuman being before emergence of Islam. Islam restored their
\nhuman status and gave them equal social and economic rights
\nalong with men. In the economic field, for example, women have
\nbeen given rights to own property, to acquire property and to
\ndispose it off at their discretion. They are given rights of inheritance
\nfrom their parents, their husbands, their children and near relatives.
\nThey are allowed to work to earn their livelihood through any
\ndignified profession or vocation of their choice. The orphans have
\nbeen another economically exploited class in society as their
\nproperty is generally devoured by their guardians and near kindred.
\nIslam has declared devouring the property of the orphans a major
\nsin. The Qur\u2019an warns the devourers of orphan\u2019s property in these
\nwords : \u201cLo ! Those who devour the wealth of orphans wrongfully,
\nthey do but swallow fire into their bellies, and they will be exposed
\nto burning fire\u201d- (4:10). The slaves were perhaps the most exploited
\nclass in human history. Islam declared the emancipation of slaves
\nas the most pious act and enjoined upon its followers to set the
\nslaves free and thus earn God\u2019s pleasure. The Qur\u2019an has made
\nemancipation of slaves an expiation of some kinds of sins of the
\nbelievers. The Muslim men and women were encouraged to marry
\nthe believing maids and slaves in preference to non-believers even
\nif the non-believers were very rich and good looking. Islamic state
\nis obliged to financially assist the slaves in their manumission out of
\nits Zakat revenues.
\nIslam has protected the labourers against the economic exploitation
\nby the capitalist by providing that fair wages should be fixed before
\nemploying the labourers and that they should be promptly paid their
\nwages before their sweat dries up. To eliminate the exploitation of
\nthe tenants by the landlords, Islam almost abolished Jagirdari
\nsystem. Interests of consumers have been protected by ordering
\nban on certain exploitive business malpractices like hoarding,
\nmonopoly, speculation, and short-weighing and short-measuring.<\/p>\n","protected":false},"excerpt":{"rendered":"