Social security in Islam
By Sidrah Unis
Friday feature
THE underlying rule predominant in the sum of economic activities in Islam is that all wealth belongs to Allah: “And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things.” (3: 189)
“Believe in Allah and His Messenger, and spend of that whereof He has made you trustees.” (57:7); “And that it is He (Allah) Who gives much or little (of wealth and contentment).” (53:48) Yet, He has granted all men access to what He has created so that they can exploit the same for their own benefit and wellbeing.
This shows that mankind can exercise discretion and explore and exploit to the best of their ability. At the same time, keeping in view the everpresent dichotomy of rich and poor in every state and society, it has evolved a most effective system of circulation of wealth in order to considerably reduce this difference and its negative consequences i.e. hatred, vengeance and criminal activities.
Islam encourages individuals to take active part in business enterprise and so become active participants of and contributors to market mechanism: “And wish not for the things in which Allah has made some of you to excel others. For men there is a reward for what they have earned, (and likewise) for women there is a reward for what they have earned…” (4:32).The right to earn also upholds the right to own but both these rights have to be exercised without infringing upon or depriving others of what is rightfully theirs. Therefore all earnings should be obtained honestly; wealth and property attained by cheating, committing fraud and by dishonesty are an open violation of the norms of Islam.
Islam recognises and acknowledges man’s instinctive need to own and possess. Man is attached to his possessions as it often takes years of his effort to acquire the same. He who steals not only deprives the victim of what is rightfully his but also mocks the effort which went into acquiring it. Therefore, stealing entails a severe and exemplary corporal punishment.
Riba literally means ‘increase’. In Shariah, it is an addition over and above the principal amount i.e. paying money for the use of money. The Holy Quran expressly prohibits riba. “And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people’s property has no increase with Allah…” (30:39).
Generally, individuals gain wealth by two methods: earning, in which case their personal capacity and expertise may determine the amount they shall acquire, and inheritance, in which case the Islamic law of inheritance has predetermined the share of close kin. Inheritance also falls within the ambit of circulation of wealth which unlike the common law right of primogeniture logically supports the need to distribute the property of the deceased among all rather than just the first born.
Circulation of wealth has been made achievable by a most comprehensive system of social security in Islam. This system aims to fulfil the basic needs of all individuals who are unable to do so by themselves. It endeavours to provide for every possible need.
According to Islamic injunctions, philanthropy is of two main kinds: obligatory and voluntary. Obligatory philanthropy consists of Zakat and Zakat-ul-Fitr or Fitrana; whereas voluntary philanthropy includes Sadaqah and Wakf. Zakat, a principal component of social security, is a portion of wealth which a Muslim is obliged to give to a predetermined category of beneficiaries, if the value of his assets is above a specified limit. The Holy Quran says: “And perform As Salat, and give Zakat and obey the Messenger (Muhammad) that you may receive mercy (from Allah).” (24:56)
It is the state’s responsibility to collect Zakat and distribute it among the needy. Its obligatory nature can be gauged from the fact that non-payment of the same amounts to waging war against the state. Although Zakat is collected only from the Muslim subjects, non-Muslims also have the right to get support from the state treasury if they legitimately need it.


Politics of power-sharing
By Prof Jamaluddin Naqvi
THE recent power-sharing arrangement, which ensures the stability of the status quo, has pushed stocks in the Karachi Stock Exchange to an all-time high.
Howsoever corporate Pakistan may prefer stability over everything else, the nation at large has had enough of things as they are and craves for a change that would empower the people. The nation has been silenced. Every talk show on the electronic media bears this out.
There is no indication that we are inching towards democracy. How can we, when even elementary questions such as which institutions constitute the pillars of state are still being debated? Pakistan is supposed to be a federal parliamentary democracy with a president as the symbolic head of state, a legislature, an executive responsible to it, headed by a prime minister, and an independent judiciary. The army is merely a sub-institution of the executive. It is not a pillar of the state itself.
In President Musharraf’s social architecture, the army has been sublimated to the high pedestal of a pillar of state. The troika involved in power-sharing includes the president, the prime minister (due to internal and external compulsions) and the army chief of staff. A transition is bound to be smooth and peaceful as it is hardly a transition at all.
The president is quite candid about his objectives. He is a military man and knows about victories and defeats. Lies and deceit are fair tools in the game of war. Victory becomes a challenge if the enemy is an energised military force within the country as in Waziristan. But when dealing with an unarmed civilian population victory is easy. Musharraf speaks about power brokers and the troika. One does not know how he reconciles his philosophy of power brokers with the rule of law.
The issue of national security is dear to his heart. The major issue he is concerned about is the insurgency in the tribal areas of the Frontier where the government admits it is not doing well. But the main problem the president should be concerned about pertains to social security. The absence of political transparency, rule of law, adequate health and education facilities, safe drinking water, a viable sewerage system and a mechanism to keep sky-rocketing prices under check are of direct concern to the people. There are hundreds of missing persons being held incognito by the agencies. The courts have come to their rescue but the resistance from the agencies is stiff.
But these are issues that are not the concerns of the GHQ that is in control. A power-sharing arrangement with all parties on board and a pliant prime minister and if possible, a pliant judiciary leaves the GHQ to call the shots. Since all partners are beholden to or creatures of various military regimes, they are as committed to the status quo as the GHQ itself.
All that the people have got from the National Reconciliation Ordinance (NRO) is a united front of military and politicians whose common objective is to prevent the empowerment of the masses. Power-sharing is between the supporters of the status quo.
The people are frustrated. There is no political star to which they can hitch their wagon. Not that they have lost their spirit. They performed miracles during the lawyers’ movement. They can do so again if a leader can win their trust.

