Islam's response to contemporary world problems (37)

SOCIO-ECONOMIC PEACE.

We continue with new reflections on Socio-Economic Peace based on the teachings of the Holy Quran.

(You can consult the references of the Holy Quran at https://www.ahmadiyya-islam.org/es/coran/)

Broad limits to spending.

The Holy Quran extends the limits of what should be spent in the cause of Al'lah to very broad dimensions. A frequently repeated phrase in The Holy Quran, difficult to find anywhere else is:

"And the true believers spend in Our Cause all that We Ourselves have provided for them". (2:4)

This encompasses all faculties, qualities as well as, undoubtedly, any kind of material possessions, relationships and human ties. The phrase also includes such values as honour, peace, comfort, etc.

In short, nothing conceivable is outside the scope of the Arabic expression "WA MIMMA RAZAQNAAHUM".

Again it is striking how the use of the word MIN (something of, of it) makes the advice accessible to everyone. It does not mean that you should spend all or a fixed part of what We have given you for Our cause. All that is asked is that you should spend some of what God has given you. The scope of something is so variable that even ordinary and weak people, who lack the courage to make major sacrifices, can at least participate to the extent that is permissible to them. This is the social service environment that Islam seeks to promote. It pertains partly to man's social behaviour and partly to his economic activities.
In an economy in which the whole of society is possession-oriented and concerned only with what can be acquired, it is very difficult and impracticable to draw a line between what is just and what is unjust. Such a society is more likely to trespass into the domain of the rights of others, rather than remain within its own boundaries.

Conversely, a society that is constantly reminded and educated to offer others more of what belongs to them is far from usurping the rights of others. It is hard to imagine how exploitation can flourish in such an environment.

The principle of the Islamic concept of service, is described in a single verse in a very beautiful and clear manner. It states:

"(O people who follow Islam!) You are the best people exalted for the good of mankind; you enjoin what is good, forbid what is evil and believe in Al'lah..."... (3:111)

You will continue to be the best as long as you are willing to serve others. If you cease to serve others you will henceforth have no right to boast of the superiority of Islam or the Muslim Ummah (Community).

When we speak of addiction we usually think of drugs. There is another connotation of addiction in a broader sense, which is rarely associated with the word addiction. I refer to the social regard for certain forms of pleasure, such as drinking and gambling, neither of which promises anything good for the peace and well-being of society.

Gambling is regulated in almost every developed country in the world. But even in some Third World countries, where it is not regulated on such a wide scale, gambling can be found at all levels as an individual leisure occupation. Drinking is the second addiction to which the world's societies have fallen prey.

The Holy Quran forbids both gambling and drinking:

"O you who believe! Intoxicants, gambling, idols and arrows of fortune are but an abomination of the works of Satan. Therefore, turn away from all of them so that you may prosper. Satan seeks only to create enmity and hatred among you by means of intoxicants and gambling, and to turn you away from the remembrance of Al'lah and Prayer. Will you not abstain?" (5:91-92)

The Holy Prophet, (peace and blessings of God be upon him), stated that drink was:

"The Mother of All Evils"

The two vices are so widespread and universal in nature that it is difficult to draw a dividing line. Politically, East and West may never merge, but in their great inclination towards gambling and drinking, East and West, North and South have already united.

Both drinking and gambling are socio-economic evils. The sum spent on drink in a single day in Britain is enough to feed famine-ridden crowds in Africa for many weeks. Yet in the most impoverished countries in Africa and elsewhere, drink is not considered a luxury that people cannot afford. Having failed to provide the basic necessities of life and education for children, millions of Africans still have access to alcohol. In the destitute southern part of India, where it is impossible to set up a wine production plant, a homemade punch serves as a substitute. It is true, however, that poverty slows, to some extent, the spread of "The Mother of All Evils".

As per capita income rises, so does expenditure on drink. Until one becomes an alcoholic, no one seems to be overly concerned.

It could be argued why drinking and gambling should be considered problems of the contemporary world when, in fact, they are as old as human history itself. To be sure, alcohol and gambling have existed in every time and place in the world; however, by their timeless nature, they can be seen as problems of all times.

From an economic point of view, gambling is more harmful than drinking. In gambling, money changes hands without driving the wheel of economy, as money is exchanged for money without the essential exchange of commodities in the money markets. Likewise, in gambling, money changes hands without participating in the process of economic development and wealth production. Whereas in money markets there is some economic purpose, gambling serves virtually no purpose. Under free trade and in an industrial environment, money does not change hands without serving the economy in a material way. In industry and commerce, the exchange of value is beneficial, in most cases, to all who participate. It is inconceivable that most traders suffer losses as a rule, whereas in gambling, as a rule, the vast majority of participants suffer losses, most of the time. For example, few casinos go bankrupt. The profit of a few means that hundreds of thousands of people have to suffer. The only compensation they receive in return for the money they lose is the thrill and suspense, until they begin to realise that they have lost their bet; then they start placing new bets to recoup their losses, until the tension and stress outweigh the pleasure of the thrill they receive in return. Anguish and bitterness are no longer a personal matter for the individual, as they begin to impact on their family relationships. In the most impoverished sections of society the daily needs of family members have to be sacrificed at the altar of gambling. The Holy Quran, while prohibiting drinking and gambling, acknowledges that there are certainly some partial benefits derived from both, but that, undoubtedly, the harm always outweighs the advantage.

(lpbD) - Peace and blessings of God be upon him.

(We will continue in instalment 38, developing the theme of Socio-Economic Peace based on the teachings of the Holy Quran).