In a bid to assess Islamically permitted economic activity it is useful to study the sources of income and nature of expenses that were existing during the early Islamic period, particularly those in the days of the Prophet (may Allah bless and greet him). This search of the tradition of the Prophet in addition to the injunctions of the Qur’ān brings us the concept of the ‘tradition’ in Islam itself.
MEANING OF TRADITION OF PROPHET
The concept of tradition of the Prophet is a summation of two words ‘Hadith’ and ‘Sunnah.’ Hadith literally means saying and Sunnah relates to deed and practice. Exact demarcation between what the Prophet said and what he did is not always possible because in a number of cases his exalted companions reported simultaneously both his words and actions. For example, it is reported that when the Prophet visited an ailing person he passed his right hand over the region of pain and discomfort and said a particular prayer. (The wordings of the specific prayer were reported thereafter.) Here we find both the action and wordings of the Prophet. That is why the words Hadith and Sunnah have become synonymous and the term tradition encompasses both.
In addition to the sayings and deeds of the Prophet, another source of tradition is a practice during the days of the Prophet which he did not disallow, dismiss or forbade. In other words, the silence of the Prophet is considered to be his approval. Obviously, he would not have let any incorrect practice continue! Such a silent approval is technically called taqureer (maintaining as it were).
We may study the economic activities during the days of the Prophet in the light of the traditions, refereed to as described above.
SOURCES OF INCOME
The known sources of permitted income were Inheritance, Trade, Agriculture, Vocation, Engagement on Remuneration Basis, and Travel/Route guidance. This is not any exhaustive list of income generating events or activities. The sources of income of the baitulmaal (state exchequer) after formation of the Islamic State in Madinah have not been mentioned in order to maintain the brevity of the discussion.
Inheritance of wealth was prevalent in Arabs before the advent of Islam. Custom, specific to different clans, was the guiding principle. Often the mightier son, mostly the eldest, inherited most of the things per force. There were instances where the son took his step mother or mothers as wife/wives, as wives of the deceased persons were also considered to be ‘properties’ left behind that could be grabbed. Islam regulated the practice and the Qur’ān laid down detailed laws in this regard through the Qur’ānic injunctions and the traditions of the Prophet.
People living in Makkah were mostly traders and businessmen. Their leaders had established good relations with the governments of neighbouring countries that enabled their trading caravans to visit those places for purchase and sale of commodities. This was a lucrative business. Further, the inhabitants of Makkah were revered by the Arabs because they had very special regards for the city, which was their pilgrimage place. As a result of their respect for their place of worship and pilgrimage, the Arabs would not harm the caravan from Makkah and charge any duty or service charge for ensuring their safe passage. This was an unusual advantage for the trading caravans emanating from Makkah. By and large the inhabitants of the place were benefited by such trades and the Makkans were an affluent class.
In contrast to the Makkans, the inhabitants of Madinah were mostly engaged in agriculture. Makkans regarded these ‘farmers’ as inferior. In other words, trade was considered superior to agriculture.
One cannot say that everyone from Makkah was a businessman or everyone from Madinah was a farmer. In spite of dominant economic activity at any place, we find many other activities. No economy in the world can be homogenous in this sense as both the rich and the poor exist everywhere. Able, less able, and differently able persons have all been present in every time and in all times. We find existence of other professionals like barber, goldsmith, blacksmith, physician, butcher, carpenter, weaver, mason, and etcetera. We also find that the ‘grand old industry’ of prostitution existed and served as ‘descent’ income to many noble persons, including Abdullah bin Obai who was due to be enthroned as the king of Madinah had the Prophet not arrived their after migration (hijrah) from Makkah! Islam forbade prostitution and all other ill practices and corrected abhorrent and morally incorrect activities like interest and gambling prevalent in different trades and vocations and ushered in a clean and healthy atmosphere for economic activities. However, the Prophet did not touch or comment on the trade practices that were in order. His silence on something that happened in his days is an act of approval from him, as discussed above.
We find many persons during those days doing services including manual labour for other persons on fixed remuneration basis. One such popular engagement in Makkah was grazing livestock on payment basis. The Prophet himself did this. History records the name of Abdullah bin Masood (may Allah be pleased with him), a prominent companion who was a poor person and an outsider for Makkah, doing this service.
An interesting profession was that of travel guidance. The landscape of Arabia was filled with high mountains, long mountain ranges and big deserts which were treacherous for new comers in any particular areas and it was not possible to tread the route without local assistance. Tribes living along the trade routes charged fees from caravans passing through their areas which covered fees for safe passage from their respective areas and guidance from one point to another. It is noteworthy that Abdullah-bin- Urayqit, who was a travel guide to the Prophet during the latter’s migration from Makkah to Madinah, had not embraced Islam while doing this assigned task! Neither did he disclose any secrecy of the migration. It was a pure case of abiding by professional ethics in return to a fixed remuneration!
A description in detail of all income generating activities is not intended at this place. The idea in hand is to describe some prominent economic activities that generated income that were prevalent in the early Islamic period.
NATURE OF EXPENSES
Major guiding principles for expenses may be described as under:
- Utilisation for self consumption;
- Utilisation for the needs of parents, children and other relatives;
- In the path of Allah (Fi Sabilillah); and
- Other religious and social obligations.
It is advisable that if a person has good earning, he should eat and feed himself properly along with taking care of spouses, children, and parents. A person came to the Prophet who was not clothed properly. The Prophet told him to clothe properly because that person had income for the purpose. Another tradition of the Prophet is more specific on the matter. Anas bin Malik (may Allah be pleased with him) reported that Prophet Muhammad (may Allah bless and greet him) said: One who strives hard to earn so as to feed his aged parents is striving in the path of Allah; one who strives hard to earn so as to take care of his children is striving in the path of Allah; and one who is striving for his own needs so that he may not have to beg to others is also striving in the path of Allah. [Agreed Upon]
However, two guiding principles have been provided by Prophet Muhammad (may Allah bless and greet him) decide whether expenditure is correct or not. The principles are to avoid extravagance and misery.
Extravagance implies three aspects and all these are forbidden. First is the expenditure in unlawful things. Second is the expenditure in lawful things more than what is required. And the third is the expenditure with the intent to show off riches and impress upon others. Thus the income available should be utilised for lawful purposes within the limits of available facilities without any iota of insincerity. All actions done, including utilisation of income, are required to be with total sincerity towards Allah the Almighty and any impurity of intention is disastrous.
Misery implies two aspects and both are undesirable. One is to withhold expenses on the justified self needs and on family members. Another is to withhold expenses on other rightful things. Every person depending upon his level of income is required to utilise the same for his own needs and comforts and take care of the needs and comfort of his spouse, children, parents and relatives. Further, a good person should take care of his neighbours and contribute to society at large and respond positively to other societal needs and calls of his faith.