Critical Thoughts

When PAS, the Pan-Malaysian Islamic Party proposed recently that if elected at Federal level, they will introduce the concept of a “welfare state” in accordance to Islamic principles, many quarters including the so-called “Muslims” who are actually Islam Liberals and munaafiqun par excellence, disputed this statement and make ridiculous claims about the proposal, ranging from skepticism, “it ain’t just possible” [any reason given to support that statement, Kuli?] to mockery without any understanding about the concept of welfare in an Islamic State.

The concept of social welfare in Islam, in a nutshell, can be summarised as follows:

Ultimately, Islam seeks to create a system where justice, not profit reigns supreme. Islamic economics has two primary goals: to combat poverty and provide for a just and equitable distribution of wealth. The Islamic state does this through a variety of voluntary and mandatory mechanisms. For example, Zakah, a powerful redistributive tool, transfers money from the hands of the rich to the hands of the poor through charity. The abolition of riba prevents unfair lending schemes which penalize the poor. In addition, the state is required to provide each citizen with a minimum standard of living. As the Prophet (sws) said: ‘Any ruler who is responsible for the affairs of Muslims but does not strive sincerely for their well-being will not enter Paradise with them’ (Muslim, vol. 1, p. 126). Yet, at the same time, Islam achieves balance and maintains economic freedom by securing the individual’s right to private property.

For those who think this is an utopian dream and not feasible, think again….it has been done before. Specifically, during the rein of the second Khulafa ar-Rashidun, Umar Al-Khattab (R), who sacrificed his wealth for the sake of the people he is administering.

Of course one cannot expect that poverty will be eradicated 100%, but the purpose of such economic redistribution is to ensure that the wealth is shared by all people. The goal of the Islamic state is therefore not to abolish inequality but rather to minimize it as much as possible.

Today, the world is ripe with gross economic inequality and extreme poverty, and Malaysia is no exception. To plot a better future for our children, perhaps we would be well-served to look at and learn from the past. We need not be restricted to either secularism or any of the economic liberalism one may associate with it. The Islamic alternative is one that deserves the careful attention of all students of history, Muslim and non-Muslim alike. In a world where darkness and despair reign supreme, perhaps the spirit and the principles of Islamic economics can provide us with a ray of light.