ALLAH SWT created man with greediness by nature to promote his hard works towards His bounties. However, the excessive and continuing greediness out of the control leads to injustice to rest of the world. The Prophet Muhammad SAW said about man’s greediness in his hadith by saying:
“The son of Adam, if he had two valleys of gold, he will demand for a third valley and will not satisfied until he bites the dust”
Thus, the complexity of economic activities in our modern age will create harmfulness to the people if there are no regulatory frameworks to monitor and control. This is against to the objectives of Islam which to bring peacefulness to all people regardless of their religious and tribal status.
A part from that, Islam makes a collective duty to promote good behavior and prevent bad behavior in the society. Whereby ALLAH SWT mentioned in the Holy Qur’an in surah al-Imran, verse 104:
“Let there arise from you a group calling to all that is good, enjoining what is right and forbidding what is wrong. It is these who are successful”
Thus, the existence of al-hisbah institution is essential as mentioned by ALLAH SWT in the above verse. Al-hisbah or a public regulatory body of the state has critical roles to safeguard the good social and economic life of the society so that each individual has equal treatments and opportunities to feed his/her life. Economically, the al-hisbah institution which is headed by al-muhtasib has to establish four essential roles as follows:
First of all, is to enforce proper ethical behavior and to restrain unethical behavior among all the economics agents in the economy i.e. households, firms and government. By having investigative and enforcement powers, al-hisbah will act accordingly to make sure all of them are conducting their economic activities within the limitations prescribed by ALLAH SWT in the Holy Qur’an and the Prophet Muhammad’s hadith.
It is a duty to prevent them from the misuse of the divine guidance for the sake of their own interest to avoid ‘havoc’ among people in the society. The Prophet Muhammad SAW said pertaining to this matter as:
“Al-Qur’an is not only a counter fact to win over the argument. In fact, it is a universal guidance for all”
Nowadays in Malaysia, the government has established institutions to carry most likely similar roles of al-hisbah institutions such as ‘Jabatan Kemajuan Islam Malaysia (JAKIM)’, ‘Majlis Mufti Kebangsaan’ and all religious institutions at the states level such Jabatan Agama Islam Islam (JAIS),’Majlis Agama Islam Negeri Sembilan (MAINS)’, ‘Majlis Agama Islam Pahang (MAIP)’ and others.
Secondly, to provide public goods and services which are not being produced by private firms because of no profitable return to them. Islamic economy does only not confine the diversifications of goods and services only to their marketability and profitability. There are some other goods which are really needed by the society as a whole but are not being marketable and profitable to produce by private firms such as street lighting, schools, universities worshipping places, playgrounds and etc. In the case of Malaysia as one of recognized Islamic countries in the world, the duties have been carried out thru various ministries and government agencies with their respective functions whether at state or federal level.
Thirdly, to act as solely market regulator in the economy which to avoid market violence and abuse among the players. By such authority, al-hisbah institution will legalize the registration and licensing of all business firms in the market. This is kind of practice is to establish a proper and effective supervision and regulations of the market so that it will efficiently and prudently operate. In the long run it will lower the cost of business in the economy later it will prolong the effect to the price paid by the households and then lesser the burdens.
If the market is poorly regulated, there is a tendency in misleading of economic agents to create ‘havoc’ and harmfulness to the others. For instance in Malaysia, the government has taken the initiatives to establish the ‘Securities Commissions (SC)’ to regulate and monitor the capital market in the country with the objective to preserve the rights and welfare of investors.
In the modern days with the ‘secular practice of al-hisbah’ since the colonial dominations, cheating and no transparency in the ground of business transactions have caused the excessive increasing cost of production. Then, such cost will be burdened back to the households by higher price of goods and services in the market. Without such guidelines and strict enforcement by the ‘secular al-hisbah’, most of the awarded government contracts imply the very expensive cost of production. Then, of course it will imply a higher cost of production to the firms. Then, it will directly or indirectly be borne by the households!
Finally, it is to act as consultative and informative council to the market players in the economy. The institution of al-hisbah provides consultations and information to the households and firms about the market procedures and legislations imposed by the state authority such as certification procedures of halal products, good corporate governance in business transactions and shariah compliance. These all can be done thru seminars, short-term courses and face to face appointment at very affordable cost. Such information can also be distributed to via publications of journals, books, magazines and by developing official websites. They need such information to decide on business transactions. For example, the households need the clarity of status of halal before purchasing any products and services in the market. Without such information, it is not possible to practice in according to shariah with the complexity of the present business trends.
Abdul Hadi Jusoh
Wednesday, March 17, 2010
The Islamic Wordview
The worldview relates to people’s perceptions or outlooks to their worldly life and the universe. This ‘well grained perceptions and outlooks’ later will form the worldview of people which then create the meaning and purpose of their life in this world.
In secular perspective, each individual has different set of perceptions in his life which leads to the formation of different worldview among the people. In according to Chapra, the different worldview among the people is being a source of dissimilar end means of human life. He further denotes that the worldview as a set of implicit or explicit assumptions about the origin of the universe and the nature of human life.
Referring to the Islamic point of view which proposed by a modern great thinker and scholar Syed Muhammad Naquib al-Attas where he asserted about the vision of reality and truth (ru’yat al-Islam li al-wujud).
In the real life, knowledge is a light (an-nur) of life which shaping its meaning and purpose. In order to reach at that point, the worldview must be instilled with the knowledge so that to create ‘a meaningful and purposeful life’. The worldview itself cannot ‘stand alone’ without the formation of systems or institutions in the society. There are two major systems which having great impacts to the life of the people namely as social and economic system.
A part from that, secularism treats knowledge as an essential ground in shaping and developing of any systems in order to bring ‘fruitfulness’ or ‘manfaat’ to the people. The economic system under the ‘secular roof’ is developed on the ground of ‘secular worldview’ where the source of knowledge derives from rationality and passions of men. There is no connectivity with the source of divine knowledge. So, this brings ‘no real fruitfulness or ‘manfaat’ of the system to the people which they only are not supposed to live in their ‘own economic circle’ by accumulating mass wealth in the absence of feeling to others and forget their hereafter’s portion after the death. This is because ‘rationality and passions’ always dealing with only the reality and very far from something that is not real like people’s feeling, punishment of heaven and hell and life after death. Thus, the economic transactions are being conducted with the manner of ‘selfishness’ and far from ‘fear of God’. In the long run, it will create ‘havoc’ in the society which leads to injustice to people.
Pertaining to this, Islam also emphasizes the concept of knowledge in shaping the worldview as the ‘formulating ground’ of the economic system. This was proven when ALLAH SWT first created the Prophet Adam, he was taught to learn things as stated in the Holy Qur’an:
“And He taught Adam the nature of all things; then He placed before the angels, and said; “Tell me the nature of these if you are right” (al-Baqarah: 31)
Akin also to the prophecy of Muhammad SAW, the first revelation sent down to him started with the word of ‘iqra’ which means to read. ALLAH SWT said in surah al-Alaq:
“Read in the name of God who created” (al-Alaq : 1)
In Islam, the source of knowledge is more comprehensive, not only compounded to the ratioality and passions of men. The prime source of knowledge is prolonged to the divine guidance inclusive al-Qur’an and al-hadith. The rationality and passions are only treated the secondary sources and subjugated to the tracts of ALLAH SWT. This is a contrary to the secularism, which placed the rationality and passions as the prime source of knowledge. Islam argues on this proposition due to the limitations and weakness nature of men which are not able ‘to know’ or ‘predict’ something far behind the reality. That is why we need the divine guidance to tackle such limitations and weakness so that the economic system created implies the true color of men nature to live in peace and harmony.
The worldview will establish the doctrine regardless whether it is Islam or secular. In secularism, the ‘economic doctrine’ is absolute and no influenced by the other superior doctrines such as religion. Then, it is very ‘adjustable’ towards to the reality against people’s needs, passing of times and geographical differences at ‘any angles’ inclusive the ‘grounded principles and methodology’.
Anyhow, Islam does not place the economic system as an absolute doctrine. It is subjected to the doctrines of Islam as a final and superior doctrine. As far as we are concerned, Islamic worldview is developed based on three principles of ‘Aqeedah’ (belief in ones of God), ‘Ibadah’ (God to man relationship) and ‘Muamalat’ (Man to man relationship), the adjustments to suit the reality only occur to ‘branches (furu’) of the principles ‘ and the methodology, not to all ‘angles’ as what practiced by secularism.
Abdul Hadi Jusoh
In secular perspective, each individual has different set of perceptions in his life which leads to the formation of different worldview among the people. In according to Chapra, the different worldview among the people is being a source of dissimilar end means of human life. He further denotes that the worldview as a set of implicit or explicit assumptions about the origin of the universe and the nature of human life.
Referring to the Islamic point of view which proposed by a modern great thinker and scholar Syed Muhammad Naquib al-Attas where he asserted about the vision of reality and truth (ru’yat al-Islam li al-wujud).
In the real life, knowledge is a light (an-nur) of life which shaping its meaning and purpose. In order to reach at that point, the worldview must be instilled with the knowledge so that to create ‘a meaningful and purposeful life’. The worldview itself cannot ‘stand alone’ without the formation of systems or institutions in the society. There are two major systems which having great impacts to the life of the people namely as social and economic system.
A part from that, secularism treats knowledge as an essential ground in shaping and developing of any systems in order to bring ‘fruitfulness’ or ‘manfaat’ to the people. The economic system under the ‘secular roof’ is developed on the ground of ‘secular worldview’ where the source of knowledge derives from rationality and passions of men. There is no connectivity with the source of divine knowledge. So, this brings ‘no real fruitfulness or ‘manfaat’ of the system to the people which they only are not supposed to live in their ‘own economic circle’ by accumulating mass wealth in the absence of feeling to others and forget their hereafter’s portion after the death. This is because ‘rationality and passions’ always dealing with only the reality and very far from something that is not real like people’s feeling, punishment of heaven and hell and life after death. Thus, the economic transactions are being conducted with the manner of ‘selfishness’ and far from ‘fear of God’. In the long run, it will create ‘havoc’ in the society which leads to injustice to people.
Pertaining to this, Islam also emphasizes the concept of knowledge in shaping the worldview as the ‘formulating ground’ of the economic system. This was proven when ALLAH SWT first created the Prophet Adam, he was taught to learn things as stated in the Holy Qur’an:
“And He taught Adam the nature of all things; then He placed before the angels, and said; “Tell me the nature of these if you are right” (al-Baqarah: 31)
Akin also to the prophecy of Muhammad SAW, the first revelation sent down to him started with the word of ‘iqra’ which means to read. ALLAH SWT said in surah al-Alaq:
“Read in the name of God who created” (al-Alaq : 1)
In Islam, the source of knowledge is more comprehensive, not only compounded to the ratioality and passions of men. The prime source of knowledge is prolonged to the divine guidance inclusive al-Qur’an and al-hadith. The rationality and passions are only treated the secondary sources and subjugated to the tracts of ALLAH SWT. This is a contrary to the secularism, which placed the rationality and passions as the prime source of knowledge. Islam argues on this proposition due to the limitations and weakness nature of men which are not able ‘to know’ or ‘predict’ something far behind the reality. That is why we need the divine guidance to tackle such limitations and weakness so that the economic system created implies the true color of men nature to live in peace and harmony.
The worldview will establish the doctrine regardless whether it is Islam or secular. In secularism, the ‘economic doctrine’ is absolute and no influenced by the other superior doctrines such as religion. Then, it is very ‘adjustable’ towards to the reality against people’s needs, passing of times and geographical differences at ‘any angles’ inclusive the ‘grounded principles and methodology’.
Anyhow, Islam does not place the economic system as an absolute doctrine. It is subjected to the doctrines of Islam as a final and superior doctrine. As far as we are concerned, Islamic worldview is developed based on three principles of ‘Aqeedah’ (belief in ones of God), ‘Ibadah’ (God to man relationship) and ‘Muamalat’ (Man to man relationship), the adjustments to suit the reality only occur to ‘branches (furu’) of the principles ‘ and the methodology, not to all ‘angles’ as what practiced by secularism.
Abdul Hadi Jusoh
The Economic Systems
In the real world, there are three mainstream economics systems in the world namely as capitalistic, socialistic and Islamic economy. However, the socialistic economy has ended together with collapse of Soviet Union in the early of 90s. The first two are operating under the roof of secularism which is much assertion on people’s rationality without connectivity to the relationship with God. That is quite dissimilar from Islam which deep pilling to the divine Law of ALLAH SWT and the same time tagging to people’s rationality.
To make it the dissimilarities clearer among the three mainstream economies which are previously mentioned, it will be focused on the production of goods and services, the production mechanisms and ownership of factors of production in the economy.
In capitalistic economy, firms will only produce goods and services that are people willing and able to pay at above the firm cost of production, even not really needed by the majority of people in the society. Here, the role of government is not much appreciated and it has ‘no direct participation’ in the market.
In socialistic economy, the government will ‘take over’ the roles of production from the firms for ‘the sake of people’s welfare at large rather than the people’s willingness and ability to pay at individual level. Thus, only goods which satisfy the welfare of people at most will be producing in the economy. Here, the role of private firms are not much recognized and they are ‘not free’ to decide on allocation of the economic resources. It is because ‘all’ of them under the umbrella of socialistic economy are publicly owned by the government and no recognition of ‘profit motive’ of the firms.
However, Islam has more comprehensive explanation on this. The Islamic economy organizes firms to produce goods and services that are really people in needs regardless to the distribution of their income. Islam does differentiate between the needs and luxurious goods and services in the economy and the top priority is to produce all the necessities such as foods, clothing and shelters. Islam recognizes the ‘profit oriented motive’ of the firms, thus all the public goods which generate no return to them will be taken care by the government at its own cost.
The capitalists firms are very much attentive on the mechanisms of productions in the economy. Their prime concern are to produce at the lowest cost and which generate highest profit, even it sometimes will only bring benefits to small numbers of people in the society. They would not care about welfare of the people at the large stage. For them Adam Smith (The Father of Modern Economics) was right when he proposed the concept of ‘self-interest’ will later establish ‘public interest’ by the role of what so-called ‘invisible hand’. So here, as far as the firms are able to operate at the very minimum cost and attain the highest profit, then they are considered ‘efficient and productive’ enough. The capitalism also is seeing to create economic growth in the economy. However, it is not well distributed and caused injustice among the people where some people left far behind.
In socialistic economy, as the main objective of socialistic economy is welfare of the people, thus the government will use the mechanisms which imply the highest maximizing of people’s welfare at large, even at the expense of certain group of people in the society. Thus, under the roof socialistic economy, the government which dominates the economy as a whole would not care about the cost and profit at firms level. The firms have ‘no production power’ at all. Each and every level of productions is directly decided by the government. So, this seems no economic growth in the economy.
However, the Islamic economy will practice the mechanisms which bring ‘justice’ to all of economic agents i.e. households, firms and government. Its prime target is to maximize benefit and minimize ‘zulm’ (injustice) to all people so that each individual has equal opportunity and treatment. Thus, the benchmark of production mechanisms is the justice, not the lowest cost and the highest profit motive. Further, Islam opposes the excessiveness of profit taking by the firms without much concerned to the welfare of the people.
Relating to the concept of ownership, ‘capitalistic people’ are having the absolute owner of all wealth and factor of productions. They are entitled for their own ultimate ownership without emphasizing to the relationship with the ownership of God, even the collective goods can also be possessed as at individual stage.
In the socialistic economy, all wealth and factors of production are publicly owned by the state. No self-ownership is recognized. People have been given no freedom to have ‘something’ on their ‘own pocket’ and also without relationship with the ownership of God.
However, Islam recognizes ALLAH (SWT) as the ultimate owner of wealth and economic resources existing in the world as a whole. People are only the trustee for the usage and preservation. He mentioned in the Holy Qur’an as:
“Believe in Allah and His Messenger, and spend out of the whereof He has made you heirs. For those who of you believe and spend for them is a great reward”(57:7)
Thus, what we can say here that there is not absolute ownership in Islamic economy. This is because everything belongs to ALLAH SWT and He is the possessor of all power. This was mentioned by ALLAH SWT in the Holy Qur’an as:
“For Allah is He who gives sustenance Lord of power steadfast”(51:58)
People are only entitled the conditional ownership whether individually or collectively. Islam treated certain things as collective ownership such as fundamental natural resources as water, air and fire. The others are to be treated as individual ownership such as things as goods, buildings and livestock. Thus, not everything can be taken as individual ownership.
Abdul Hadi Jusoh
To make it the dissimilarities clearer among the three mainstream economies which are previously mentioned, it will be focused on the production of goods and services, the production mechanisms and ownership of factors of production in the economy.
In capitalistic economy, firms will only produce goods and services that are people willing and able to pay at above the firm cost of production, even not really needed by the majority of people in the society. Here, the role of government is not much appreciated and it has ‘no direct participation’ in the market.
In socialistic economy, the government will ‘take over’ the roles of production from the firms for ‘the sake of people’s welfare at large rather than the people’s willingness and ability to pay at individual level. Thus, only goods which satisfy the welfare of people at most will be producing in the economy. Here, the role of private firms are not much recognized and they are ‘not free’ to decide on allocation of the economic resources. It is because ‘all’ of them under the umbrella of socialistic economy are publicly owned by the government and no recognition of ‘profit motive’ of the firms.
However, Islam has more comprehensive explanation on this. The Islamic economy organizes firms to produce goods and services that are really people in needs regardless to the distribution of their income. Islam does differentiate between the needs and luxurious goods and services in the economy and the top priority is to produce all the necessities such as foods, clothing and shelters. Islam recognizes the ‘profit oriented motive’ of the firms, thus all the public goods which generate no return to them will be taken care by the government at its own cost.
The capitalists firms are very much attentive on the mechanisms of productions in the economy. Their prime concern are to produce at the lowest cost and which generate highest profit, even it sometimes will only bring benefits to small numbers of people in the society. They would not care about welfare of the people at the large stage. For them Adam Smith (The Father of Modern Economics) was right when he proposed the concept of ‘self-interest’ will later establish ‘public interest’ by the role of what so-called ‘invisible hand’. So here, as far as the firms are able to operate at the very minimum cost and attain the highest profit, then they are considered ‘efficient and productive’ enough. The capitalism also is seeing to create economic growth in the economy. However, it is not well distributed and caused injustice among the people where some people left far behind.
In socialistic economy, as the main objective of socialistic economy is welfare of the people, thus the government will use the mechanisms which imply the highest maximizing of people’s welfare at large, even at the expense of certain group of people in the society. Thus, under the roof socialistic economy, the government which dominates the economy as a whole would not care about the cost and profit at firms level. The firms have ‘no production power’ at all. Each and every level of productions is directly decided by the government. So, this seems no economic growth in the economy.
However, the Islamic economy will practice the mechanisms which bring ‘justice’ to all of economic agents i.e. households, firms and government. Its prime target is to maximize benefit and minimize ‘zulm’ (injustice) to all people so that each individual has equal opportunity and treatment. Thus, the benchmark of production mechanisms is the justice, not the lowest cost and the highest profit motive. Further, Islam opposes the excessiveness of profit taking by the firms without much concerned to the welfare of the people.
Relating to the concept of ownership, ‘capitalistic people’ are having the absolute owner of all wealth and factor of productions. They are entitled for their own ultimate ownership without emphasizing to the relationship with the ownership of God, even the collective goods can also be possessed as at individual stage.
In the socialistic economy, all wealth and factors of production are publicly owned by the state. No self-ownership is recognized. People have been given no freedom to have ‘something’ on their ‘own pocket’ and also without relationship with the ownership of God.
However, Islam recognizes ALLAH (SWT) as the ultimate owner of wealth and economic resources existing in the world as a whole. People are only the trustee for the usage and preservation. He mentioned in the Holy Qur’an as:
“Believe in Allah and His Messenger, and spend out of the whereof He has made you heirs. For those who of you believe and spend for them is a great reward”(57:7)
Thus, what we can say here that there is not absolute ownership in Islamic economy. This is because everything belongs to ALLAH SWT and He is the possessor of all power. This was mentioned by ALLAH SWT in the Holy Qur’an as:
“For Allah is He who gives sustenance Lord of power steadfast”(51:58)
People are only entitled the conditional ownership whether individually or collectively. Islam treated certain things as collective ownership such as fundamental natural resources as water, air and fire. The others are to be treated as individual ownership such as things as goods, buildings and livestock. Thus, not everything can be taken as individual ownership.
Abdul Hadi Jusoh
Saturday, March 6, 2010
The Concept Scarcity in Islam
From a secular point of view, factors of production that are land, capital, labor and entrepreneur are to be treated as relatively scare. It arises when the limited factors of production were insufficient to cater the unlimited wants of people.
The factors of production can be alternated in producing goods and services in the economy, thus putting them altogether at certain and variable prices. Then, it creates a situation of ‘better off’ in the economy and the price itself reflects the relative scarcity of factors of production. In a nutshell, it can be summarized as:
Limited Factors of Production + (Unlimited Wants) = Relative Scarcity
Basically, all the ‘economic agents’ namely households, firms and governments face the relative scarcity at their respective angles. The households as the provider of factors of production face the income constraints thus possible to fulfill their unlimited wants of goods and services in the economy. For the firms, they are facing a lack of factors of production thus impossible to produce all demanded goods and services in the economy. Finally, the government also faces the scarcity in term of its revenues’ constraints to finance all the expenditures realized by the agencies and statutory bodies for the sake of people’s welfare in the country.
When it comes to Islam, it analyzes the concept of scarcity from a different perspective where there is no concept of ‘relative scarcity’ in the economy as believed by the secularism. To Islam, ALLAH SWT has created ‘abundant and sufficient’ resources for the usage of all people and His other creations inclusive of animals and plants. Thus, there is no ‘a big deal’ to recognize the factors of production being relatively scarce. There are few verses in the Holy Qur’an relating to this issue. In Surah al-Ahzab for example, ALLAH SWT mentioned that:
“For us God sufficed, and He is the best organizer” (al-Ahzab : 48)
Further, in another Surah of Ibrahim He asserted as:
“It is Allah who has created the heavens and the earth and sends down rain from the skies, ad with it brings out fruits wherewith to feed you; it is He who has made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) has He made subject to you” (Surah Ibrahim : 32)
As a result, the scarcity issues only arise due to the ‘availability’ which caused by limited knowledge and capability of men to search the location of created resources, to derive the method to extract and to formulate its usage for benefits of the people.
The limited knowledge of men occurred because ALLAH SWT releases knowledge to them bit by bit and up to certain limitations. The men would not know everything about themselves and other creations. Only He knows at utmost. Due to this, ALLAH SWT said in Surah al-Baqarah :
“…He said: “I know what you know not” (Surah al-Baqarah :30)
From the above assertion, there is no scarcity in term of quantity in Islamic economy. Summarily, it can be written as:
Sufficient Resources Created by God + (Human’s constraints to acquire, to locate and to use of the resources + Unlimited Wants)=Scarcity in Availability
All the three economic agents that are households, firms and state face the availability scarcity in land, capital , labor and entrepreneur towards the limited knowledge and physical constraints and their unlimited wants and needs. Not because of the factors of production are limited in nature.
Abdul Hadi Jusoh
The factors of production can be alternated in producing goods and services in the economy, thus putting them altogether at certain and variable prices. Then, it creates a situation of ‘better off’ in the economy and the price itself reflects the relative scarcity of factors of production. In a nutshell, it can be summarized as:
Limited Factors of Production + (Unlimited Wants) = Relative Scarcity
Basically, all the ‘economic agents’ namely households, firms and governments face the relative scarcity at their respective angles. The households as the provider of factors of production face the income constraints thus possible to fulfill their unlimited wants of goods and services in the economy. For the firms, they are facing a lack of factors of production thus impossible to produce all demanded goods and services in the economy. Finally, the government also faces the scarcity in term of its revenues’ constraints to finance all the expenditures realized by the agencies and statutory bodies for the sake of people’s welfare in the country.
When it comes to Islam, it analyzes the concept of scarcity from a different perspective where there is no concept of ‘relative scarcity’ in the economy as believed by the secularism. To Islam, ALLAH SWT has created ‘abundant and sufficient’ resources for the usage of all people and His other creations inclusive of animals and plants. Thus, there is no ‘a big deal’ to recognize the factors of production being relatively scarce. There are few verses in the Holy Qur’an relating to this issue. In Surah al-Ahzab for example, ALLAH SWT mentioned that:
“For us God sufficed, and He is the best organizer” (al-Ahzab : 48)
Further, in another Surah of Ibrahim He asserted as:
“It is Allah who has created the heavens and the earth and sends down rain from the skies, ad with it brings out fruits wherewith to feed you; it is He who has made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) has He made subject to you” (Surah Ibrahim : 32)
As a result, the scarcity issues only arise due to the ‘availability’ which caused by limited knowledge and capability of men to search the location of created resources, to derive the method to extract and to formulate its usage for benefits of the people.
The limited knowledge of men occurred because ALLAH SWT releases knowledge to them bit by bit and up to certain limitations. The men would not know everything about themselves and other creations. Only He knows at utmost. Due to this, ALLAH SWT said in Surah al-Baqarah :
“…He said: “I know what you know not” (Surah al-Baqarah :30)
From the above assertion, there is no scarcity in term of quantity in Islamic economy. Summarily, it can be written as:
Sufficient Resources Created by God + (Human’s constraints to acquire, to locate and to use of the resources + Unlimited Wants)=Scarcity in Availability
All the three economic agents that are households, firms and state face the availability scarcity in land, capital , labor and entrepreneur towards the limited knowledge and physical constraints and their unlimited wants and needs. Not because of the factors of production are limited in nature.
Abdul Hadi Jusoh
Subscribe to:
Posts (Atom)
