Reviving Justice: Islamic Principles for Economic and Social Flourishing

Ultimately, God, the Exalted, created humanity and endowed it with the ability to thrive on Earth. This empowers people to manage their resources judiciously. To uphold justice, individuals must refrain from competing for what others have earned or inherited, except through mutually agreed-upon exchanges or transparent agreements devoid of deceit. At its essence, Islam strongly emphasises justice, freedom, and the advancement of civilisation. Humans are inherently social creatures whose well-being depends on collaboration, and no one should be excluded from contributing to the community unless necessary. This philosophy is the foundation of what fiqh represents.

Consequently, Islam promotes the pursuit of permissible wealth and the improvement of one’s resources through acceptable methods, such as herding livestock and cultivating land by enhancing and irrigating it, as long as this does not infringe upon others in ways that undermine societal harmony. Furthermore, supporting others in their economic activities is vital for community stability, engaging in trade and craftsmanship, and improving others’ properties. Our beliefs are actionable.

When dealings stem from civilisationally destructive actions, such as gambling or coercive practices like usury, the bankrupt individual is forced into commitments they cannot meet, resulting in a lack of valid consent. Therefore, this does not qualify as a valid contract; rather, it is considered false and corrupt based on the principles of civil wisdom.

The Prophet, may God’s peace and blessings be upon him, has offered guidance regarding the ethics of pursuing sustenance. He stated, “Whoever revives a dead land, it is his”.  We extract several moral principles from this. A prominent principle is that all wealth ultimately belongs to God, the Exalted, and no individual has a genuine claim to it. However, conflicts arise when He allows us to benefit from the earth and its resources. Hence, it is established that no one should encroach upon what another has justly acquired without inflicting harm. Thus, if someone cultivates land that has been neglected and is situated away from cities, it indicates that they have legitimately claimed it without harming others. Therefore, they should not be obstructed in their pursuits. In essence, all land functions like a mosque or a hospice established as a waqf (endowment) for travellers, with everyone partaking in it. The first person who arrives has the right to benefit from it, and fundamentally, they have a stronger claim to utilise the resources than others.

Another illustration of fair resource management and respecting others’ rights can be seen through the Prophet’s guidance, may God’s peace and blessings be upon him, and to the people of Madina. He instructed them to systematically construct dams in the flood channels of Mahẓūr and Mudhaynib to ensure that each property received water up to ankle depth, starting from the upstream. He stated, “Dam them systematically, so that the water is diverted into each property in turn up to ankle level, starting upstream”. The principle highlights the importance of recognising the rightful order in which resources should benefit all entitled parties, guaranteeing a minimum share for everyone. This ḥadīth illustrates fairness and justice by ensuring equal water distribution, regardless of individuals’ locations or social standings. Moreover, it promotes efficient resource management by advocating for responsible usage and reducing waste. It also emphasises the significance of community cooperation, as the effective execution of this strategy hinges on collective efforts.