The standard of living which a Muslim should maintain is
an issue about which the Ummah has generally remained divided into two groups:
The first group holds that this standard should be the minimum possible so that
a person has just enough bread and butter to survive in this ‘filthy’ world,
while the second one is of the view that as long as a person pays zakat, he can
amass as much wealth and riches as he likes. In our humble estimation, the truth
lies in between these two extreme opinions. Islam neither directs its followers
to practise ascetism nor does it bid them to accumulate as much wealth as they
like.
According to the Qur’ān and Sunnah, a common Muslim
citizen should earn his living as one of the targets in life, yet in this
pursuit he should not forget the life of the next world: just as he tries to
surpass others in wordly gains, he should also try to surpass them in attaining
a higher place in the Hereafter. While refraining from wasting and excessive
spending, he can maintain his standard of living according to the wealth the
Almighty blesses him. However, after fulfilling his present and future
requirements, personal as well as business ones, he must consider the rest of
his wealth as the share of the society. Consequently, the Qur’ān has made it
clear that if a person while remaining indifferent to the needs of the society
keeps even a penny with himself, then this would be hoarding wealth---something
which shall lead him to the raging fire of Hell in the Hereafter:
“Give glad tidings of a grievous doom to those who hoard
up gold and silver and spend it not in the way of Allah. On the Day when their
gold and silver shall be smelted in the flames of Hell and their foreheads,
their flanks and their backs will be branded with them. These are the riches
which you hoarded. Now taste of what you used to hoard.” (9:34-35)
This is the standard of living which Islam requires of a
common Muslim. However, it has given special directives in this regard for the
other two categories of people which generally exist in an Islamic society viz.
(1) religious scholars who take up the job of Da’wah
, (2) government officials like the head of state and his representatives.
Before we elaborate on the injunctions concerning these two categories, it must
be realized that the two have a key role to play in a society. Keeping in view
these important roles, Islam has imposed additional constraints upon their
pattern of living to nurture and develop certain fundamental values in a
society. We now examine both these categories separately.
Religious scholars who take up the job of inzār and
Islamic propagation in accordance with verse 122 of Sūrah Taubah
have been urged to consider their duty as a full-time mission. They should
primarily focus all their efforts and energies in disseminating the Message of
Allah, and vocational activities should be their secondary goals. In fact, in
this regard it is not even their responsibility to make efforts to earn a
livelihood: The Almighty has taken it upon Himself to provide them. The Qur’ān
says:
“We do not require of you to make efforts for your living;
We shall provide you.”
(20:132)
The ulema should content themselves with whatever the
Almighty provides them. However, if they find time after fulfilling the
requirements of their mission, earning a livelihood is not a forbidden venture
for them. Moreover, if the Almighty blesses them with opulence, they should not
lead a life of luxury. They should not leave estates and properties behind them;
their only legacy should be that of intellect and character. They must maintain
a moderate standard of living and spend in the way of Allah whatever remains
after their current requirements are met---leaving the future ones to the
Almighty. Those who are at the helm of affairs of an Islamic State must bring
their standard of living equal to that of a common man. The Prophet (sws) and
all the Rightly Guided Caliphs strictly adhered to this practice which can be
termed as a Sunnat-i-Thaaabitah.
It is a historically proven fact that as long as the Prophet (sws) remained in
Mecca, his life was that of a Daai’-i-Haq,
but as soon as he migrated to Medina as its undisputed ruler, he changed his
life-style and adopted the living standards of a common man. After him, the four
Khulafaa-i-Raashideen followed his footsteps, and more than fifty years later
when Umar Bin Abdul Aziz became the khaleefah, the world once again witnessed
one of the richest persons of that period turning overnight into a king who was
probably poorer than the poorest of his citizens. Consequently, in an Islamic
State, an office in the government is not a privilege but a place of selfless
service. Naturally, if the standard of living of government officials has to be
maintained at this level, only people who intend to unconditionally serve the
nation, will present themselves for this job.
These are the directives of Islam which pertain to the
life-style of a Muslim. It has divided the people of an Islamic society into
three distinct categories, and laid down in black and white the code each must
follow. It is clear from this division that Islam wants to evolve a society in
which instead of wealth and affluence, greed and selfishness, deception and
meanness, the basic values are piety and honesty, competence and expertise,
hardwork and dedication. It grants intellect and wisdom the honour and integrity
they truly deserve, and makes the rulers of an Islamic State its ‘public
servants’.
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