The introduction of the 40 Hadiths into government schools should be applied to society and economy first

Madani must walk the talk with “Imam Al-Nawawi 40 Hadith”

Education Minister Fadhlina Sidek (right)

The introduction of the “Imam Al-Nawawi’s 40 Hadith” into public schools must be applied by the government to make it meaningful. As the Hadith’s cover all aspects of life, as the Pahang Mufti Dr Abdul Rahman Osman says, then these must form the platform of government policy, especially in this Madani era. These reforms should go far beyond just Fard Ain and introduce Fard Kifayah into the life of Muslims.

Nothing could be more important in shaping the economy in the way the Hadiths suggest.

This would assist in creating the Madani economy the government has been advocating.

A few Hadiths and verses of the Al Quran are listed below.

“Faith is not expectations and not outward ornamentations, but implanted in the heart and realized through actions.”

(Ibn Najjar & Dailami)

This is the very basis of the Madani work ethic, which part of humankind’s essential nature (fitrah), that should be installed upon members of the Malaysian community. This relates humankind to everything an individual does, including spiritual duties, thoughts, actions and deeds to other people^[i].

These are the fundamentals of the Madani philosophy in economy.

Madani should advocate a free market

Madani should espouse a market economy with freedom of the individual to operate a business with minimal outside interference;

“He who brings goods to the market is blessed with bounty, he who withholds them is cursed.”

(Ibn Majah & Al Hakim)

A market mechanism is urged with free-flowing knowledge without exploitation by middlemen;

“Do not chase after those who are going to the market before they reach the place.”

(Al-Bukhari & Muslim)

Islam also prohibits price manipulation;

“Anyone who withholds goods until the price rises is a sinner.”

(Muslim).

Free trade is a major factor in the enhancement of living standards of the general community, subject to some constraints on business in the interests of the wider community. Thus, a Madani economic approach should dismantle monopolies, most government linked companies or GLCs, and restrictive licensing.

“There is no monopoly except by sinful persons.”

(Muslim)

The obligation to improve the Muslim Ummah, and in the case of Madani, the whole Malaysian community, falls under fard kifayah^[ii], where undertaking business are the principle methods^[iii] of improving the economy and community;

“Be involved in business as nine out of ten sources of income lie in business”

(Ihya)

Thus, the economy must become based upon enterprise, creativity, and innovation, rather than through state actors.

A transformative business culture

Business organizations are founded and operated on the principle of al-ta’awun (mutual assistance and cooperation) among members of a society for both their mutual benefit and that of a society as a whole^[iv]. Corporate vision, mission and objectives in business should incorporate a wide notion of success. This is al-falah. Islam puts very little restriction upon the scale of worldly success^[v], with consideration to the poor and suffering^[vi]. success must also serve the legitimate needs of the ummah^[vii]. This is in great contrast to the singular objective of profit maximization in contemporary business thinking^[viii].

Consequently, financial profits should not be the sole determinant of the success of business. The role they play in society is very important.

Equality

Under Madani, the government should build the nation’s foundations upon the basic principle of human rights in its administration based on the concept of adab. Adab is based on the existence and recognition of God, and recognition of his commands and laws (syar’iah). Within a national context, adab persuades people to do good and avoid evil (al-fasad), in accordance with the nature of humankind (fitrah), and nature of his action (al-amal). Adab comprises four major responsibilities, 1. responsibility to God, 2. responsibility to oneself, 3. responsibility to society and other human beings, and 4. responsibility to the universe and other creatures^[ix].

Sustainability

Humankind has a great responsibility towards the environment, and must care for the Earth so the next generation can also enjoy it^[x]. Humankind does not own the Earth’s resources, as they only hold them in trust^[xi]. Resources should never be wasted^[xii]. This is an important aspect of Amanah.

Madani must have a very strong emphasis on a clean, fertile, and pollution free environment.

“The fertile land produces abundantly by the Will of its Lord, whereas the infertile land hardly produces anything. This is how We vary ˹Our˺ lessons to those who are thankful.”

Al Arif 7:58

This implies a major change in the way agriculture must be undertaken.

Prosperity

Islam encourages the pursuit of prosperity. There is nothing wrong with pursuing high incomes and wealth (2:164). However, the distribution of income must be fair throughout society (59.7). Business ventures should be mutually beneficial to all parties (4.29). Interest on loans is forbidden, as borrowers can potentially be over-burdened by loan providers (4.161).

What a Madani economy might look like

Some of the important aspects of a Madani economy are listed below. These attributes actually represent a massive departure from the type of economy Malaysia is today.

• A Madani economy would essentially be a free market, with minimal government interference. There would be no artificial monopolies and government should compete with private firms through GLCs.

• There would essential be freedom of entry and exit into industries and markets by enterprises. One company shouldn’t have artificial advantages over other companies.

• All tenders accepted by government should be based upon the merits of tenders.

• Meritocracy, knowledge, wisdom, and ethics should be the basis of who occupies important positions in the government administration.

• Business is based upon the rule of law (2:282).

• Business should be ethics based (28.77)

• Business and manufacturing should be sustainable: This means not wasteful, paying for public externalities, and using renewable resources (7.31).

• Business should be based upon knowledge and innovation, rather than rent-seeking activities (56: 63-64).

• Entrepreneurship is a noble profession and should be encouraged (14: 32-34, 35:32).

• A Madani society should be an egalitarian society (59.7).

• A Madani society should be a knowledge-based society (17:36).

• A Madani society should have a welfare safety net (17:26)

• A Madani society should be a consultative society. This would infer the need for elections for local government (3:159, 42:38).

Somehow, I feel this is not going to happen.

Sincerity comes from action, not programs that add window-dressing.

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[i] Al-Qur’an (2:21)

[ii] Al-Qur’an (22:77)

[iii] Al-Qur’an (2:275)

[iv] Ismail, A., H., (1992), ‘Bank Islam Malaysia Bhd.: Principals and Operations’, in Sheikh Abod, S., G., Syed Agil, S., O., and Ghazali, A., (Eds.), An Introduction to Islamic Finance, Kuala Lumpur, Quill Publishers, P. 258.

[v] Al-Qur’an (2:198)

[vi] Al-Qur’an (25:67)

[vii] Al-Qur’an (3:1-2), (4:125)

[viii] Al-Qur’an (6:132), (16:97), (16:93)

[ix] Lapidus, M., (1984), ‘The Place of Adab in South Asian Islam’, in Metcalf, B., D., (Ed.), Moral Conduct and Authority, Berkeley, Los Angeles, University of California Press, P. 39.

[x] Al-Qur’an (33:72)

[xi] Al-Qur’an (45:12)

[xii] Al-Qur’an (7:31) (10:14)