The economic system the Say No and Go Society believes in is basically different from other economic systems in its nature, form and purpose. It tries to solve the difficult economic problems of man by adopting the Golden Mean between the two extremes of Capitalism and Communism, retaining the virtues of both without including any of their evils. It allows neither unrestricted freedom to damage the interest of the community and the individual, nor does it recommend totalitarian regimentation so as to destroy the personality (ego) of the individual, which is the central figure and source of strength of its system.

The individual is given freedom of enterprise and work so that he may freely exercise his right to earn his living and organize his activities in a manner conducive to the development of a spirit of co-operation and help in place of unhealthy rivalry. Moral education and training changes the entire outlook of the individual. He feels no rivalry towards other members of society but, instead, regards it as his moral and religious duty to help his co-workers in their economic struggle, or at least not to obstruct them in their struggle for life. This attitude generates feelings of love, co-operation, help, sacrifice and brotherhood among individuals and leads to the maximum productive effort on the part of the community as a whole, with its benefits of prosperity, plenty and betterment of all. This policy meets the desires of the community as well as of individuals, in all areas, without neglecting one or over-emphasizing the other. In this system, no rights are lost and no liberty curtailed; no part of wealth is taken away unlawfully by force; consequently, the pests of greed and rivalry - selfishness and self interest - disappear or are channeled in healthy directions.

We have our own philosophy of life, according to which the life of our society in this world is a temporary phase in our eternal life in the Hereafter. We must, therefore, use every moment of this life to improve our permanent life, and this requires us to use all of our mental and physical faculties to the maximum possible limit. This is because we cannot improve our eternal life without making the maximum use of this life. In other words, our success in the Hereafter is dependent on the utilization of the resources of this world in the best and right way. The Holy Qur'an refers to the wealth a man earns by hard and honest efforts as 'blessings of God', 'favors of God', 'clean things', 'wealth of God', etc. It also recommends him to work hard in this world for the betterment of his life in the Hereafter: "But seek the abode of the Hereafter in that which God has given you and neglect not your share of the world." (28:77).

Al-Qur'an, 028.077 (Al-Qasas [The Story, Stories])
 

English Translation: "But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief."

وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الآخِرَةَ وَلا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ وَلا تَبْغِ الْفَسَادَ فِي الأرْضِ إِنَّ اللَّهَ لا يُحِبُّ الْمُفْسِدِينَ
 

English Transliteration: Wa(i)btaghi feem[a] [a]t[a]ka All[a]hu a(l)dd[a]ra al-[a]khirata wal[a] tansa na[s]eebaka mina a(l)dduny[a] waa[h]sin kam[a] a[h]sana All[a]hu ilayka wal[a] tabghi alfas[a]da fee al-ar[d]i inna All[a]ha l[a] yu[h]ibbu almufsideen(a)

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And God's Messenger made honest effort compulsory for a Believer: "Next to obligatory prayers is the obligation of earning an honest living."

This leaves no doubt that even if the purpose of life is the attainment of real success in the Hereafter, a Believer is urged and required to make every effort diligently and honestly to exploit the physical resources of the world for his use and the use of other members of the community. It is only by serving others that he can achieve his goal in the Hereafter. This makes people responsive to the needs of others and encourages them to sacrifice some of their personal interests for the sake of the community, thereby saving them from the misery of selfishness, greed and injustice. This is the true conception and reality of human effort and the wealth it earns.

This is why the Qur'an regards wealth as a trial for people: to see who uses it properly to improve his eternal life in the Hereafter and who spends it on the lustful desires of his worldly self and earns the wrath of God:

Al-Qur'an, 006.165 (Al-Anaam [Cattle, Livestock])

English Translation: It is He Who hath made you (His) agents, inheritors of the earth: He hath raised you in ranks, some above others: that He may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful.

وَهُوَ الَّذِي جَعَلَكُمْ خَلائِفَ الأرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَحِيمٌ

English Transliteration: Wahuwa alla[th]ee jaAAalakum khal[a]-ifa al-ar[d]i warafaAAa baAA[d]akum fawqa baAA[d]in daraj[a]tin liyabluwakum fee m[a] [a]t[a]kum inna rabbaka sareeAAu alAAiq[a]bi wa-innahu laghafoorun ra[h]eem(un)
 

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This verse clearly establishes, first, that everything in the universe belongs to God and all mankind together are His vicegerents on the earth. They are holding all possessions in trust from God and must therefore, use and exploit them according to the Guidance and instructions from God. Secondly, God has placed this trust of property and power in the hands of people in different degrees; some are given more, others less and still others have almost nothing. He has made it quite clear that the worldly life is simply a trial and all the above-mentioning things given to people in varying degrees are only instruments of the test. Records are kept on how they make use of these things and powers in accordance with the terms and conditions of the trust. The result of this test will determine each man's (and woman's) rank in the Hereafter. All this presupposes complete freedom of faith, practice, enterprise, type of occupation and struggle for livelihood of the individual in the economic systems of our society.

This concept also makes struggle and effort for existence on the earth a key factor in the life of an individual. It condemns the monastic attitude to life and encourages positive effort to enter into the economic field with full vigor and power in order to fulfill the terms of the trust and the duties of the vicegerency  on the earth.  This attitude, therefore, opposes both extreme views, of monasticism on the one hand and secularism or materialism on the other. It neither lays too much emphasis on the spiritual development of a man, regarding all economic activity as a vice and economic struggle as sinful, nor does it confine all its attention to the mere acquisition of material things by fair or foul means, while ignoring or paying very little attention to the spiritual or moral aspect of man. It adopts a balanced course of action in every area of life. It suggests a golden mean between these two divergent views and emphasizes that success is neither in the former nor in the latter but in a true harmony and balance between them. One should neither give one's self entirely to spiritual activities, while disregarding the needs of the body, nor should one judge everything by its economic benefit while ignoring the moral values of life.

It emphasizes that the success of the individual and of society depends upon adjustment between the spiritual and the material needs of man. It must keep a right balance between the needs of the body and the soul in order to protect its personal interests, as well as the welfare of society and must not forget that human progress depends upon the successful co-ordination of, and harmony between, the spiritual and material aspects of life. When the spiritual life is separated from the economic struggle of man, he loses the balance which is essential to maintain stability in the economic system. As a result, people experience rivalry and antagonism, instead co-operation and mutual love, between the two concepts of life, thus causing disruption and chaos in society.

God teaches us to keep a balance and to maintain our moral and spiritual values while continuing to strive on the economic level. But He condemns the other two opposing views, Monasticism is rejected as an unworkable philosophy of life:

Al-Qur'an, 057.027 (Al-Hadid [The Iron])

English Translation: Then, in their wake, We followed them up with (others of) Our messengers: We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and We ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they invented for themselves, We did not prescribe for them: (We commanded) only the seeking for the Good Pleasure of Allah; but that they did not foster as they should have done. Yet We bestowed, on those among them who believed, their (due) reward, but many of them are rebellious transgressors.

ثُمَّ قَفَّيْنَا عَلَى آثَارِهِمْ بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَآتَيْنَاهُ الإنْجِيلَ وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ
 

English Transliteration: Thumma qaffayn[a] AAal[a] [a]th[a]rihim birusulin[a] waqaffayn[a] biAAees[a] ibni maryama wa[a]tayn[a]hu al-injeela wajaAAaln[a] fee quloobi alla[th]eena ittabaAAoohu ra/fatan wara[h]matan warahb[a]niyyatan ibtadaAAooh[a] m[a] katabn[a]h[a] AAalayhim ill[a] ibtigh[a]a ri[d]w[a]ni All[a]hi fam[a] raAAawh[a] [h]aqqa riAA[a]yatih[a] fa[a]tayn[a] alla[th]eena [a]manoo minhum ajrahum wakatheerun minhum f[a]siqoon(a)

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The words, "We did not prescribe it to them" clearly shows that this conception of life is unnatural and that God has not created man with this instinct but that he forced it upon himself. God certainly requires that man should renounce the idle pleasures and vain desires of this world and turn to the path which leads to God's Pleasure. But God does not recommend or require gloomy lives in the darkness of caves, nor perpetual engagement in the corners of masjids or churches. Service to God is given in pure and chaste lives in the struggle and turmoil of this world. And again:

Al-Qur'an, 022.078 (Al-Hajj [The Pilgrimage])

English Translation: And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector - the Best to protect and the Best to help!

وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي هَذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ فَأَقِيمُوا الصَّلاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلاكُمْ فَنِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ
 

English Transliteration: Waj[a]hidoo fee All[a]hi [h]aqqa jih[a]dihi huwa ijtab[a]kum wam[a] jaAAala AAalaykum fee a(l)ddeeni min [h]arajin millata abeekum ibr[a]heema huwa samm[a]kumu almuslimeena min qablu wafee h[atha] liyakoona a(l)rrasoolu shaheedan AAalaykum watakoonoo shuhad[a]a AAal[a] a(l)nn[a]si faaqeemoo a(l)[ss]al[a]ta wa[a]too a(l)zzak[a]ta wa(i)AAta[s]imoo bi(A)ll[a]hi huwa mawl[a]kum faniAAma almawl[a] waniAAma a(l)nna[s]eer(u)

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This means that "the Creed you have been given is very simple and straightforward and the Laws and regulations you have to obey are practical. You are free within your bounds to make as much progress as you can. This verse was to stress that the lives of the Muslims were free from all those useless and unnatural restrictions which had been imposed upon former communities by their priests and lawgivers." In Surah Al-A'raf we read:

Al-Qur'an, 007.157 (Al-Araf [The Heights])

English Translation: "Those who follow the messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honor him, help him, and follow the light which is sent down with him,- it is they who will prosper."

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الأمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالإنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالأغْلالَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولَئِكَ هُمُ الْمُفْلِحُونَ
 

English Transliteration: Alla[th]eena yattabiAAoona a(l)rrasoola a(l)nnabiyya al-ommiyya alla[th]ee yajidoonahu maktooban AAindahum fee a(l)ttawr[a]ti wa(a)l-injeeli ya/muruhum bi(a)lmaAAroofi wayanh[a]hum AAani almunkari wayu[h]illu lahumu a(l)[tt]ayyib[a]ti wayu[h]arrimu AAalayhimu alkhab[a]-itha waya[d]aAAu AAanhum i[s]rahum wa(a)l-aghl[a]la allatee k[a]nat AAalayhim fa(a)lla[th]eena [a]manoo bihi waAAazzaroohu wana[s]aroohu wa(i)ttabaAAoo a(l)nnoora alla[th]ee onzila maAAahu ol[a]-ika humu almufli[h]oon(a)
 

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This relief was from the burdens that had been laid on them by the legal hair-splitting of their jurists and by the exaggerated piety of their spiritual leaders and by the superstitions, restrictions and regulations imposed by their common people.

The Holy Messenger of God categorically stated that there was no room for a life of asceticism in Islam. It is narrated by Abu Hurairah: "Islam is very easy and simple and whosoever creates difficulties in it will be overpowered by them. Adopt the middle way in life and remain close to moderation and be happy." (Bukhari). It is reported that the Holy Messenger said, "I am sent to you with an easy and convenient religion." (Mishkat)

These verses of the Qur'an and sayings of the Holy Messenger of God show that asceticism is not the right approach to human life for it is not only unnatural but also retrogressive. It destroys the natural instincts of man and thereby hinders the progress of his culture and civilization. "The problem of the natural relationship of man and woman is the most fundamental problem in civilization, and on its right and rational solution depends the well-being, prosperity and stability, or otherwise, of man's communal life on the earth. One kind of relationship between the sexes is of an animal or purely sexual nature: its only object is the propagation of the race. The other relationship is the human one, which aims at bringing the two sexes together for co-operation in attaining the common goals of life according to the inherent abilities of each. To secure this co-operation, sexual love acts as a binding force between the male and the female; and thus, the animal and human factors not only impel man to work for the advancement and preservation of civilization, but also to supply individuals to carry out this function. Hence, the prosperity and stability, or otherwise, of civilization wholly depends on a balance and proper co-operation of the two elements." A life of asceticism is a complete negation of this purpose in life.

Likewise, Islam also condemns the other extreme view of life, namely, that mere gratification of economic needs is the whole object of life:

Al-Qur'an, 053.029-030 (An-Najm [The Star])

English Translation: Therefore shun those who turn away from Our Message and desire nothing but the life of this world.

فَأَعْرِضْ عَنْ مَنْ تَوَلَّى عَنْ ذِكْرِنَا وَلَمْ يُرِدْ إِلا الْحَيَاةَ الدُّنْيَا

English Transliteration: FaaAAri[d] AAan man tawall[a] AAan [th]ikrin[a] walam yurid ill[a] al[h]ay[a]ta a(l)dduny[a]

English Translation: That is as far as knowledge will reach them. Verily thy Lord knoweth best those who stray from His Path, and He knoweth best those who receive guidance.

ذَلِكَ مَبْلَغُهُمْ مِنَ الْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَى
 

English Transliteration: [Tha]lika mablaghuhum mina alAAilmi inna rabbaka huwa aAAlamu biman [d]alla AAan sabeelihi wahuwa aAAlamu bimani ihtad[a]

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Al-Qur'an, 010.007-008 (Yunus [Jonah])

English Translation: Those who rest not their hope on their meeting with Us, but are pleased and satisfied with the life of the present, and those who heed not Our Signs,-

 إِنَّ الَّذِينَ لا يَرْجُونَ لِقَاءَنَا وَرَضُوا بِالْحَيَاةِ الدُّنْيَا وَاطْمَأَنُّوا بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ
 

English Transliteration: Inna alla[th]eena l[a] yarjoona liq[a]an[a] wara[d]oo bi(a)l[h]ay[a]ti a(l)dduny[a] wa(i)[t]maannoo bih[a] wa(a)lla[th]eena hum AAan [a]y[a]tin[a] gh[a]filoon(a)

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English Translation: Their abode is the Fire, because of the (evil) they earned.
 

 أُولَئِكَ مَأْوَاهُمُ النَّارُ بِمَا كَانُوا يَكْسِبُونَ

English Transliteration: Ol[a]-ika ma/w[a]humu a(l)nn[a]ru bim[a] k[a]noo yaksiboon(a)

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There is no doubt that "if man leads his life on the presumption that there is no other life, he will have no fear that he shall have to render a full account of all of his deeds in this world. Therefore his sole aim in this life is to win, by hook or by crook, prosperity, happiness, fame and power in this world." This attitude will naturally lead men to wrong ways and incur God's Displeasure. Islam suggests a balanced course between these two divergent conceptions of life:

 Al-Qur'an, 002.201 (Al-Baqara [The Cow])

English Translation: And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!"

وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
English Transliteration: Waminhum man yaqoolu rabban[a] [a]tin[a] fee a(l)dduny[a] [h]asanatan wafee al-[a]khirati [h]asanatan waqin[a] AAa[tha]ba a(l)nn[a]r(i)

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Good (hasanah) here refers to economic prosperity which is acquired by rightful means and without exploiting one's fellow-beings. It is earned through just and honest means and is also for the satisfaction of personal needs and the betterment of society. Man is advised in this verse to pray to God to give him the best of both worlds: Prosperity and happiness in this world ad success in the Hereafter.

Man is plainly told in the following verses of the Qur'an to benefit from the Treasures of God to the fullest extent and thereby enjoy the physical pleasures of life which may add to his spiritual life as well.

Al-Qur'an, 005.005 (Al-Maeda [The Table, The Table Spread])

This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time,- when ye give them their due dowers, and desire chastity, not lewdness, nor secret intrigues if any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).

الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ وَطَعَامُكُمْ حِلٌّ لَهُمْ وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ وَلا مُتَّخِذِي أَخْدَانٍ وَمَنْ يَكْفُرْ بِالإيمَانِ فَقَدْ حَبِطَ عَمَلُهُ وَهُوَ فِي الآخِرَةِ مِنَ الْخَاسِرِينَ
 

Alyawma o[h]illa lakumu a(l)[tt]ayyib[a]tu wa[t]aAA[a]mu alla[th]eena ootoo alkit[a]ba [h]illun lakum wa[t]aAA[a]mukum [h]illun lahum wa(a)lmu[hs]an[a]tu mina almu/min[a]ti wa(a)lmu[hs]an[a]tu mina alla[th]eena ootoo alkit[a]ba min qablikum i[tha] [a]taytumoohunna ojoorahunna mu[hs]ineena ghayra mus[a]fi[h]eena wal[a] muttakhi[th]ee akhd[a]nin waman yakfur bi(a)l-eem[a]ni faqad [h]abi[t]a AAamaluhu wahuwa fee al-[a]khirati mina alkh[a]sireen(a)

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Again:

Al-Qur'an, 007.032 (Al-Araf [The Heights])

English Translation: Say: Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance? Say: They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgment. Thus do We explain the signs in detail for those who understand.

قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ
 

English Transliteration: Qul man [h]arrama zeenata All[a]hi allatee akhraja liAAib[a]dihi wa(al)[tt]ayyib[a]ti mina a(l)rrizqi qul hiya lilla[th]eena [a]manoo fee al[h]ay[a]ti a(l)dduny[a] kh[a]li[s]atan yawma alqiy[a]mati ka[tha]lika nufa[ss]ilu al-[a]y[a]ti liqawmin yaAAlamoon(a)

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The argument implied in the question is this: As God Himself has created all the pure, good and nice things for His servants, it cannot be His Will to make these unlawful for His servants. Therefore, if a religious, moral or social system makes these things unlawful or detestable or considers them impediments in man's spiritual evolution and progress, this very thing is a clear proof of the fact that this system is not from God."

The Holy Prophet explained this principle in these words: "The best of you is one who leaves not this world for the Hereafter, and the Hereafter for this world, and is not a burden on the people." The messenger of God has here impressed upon believers the desirability of true harmony between the moral and economic sides of struggle for life. A man should neither be so entirely of this world, that, in the acquisition of the material means of life he forgets God, nor should he incline so much towards the spiritual life that he ignores the economic struggle, but should keep everything in its proper perspective. It is also reported from the Holy Prophet: "Do your work in the world in such a way as if you were going to live for ever; and work for the Hereafter as if you were going to die tomorrow." He rejected all the wrong conceptions of religion which people had formed for themselves and remarked that religion did not teach hatred of the world and, furthermore, that hatred of the world did not in itself make a man pious or righteous.

Thus Islam tries to co-ordinate in a most balanced way of the economic and spiritual aspects of man, for a defect in one leads to a defect in the other. As a result, we find men who, while engaged in the economic pursuits of life, are not unmindful of the existence of God in their life. The Holy Qur'an praises these men:

Al-Qur'an, 024.037 (An-Noor [The Light])
English Translation: By men whom neither traffic nor merchandise can divert from the Remembrance of Allah, nor from regular Prayer, nor from the practice of regular Charity: Their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly new),-

رِجَالٌ لا تُلْهِيهِمْ تِجَارَةٌ وَلا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَإِقَامِ الصَّلاةِ وَإِيتَاءِ الزَّكَاةِ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالأبْصَارُ
 

English Transliteration: Rij[a]lun l[a] tulheehim tij[a]ratun wal[a] bayAAun AAan [th]ikri All[a]hi wa-iq[a]mi a(l)[ss]al[a]ti wa-eet[a]-i a(l)zzak[a]ti yakh[a]foona yawman tataqallabu feehi alquloobu wa(a)l-ab[sa]r(u)

Text Copied from DivineIslam's Qur'an Viewer software v2.8

The Messenger is advised to maintain this true harmony in life in these words:

 Al-Qur'an, 018.028 (Al-Kahf [The Cave])

And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ وَلا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا وَلا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا
 

English Transliteration: Wa(i)[s]bir nafsaka maAAa alla[th]eena yadAAoona rabbahum bi(a)lghad[a]ti wa(a)lAAashiyyi yureedoona wajhahu wal[a] taAAdu AAayn[a]ka AAanhum tureedu zeenata al[h]ay[a]ti a(l)dduny[a] wal[a] tu[t]iAA man aghfaln[a] qalbahu AAan [th]ikrin[a] wa(i)ttabaAAa haw[a]hu wak[a]na amruhu furu[ta](n)

Text Copied from DivineIslam's Qur'an Viewer software v2.8

This is the true conception of life which teaches the believers to maintain true harmony and balance in life: neither to hate nor to love this world too much. It makes normal satisfaction of economic needs a prerequisite for the moral and spiritual uplift of man; for so long as the common man does not have this basic needs satisfied, he can neither become a good citizen nor can his moral standards improve. It is also a fact that poor people have neither religion nor moral standards. Therefore Islam has made provision for the basic needs of every individual in its economic system. The words of the Holy Prophet that 'poverty takes man into the boundary line of disbelief' refer to the needs of each individual.

This is undoubtedly the most important contribution of Islam to the civilization of man. It teaches man to improve his material life in order to improve his spiritual life. This moral conception of life has given a workable mean between diametrically opposed views of life. On the one hand, it declares that everything of this world is for the use of man, and, on the other, it lays emphasis on the responsibilities of man; just as he is responsible for himself, so is he responsible for his family and for his relations, and then for his nation and all humanity. When he himself benefits from his own wealth, he must, in like manner, let others benefit from his wealth. Thus, by diverting the selfishness of man into unselfish channels, and by harmonizing the material with the spiritual aspects of life, Islam has given humanity a practical solution to the most complex and difficult problem. It has enabled man to profit from the material and spiritual aspects of life in order to establish an economic system on the basis of justice and equity., and this objective is achieved in so simple a manner by moral education and training that the individual, instead of indulging in rivalry and greed, becomes a co-operative and useful member of society.

Islam also imposes moral duties upon both the employee and the employer. The employee is commanded by God to do his work diligently, efficiently and honestly. It is reported that the Messenger of God said that if anyone undertakes any work, God loves to see him do it nicely and efficiently for He is Good and Beautiful and He loves to see things done in a beautiful and nice way. When the work is finished, the employee is entitled to a just and reasonable wage for his work. The employer is bound by law to pay a fair wage as soon as the work is done. It is reported by Abdullah ibn Umar that God's Messenger said, "Give the laborer his wages before his seat dries." (Ibn Majah). And Abu Hurairah reported God's Messenger as saying, "There are those whose adversary I shall be on the Day of Resurrection: one of them is a man who hired a worker and, after receiving full service from him, did not give him his wages." (Bukhari). With these comments, however, the basic features of the economic system of Islam are summarized on the next page.