Islam does not want this economic race occurs in an atmosphere of cold impartiality, moral neutrality and social apathy. Considers it desirable that participants in the economic race should be considerate and compassionate to one another. Moreover Islam, through its moral injunctions, aims to create a feeling of mutual love and affection among people, under which they can help their brothers weak and tired and at the same time create a permanent institution in society stops to ensure their support and assistance to those who lack the necessary resources. People who are unable to take part in the economic race should make sure their part to stop living in this social institution.
And those who need some assistance to begin their fight to stop the economic field, they can also receive complete extent of this institution. For this purpose Islam has commanded that the ‘Zakat’ should be required at the rate of 2 ½% per annum of the total accumulated wealth of the country and the capital invested, 5% to 10% must be collected for the agricultural product “USHR” 20% certain mineral products. The ‘Zakat’ should also be required annually in a specific portion pro, in s herd of cattle belonging to anyone beyond a certain minimum number. The amount of ‘Zakat’ so collected must be spent on assisting the poor, orphans and the destitute. This provides a means of social security in the presence of which no one in an Islamic society can ever remain without being well equipped to stop the necessities of life. No worker can ever be forced by fear of starvation, to accept conditions of employment that may be dictated by the operator or the employer to his disadvantage. And you can not allow physical health no one will fall below the minimum of convenience and lack of proper care hospital.
With respect to the position of the individual to the community, the Islam aspires to implement such a balance between them provided he makes a person’s individual freedom while ensuring that such freedom is not prejudicial to the interests of the community as a whole, but is positively conducive to its growth and peace.
Islam does not agree with a political or economic organization that seeks to absorb the identity of the individual within the community by depriving it of essential liberty stop proper development of his personality and talent. The inevitable consequence of nationalizing all the means of production of a country is the annihilation of the individual by the community and in these circumstances the existence and development of their individuality becomes extremely difficult if not impossible, as well as political and social freedom are essential stop the individual, economic freedom is likewise indispensable stop morally civilized existence.
In memos that we want to completely eliminate the individuality of man, our social life should have enough room to stop to allow an individual to be free to stop earning their livelihood, maintaining their freedom of conscience and be able to develop their moral faculties intellectuals under their own inclinations and aptitudes. Living unemployment insurance or unemployment insurance virtual hands of others can not leave you very satisfied, even if it is abundant cause of cognitive development, moral and spiritual which ultimately leads that can not be offset or counterbalanced by the mere physical welfare and prosperity, which are also doubtful.
Just as Islam does not like such a system, also favors a social system which gives unbridled social and economic freedom to individuals, giving them a blank check to make sure stop their individual interests and achieve their objective even at the expense of community welfare as a whole or by exploiting and misappropriating the wealth of others.
Between these two extremes, Islam has adopted the environmental curve, according to which the individual is first called, in the interest of the community has to accept certain restrictions and is then left free to regulate their own affairs. Has free enterprise and competition within the framework that ensures the good of both the individual and society. It is not possible to explain all these obligations and restrictions on details and I therefore content myself with presenting a brief outline of them.
