Among the basic problems of human society are the problem of money, individual and collective income, and the balance between income and spending. This includes the economy of the family and its financial balance between expenses and consumption. So, wasting food, drink, ornament, clothes, house, luxuries, and services are among the most dangerous problems that face man.
Extravagance destroys the economy of family, nation, and state. Most times this extravagance does not match the income of the family. To organize the economic balance of society, Islam summons people to be moderate in spending. It forbids extravagance and miserliness. She takes great responsibility for organizing family spending and identifying its nature.
Islamic Law has legislated general rules for organizing spending. It has also limited the basic system for family spending and balance. We will mention some verses from the Qur’an that describes the servants of the Most Merciful (Allah) and regards them as ideal examples to others in spending.
In this connection, Allah, the Most High, says:
“And those who when they spend, are neither extravagant nor niggardly but are stationed between the two (extremes).”(1)
Also,
“And give to the near of kin his due and to the needy and the wayfarer, and squander not (your earnings) wastefully. Verily the squanderers are brethren of the satan, and Satan to his Lord is ever an ingrate.”(2)
And,
Let him with abundance spend of his abundance and he on whom has straitened his subsistence, let him spend of what Allah has given him; (for) Allah lays not on any soul a burden save to the extent to which He has given it; Allah will soon bring about ease after difficulty.”(3)
In this manner, the general bases of family budget spending and expenses are limited within the frames of moral moderation, education, and guidance- they are the social and the family frame. The role of women is prominent in managing the affairs of the house and the family economy.
That is when she is careful with the budget of her family and moderate in spending on luxuries. The wife is able to save part of the income of the family and free her husband from debts. That is when she is moderate in spending on herself and her family.
Extravagance does not only affect the family but also affects the general economic situation of society and the state. For the ability to buy in the market becomes high because of high spending and consumption. So, the value of money becomes low and the prices of commodities and services increase.
Accordingly, the deprivation of the poor (of buying) increases, the family faces debts and social problems, and currency faces inflation. As a result of the disorderly economic situation of society, moral, security, and political problems come into existence.
To educate women to be moderate in spending special lectures on the family economy in schools take part in building economic awareness and save it, especially from the problem of over expending and the deprivation of poor classes. With this, woman participates in building society through directing and organizing the family economy, and by being moderate in spending according to the method of the Qur’an and its wise summons. Therefore, the woman should carry out her responsibility towards her husband and her house according to the previous Prophetic tradition.
Work and Islamic Law
Islamic law summons people to work. It urges them to work using many practical attitudes, concepts, and texts. Among them are the following words of Allah, the Exalted: “It is He Who made for you the earth subservient, traverse you then its board sides, and eat you of His provision; and unto Him (alone) is the return.” (4) “And when the prayer is ended then disperse you in the earth and seek you of the grace of Allah.” (5) “And seek, by means of what Allah has given you, the abode in the hereafter, and forget not your share in this world.” (6)
Islamic Law not only summons people to work and production but also it denotes that they are different in abilities and merits. It also denotes that people should be perfect by exchanging interests with each other. In this respect Allah, the Most High, said:
“…and We did raise some of them above the others in rank, so that some of them may take the others in subjection.” (7) The Qur’an urges people to work, produce, and exchange interests. The Prophet Muhammad (PBUHH) regarded work and production as jihad and worship.
In this connection he (PBUHH)said: “He who works for his own family is like the mujahid in the way of Allah.” (8) “Worship is seven parts; the best of them is seeking the lawful.” (9)
Jurists devoted great efforts to their studies and analyses of work and production. They concluded that precepts of Islamic law and its attitude towards service and productive work is valid. They divided work legally into five parts. They are as follows:
1. Obligatory work: Islamic law has regarded as obligatory the work aiming at meeting needs, satisfying the soul, and maintaining the family. Moreover, it has made it obligatory for the debtor to work to pay his debt.
2. Islamic law has regarded the work aiming at generously spending one’s family as most desirable.
3. Islamic law has regarded as unlawful the work in forbidden things, such as making wine, narcotics, prostitution, dancing etc… It has also forbidden work that leads to unlawful deeds, even if it is lawful in itself.
4. Islamic law has regarded some work as abominable for itself or for other than it.
5. Excluding the above-mentioned points, Islamic law has confirmed that work is lawful. With this work, collecting money and increasing wealth is lawful as long as it follows the precepts of Islamic law.
To study and analyze the concepts of the verses and the traditions, we will not find in them anything that prevents women from working. Rather, they permit women to work as they permit men, though some texts address and urge men to work.
NOTES:
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1. Holy Qur’an (Furqan 25:67)
2. Holy Qur’an (Isra’ 17: 26-27)
3. Holy Qur’an (Talaq 65:6-7)
4. Holy Qur’an (Mulk 67:15)
5. Holy Qur’an (Jumu’a 62:10)
6. Holy Qur’an (Qasas 28:77)
7. Holy Qur’an (Zukhruf 43:32)
8. Ibid.
9. Kulaini, Kafi, Kitab Ma`isha, vol.5, p.67.
