THE SPIRITUAL SIGNIFICANCE OF JIHAD IN ECONOMICS
To the question of what are the foremost things a man should do, situated as he is in this world of enigmas and fluctuations, the reply must be made that there are four things to be done or four jewels never to be lost sight of: first, he should accept the Truth; second, bear it continually in mind...
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| Formato: | article |
| Lenguaje: | EN |
| Publicado: |
International Institute of Islamic Thought
1997
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| Acceso en línea: | https://doaj.org/article/2d19d6520cfe46619ffda45ed15ee21f |
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| Sumario: | To the question of what are the foremost things a man should do,
situated as he is in this world of enigmas and fluctuations, the
reply must be made that there are four things to be done or four
jewels never to be lost sight of: first, he should accept the Truth;
second, bear it continually in mind; third, avoid whatever is contrary
to Truth and the permanent consciousness of Truth; and
fourth, accomplish whatever is in conformity therewith. All religion
and all wisdom is reducible, extrinsically and from the
human standpoint, to these four laws: enshrined in every tradition
is to be observed an Immutable Truth, then a law of “attachment
to the Real,” of “remembrance” or “love” of God, and
finally prohibitions and injunctions.
The ultimate motivating cause for homo Islamicus is not happiness or
“utility,” but the Truth. For although happiness accompanies confomity
to the Truth, it is an effect rather than a motivating cause. As Frithjof
Schuon states, “our willing is not insphd by our desires alone, fundamentally
it is inspired by the truth, and this is independent of our immediate
interests.”* Islamic economics recognizes the need for homo Islamicus to conform to the Truth that God is the Absolute and that all
that is relative is attached to the Absolute by integrating all of life around
a Sacred Center. Accordingly, this realizes the meaning of the funda-
mental witnesses (shahadatayn)-‘’There is no divinity but Allah” and
“Muhammad is the Messenger of Allah ...
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