The Power of the Will of Faith and the Point of View of Islam
- 1 Faculty of Sharia Jerash University, Jerash, Jordan
Abstract
In this paper we present the Will of Faith and the Point of View of Islam confronting the free world because of its adherence to the principle of economic freedom, which calls for the rule “ let him work, let him pass. ” This principle has brought about deep inequality between the rich and the poor, where the rich are a bit more than 10% of the population possessing 90% of the wealth, whereas the rest of the population does not have more than 10% of it. This is due to the wrong view of the free world about the economic problem caused by the relative scarcity based on Metros theory. In his theory, Matros, argues that the increase of population follows the engineering progression (1, 2, 4, 8, 16, ···) and the arithmetical progression on the increase of the wealth (1, 2, 3, 4, 5, 6). This theory has been ad o pted by the free doctrine people to solve the problem by increasing the size of the national income without intervening in the distribution of wealth that would reach the hands of each individual. Hence, the one who has the wealth is the one having the capital. Islam, on the other hand, believes that the economic problem is due to bad distribution of wealth and that solving the problem is achieved by ensuring the accessibility of wealth by each citizen, increasing production, and controlling contracts and conditions. The related work that the power of will over contracts and conditions through controlling the possession of wealth and fair distribution of it guarantees the needs of each individual and creates an economic balance so as to prevent the encroachment of the individual on society and the encroachment of society on the individual.
- Nasr, S.H. and Religion Sphilosoph, I. (2010) Islam in the Modern World: Challenged by the West, Threatened by Fundamentalism, Keeping Faith with Tradition. HarperOne, New York.
- Brumberg, D. (2005) Islam Is Not the Solution (or the Problem). The Washington Quarterly, 29, 97-116.
- Al-Asad, T. (2009) The Idea of an Anthropology of Islam. Qui Parle, 17, 1-30. https://doi.org/10.5250/quiparle.17.2.1
- Stone, L.A. (2002) The Islamic Crescent: Islam, Culture and Globalization. Innovation: The European Journal of Social Science Research, 15, 121-131. https://doi.org/10.1080/1351161022000001269
- Halstead, M. (2004) An Islamic Concept of Education. Comparative Education, 40, 517-529.
- Fauzia, A. (2013) Faith and the State: A History of Islamic Philanthropy in Indonesia (Vol. 1). Brill.
- Endresen, C. (2015) Faith, Fatherland or Both? Accommodationist and Neo-Fundamentalist Islamic Discourses in Albania. In: The Revival of Islam in the Balkans , Palgrave Macmillan, London, 222-241. https://doi.org/10.1057/9781137517845_12
- Ghafouri-Fard, S. and Akrami, S.M. (2011) Man Evolution: An Islamic Point of View. European Journal of Science and Theology, 7, 17-28.
- Schurich, C. (2001) The Vision of Islam: The Foundations of Muslim Faith and Practice.
- Lane, J.-E. and Redissi, H. (2016) Islam: Faith and Rationality. In: Religion and Politics, Routledge, London, 79-88.
- Stone, L.A. (2002) The Islamic Crescent: Islam, Culture and Globalization. Innovation: The European Journal of Social Science Research, 15, 121-131. https://doi.org/10.1080/1351161022000001269
- Bannerman, P. (2013) Islam in Perspective (RLE Politics of Islam): A Guide to Islamic Society, Politics and Law. Routledge, New York. https://doi.org/10.4324/9780203381397
- Rayan, S. (2012) Islamic Philosophy of Education. International Journal of Humanities and Social Science, 2, 150-156.
- Back, L., Keith, M., Khan, A., Shukra, K. and Solomos, J. (2009) Islam and the New Political Landscape: Faith Communities, Political Participation and Social Change. Theory, Culture & Society, 26, 1-23. https://doi.org/10.1177/0263276409104965
- Ayoub, M. (2013) Islam: Faith and History. Oneworld Publications, London.
- Al-Raysuni, A. (2011) Imam al-Shatibi’s Theory of the Higher Objectives and Intents of Islamic Law. The International Institute of Islamic Thought, London.