Madina and Islamic economics
The economy of Madina was essentially a trading economy. Capitalism, on the other hand, is a financial economy
The writer is a two-term Punjab MPA, a social entrepreneur and a political analyst. humawais@gmail.com
Our Prime Minister Imran Khan repeated the word Madina several times in his inaugural speech. The word Madina evokes euphoria in all of us. Madina for us is a pinnacle of existence, the return to our roots and the epitome of social progress. If it inspires Imran Khan, it inspires us more.
Return to Madina is the rediscovery of our real economic model. Madina is the template for such model. Our template is a breakaway from the capitalist Western template. Madina challenges the Riba-based economy of banking and fiat money. It also challenges the capitalist individualistic values and the ethics of the West. On the other hand, we have something new called the Islamic Economics, which is, in my view, just an extension of the Western capitalist model. This is an attempt at Islamisation of capitalism reminding us of some of the steps taken in not too distant a past. What results did these steps produce is all too evident to be specifically mentioned. The Islamic Economics in practice here is not to make capitalism compatible with the Shariah, but this Islamic Economics is meant to make the Shariah compatible with capitalism, to make the New York our model. It is the negation of Madina.
Only if we have the moral courage of moving out of our colonial inferiority complex, and the obsession with adapting to and copying the West, we may be able to recognise Madina. Removing the Western lens of prejudice would make us see that Madina was: public markets instead of supermarkets; gold dinar and silver dirham instead of promissory notes; caravan traders instead of shopkeepers; ‘Qirad’ instead of banking. While British exalted individualism under the Adam Smith’s motto of ‘greed is good’, the economy of Madina empowered the community while recognising the individual. Thus fair-play (equal opportunity for everybody) stands over profit.
The economy of Madina was essentially a trading economy. Capitalism, on the other hand, is a financial economy, a debt-based economy. In capitalism even money is a debt: a false promissory note. It is a system of debt encompassing all businesses and all governments. The role of debt in Madina is minimal: money is a commodity (not a debt) and debt is discouraged in general. There is no possibility of a national debt: the absurd notion that every newborn Pakistani bears a debt created by another party. National debt has nothing to do with Madina, it is a Western tool of economic colonisation.
In practice, the model of Madina is based on public markets and caravanserais — that is the marketplace belongs to all the people (waqf), not private ownership. In capitalism, the market place disappears in favour of privately-owned shops, malls and supermarkets. In practice, the model of Madina is based on guilds, that is, professional organisations that share both key assets (means of production) and liabilities (social credit) where competition and collaboration between the professionals is balanced. In capitalism, the mode of production is one owner with 1,000 employees, which is actually the model of the East India Company — the factory system.
When Hindustan and China were the richest countries in the world (before the East India Company destroyed us), they were based on guilds or biradaris (brotherhood based on profession and not castes). In fact, all pre-capitalist societies, including all Islamic societies since Madina, were based on guilds. Guilds and their regulations became forbidden under British law both in occupied-Hindustan and occupied-Egypt. Before the British, guilds were the most powerful institutions, autonomous in decision-making and the backbone of the economy. Our present biradari system is a mere relic of it. Originally biradaris represented solidarity and brotherhood, which is opposite of capitalist factory system, which is based on shareholder profits that are based on monopoly and wage slavery of the masses.
Markets, caravanserais, guilds, dinar, dirham, caravans, qirad, shirkat, zakat, waqf are some of the Institutions of Madina. Using today’s technology, we can replicate all these institutions in the digital world. Blockchain technology offers the best possibilities to introduce asset-based crypto-currencies, based on gold and silver; open markets create open trading platforms that can guarantee the possession as well as the ownerships of the goods, which is indispensable to creating Islamic trading. Most important part of the blockchain technology would be the creation of true Islamic Finance not based on collateral but on social credit, that can be validated and tokenised. These will represent the most important turning point on the transformation of the world economy. Madina represents the end of three evils of trading: Riba, unjust taxation and monopoly. Altogether the blockchain technology could be a perfect technology to integrate the economy of Madina with the digital world.
Published in The Express Tribune, August 31st, 2018.
Return to Madina is the rediscovery of our real economic model. Madina is the template for such model. Our template is a breakaway from the capitalist Western template. Madina challenges the Riba-based economy of banking and fiat money. It also challenges the capitalist individualistic values and the ethics of the West. On the other hand, we have something new called the Islamic Economics, which is, in my view, just an extension of the Western capitalist model. This is an attempt at Islamisation of capitalism reminding us of some of the steps taken in not too distant a past. What results did these steps produce is all too evident to be specifically mentioned. The Islamic Economics in practice here is not to make capitalism compatible with the Shariah, but this Islamic Economics is meant to make the Shariah compatible with capitalism, to make the New York our model. It is the negation of Madina.
Only if we have the moral courage of moving out of our colonial inferiority complex, and the obsession with adapting to and copying the West, we may be able to recognise Madina. Removing the Western lens of prejudice would make us see that Madina was: public markets instead of supermarkets; gold dinar and silver dirham instead of promissory notes; caravan traders instead of shopkeepers; ‘Qirad’ instead of banking. While British exalted individualism under the Adam Smith’s motto of ‘greed is good’, the economy of Madina empowered the community while recognising the individual. Thus fair-play (equal opportunity for everybody) stands over profit.
The economy of Madina was essentially a trading economy. Capitalism, on the other hand, is a financial economy, a debt-based economy. In capitalism even money is a debt: a false promissory note. It is a system of debt encompassing all businesses and all governments. The role of debt in Madina is minimal: money is a commodity (not a debt) and debt is discouraged in general. There is no possibility of a national debt: the absurd notion that every newborn Pakistani bears a debt created by another party. National debt has nothing to do with Madina, it is a Western tool of economic colonisation.
In practice, the model of Madina is based on public markets and caravanserais — that is the marketplace belongs to all the people (waqf), not private ownership. In capitalism, the market place disappears in favour of privately-owned shops, malls and supermarkets. In practice, the model of Madina is based on guilds, that is, professional organisations that share both key assets (means of production) and liabilities (social credit) where competition and collaboration between the professionals is balanced. In capitalism, the mode of production is one owner with 1,000 employees, which is actually the model of the East India Company — the factory system.
When Hindustan and China were the richest countries in the world (before the East India Company destroyed us), they were based on guilds or biradaris (brotherhood based on profession and not castes). In fact, all pre-capitalist societies, including all Islamic societies since Madina, were based on guilds. Guilds and their regulations became forbidden under British law both in occupied-Hindustan and occupied-Egypt. Before the British, guilds were the most powerful institutions, autonomous in decision-making and the backbone of the economy. Our present biradari system is a mere relic of it. Originally biradaris represented solidarity and brotherhood, which is opposite of capitalist factory system, which is based on shareholder profits that are based on monopoly and wage slavery of the masses.
Markets, caravanserais, guilds, dinar, dirham, caravans, qirad, shirkat, zakat, waqf are some of the Institutions of Madina. Using today’s technology, we can replicate all these institutions in the digital world. Blockchain technology offers the best possibilities to introduce asset-based crypto-currencies, based on gold and silver; open markets create open trading platforms that can guarantee the possession as well as the ownerships of the goods, which is indispensable to creating Islamic trading. Most important part of the blockchain technology would be the creation of true Islamic Finance not based on collateral but on social credit, that can be validated and tokenised. These will represent the most important turning point on the transformation of the world economy. Madina represents the end of three evils of trading: Riba, unjust taxation and monopoly. Altogether the blockchain technology could be a perfect technology to integrate the economy of Madina with the digital world.
Published in The Express Tribune, August 31st, 2018.