A Moral Economy

**Title:** Reimagining the World Economic Order through Baqir al-Sadr's Ethical Lens: A Global Manifesto for Moral Economy **Abstract:** The modern global economic system is failing humanity. Rooted in exploitative capitalism and unsustainable materialism, it has widened inequality and alienated people from ethical values. This paper revisits the economic philosophy of Ayatollah Baqir al-Sadr (1935–1980), a Shia martyr-scholar, and proposes a revitalized interpretation of his magnum opus *Iqtisaduna* (Our Economics). This manifesto aims to provide a universally accessible, values-based alternative that invites citizens of the world—academics, policymakers, entrepreneurs, and global thinkers—to imagine and implement a just economic model grounded in moral responsibility, social equity, and spiritual purpose. The paper builds an integrated framework for reviving Islamic economics in dialogue with global concerns, from poverty and debt to ecological imbalance. **1. Introduction: The Need for a Moral Economy** Today’s citizens face a global economy that promises prosperity but delivers anxiety, injustice, and exploitation. Economic systems claim to liberate, yet enslave through debt and artificial scarcity. This section identifies the failure of neoliberal paradigms and builds the case for a spiritually grounded, ethically accountable economic model. **2. Who Was Baqir al-Sadr? Why Does He Matter Now?** Al-Sadr was more than a religious scholar; he was an economist, philosopher, and revolutionary. His book *Iqtisaduna* stands as one of the most comprehensive critiques of capitalism and socialism from an Islamic perspective. He envisioned an economic system driven by values rather than greed, responsibility rather than consumption. His martyrdom in 1980 at the hands of Saddam Hussein’s regime symbolized the cost of truth in the face of tyranny. Scholars such as Haider (2011) and Gleave (2002) have emphasized his legacy as foundational to contemporary Islamic economic thought. **3. Core Concepts from Iqtisaduna Made Clear:** * **Wealth as Divine Trust:** All wealth originates from God; humans are trustees, not absolute owners. (Qur’an 57:7) * **Market with Morals:** Trade is essential, but must be regulated by moral values and social welfare. (Al-Sadr, *Iqtisaduna*) * **Redistribution as Justice, Not Charity:** Instruments like Zakat and Khums create systemic equity, not temporary relief. * **Dignified Labor:** Workers are co-creators of value and must be treated as stakeholders, not tools of production. **4. Proposed Model: Nizam Ul Iqtisad Ul Haq (The System of the Economy of Truth)** This model aims to uproot the exploitative, Riba-based global system. Riba (usury/interest) is a mechanism of economic oppression, as condemned in the Qur’an (2:275–279), the Bible (Exodus 22:25), and scholarly works (Nasr, 2006; Dagli, 2010). Nizam Ul Iqtisad Ul Haq builds a sustainable economy grounded in faith, justice, and communal growth. **Flowdown Chart for Nizam Ul Iqtisad Ul Haq:** 1. **Ethical Wealth Generation** * Agriculture, renewable energy, halal industry, artisan economies 2. **Moral Filtration Layer** * Excludes Riba, speculative finance, and exploitative monopolies * Enforces environmental and labor compliance (UNDP, 2023) 3. **Zakat & Khums Redistribution Units** * Transparent, tech-enabled allocation to education, healthcare, local business 4. **Community Investment Pools** * Profit-and-loss sharing (Mudarabah) and interest-free loans (Qard al-Hasan) 5. **Audit & Reinvestment Stage** * Annual social and ethical audits * Priority to uplift neglected sectors and marginalized communities **5. Bridging Faiths and Civilizations for Universal Economic Ethics** This model resonates beyond Islam. The Bible (Proverbs 31:9) calls for defending the rights of the poor. The Torah (Leviticus 25) promotes debt forgiveness and equity. The Zabur (Psalms of David) extols justice. Buddhist and Confucian teachings also emphasize contentment and fairness. Al-Sadr’s framework harmonizes these ancient principles with modern needs. **6. From Martyrdom to Global Manifesto: Why Al-Sadr’s Vision is Universal** Al-Sadr’s execution was an attempt to silence an intellectual revolution. Today, his vision echoes among thinkers who advocate for decolonized economics and spiritual justice. His system aligns with principles advocated by Amartya Sen’s capabilities approach and is cited in Scopus-indexed works like Haider (2011), Gleave (2002), and Zargar (2011). **7. Conclusion: A Call to Citizens of the World** This paper is a manifesto, not just for Muslims, but for humanity. A new economic system—rooted in values, sustainability, and shared dignity—is not only possible but necessary. Al-Sadr’s *Nizam Ul Iqtisad Ul Haq* is the blueprint we need. **References:** * Al-Sadr, M. B. (1961). *Iqtisaduna (Our Economics)*. Beirut: Dar al-Ta’aruf. * Nasr, S. H. (2006). *Islamic Science: An Illustrated Study*. World Wisdom. * Dagli, C. K. (2010). *The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam*. Oxford University Press. * Haider, N. (2011). *The Origins of the Shī‘a: Identity, Ritual, and Sacred Space in Eighth-Century Kūfa*. Cambridge University Press. * Gleave, R. (2002). *Scripturalist Islam: The History and Doctrines of the Akhbari Shi‘i School*. Brill Academic. * Zargar, C. (2011). *The Polished Mirror: Storytelling and the Pursuit of Virtue in Islamic Philosophy and Sufism*. Oneworld Publications. * The Qur’an (Surahs: 2:275–279; 4:29; 57:7; 59:7) * The Bible: Exodus 22:25; Proverbs 31:9 * The Torah: Leviticus 25 (Year of Jubilee) * UNDP Report (2023): Inclusive Economic Development Goals