Nabil Zakawi: Poverty is the partner of disbelief and alms are safe

Moroccan thinker Nabil Zakawi discusses the problem of poverty and the relationship of religion to developmental treatments, through anatomy of the concept of religious values ​​and practices and its role in sustainable development in the Islamic world; He sees that the Islamic world constitutes the largest part of the third world, and that the number of Muslims is increasing quickly as a percentage of the world’s population, but development has remained in this important geographical area stagnant or slow, as the majority of Muslims live in areas that need development, and they constitute more social and economically deprived societies at the global level, while Islam left 13 centuries of the continuous influence and effective on the life of society, since its principles regulate not only moral and moral rules The behavior of the individual in the family and society, and even his personal, economic and social life.

He pointed out that Islam, in the eyes of the believers, is not just a religious system, but rather a way of life, just as the Islamic concept of seeking in the world makes the interest of man to upgrade his society and his interest in his environment is an important matter, which refers us to the question about the horizons of concrete meetings between social and economic developments and religious traditions established in the Islamic world; As the importance of religion in the Islamic world imposes a study of its relationship to development systematically.

He stressed the importance of religion in the public sphere, and its eagerness in theory to discover (the introduction of religion) in the discussions of development policies, and from a practical point of view to highlight the interaction and intersection between religion and development; As one of the important Development concerns. He called for thinking about how to reconcile Islam and development, and how to transform Islamic values ​​and practices, considering religion as a human experience, into development practices.

Zakawi said: Religious values ​​and practices can help development in the countries of the Islamic world, and are not necessarily obstacles to achieving a modern and rational society and economy; As the main logical basis for dealing with religion lies in the disappointing consequences of the secular development strategies in the Islamic world and the feeling that religion can have a positive role in achieving social and economic development, and that religion may work to reform this gap and help overcome some of the deficits recorded in these countries in the wake of its neoliberal transformation.

And asked a set of questions such as: How can religion be an external resource able to address the developmental competence in the social and economic dimensions? Is it possible to deduce religious foundations of a fibrous nature of independent capitalism that is a developmental model in the countries of the Islamic world? Then what is the role that Islamic religious institutions can play, such as the Zakat and Al -Waqqah Institutions in the provision of social services? How can these institutions be seen as “productive operations”? Then how can work be reinforced as a form of religious worship within the framework of the “spiritual economy” approach as a Islamization of new liberalism? Settled. He promised the critical review of the literature that builds development as it falls within the secular field, away from religion, a necessity, and how development studies and practices in recent decades have become discovering religion and emphasizing overlap and rapprochement between them.

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He went on to say that Islamic religious practices and values ​​have a role in generating development interventions at the social level (in a second axis), and at the economic level (in a third axis).

He believes that poverty in Muslim societies is the perception of disbelief, and alms are safety and development, since the principle of faith in solidarity is the principle of faith in man, the human nature is superior to other natures, and its characteristic of human spiritual spirituality beyond material nature. He warned that the role of charity and social expenditures should not be seen as legitimizing the existence of poverty and the poor and submitting them as a fixed truth; Islam sees poverty one of the biggest social and economic problems and is equivalent to disbelief. He did not rule out that zakat and alms played a role in addressing poverty and unemployment as they are from the networks of promoting safety and social cohesion, and if Islamic societies exceed the phenomenon of poverty, the alms will remain a pillar of sustainable development, by providing the necessary funds for charitable endowments that adopt spending on education, qualification, training and skills development, and thus limits social inequalities, raises the efficiency of man and feels his ability On a halal gain with moral hemisphere.