Animal Taxation

Dr Swan resumed her session, "O my brothers and sisters! The most useful person, is the one who allows a person to implant goodness inside him, or to do him a favor, as this help is the means to attaining benefit and perfection. In fact, both the giver and the receiver, benefit from this. The most harmful of people, are those who overpower you until you disobey Allah. Such people only help you to harm yourself and decrease your morality.

Look out this apologue,

One day, all the parties of beasts, from the Tailed Star Party, to the Wild Ox Party, were gathering. Every party accompanied by their Leader of the Party. You know, these Party Leaders, was a special beast, because they were designated by certain qualities, determined by the beasts. The requirements to become the leader of their party, must meet at least, the most pernicious, eloquent and powerful, or the most ambitious and defigning beast, having engaged a Multitude of Followers, worked upon them as the Instrument of Power to complete their designs, encouraging to serve their forest, with a vision of serving themselves.

Several problems were discussed at the meeting, including, a small issue, of how to deal with, what they called, the "Oppositions." However, the problem solved, by mobilizing members party, of the dogs, cats and toads. This method was considered the most effective, as many oppositions had transformed into dogs, cats or toads.

A big issue came to arise, that a certain Toad, who reigned a feudalistic ruler in the forest, on a time arbitrarily, proposed to exact from his slavish subjects, a sufficient part of their daily prey for his own maintenance, that he might not himself toil for his subsistence; and that every beast should contribute according to his means in form of a tax.

A member of the Tailed Star Party, was the first who gave his opinion on this knotty point, saying that the properest and justest way, would be to lay a tax on vice, and that each Beast, should settle the quantity for his neighbour, as by that means it would prevent any selfish partiality. But a member of Wild Ox Party, said that the implementation of the New Taxation was not easy. A new order and standard of a new fiscal polisy must be created. In response to this, all parties took it seriously and agreed.

After a long and tiring debate, it was agreed a new order, as well as a way of life, and a new fiscal policy. This system was based on the culture of the beasts. Regarding the name, they haphazardly picked from a book by a philosopher named Aristotle, without understanding its meaning. Every party leader, upon hearing the name, was astonished, and simultaneously they proclaimed as "Ohli Gwarchy."

Furthermore, towards the new order, then issued what was called the "Eight Amendments." A member of the beast party was ordered to read it, and each time an amendment was read, the woodpecker was asked to carve it into the trunk of a large oak tree.

So, the member started to read,

EIGHT AMENDMENTS

• First, all beasts are equal;
• Second, whoever goes upon two legs and speak up clearly, is an enemy;
• Third, whoever goes upon four legs, or has wings, is a friend;
• Fourth, no beasts shall wear clothes;
• Fifth, whoever sleeps on bed, recommended or even obliged, to wear double blanket;
• Sixth, no beasts shall kill each other characters;
• Seventh, no free lunch and dinner;
• Eighth, ....

When the member was about to read the eighth point, he was confused, it was blank. He asked one of the organizers, who replied, "Sorry, we haven't discussed it, because there was a problem of how to adjust, the proposed new Fiscal Policy!"

Finally, because the beasts were tired of discussing and arguing, they decided to invite a resource person. Initially, it was Miss Piggy who would be invited as had been done before, but considering she was out of the jungle, it was decided to call from the Elephants. They were considered neutral, because they didn't have parties and representatives. Also, their ordeal of being chased by Homo-sapiens for their tusks, was considered as an advantage.

An old wise elephant proceeded, "O Gentlemen! There are four ways of gaining wealth:

Wealth gained by obeying Allah and spent in the way of Allah, and that is the best wealth.

Wealth gained by disobeying Allah and spent in disobeying Allah, and that is the worst.

Wealth gained by doing harm to others, and spent in doing harm to others, that is also the worst.

Wealth gained licitly, and spent on lawful desires, and that is neither for him nor against him.

These are the principle ways of gaining wealth and spending them.

There are some other ways that branch out from them:

Wealth gained rightly, and spent illicitly.

Wealth gained illicitly, and spent rightly.

Therefore, spending it, is its expiation.

Wealth gained in a doubtful way, and its expiation is to spend it on dutifulness to Allah. And just as reward, punishment, praise and dispraise are connected to spending wealth, in the same way, they are connected to gaining it. Moreover, a man will be asked about his expenditure, where he gained it, and on what he spent it, would be a defect and a disgrace.

O Gentlemen! The characteristics, have limitations, which if surpassed, would be a transgression, and if one falls short of it, it would be a defect and a disgrace.

Therefore, there is a limitation for anger, which is courage and disdain for vice and deficiency. This is its perfection, but if it surpasses that limitation, its owner would be guilty of transgressing and wrong doing. And if it falls short of him, he would be a coward and would not have disdain for vice.

Desire has a limitation, which is taking what is sufficient for this worldly life and the attainment of competency. However, when it falls short of that, it would be a disgrace and a waste, and when it surpasses that, it would be greed and a desire for that which is not praiseworthy.

Envy has a limitation, which is to compete in seeking perfection and to be unwilling to let someone do better than oneself. Whoever surpasses that in injustice and transgression, would wish for other people’s grace to come to an end, and would seek to harm them. And when it becomes less than the required limit, it would be lowness and lack of ambition. 

The Prophet (ﷺ) said, 

لاَ حَسَدَ إِلاَّ فِي اثْنَتَيْنِ رَجُلٌ آتَاهُ اللَّهُ مَالاً فَسُلِّطَ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَرَجُلٌ آتَاهُ اللَّهُ الْحِكْمَةَ، فَهْوَ يَقْضِي بِهَا وَيُعَلِّمُهَا

"Do not wish to be like anyone except in two cases. (The first is) A person, whom Allah has given wealth and he spends it righteously; (the second is) the one whom Allah has given wisdom (the Qur'an) and he acts according to it and teaches it to others." [Al-Bukhari in Fath-al-Bari]

This is a kind of emulation that the envier imposes on himself in order to be like the one he envies, and it is not the disgraceful kind of envy, in which the envier wishes that the grace of the envied is removed.

Lust has a limitation , which is relief of the heart and mind from the toil of obedience, earning good qualities and making use of them. When it increases to more than its normal state, it would become a burning desire, and its owner would be on the level of animals. And when it becomes less than that, and is not a kind of devotion to seek perfection and favor, it would be a weakness and a disgrace.

Rest has a limitation, which is the revitalization of the self and one’s perceptive faculties, in order to be ready for religious duties, earning good qualities and devoting oneself to all that is good., In this way they do not become weak because of toil and weariness and their effect does not become weak. When it goes beyond its normal limit, it would be apathy, laziness, wastefulness and many interests would be lost in this way. And when it becomes less than required, it would be harmful to one’s faculties and a means of weakening them, and may even come to a stop with him.

Generosity has a limitation, and it lies between two extremes. When it surpasses its limit, it becomes extravagance, and when it becomes less than the required limit, it is stinginess and miserliness.

Courage has a limitation, and when it surpasses it, it would be rashness, and when it becomes less than the required limit, it would be cowardice and weakness. Its limit is to boldly engage on occasions that require courage, and to refrain on the occasions that require refraining. 

Jealousy has a limitation, which when surpassed is a blameworthy and evil thought about the innocent, and when it becomes less than the required limit, it would be carelessness and indifference concerning one’s honor.

Humility has a limitation, which when surpassed would be lowness and disgrace. And when it is less than the required limit, it would turn to arrogance and pride.

Glory has a limitation, which when surpassed would be arrogance and a dispraised character. And when it is less than the required limit, it would turn to lowness and disgrace.

Balanced is the best way to deal with all Matters Controlling all these emotions with balanced, is to adopt the middle way between the two extremes. The interests of this worldly life and the Hereafter are based on this, and not only that, but it is the standard to which the body can work effectively.

If any of its elements are diverted from balanced, and are caused to exceed beyond its due limits or became less than it, its good health would decrease accordingly. Besides, it includes all natural acts, such as sleeping, staying up at night, eating, drinking, copulation, movement, sport, privacy, social intercourse and so on. If balanced is not achieved it would become a defect. Among the noblest and the most beneficial kinds of knowledge, is the knowledge of limitations, especially legal limits; what is commanded and what is forbidden. The most knowledgeable person is the most knowledgeable of these ordained limits, for he is not confused about that which belongs to them and that which does not.

O Gentlemen! As for the taxation you wanted to exercise, laying a tax on vice, according to our humble opinion, will never be just, as it will give power to ill-will and oppression. The best manner, in our judgment, would be, to lay the tax on virtues, and leave it to every one to give in a catalogue of his own, and then there is very little doubt, but it would prove the means of raising a most just and civilized exchequer.”

The beasts, some agreed, some disagreed, both were balanced, while those who abstained, were nil.  Therefore, further talks would be held in a short while."

Dr Swan wrapped up with, "O my brothers and sisters! Those who are just and civilized, are those who takes care of the limits of manners, deeds and legalities, in terms of learning and practicing them. And Allah knows best."

Citations & References :
- Imam Ibn Qayyim, Al Fawaa'id, Umm Al-Qura
- James Northcote, RA, One Hundred Fables, Originals and Selected, J. Johnson
- George Orwell, Animal Farm, Longmans
- Gregory Sharpe, A Short Dissertation Upon That Species of Misgovernment Called an Oligarchy, Creative Media Partners

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The Gorilla and the Bee

Dr Swan told a story, "O my brothers and sisters! Listen to the following aplogue,

Once upon a time, in a dense forest, there lived a Gorilla with his Scrounger Monkeys. We often meet with characters whose powers of amusement are most excellent, and whose company of all things most desirable, from their wit, their gaiety, and their genius. But, such companions are always dangerous, as in a moment of caprice, they may turn their powers against us.

So as these simians. Instead of keeping the forest environment thick and shady, they forced the Elephants, knocked down the trees, and turned the land into a nest for them. They claimed the area, as theirs. This happened, because of their Boss, the Gorilla, was inspired by the habitat of two-legs and upright-walking species, called homo-sapiens. Furthermore, he had an idea, which he thought was the most brilliant. Although on paper, the boundaries of his land had been determined, he wanted to get more. So, the bollard, which was supposed to be here, set up far away across there. A theft monkey who realized it, reminded his boss, "Boss, the limit is not yonder over there, but here!" But the boss just retorted, "We'll see!"

One day, the boss was tasting a drink had a strange taste, just like wines. Its color, flavor, depth, the swirl, the aroma, the taste and the finish, the age-old concept of "Goût de Terroir," which means “Taste of Place” in French, could be justifiably applied to this strange drink. So, he called his trusted theft monkey, This strange drink, what do you call it?" The theft monkey informed, "It's called honey, Boss! The complexity and diversity of honey, is a result of the floral sources that, species called the bees, visit, the area’s weather and climatic conditions, its geographical location and other variable factors. Honey, even more than wine, is a reflection of place. If the process of grape to glass is alchemy, then the trail from blossom to bottle is one of reflection. The nectar collected by the bee is the spirit and sap of the plant, its sweetest juice. Honey is the flower transmuted, its scent and beauty transformed into aroma and taste."

"Where did you get it?" The Boss, was curious. The monkey cleared his throat, "Uhm, I picked it up Boss!" "Where?" said the boss, wanting to know more. "Somewhere Boss, a beautiful place and hard to describe, you better see it for yourself. The place was comfortable, nice to live in!"

He started babbling, began to dream of owning the place, imagine, a good place, a producer of good drinks. "In that case!" said the boss getting up from his rocking chair, "Bring the bollards, we're going to that place!" Somewhat hesitant, the monkey wanted to convey something, "But Boss...!" The Boss interrupted, "Say no more... let's go!"

On the way, the boss's heart was blooming. He imagined, how he would find a comfortable place, produced much and more honey. Many thoughts were in his mind. In that joy, he expressed it by singing a song,

I dream of your first kiss, and then

I feel upon my lips again

A taste of honey

Tasting much sweeter than wine

Oh, I will return, yes, I will return

I'll come back for the honey and you

Do do do do *)

The big monkey had a weakness for honey. The moment this simian had tasted honey for the first time, it had instantly become his favorite. And so, they got into the location. It was indeed a beautiful place. The Boss expressed his admiration, "Aah, what an amazing place! Look at those trees, like those in Paradise. And the flowing river, rumbling like a gust of wind, and the estuary, reminds me of the "Niagara Falls."

He then set out in search of honey. While he was still looking for it, he came to a tree. "Look at that," he exclaimed. Around the trunk of the tree, the big monkey could see a golden fluid running. "It's shining! Oh, this smell. How sweet!"

Then he looked up and saw that the syrupy fluid was running down a branch. And above the branch, he saw a beehive. "I am sure if I climb now and reach the beehive, I will have a tasty meal! I can taste the sweet honey!" his mouth started watering at the sight of the beehive.

Just when the big monkey was planning on his climb, his eyes fell on the bees buzzing around the beehive."Oh, my! There are too many of them," the Gorilla thought. Even though he saw the bees, he was ready to climb for the honey.

The big monkey put his paws around and climbed up and up. Finally, he reached the beehive and strived to reach it. A bee saw the big monkey, stung him. At first, the sting has not been felt, but when more-serious reaction began, he asked the bee, "I am curious, how can someone who can make such delicious honey, sting horribly?” The bee smiled, "Our honey is a work of hard work. And we know it is sweet. But if someone tries to steal it, our sting is just as bitter." 

Then the bee preached the big monkey. "Wanna see more serious wilderness?" while giving a signal to the beehive, dozens of bees attacked. Instantly, the gorilla jumped down and ran as fast as he could towars the river, then threw himself in. Yet, the gorilla had forgotten, that the brattling river, ended in a place, which he mentioned as the "Niagara Falls."

The faithful theft monkey, waiting for his boss by the river until nearly evening.  He mumbled, "Alas, looks like Boss won't show up anymore!" Still waiting, quietly, he hummed,

Yours was the kiss that awoke my heart

There lingers still, though we're far apart

That taste of honey,

Tasting much sweeter than wine *)

Dr Swan explained, "O my brothers and sisters! In Islamic perspective, the concept of ownership is treated with utmost care. The properties that are capable to be owned are well defined and specified. Likewise, the rights of the owner over such property are stipulated in the Shari'ah law. The Shari'ah also affords its protection by laying down rules and regulations, so that owners and other individuals would be guided and will not abuse the power and authority thereby accorded to them.

In Islam, it is generally acknowledged that Allah, Subhanahu wa Ta'ala, is the Creator-Owner and Lord Sovereign of "all that is in the heavens and on the earth." Like water, air and sunshine, land is meant for the common use and benefit of the community. Furthermore, He, Subhanahu wa Ta'ala, has delegated to man, the power and authority to utilize and exploit the resources He has kindly bestowed upon them.

The basic principle envisaged in Islam relating to land ownership is the concept that land vests solely in Allah. That is, land, as a free and universal gift from Allah, must be utilized to the fullest. It was also given to men for their common use as well as for the general welfare of the society. In short, the system of land ownership as viewed in Islam, is founded in the concept of Amaanah, interpreted as trust, loyalty, honesty, and integrity. 

Every individual, man, and woman, Muslim and non-Muslim, are entitled under the Shari'ah law to the ownership, possession, enjoyment and transfer of property, a right which must be respected and safeguarded by his fellowmen and the State. In other words, ownership of property is a right recognized in Islam and ought to be enjoyed by every sector of the society irrespective of creed, colour and race. Indeed the law provides guidelines for its protection and proper utilization.

The right of private ownership is not prohibited in Islam. Indeed, it is very much encouraged in IsIam to own property. There is no provision in the Shari'ah law that prohibits an individual from owning a property. Individuals have defined rights and liabilities. A person has the right to benefit from the land provided he uses it properly. Islam does not condone pauperization and mendicancy. Being an ideal and rational religion, it acknowledges the sanctity of private ownership.

Islam has not only acknowledged and recognized private ownership, but it also provides for its protection. Allah says,

وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنْتُمْ تَعْلَمُونَ

"And do not consume one another's wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful]." [QS. Al-Baqarah (2):188]

Our beloved (ﷺ) says,

مَنْ أَخَذَ شِبْرًا مِنَ الأَرْضِ ظُلْمًا فَإِنَّهُ يُطَوَّقُهُ يَوْمَ الْقِيَامَةِ مِنْ سَبْعِ أَرَضِينَ

"He who took a span of earth wrongly would be made to wear around his neck seven earths on the Day of Resurrection." [Sahih Muslim]

The above verse and hadith, warned men not to approach and take up somebody's property through unlawful means. Both also prohibits possession by all methods that lead to the destruction and loss to any individual or the society at large. Islam calls for the principle of lawful permission for ownership and keeps conditions and limitations ensuring ownership without oppression and exploitation to others. Islam forbids ownership by deception, cheating or fraud, by usurping or stealing or taking without compensation. It also prohibits possession, which leads to injury to the individual and the society.

Apart from the individual, the State also can own property and exercise the right of ownership. The State being the guardian of individual rights is endowed with the power to intervene and in some cases take away the individual rights to property with a view of protecting the social and individual interests, which are of vital importance. As for the degree and extent of State interference, public welfare or benefit determines this at large. The State acting as representative of the people is empowered to implement the conditions imposed on private ownership even by force if the citizens failed to subscribe to the conditions set thereto."

Dr Swan concluded, "O my brothers and sisters! In many cases, because of ignoring the Amanah, in the name of public interest, individual rights to property, are taken away, only for the benefit of a few. Islam has adopted measures to ensure the proper and equal distribution of wealth to its citizen. Islam calls for the principle of lawful ownership and keeps conditions and limitations ensuring ownership without oppression to others. The Shari'ah law, along with the permission given, provides ratification to protect both individual and communal ownership, so that human being will be guided accordingly. Its very object is, to promote righteousness, and to bring into reality, Social Justice to the whole community. And Allah knows best."

Citations & References:
- James Northcote, RA, One Hundred Fables, Originals and Selected, J. Johnson 

- Siti Mariam Malinumbay S. Salasal, The Concept of Land Ownership : Islamic Perspective, Buletin Geo Informasi
*) "A Taste of Honey" written by Bobby Scott and Ric Marlow, The Beatles' version

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