The Way Forward for the Muslims is to Establish Madinan Communities, Markets and Trade

بسم اللّه الرّحمن الرّحيم

The Way Forward

This affair of ours which is the establishment of the Diin wherever we are is the business of establishing families and clans who in turn band together in a community relationship that functions under the commands and adaab of the Qur’an and the Sunnah.  This affair of ours is about social transactions, social interaction, and the social contract. 

Allah has said in His Noble Book

و جعلناكم شعوبًا و قبآئل لتعارَفوا

We have made you nations and tribes so that you know one another… 49:104

When the Prophet صلّى الله عليه وسلّم arrive in Madinah, he brought together the believers from the two existing tribes al-Aws and al-Khazraj who historically had been enemies under the singular title al-Ansaar.  Furthermore, when they arrive in Madinah, he صلّى الله عليه وسلّم paired an Ansaar with a muhaajiruun (ones who had emigrated with the Prophet صلّى الله عليه وسلّم)..

There is a narration in Sahiih al-Bukhaarii about the patterns of mutual aid which was practiced in Madinah. It was narrated by Ibraahiim bin Saʿd from his father from his grand-father ʿAbdu-r-Rahmaan bin ʿAuf who said, 

“When we came to Madinah as immigrants, the Messenger of Allah صلّى الله عليه وسلّم established a bond of brotherhood between me and Saʿd bin Rabiiʿ.  Saʿd bin Rabiiʿ said to me, I am the riches among the Ansaar, so I will give you half of my wealth and you may look at my two wives and whichever of the two you choose, I will divorce her, and when she has completed the prescribed waiting period you may marry her.  ʿAbdu-r-Rahmaan said, ‘I am not in need of all of that. (Then he said),‘Is there a marketplace where trade is practiced?’  Saʿd bin Rabii said, “the market of Qaynuqaa’u”. ʿAbdu-r-Rahmaan went to that market the following day and brought some yogurt and butter… ”  B34:6 

On one occasion, a Jewish leader by the name of Shaas ibn Qays passed by a group of al-Aws and al-Khazraj tribesmen enjoying each other’s company.  He began to reflect on the days when these two tribes were enemies of one another and so he decided to send a Jewish youth who frequented their gatherings to stir up memories of the Days of Buʿaath when the Aws had victory over the Khazraj.  When the youth brought up the matter, it aroused old pride and tribal hatred.  When the Prophet ¬ heard about this, he immediately went to them and reminded them how Islam had come and softened their hearts towards one another.  He ¬ continued talking to them emphasizing the need for unity and brotherhood.

واعتصم بحبل اللّه جميعًا و لا تفرّقوا واذكرو نعمت اللّه عليكمو إذ كنتمو أعْدآء فأَلَّف بين قلوبِكم فأصبَحْتم بنعمته إخوانًا و كنتم على شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُم مِّنْهَا …

“And hold on to the rope of Allah all together and do not become divided.  And remember Allah’s favor on you when you were enemies and He joined your hearts together so that by His favor you became brothers.  And you were on the brink of a pit of fire and He saved you from it …” 3:103

This business is about Ṣuḥbah (companionship).  We should build and organize what we do around this principle.   Ṣuḥbah includes visiting, keeping company, inviting each other to eat (feed each other; the secret is the food) and mutual assistance.

Diin means social transaction – which means there is a need for adaab (good behavior and good manners).  All of Islam is adaab – the adaab you owe to Allah, the adaab you owe to His Prophet صلّى الله عليه وسلّم,  the adaab you owe to your neighbor, the adaab you owe to the members of your family, the adaab you owe to the rest of the creation and the adaab you owe to yourself.  The Holy Qur’an is a book full of adaab and the Prophet صلّى الله عليه وسلّم is the best example of the practice of it’s adaab.

Our Daʿwah

Our greatest daʿwah is our behavior (adaab) towards each other and others who are not from among us.  This is followed by our actions and our activism.  It has been said actions speak louder than words. This is followed by ours words which are our expressions based on sincerity and truthfulness which will raise us in stature in the community or our expressions base on hypocrisy and untruthfulness which lower or standing in the community.  

When we behave with good adaab and love towards each other, our ranks will grow in-shaa’a-l-laah.  There is a natural inclination of the ahlu-l-khayr (the people of good action and intent) to incline towards the ‘lovers’.  Who are the lovers?  They are those who love Allah more than anybody or anything; they are those who love the Prophet صلّى الله عليه وسلّم more than themselves or those who are near and dear to them, and they are those who love each other for the sake of Allah and by means of the example of His beloved Prophet  Muhammad صلّى الله عليه وسلّم.   

We must fortify the barrier between us and the Hellfire, and collapse the barrier that stands between us and the Jannah.  We must get our priorities straight.  The Prophet صلّى الله عليه وسلّم said: “Strive for the Dunyaa (the life of this world) as if you are going to live forever, and strive for your hereafter as if you were going to die tomorrow.”

Allah has said in His Noble Book:  

ولتكن منكمو أمّة يدعون إلى الخير

Let there arise from out of you an Ummah (internationally: a nation;: a community [locally]) calling to good … (to the end of the ayat) 3:104

That community should be established on the character of Muhammad صلّى الله عليه وسلّم.

We can not remain in the position of trying to be this or that or trying to do this or that and nothing gets up off the ground.  We must check ourselves to see what we are possibly doing wrong and accept our shortcomings, and when we find them, we should do something to change them, and find the best way to bring about success.    

When you are young it is hard to stay focused, because you want instant gratification.  In reality, the business of Islamic movement is about patience and staying in for the long haul.   Success comes not to the swift, but it comes to he who endures to the end. It is not about taking your ball and going home when the game doesn’t go your way.   

Allah says in His noble Book:

Do you say you believe and think that you will not be tried?

On the contrary, Allah has also said,

ولِنَبْلُوَنَّكُم بِشَيءٍ مِّنَ الْْخَوفِ وَ الْجُوعِ وَ نَقْصٍ مِنَ الاَموَالِ وَ الاَنفُسِ و َالثَّمَارَاتِ وَ بَشِرِ الصَابِرينَ

“And We will try you with something of fear and hunger and loss of wealth and lives and fruits.  And give glad tiding to the patient ones.”  2:155

Allah also tries us with each other.  That’s why it is necessary that we become team players – people who are willing to humble our nafs in order to foster cooperation and mutual assistance rather than be self-centered – ‘see me and see what I can do all by myself individual’.   

One of the best examples given to us by our Prophet صلّى الله عليه وسلّم is when he was called upon to solve the problem between the tribal elders as to who would have the honor of placing the black stone in the corner of the Kaʿbah.    The Prophet صلّى الله عليه وسلّم said, “Bring me a robe.  He صلّى الله عليه وسلّم took the robe they brought him, and spread it out on the ground and place the Black Stone on it, and then said, “Let the elders of each clan hold on to a corner of the robe.”  They all complied and together they carried the stone to the site of the reconstruction of the Kaʿbah.  Then the Prophet صلّى الله عليه وسلّم himself picked up the stone and laid it in its place.  As a result, the dispute was resolved peacefully and so bloodshed was avoided.

Our daʿwah should be one of action rather than words. We must overcome the prevailing condition that exists in the Muslim Ummah الكلام كثير والفعل قليل (The words are many while the actions are few.  On the contrary, we must become people of few words and a lot of action.

The Madinan Way

Muslim life is distinct in that it is a Diin (a social transaction) between its members based on the Qur’aan and the Sunnah.  The core value of the community is its religious beliefs. 

The Diin of Islam permeates daily life, Learning, diet, marriage, trade, and the applications of energy to business pursuits. The Diin of Islam determines hours of prayer, the daily, weekly, seasonal, and yearly activities which are associated with the social transaction.  The Diin of Islam helps to determine the Muslim’s occupation, means and destination of travel, choice of friends, and mates.

The natural organic environment of the Diin is found in small close-knit communities where customs and culture within the bounds of Islam are upheld, a strong sense of togetherness is fostered, continuity and consistency of Islamic practice prevails and the needs of the individual from birth to death are met and assured within an integrated and shared value system.

The Muslims best survive in a small homogeneous and self-governing community.  The homogeneous character of the Muslim community can be observed in the parts its members play, the activities which govern their lives, and the willingness of the members of their community to conform to the pattern of life that has been established by previous generations.  Their distinctive dress, social behavior, personal conduct, and religious attitude demonstrate the seriousness of their conformity and helps to preserve their Muslim way of life in an ever-changing world.  

Self-sufficiency is the basis of upon which the economy of the Muslims rest, and although the Muslim’s economy is sometimes linked to the economy of the broader non-Muslim society outside of their community, this economic linkage is conditioned by distinct core values embedded in their belief system and by special rules which govern such relationships.  The economic life of Muslims is connected to trade.  Hard work, thrift, and mutual aid fortify the economic independence of the Muslims.

Muslim success, with the help of Allah at self-sufficiency and self-governance, is best achieved as a result of their living in close proximity to one another.   The Madinan model, based on the function of the “Little Community” has been the best example given. 

The prototype offered in the fiqh discussion put forth concerning the Madinan model is a community of Muslims living adjacent to one another in communities consisting of forty households with a Masjid, a market, and a madrasah (school).  These communities in turn form a functional part of the broader society in which they are located, but at the same time, they are a distinct cultural unit within that society.  Under this social arrangement, the Muslims are able to practice mutual-aid, bartering, intensive trading, thrift, educate their children, care for the elderly of their community, achieve prosperity, observe the tenets of their religion, maintain their way of life and preserve their identity.

Self-sufficiency is also the Muslims answer to government aid.  They wouldn’t have  to rely on receiving government aid of any kind, whether it is an old age pension, welfare subsidy, or compensation payments.  The continued acceptance of and the reliance on such aid,  undermines the stability of the Muslim community and its ability to rely on itself. 

The Muslims must assume responsibility for their aged relatives.  Life insurance and nursing homes run contrary to Muslims values.  The goals of the greater outside non-Muslim society are unacceptable as well to the Muslims with respect to the education of their children.  

The Muslim must assume responsibility for the education of their children.  The non-Muslim school system can not be allowed to relieve the Muslim family and community of the duty of preparing the young for the future task of being honorable members of the Muslim community, raising good families, and calling people to Islam.

The Market of Madinah 

There is the narration in Sahiih al-Bukhaarii that was already mentioned above but shall be repeated here about the patterns of mutual aid which was practiced in Madinah. It was narrated by Ibraahiim bin Saʿd from his father from his grand-father ʿAbdu-r-Rahmaan bin ʿAuf who said, 

“When we came to Madinah as immigrants, the Messenger of Allah Sallaa-l-laahu ʿalayhi wa Sallim established a bond of brotherhood between me and Saʿd bin Rabiiʿ.  Saʿd bin Rabiiʿ said to me I am the riches among the Ansaar, so I will give you half of my wealth and you may look at my two wives and whichever of the two you choose, I will divorce her and when she has completed the prescribed waiting period you may marry her.  ʿAbdu-r-Rahmaan said, ‘I am not in need of all of that. (Then he said),‘Is there a marketplace where trade is practiced?’  Saʿd bin Rabiiʿ said the market of Qaynuqaa’u ʿAbdu-r-Rahmaan went to that market the following day and brought some yogurt and butter… ”  B34:6 

Again from this hadith, we can see that “Trading must be promoted as the means to increase the wealth of the Ummah.” When the Messenger of Allah entered Madinah, after he built the mosque he made the market of the Muslims. This is the central model of Islamic cities.

Islamic Trade


When the Messenger of Allah entered Madinah, after he constructed the masjid, he organized the market of the Muslims. The Madinan model is the central model for Islamic trade in all of the Islamic cities.  

Islamic Trading raises societies by raising people’s capabilities to their highest economic potential, offering equal accessibility to the business nexus to everyone in identical conditions of equality and justice.

Up until the 15th century the Muslims completely dominated world trading.

Under the Islamic model, in principle, unemployment shouldn’t exist, and the one earning income is not a slave of a salary, but rather enjoys his own business, free from the compulsion of having to work for someone else for a meager wage.

In the Islamic model, multinationals and hyper-markets do not exist. Unlike the model of one owner with a thousand employees that is the case of many hyper-market today. On the contrary, in the Islamic Model, we have a thousand free owners in an open Free Market.

The Islamic model removes any form of monopoly that makes everybody a salaried worker and gives a chance of independence to the self-motivated individual in a ‘free-market without an interest based economy’.

The Muslims Must Establish Real Free Markets (Islamic Open Air Market [Suuq]), regulated according to the Islamic Law.


The Market is in fact the most essential of all the elements that constitute the practice of trading. It is the open space where trading and the pricing of the goods takes place. The Market is the space for the free evaluation, in it, a substantial part of our freedom is invested. The guaranteeing of the freedom in the market is a pillar in the guaranteeing of freedom of the society in general.

Freedom of the market does not mean what modern economists mean by a free market. Free market is that market where usury (interest), monopolies, restrictions of access or prices, privileges, and impositions are not allowed. For a start, the medium of exchange can not be imposed, but should be commonly agreed upon by the people.

The market is also the physical space where trading takes place. The protection of this physical space and the preservation of its main legal parameters is therefore a task of major importance in our days.

Like a mosque as Rasuulu-l-laah صلّي اللّّه عليه و سلم,  indicated  and  guarantees that most people can enter the business nexus with the absolute minimum conditions. he shops and the end to reserved space, something that Umar Ibn al-Khattab clearly forbade in the market place; just as we will not tolerate reserving a place in the prayer-line of the mosque; but more significantly it is the end of the supermarket.

The supermarket is the most infamous of all monopolies for it affects the most important of all institutions of trading, the marketplace. If the marketplace is monopolized, soon the distribution and production processes will be monopolized as well, forcing people to abandon honest business endeavors in favor of artificially higher profits gained from monopolistic privileges.

The Rasuulu-l-laah صلّي اللّّه عليه و سلم, not only made the markets accessible to all, professionals and non-professionals, but also made them free and he forbade charging any form of tax or rent. It is very important to realize, that the first thing that gets corrupted when a Muslim society is in decline is the marketplace. That is why the market is the most regulated by Law, and about 1/3 of all Islamic Law is about trading. The market is corrupted most readily by the introduction of private shops and consequently by renting the spaces. Umar Ibn al-Khattab رضي اللّه عنه, had to fight against it even in Madinah.

Soon after his arrival in Madinah al-Munawwarah, when he صلّى الله عليه وسلّم created two institutions, a mosque and a market,  the Prophet of Islam, صلّى الله عليه وسلّم, made it perfectly clear, by his statements and explicit injunctions, that the marketplace was to be a space freely accessible to everybody, with no divisions (such as shops), and where no taxes, levies or rents could be charged.

The Messenger of Allah, صلّى الله عليه وسلّم, said: The Market is like a Mosque… 

The Messenger of Allah, صلّى الله عليه وسلّم, said: “Markets should follow the same sunnah as the mosques: whoever gets his place first has a right to it until he gets up and goes back to his house or finishes his selling. (suq al-muslimin ka-musallah l-muslimin, man sabaqah ila shay’in fa-huwa lahu yawmahu hatta yada’ahu.)”. (Al-Hindi, Kanz al-‘Ummal, V, 488, no. 2688)

It is a sadaqah, with no private ownership... Ibrahim ibn al-Mundhir al Hizami relates from Abdallah ibn Ja’far, that Muhammad ibn Abdallah ibn Hasan said, “The Messenger of Allah, صلّى الله عليه وسلّم, gave the Muslims their markets as a charitable gift (tasaddaqa ‘ala l-muslimina bi-aswaqihim).” (Ibn Shabba, K. Tarikh al-Madinah al-Munawwarah, 304)

With no rent charged …

Ibn Zabala relates that Khalid ibn Ilyas al-‘Adawi said, “The letter of Umar ibn Abd al-Aziz was read out to us in Madinah, saying that the market was a sadaqah and that no rent (kira’) should be charged on anyone for it.” (As-Samhudi, Wafa al-Wafa, 749)

With no taxes levied on it …

Ibrahim ibn al-Mundhir relates from Ishaq ibn Ja’far ibn Muhammad, from Abdallah ibn Ja’far ibn al-Miswar, from Shurayh ibn Abdallah ibn Abi Namir, that Ata’ ibn Yasar said, “When the Messenger of Allah, salla’llahu ‘alaihi wa sallam, wanted to set up a market in Madinah, he went to the market of Bani Qaynuqa’ and then came to the market of Madinah, stamped his foot on the ground and said, “This is your market. Do not cause it to be narrower (than this) (la yudayyaq), and do not let any tax (kharaj) be levied on it.'” (Ibn Shabba, K. Tarikh al-Madinah al-Munawwarah, 304)

Where no reservations or claims can be made …

Ibn Zabala relates from Hatim ibn Isma’il that Habib said that Umar ibn al-Khattab (once) passed by the Gate of Ma’mar in the market and [saw that] a jar had been placed by the gate and he ordered that it be taken away. … Umar forbade him to put any stones on the place or lay claim to it (in any way) (an yuhajjir ‘alayha aw yahuzaha). (As-Samhudi, Wafa al-Wafa, 749)

And where no shops can be constructed …

Ibn Shabba relates from Salih ibn Kaysan that The Messenger of Allah, salla’llahu ‘alaihi wa sallam, said: ‘This is your market. Do not build anything with stone (la tatahajjaru) (on it), and do not let any tax (kharaj) be levied on it.'”  (As-Samhudi, Wafa al-Wafa, 747-8)

Abu-r-Rijaal relates from Israa’il, from Ziyaad ibn Fayyad, from one of the Shaykhs of Madinah that Umar ibn al Khattab, radiya’llahu ‘anhu, saw a shop (dukkan) which someone had newly put up in the market and he destroyed it. (Ibn Shabba, K. Tarikh al-Madinah al-Munawwarah, 750)

Trading must be promoted as the means to increase the wealth of the Ummah. The exaggerated rents paid nowadays by shopkeepers all over the world and in places like the Grand Bazaar and the enormous amount of small traders selling very inefficiently in the streets or in small shops all around the town, are clear signs that people need open markets.

Open Islamic markets will not only unleash the inhibited potential of the local people, but will also attract traders from other countries who will come to trade in our open markets. The return of the caravans to our cities will be the sign of the restoration of the glory that the town had in the past. And we will achieve that simply by following the same method that the great sultans used: the promotion of Islamic Trading. 

Most of the design features are focused on the increase of the productivity for the traders, through architectural design and use of technology. For example, to facilitate the daily movement of the merchandise and to provide the buyers with some convenient technical facilities for the payment and the collection of the goods. 

Employment is the Lowest Form of Economic Activity. Trading must be promoted as the means to increase the wealth of the Ummah. 

Most employees spend their lives working for others, paying off debts to others, and performing tasks that others tell them that they “must” do.  The vast majority of employees are no more than indentured servants.  It is just that the mechanisms of servitude are more sophisticated these days.

Debt bondage at an early part of adulthood. creates obligations that must be met to avoid the unwanted consequences that are faced when debts are not paid.  Most people don’t realize that over the course of a lifetimes the amount of money that they repay on their debts is far greater than the amount that they originally borrowed. As a result, they spend most of their lives as employees of others paying off debts, without ever working for themselves or owning their own businesses  In fact, their tenure of employment, makes the businesses that other people own more profitable.

So if they spend the best years of their lives building businesses for others in order to  service debts owed to others while making others wealthier, what does that make them?  Answer: dependent and indentured (bound) because of debt bondage.

Employees, particularly those at the bottom end of the infrastructure, will be provided with a basic salary which usually amounts to a fraction of that of their employers profits. The amount they receive merely enables them to feed, clothe, and house themselves.

In some cases, the salary provided will just barely cover the employee’s living costs, making it almost impossible for them to save up any money, and thus keeping them trapped. Those with families and mortgages would likely face financial ruin if they were to lose their jobs. This in turn creates an atmosphere of fear and desperation.

Unlike the slave and the serf, the employee is a “free”  to work or to be idle. Idleness of course is not really a choice because of the more than likely negative consequences that will come as a result of it. Therefore, the so-called freedom of choice is no real choice at all.. The worker as an individual appears to be free; in reality, however, he becomes enslaved by the need for employment.

The employee sells his labour at so much per hour, per day, per week.  Yet, he never participates in ownership of either the means of production or the finished product. He receives the wages that were agreed upon only.

On the other hand, the guild craftsman of the earlier ages stood a better chance at becoming his own master. Even the individual slave now and then might rise above his fellows and buy his freedom or escape from slavery; but the modern employee is solidly enslaved to his wage and his debt. Employment is slavery and debts are the chains that bind.

The Islamic Guild Represented the Free Society of Free People. 

For centuries, Muslims living within an Islamic Madinah belonged to an Islamic guild. The relationship in the Islamic guild which is the relationship of the master craftsman / apprentice is a higher relationship than employer / employee.

The Guilds Are Born FromThe Open Market

If the market was only accessible to a few then a few masters would keep their apprentices as employees forever, because they would depend on those few to buy and sell.

But the guild master knows that once his apprentice has reached a certain professional expertise he is able just like him, by virtue of the open Islamic market, to buy the same materials and sell his manufactured products in the same market as he does. The guilds are, thus, natural to the Islamic market. And it follows that wherever there is an Islamic market, it will be difficult to find life-time employees. For many employees of today, the Islamic market is an opportunity to emancipate themselves to rise above the salary and to unleash their own inhibited motivation to work, individually or in a group, for themselves.

The employee, as a member of a class of people forced to work for someone else or otherwise be on the dole (unemployed), did not exist in Islam. This is why some people have spoken about the Islamic guilds as the condition of a society without a working class, for only slaves historically speaking could be classified as the working class.

The End of Unemployment Must Coincide with the End of Employment.

Unemployment based on the non-Muslim model hides a more severe problem which is the massive situation of implicit enforced employment, due to access being denied to the market and business opportunities for a significant segment of society. That is the real problem. Unemployment is only the severe symptom of that problem.

Trading must be promoted as the means to increase the wealth of the Ummah.

In the open Islamic market, an old lady can come in the morning produce and sell a soup in the Islamic market and go in the afternoon with the earnings she has honestly earned. In the Islamic market, a carpenter can buy wood at the same price as the factory does and can then sell his product alongside all other wood producers in the same place. The comparative quality, price, and acceptance of their products, and nothing else, will then determine the success of these two people.

Accessibility and no rent in the Islamic market secure that the only minimum conditions are required to enter into the business nexus.

If we now consider the enormous potential wasted by unemployment, plus the inhibited talent of life-time employees (the lowest form of economic activity), plus the resources wasted in the really unnecessary yet unavoidable ‘private tax’ on thousands of private shops who pay exorbitant rents, plus the immense wealth lost by forbidding trading (that is the caravans), then, if we add all this, it becomes very clear that not to have Islamic markets is a luxury that no society can afford.

Unemployment is a time-bomb in Europe and America. There is no answer within their economic models. All the economists can do is to accommodate, as best they can, the increasing number of the unemployed, as if it were something natural, that can at best perhaps be stabilized.

On the other hand, we Muslims, have a model that has worked in the past and it will work in the future In shaa’a-l-laah. It is Islamic trading. Islamic trading will not only eliminate unemployment but will eliminate inflation as well. 

The Caravans 

The caravans can only happen if there is a place to go to; that is if there is an Open market. Their disappearance is the clearest symptom of the abolition of trading. The caravans represent an open distribution network which means that anyone can sell anything, anywhere within that trading network.

The caravan is the transportation and agency. Who would go on their own if they could participate of the expectation and the attention of the caravan of the whole city? Just like who wouldn’t like to sell out of the market-place, if in the market-place is where all the customers were? Nobody was denied from doing it on their own, but the Caravan represented the interest of the great majority of sellers in the town. They all nurse and care for its reach and quality.

The caravans can only happen if there is a place to go to; that is if there is an Open Market. Their disappearance is the clearest symptom of the abolition of trading. The caravans represent an open distribution network which means that anyone can sell anything, anywhere within that trading network.

aravans both serve to acquire good materials for production andto acquire new customers to sell directly without barriers or intermediaries

Why would traders join the caravans?

A caravan is more powerful than an individual and might obtain, from the government of the land visited, special privileges which would not be granted to the solitary merchant.

A caravan offers protection since a large part of international trading is protection against robbery, fraud, trickery, and deceit.

A caravan stops corruption since its trade would be carried on year after year, and would be anxious to build up and maintain a reputation for honesty and fair dealing.

A caravan offers access to the benefits from the services that it has already established throughout the years in the areas of protection, storage, accommodation, and most importantly, reputation.


Islamic Trading versus Monopolistic Distribution 

All civilizations created markets for trading, because there can be no trading without markets, without markets, there can only be monopolistic distribution.

What is the difference between trading and monopolistic distribution?

Trading is the movement of merchandise to be sold in the Islamic market. Trading requires a market place, so that the merchandise can move from one place to another in order to be sold. The caravans cannot exist if there is not a place to go.

Distribution is the movement of merchandise already sold. Without a market place, merchandise can only move if it is already sold. Without the market, trade disappears and only monopolistic distribution is left. Caravans cannot go to a supermarket. 

Accessibility and Openness of Trading

Accessibility is the opposite of monopoly and privilege.

It is the condition for the return of all other elements of Islamic trading.  Without markets no guilds. Without the markets no trading.  Without trading no caravans

Islamic Trading – Accessibility Based on Trade

There are the three institutions of Islamic trading:

A. Open Markets Islamic Market

B. Open Distribution Caravans

C. Open Production Guilds

Non-Islamic trading is based on non-access based distribution.

There are the three institutions of non-Islamic trading. These are the new institutions that have replaced the institutions of Islamic trading:

A.Closed Markets Shops or Supermarkets

B. Closed Distribution Exclusive Distributors

C. Closed Production Patent or Capital Corporation

The highest degree of civilization and justice comes from the Institutions of Islamic trading based on the following three elements: 

* Markets

* Caravans

* Guilds

These institutions have been present in the culture of man  since the beginning of the civilized world, only to be completely supplanted in the modern times by un-Islamic economic theory and  un-Islamic trade practices.

Published in: Uncategorized on March 1, 2020 at 16:36  Leave a Comment  
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