Religion Loses Its Transformative Power When Confined to the Private Sphere
Religion Loses Its Transformative Power When Confined to the Private Sphere
When religion is confined only to personal spaces—like mosques, graveyards, or prayer hours—it loses its power to transform society. A true religious message encompasses every area of life: justice, ethics, politics, commerce, and especially the economy.
Because the most fundamental part of a person’s life is shaped by their struggle for sustenance, how they earn and spend.
This is why religion cannot transform society without addressing the economic sphere.
The Prophets Aimed to Establish Economic Morality
The prophets introduced in the Qur’an are not merely callers to belief in the afterlife; they are also challengers of unjust economic systems. The message of Prophet Shu‘ayb is a clear example:
“Give full measure and weight, do not cheat people of their goods, and do not cause corruption in the land.”
(A‘rāf 7:85)
Those who opposed Shu‘ayb responded with a typical reaction against religion interfering in economics:
“O Shu‘ayb, does your prayer command that we leave what our forefathers worshipped or stop doing whatever we want with our wealth?”
(Hūd 11:87)
This verse clearly shows that whenever religion critiques economic structures, it disturbs the status quo. Yet Shu‘ayb did not yield to the pressure—because a true religion must question people’s relationship with wealth.
“Judgment Belongs to Allah” — Its Economic Meaning
The Qur’anic statement, “Judgment belongs only to Allah” (Yūsuf 12:40), is not just about belief—it’s about a value system.
If Allah is the sole judge, then He decides:
-
What kind of wealth is lawful,
-
What kind of gain is forbidden,
-
What constitutes just measurement.
In this context, defining economic justice also falls under Allah’s judgment.
One of the most critical aspects of this judgment is the issue of riba (usury).
Riba: The Qur’an’s Harshest Condemnation of Economic Oppression
The Qur’an does not respond to riba (unjust gain from interest-based loans) with mere ethical objections—it uses the language of divine warfare:
“If you do not give up [riba], then be informed of a war from Allah and His Messenger.”
(Baqarah 2:279)
This is one of the harshest warnings in the Qur’an—because riba is the foundation of a system where the powerful exploit the weak, enslaving them through debt.
Such a system directly violates the justice the religion aims to establish.
“Allah destroys riba and blesses charity.”
(Baqarah 2:276)
The verb used for “destroys” here implies the collapse of an entire system.
The riba system not only corrupts individual souls—it destabilizes the very structure of society.
Zakāh and Infaq: Purifying Wealth and Restoring Balance
Religion doesn’t just prohibit exploitative mechanisms like riba—it also commands redistribution of wealth. The two primary tools for this are zakāh (obligatory alms) and infaq (voluntary charity).
The Qur’an emphasizes that the poor have a rightful share in the wealth of the rich:
“And in their wealth was a recognized right—for the beggar and the deprived.”
(Dhāriyāt 51:19)
This verse declares that individual ownership is not absolute. Zakāh and infaq not only purify wealth but also ensure social equilibrium.
Because piety is meaningful not just in personal conscience but in collective justice.
Modern Religion Detached from Economics: A Ritual Without Function
Today, religion is often relegated to mosques, cemeteries, and Friday sermons. It has become unable to enter marketplaces, banks, business transactions, or employer-employee relationships.
As a result, neither poverty decreases, nor justice spreads.
Because when religion appeals only to the conscience—but ignores dinner tables, salaries, and debts—faith becomes nothing more than a ceremonial habit.
In such an environment:
-
A person prays, but exploits their worker,
-
A person fasts, but charges interest,
-
A person returns from pilgrimage, but clings to unjust wealth.
The root of these contradictions is that religion’s relationship with the economic realm has been severed.
The Prophets Walked Through the Marketplace
The Qur’an mentions a curious criticism made against the prophets:
“What kind of prophet is this, who eats food and walks in the markets?”
(Furqān 25:7)
But this actually highlights that prophets were part of everyday life, involved directly in economic and social realities.
The marketplace was the center of life—and it was also where worship, morality, justice, oppression, and exploitation were most visible.
That’s why the prophets walked there.
Today too, religious preaching should not be limited to the mosque pulpit—it should extend to markets, workplaces, bank queues, and shops.
Religion must return to the economic sphere.
Conclusion: Religion Is Incomplete Without Engaging Economic Foundations
The religion presented in the Qur’an is not only about beliefs—it is a call to organize life with justice.
And the greatest test of this justice is found in how wealth is handled.
If religion does not:
-
Challenge systems based on riba,
-
Turn zakāh and infaq into a living culture,
-
Protect labor,
-
Balance wealth,
-
And foster social solidarity—
Then it fails to produce justice.
And a religion that fails to produce justice only serves to legitimize the existing system.
This is why:
Religion cannot be effective without touching the economy.
Yorumlar
Yorum Gönder