The security as well. Patriotism is a principle, characteristic

The political vision from
the Islamic perspective according to most Islamic scholars nowadays is based on
the three following principles:

Islamic reference:  based on
the Islamic political understanding as the only accepted resource, starts with
the Holy Quran goes through the Prophet PBUH’s speeches and narrations, and by
following the known Islamic scholars and figures Islamic thought. At the same
time when we accept the Islamic origin resources we take in our consideration
and believe that diligence is the renewal mechanism in religion and its paths
every time and place in Mauritania.

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National affiliation: By this principle, Mauritanian means that being
from Mauritania or any other country does mean aiming to uphold them and take
care of the internal unity and security as well. Patriotism is a principle,
characteristic and goal, and build the past homelands renewal and rebuild in
order to serve the interests of the present and hopes for the future, and the
requirements of this affiliation protecting the national unity of the country’s
various races, categories and destinations, and rejecting all racism and
divisive calls or actions.

Democratic choice and
option: Finally, Mauritanians
Muslims society (100% Muslim country) agree that the Democracy is the best
chooses, pluralism and peaceful transfer of power is a strategic choose and opt
no hesitation in that, and reject tyranny and its justifications and
unilateralism and its justification also. We consider that democracy by
allowing the atmosphere of freedom and competition, control and transparency
valve development and progress and the Renaissance, and our peaceful takes the
origins of Islam and tolerance platform, and rejects extremism and violence, and
condemn terrorism whatever its source and all forms of abuse on the lives and
property of innocent people, whatever their beliefs, nationalities and ideas.



Unlike Socialism and
Capitalism, Islamic Economy considers that the economic issue before being
attributed to the shortage of natural resources and the contradiction between
the production form and the nature of distribution relations, lies in the
maldistribution of wealth and income, which is represented by poverty that that
haunted human beings throughout history. However, human beings would only gradually
feel the impact of poverty according to their growing needs, which are the
result of the evolvement and development of their lives. Poverty in this
context is not meant to be defined as the inability to satisfy basic needs,
which is but one of the manifestations of poverty. It is rather defined as the
inability to keep up with a lifestyle which is prevalent in society. Thus the
economic issue from an Islamic Economy perspective is due to a person’s misuse
of God’s gifts, which he exported and imported and received and distributed.
That’s why the Islamic Economic System policy tended to set up an economic
ruler that would guarantee the security of income (gain) and the just
distribution (expenditure) in a way that the individual and collective rights
overlap without this system having to intervene between the human being and his
right to fulfill his permissible desires without violating communal principles.
In one of the manifestations of the contradiction between the two systems, the
Islamic and the statutory, Islam focused on both dimensions “work and need” in
terms of the distribution of wealth and was thus antithetical to the Capitalist
principle which suggested that “you earn what you work for and need” and the
Socialist one which stated that “you take from everyone what everyone can give
according to what everyone can take”. Islam has considered that the
relationship between worker and work is an eternal relationship acquired from the
work itself and this relationship derives its permanence from it. In contrast
to Socialism which believes that community is the only owner of individual
products and Capitalism which asserts that wealth exchange value is derived
through every individual’s work, the vision of Islamic economy is much deeper
than that, as it considers that the value of any material goods is the result
of the collective desire to possess them (what many scholars perceive as
symbolic value). Beside that Islam perceives work as the reason behind the
worker’s ownership of his/her work outcome, thus reflecting the importance and
centrality of work inside the Islamic distribution praxis.


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