42 chapter two
Tabûìr in an economic sense is the unnecessary use of economic
resources, i.e. wastage of economic resources, large or small, and at
all levels of consumption. Tabûìr, is not confined to the level of extrav-
agance, but goes beyond that to include even the level of necessi-
ties if the consumer was wasteful in satisfying his or her very basic
needs of these essential physio-sociological wants. To put it another
way, one may have a variety of suits, meals, electrical appliances,
and may in that reach the level of extravagance, which, to remind
ourselves, is frowned upon and may even attract a penalty subject
to the ability of economic resources and the development state of
the economy, but one may not waste fabric or food ingredients
unnecessarily in having even one modest suit or eating one meal.
Wastage, tabûìr, even in fulfilling most basic needs is forbidden.
Therefore, while isràf is the extensive use of resources, tabûìris the
wasteful use of these resources; and there is a distinct line between
the two. While the former may lead to further comfort, better appear-
ance and, most likely, more pleasure in life, the latter leads to no
purpose but wasting valuable resources to the community and the
world by putting these resources to no use. The former may make
one less of a perfect Muslim, but the latter would render a person
irresponsible to the point of evil: a brother of Satan, “Verily resource
wasters (mubaûûirìn) are brethren to Satan, and Satan is the worst
unbeliever”, (Qur"àn 17:27). Tabûìr attracts the wrath of God, for
which the penalty is His retribution. Those who practice tabûìr are
regarded as the brethren of Satan and cast away from Paradise and
made to dwell in Hell as Satan and all the unbelievers. They are
with Satan and those who do not believe in God in one category—
the most damned sin that can ever be committed, a sin that can
never be forgiven.
To introduce a new economic term to each one of these two con-
cepts one may suggest the use of the term “extension” to isràf, while
the term “wastage” would be most suitable for tabûìr.The differentiation
between wastage and extension is a unique concept that is clearly
stipulated in Islamic economics, in the prime source of the religion,
the Qur"àn, and, more admirably, is a concept that has been with
us for the last fourteen centuries or so. The concept can be widened
to refer to any type of economic or non-economic activity, con-
sumption, production or recreational, and at any level of analysis,
micro or macro. The proper use of the notion of time and the con-
sideration given to whether the use comes under the level of “exten-