therefore, desires economic security first of all. But man does not
want only to live; he wants to live well. As soon as the problems of
physical survival are off his mind, he turns to matters that enrich
and uplift life. This takes him from the individual to the collective
survival. He tries to visualise the kind of social order that ought to
be, and the enduring values which can perpetuate it. That is why
before covering the higher issues, the Qur'anic society regards it as
its first obligation to ensure for all its members the means of
supporting life. Only when this responsibility has reasonably been
discharged, the society summons its members to embark on the
enterprise of self-development. However, the Rububiyyah society
cannot exist in isolation. It cannot confine Rububiyyah to its own
members. Such a narrow outlook would impede their progress. Its
outlook has to embrace the whole of mankind. It has to interest
itself in man, wherever he may be and whatever allegiances he may
hold. It believes that each man is unique and has his own
contribution to make. It has, therefore, to cater for a congenial
atmosphere for all mankind so that no talent is lost. It has to pursue
the goal of economic security for all men. It devotes itself to the
enrichment and development of life and it will not be true to itself if
it cares only for its own members. Its programme must reflect the
Divine Attribute of the "Rabb of all mankind" (114:1).
And there is no Dadbbah (moving thing) on earth but its provision is
with Allah (11:6).
The word "Daabbah" (in the verse quoted above and meaning "a
moving thing") is applied to both man and animal. The Order of
Rububiyyah holds itself responsible for providing for the needs of all
living beings because it is the chief agency for the establishment of
deen, or, in other words, "kingdom of heaven" on earth for the
development and expansion of life and beautification of the
universe in which we live.
This brings us to a question round which heated controversy has
raged for more than a century. If society makes ample provision for
the needs of its members, will not they be left with no incentive to
work? Will not they become both lazy and selfish? They will
become lazy because they can live in comfort without having to do a
stroke of work. They will become selfish too, because being content
to enjoy the comforts provided for them, they will hardly give a
thought to those who are less fortunate than themselves. The
The Rububiyyah Order 196