Humanomics

The role of Islam in human capital development: a juristic analysis

Md. Faruk Abdullah
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HUM
28,1 The role of Islam in human capital
development: a juristic analysis
Md. Faruk Abdullah
64 Department of Fiqh and Usul Al-Fiqh,
International Islamic University Malaysia, Kuala Lumpur, Malaysia

Abstract
Purpose – The purpose of this paper is to analyze the human capital theory from an Islamic
perspective. It studies the primary sources of Islam to discover its contribution towards human capital
development.
Design/methodology/approach – The paper adopts inductive and analytical method to interpret
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Islamic viewpoints towards human capital development. It studies the classical and modern sources of
Islamic law and analyzes scholars’ opinions.
Findings – In fact, human capital theory has a different understanding in Islam, due to its different
objectives. However, it resembles the conventional theory in the way that it urges the development of
human beings in education, skills and abilities. Islamic teachings contribute a lot to foster development
among the individuals in every aspect of their lives. The way Islam gives incentive to development is
unique; because, with the improvement of education, good skills, work and production, physical health
and perfection, it is concerned about the moral and ethical development of employees, which is no
doubt having a great effect in the development of the organization. Moreover, Islamic society plays an
important role in nurturing enthusiastic and competent individuals.
Originality/value – It is expected that the paper would be of interest to Muslim authorities, as a
means to motivate their employees, as well as to share ideas across the academic disciplines.
Keywords Islam, Human capital, Ethics, Self-development, Primary sources, Morals
Paper type Research paper

Introduction
Human capital development has emerged as the top of the discussion in the chapter of
development. The theory of human capital was introduced in the previous century in
the West. Generally, it focuses on the development of capabilities and skills of human
being as a major part of economic development. People are considered as asset and
investment in it leads to getting better profit. Lots of researches have been done on this
theory in the recent decades. Some critiques are being made on this theory as it
considers human being as a material thing. As human being is a social creature then
investment in it does not assure the same ratio of production in return like the machine.
However, many agree that it is necessary to develop the education, skill and other
abilities of individuals for achieving economic development in the twenty-first century.
On the other hand, the Muslim countries are at the back in economic development
and one of the major reasons for that is the lacking of skilled and competent
individuals. Thus, human capital development has become a notable issue in the
Muslim countries. Therefore, it is necessary to evaluate this theory from Islamic
Humanomics perspective whether the theory of human capital is valid in Islam or not. Actually,
Vol. 28 No. 1, 2012
pp. 64-75 Islam is always having positive attitude towards the development of human being in
q Emerald Group Publishing Limited general. While the conventional human capital theory only focuses on the development
0828-8666
DOI 10.1108/08288661211200997 of institutional education, skills and expertises then Islam is having a comprehensive
 model of human capital development which includes moral, ethical, intellectual and Islam in
physical development along with the development of skills and expertises. human capital
This paper elaborates the meaning of human capital development both from
conventional and Islamic perspective. Afterward, it attempts to study the primary development
sources of the Shari’ah to discover and analyze the contribution of Islam in human
capital development.
65
Understanding human capital development
“Human capital” is a theory which was first introduced by the western scholars. After
that the Muslim scholars analyzed this theory and they have different understanding
of this theory. The discussion of this chapter will cover the definition of human capital
development both from general and Islamic context.

Human capital development in the general context

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Generally, the term “human capital” is understood as the skills, ability, knowledge and
experience of the people to perform their jobs. So, the development of human capital is
improving the skills and competence of the people by investing into them like
providing training, education and by good human resource management. All kinds of
acts which intend to the improvement of the quality, skill and competence of the
employees are the process of human capital development. So, for example, in an
organization its staffs are the intangible assets or capitals of the organization. In order
to improve the human capital of the organization it provides trainings, internships and
so on. A company’s success greatly depends on the quality of its human capital.
Therefore, a company needs to invest into the human capital to obtain profit.
According to Becker (2009):
Schooling, a computer training course, expenditures on medical care, and lectures on the virtues
of punctuality and honesty are also capital. That is because they raise earnings, improve
health, or add to a person’s good habits over much of his lifetime. Therefore, economists regard
expenditures on education, training, medical care, and so on as investments in human capital.
They are called human capital because people cannot be separated from their knowledge,
skills, health, or values in the way they can be separated from their financial and physical
assets.
So, according to Backer human being’s education, training and values are the capital
and these are called human capital as it cannot be isolated from people like their
physical assets.
The theory of human capital dates back to Smith’ s (1993) classification of the fixed
capital. He divided the fixed capital into four categories which were:
(1) machines and instruments;
(2) buildings;
(3) land; and
(4) human capital.
He stated that human capital is the acquired and useful abilities of the members of the
society which can be achieved through education and apprenticeship which cost a real
expense. He compared this skills and abilities as a machine or instrument which
provides facilities and abridges labour which has certain expense but the expense
 HUM is paid back with the profit. So, according to Smith to invest in human capital is same
28,1 like investing in the machine for obtaining profit.
According to the previous definitions the aim of human capital development is to
achieve economic growth. Human being is a field of investment which can lead to the
maximum profit by a well mode of investment. This concept is having criticism as some
countries even though they are having strong human capital but lacking economic
66 growth comparing with the low level of human capital. The investment in human capital
does not guarantee the presumed productivity and gain. Furthermore, Smith considered
human being as machines but human being is a social animal that cannot work as
machines and have complicated dimensions. Moreover, this theory calls for individualism
as it only evaluates the individual abilities and skills and does not consider the welfare of
the people. Marshall (1998) mentioned that in the Marxist renaissance of the 1960s, it was
attacked for legitimating so-called bourgeois individualism, especially in the USA.
Moreover, its goal is attaining economic development and sometimes neglects the
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welfare of people. But it is necessary to remember that the development is for the sake
of human being but human being is not for the sake of development. Meaning to say,
we need development for the welfare of human being but human being is not created
for the sake of development.
On the other hand, this theory does not emphasize on the development of moral
values. Though Becker mentioned moral values as a part of human capital but in Smith’s
definition it is absent. There is no doubt that moral values have great contribution to
achieve success as corruption is one of the major obstacles to achieve economic growth.

Human capital development from Islamic perspective

There is a difference and uniqueness in understanding human capital theory from
Islamic point of view. Even though Islam talks about the development of human abilities
and skills but it looks for achieving different objectives and goals. Furthermore, the
dimension of development is more extended in the Islamic understanding.
Abduhu (1984) pointed out that human capital is consist of every members of the
society whether it is apparent or latent and the meaning of human capital development
is:
[. . .] utilizing nourishing sources, suitable means to input suitable nourishment to different
parts of the members of the society for the sake of progress in providing benefit in quantity
and quality to establish the final goal of the society (which is the objective of the creation of
man).
So, Abduhu did not differentiate between competent, skilled human being and
incompetent, unskilled human being to consider as a part of human capital. The
development of this human capital means using suitable means for the people so that
they can provide better services for the society. The final goal of the society is to fulfil
the objective of the creation of mankind which is to worship Allah (s.w.t.) as the Quran
mentioned: (I have only created Jinns and men, that They may serve Me.) (51: 56).
Abduhu’s definition clearly pointed out that the development of human capital is for
the sake of human being as he mentioned that human capital development is the
increase of the abilities of the people so that they can provide more service in the
society. This is actually a key point of Islamic worldview that everything in this Earth
is for the benefit of human being.
 The International Islamic Jurisprudence Academy (2007) in its 18th session decided Islam in
that the meaning of “human capital” is the ability and experience of human being human capital
considering the basis of the process of development and fulfilling his objectives and
responsibilities (as the divine successor for human being on the Earth) because of the development
saying of Allah: (to the Thamud people (We sent) Salih, one of their own brethren). He
said:
O My people! Worship Allah. Ye have no other god but Him. It is He who hath produced you 67
from the earth and settled you therein: then ask forgiveness of him, and turn to Him
(in repentance): for My Lord is (always) near, ready to answer) (11: 61).
Allah (s.w.t.) also said: (Behold, Thy Lord said to the angels: “I will create a vicegerent
on earth.”) (2: 30).
Based on this, the development of human capital refers to:
[. . .] the arrangement of the lands (Earth) and fulfil the objective of the successor (Khalifah) on
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the Earth which will not be accomplished except preparing human being as competent to
carry out these duties adequately and potently, qualifying him and raising his abilities and
releasing his powers and capabilities in different physical, intellectual, psychological and
spiritual aspects (International Islamic Jurisprudence Academy, 2007).
So, in Islamic context the meaning of Human capital is the ability and experience of
human being to fulfil his objective and responsibility on this earth. The verses
mentioned above depict the objective and responsibility of human life which are to be
the successor of Allah on the earth and carry out the orders of Allah in the world.
Therefore, human capital is the ability of human being to fulfil his duty as a successor
and slave of Allah on this Earth.
Therefore, there is difference in the theory of human capital in Islam. While in the
general context, the objective of human capital development is to achieve economic
growth then in Islam, the aim of human capital development is to achieve the quality
and competence to fulfil the responsibilities and duties of human being which is
ordained by Allah (s.w.t.). The development of human capital in Islam covers all kinds
of physical, intellectual, psychological and spiritual aspects of development. So, Islam
conversely with the general theory of human capital takes care of the spiritual parts of
human being and considers human being as a social animal. As the objective of the
development of human capital is to achieve the quality to fulfil the responsibilities
which is ordained by Allah (s.w.t.) then it always focuses on social welfare and
collectivism due to Islamic laws calls for welfare and collectivism.
Moreover, Islamic economic theory is mostly equity based. It focuses on collective
development. Social welfare is one of the key points of this economic system but it is
dissimilar with communism as it also appreciates the work and proficiency of every
individual. Imady and Seibel (2006) stated:
The principles of Islamic finance are laid down in the Sharia’h, Islamic law. Islamic finance,
comprising financial transactions in banks and non-bank financial institutions formal and
non-formal financial institutions, is based on the concept of a social order of brotherhood and
solidarity.
The unity among the Muslims is established through their every day social interaction
and through performing religious duties. Islamic social theory is based on sharing and
caring.
 HUM However, Islamic concept is similar to the western idea in a sense that it also
28,1 emphasizes on the development of the knowledge, skills and experiences of human
being rather it calls for the improvement of human competence more extensively. In
fact, Islam is a unique religion that contributes much to motivate the people to improve
their knowledge, skills and competence. It urges mental, physical, intellectual and
ethical development of human being or in a word the comprehensive development of
68 human being.

The role of Islam in human capital development

Having comprehended the meaning of human capital development from Islamic
perspective it is pertinent now to elaborate the way how Islam gives incentives to develop
human capital, or in other word, what is the role of Islam to develop human capital.
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Obligation on the acquisition of knowledge

Islam contributes in the development of human capital by obligating the acquisition of
knowledge on people. There is no doubt about the significance of knowledge and skills
in developing human capital. Hall and James (2004) pointed out that:
No area of development activity has inspired such optimism as that of education. Planners
and politicians alike, in both North and South, have consistently drawn attention to the
potential of educational investment for actively promoting both national and personal
advancement. Education has been universally portrayed as synonymous with progress, lack
of education with backwardness.
The International Islamic Jurisprudence Academy (2007) mentioned that the
development of human being to establish the comprehensive development in Islamic
understanding will not be fulfilled except the means of education, teaching and training.
Several verses of the Quran and the traditions of the prophet (pbuh) assert the
significance of acquiring knowledge. Al-Quran mentioned that Allah will increase the
status of the people who believe in Him and acquire knowledge. He said: (Allah will rise
up, to (suitable) ranks (and degrees), those of you who believe and who have been
granted (mystic) knowledge. and Allah is well-acquainted with all ye do.) (58: 11).
Hashi and Hareed (2009) argued that this verse talks about moral education. Here,
Allah (s.w.t) combined faith (I’man) with knowledge to improve the status of human
being. In Islam acquiring knowledge and skills is not enough without moral values.
This argument is supported by another tradition of the prophet (pbuh) where he
said that every human being at the doomsday will be asked about his knowledge on
how he acted upon it. He said: (A servant’s two feet will not move on the Day of
Judgement until he is questioned about four (things): His life, how he spent it, his
knowledge, how he acted upon it, his wealth, how he earned it and how he spent it and
his body, how he used it.) (Al-Tirmidhi, 1980, no. 2341).
However, in another verse, to highlight the significance of knowledge in human life,
Allah questioned that the knowledgeable persons and the ignorant cannot be the same.
He said: (Say: “Are those equal, those who know and those who do not know? It is those
who are endued with understanding that receive admonition.”) (39: 9).
Likewise, the prophet (pbuh) said on the virtues of knowledge: (Whoever seeks a
path in search of knowledge, Allah would make easy for him a path leading to
paradise.) (Al-Tirmidhi, 1980, no. 2570).
 The significance of education in Islam becomes obvious in the event where prophet Islam in
Muhammad (pbuh) freed the imprisoned non-believers after the battle of Badr in the human capital
condition that they would teach ten Muslim boys. In this instance, there is a great
lesson for the Muslim Governments on how education should be emphasized to development
develop the human capital of the country (Ibn Hisham, 1986).
Finally, he mentioned that the status of the scholar over an illiterate is same like his
status on his companions. He said: (The excellence of a scholar over a layman is like 69
my excellence over the least of you.) (Al-Tirmidhi, 1980, no. 2609).
There are lot of traditions in the Hadith books on the significance and virtues of
knowledge. It is noteworthy to mention that Islam not only emphasizes on religious
knowledge but also encourage achieving knowledge in all fields which are beneficial
for human being. The Quranic verse which indicates this concept is the following: (It is
He who made the sun to be a shining glory and the moon to be a light (of beauty), and
measured out stages for her; that ye might know the number of years and the count
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(of time). Nowise did Allah create this but In truth and righteousness. (thus) doth He
explain His Signs In detail, for those who understand.) (10: 5).

The significance of skills and competence

Achieving good skills and competence which help the development of the society is
praiseworthy in Islam. Prophet Muhammad (pbuh) would appoint skilful and suitable
person for the position regardless the race, sect and colour of the person. There is a
tradition that the prophet (pbuh) appointed one of his companions Uthamah bin Zaid
as the commander of the Muslim troops based on his skills and quality. Previously, he
was a slave. So, some people disliked him as a commander of the Muslim troops. After
that the prophet (pbuh) declared that he was the best person for this job. Al-Bukhari
(1983, no. 3451) narrated that: The prophet sent an army under the command of
Usama bin Zaid. When some people criticized his leadership, the prophet said, “If you
are criticizing Usama’s leadership, you used to criticize his father’s leadership before”.
By Allah! He was worthy of leadership and was one of the dearest persons to me,
and (now) this (i.e. Usama) is one of the dearest to me after him (i.e. Zaid).
This tradition indicates the significance of skills and expertise in Islam. Usamah,
even though he was a slave but prophet Muhammad (pbuh) did not hesitate to
appreciate him by appointing him as the commander of the Muslim troops. Based on
this, it could be decided that every human being’s skills and competence should
be evaluated regardless his sect, race and background to improve the development of
the society.
Consequently, the prophet (pbuh) did not appoint the person for the post if he was
not eligible for that job even though the person was very close to him. When one of his
famous companions Abu Jarr requested to him for an administrative position then he
replied that he was weak for that job. Abu Jarr narrated: (I said to the Holy prophet
(pbuh): Messenger of Allah, will you not appoint me to a public office? He stroked my
shoulder with his hand and said: Abu Dharr, thou art weak and authority is a trust.
and on the Day of judgment it is a cause of humiliation and repentance except for one
who fulfils its obligations and (properly) discharges the duties attendant thereon).
Therefore, an unskilled person should not be asking for a position. Ibn Taymiyah
(1988) stated that though it is permitted to take the administrative position for an
ineligible person in case of necessity but he should try his best to fulfil the minimum
 HUM requirement for that. With this, the necessity of acquiring good skills for the
28,1 development of the society and country can be comprehended.
Al-Quran provided a unique example on the significance of skilful person who was
the prophet Yusuf (pbuh). When the economic crisis was going to happen in Egypt
then Yusuf (pbuh) proposed himself to be the minister of finance to handle this
economic crisis. The then government accepted him as the finance minister by
70 evaluating his skills and expertise. Finally, Yusuf (pbuh) was successful to manage
that economic crisis because of his distinguished quality and skills (Raji, 1978). This
event in the Quran is a reminder for us to build up high qualified skilful individuals to
rescue the society from any crisis.

Work and production

Islam encourages people to work which is comprehended through several points. First,
it is admirable in Islam to seek for permitted livelihood. The person who works by his
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own hands to get money in lawful way is praiseworthy in Islam rather it is

compulsory. Prophet Mohammad (pbuh) said: (It is compulsory for every Muslim to
seek for lawful means) (Al-Tabrani, 1987, no. 8848). This prophetic narration also
advocates us to earn money in a lawful way which leads us to be sincere in work and to
be free from corruption.
In another Hadith the prophet (pbuh) mentions that if a person is having a land then
he must cultivate it. He said: (Whosoever has lands he must cultivate it and if he does
not cultivate it then his brother should cultivate it.) (Muslim, 1998, no. 262). With this
prophetic narration it becomes clear that how much Islam encourages on work and
production. Every Muslim is ordered to cultivate the land that he posses. The tradition
is not only defined with lands but with all the productive things. Moreover, if the owner
of the property is not capable of cultivating the land then he is advised to give it to his
brother so that he can cultivate it and the production of food is not destructed.
Second, prophet Mohammad (pbuh) was a hardworking person and used to work by
his own hand even though he was the leader of the Muslims. To encourage work and
labour he declared: (No one’s earning is better than what he has earned by his own
hands) (Al-Tabrani, 1984, no. 17967). Because of this saying of the prophet (pbuh) we
could see in the history that his best companion Abu Bakr used to do business of the
clothes at the moment when he was the head of the Muslim state. This universal speech
can be the motivator of work and production for the Muslims today as it was in the
past.
Finally, Allah (s.w.t) declared that the paradise which is the final goal of every
believers will be achieved based on the good deeds and faiths of human being. Those
who want to be in paradise they must attain these two things. Allah mentioned these
two conditions repeatedly more than 50 times in the holly Quran. He said: (But give
glad tidings to those who believe and work righteousness, that their portion is
Gardens, beneath which rivers flow.) (2: 25).
In this verse, the word “work righteousness” includes all kinds of deeds which are
ordained by Allah (s.w.t) in the Quran and by the prophet Mohammad (pbuh)
(Al-Tabari, 2000). We have pointed out before that to work for earning livelihood and
production for the society is advised by the prophet (pbuh). Therefore, all kinds of
works related to the development of human being himself and the society will be the
means for achieving paradise.
 Perfection in every deed Islam in
Perfection in work is very significant to achieve excellence in every fields as well as the human capital
improvement of a nation. Therefore, Islam not only advises for work and production
but also asks for perfection in work. It is the quality of a true believer. Allah (s.w.t.) development
orders perfections in every deed. Allah’s apostle said: (Verily Allah (s.w.t) has
prescribed perfection in everything so when you kill then kill perfectly and when you
slaughter then slaughter perfectly.) (Muslim, 1998, no. 3614). 71
Islam requires perfection in every single deed from the Muslims. Even though it is
not possible for human being to acquire perfection in everything or to achieve the peak
of the perfection in anything but Muslims are required to try their best to achieve the
excellence. In another tradition prophet (pbuh) mentioned: (Verily Allah the almighty
likes when any one of you do a work and perform it perfectly.) (Al-Bayhaqi, 2000,
no. 5081).
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Islam inspires strategic planning for development

Strategic planning is one of the key elements of development. Successful and efficient
development of local communities is not possible in the absence of an overall process of
strategic management including planning, implementation and evaluation of
accomplished effects (Njegovan, 2006). Islamic approach towards strategic planning
is understood through this verse: (Against them make ready your strength to the
utmost of your power, including steeds of war, to strike terror into (the hearts of)
the enemies, of Allah and your enemies, and others besides, whom ye may not know,
but whom Allah doth know. whatever ye shall spend In the cause of Allah, shall be
repaid unto you, and ye shall not be Treated unjustly.) (8: 60). In this verse Allah (s.w.t)
orders the Muslims to take their best preparation to face the enemy of Allah and the
Muslims. Muslims need to take all kinds of preparations whether it is physical, mental,
psychological or intellectual to face all kinds of future challenges. The application of
strategic planning is seen in the life of the prophet (pbuh) particularly in his migration
to Medina and several numbers of battles. Therefore, Muslims are advised to
study their situations and problems and make strategic planning and try their best
to achieve the goal.
Finally, Allah (s.w.t) pointed out that he will not change the luck of the nation who
do not try to change themselves. He said: (Verily never will Allah change the condition
of a people until they change it themselves (with their own souls) (13: 11).

Islamic society’s role on human capital development

Islamic framed society has a great impact on the development of human capital. Islamic
society takes care of every individual in the society. It is the duty of every Muslim to
take care of his neighbours and friends and to teach them if they do not know.
Islamic societal role to develop human capital is highlighted in following texts of the
Hadith:
What happened to the people that they do not make their neighbours comprehended
(knowledge) and do not teach them and do not advise them (good advice) and do not order
them (for good deeds) and do not forbid them (from evil deeds)? What happened to the people
that they do not learn from their neighbours and do not comprehend (knowledge) and do not
get lesson from them? By Allah, surely people teach their neighbours and make them
understand (knowledge) and give them (good) advice and order them (for good deeds)
 HUM and forbid them (from evil deeds); and people should learn from their neighbours and get
Understood (knowledge) from them and get (good) advice from them otherwise I will
28,1 anticipate punishment for them in this world) (Zarqa, 1968).
This Hadith advises that a Muslim should teach his neighbour and a Muslim should
learn knowledge from his neighbour so that knowledge spread out in the society. It is
also mentioned in this Hadith that one should advise his neighbour for good work and
72 prohibit him from bad work. So, when this advice of the Hadith will be implemented
then the human capital will be developed certainly.
However, through performing the religious duties a man can achieve the skill to
work in group. The person who performs five times prayers in congregation he must
gain the quality of working with people collectively. One the other hand, improvement
of communication and social interaction skills would be obtained if the person
practices Islamic communication regulations like the prophet (pbuh) said:
(Your smiling in the face of your brother is charity) (Al-Bayhaqi, 2000, no. 3226).
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Furthermore, the family is the most important social foundation to build up a highly
qualified human being. In Islam, parents are advised to bring up their children with
good education and tarbiyyah. Tarbiyyah is the combination of manners, values and
characters which the family will seed into the mind of their children. Family is the first
institution which provides fundamental religious, moral and ethical education to their
children which has a great impact on the future life of the children (Siddiqi, 1984).

Moral and ethical development is vital in Islam

It is unquestionable that only institutional education, skills and expertise are not
enough for the development of a nation. In Islamic perspective the development of
human capital notably includes moral and ethical development. With the teaching of
morality, Islam subsequently obligates on every individuals to practice moral
behaviour in every aspects of their lives. The lacking of moral and ethical behaviour
originates dishonesty, injustice, corruption, crime, chaos and clash among the people
which are the barriers of overall development of a nation.
Islamic moral teaching starts from childhood. Family is the first institution where
children get moral teaching. There are several Islamic terms which reflect the moral
teaching of Islam. One of them is Amanah. It is the universal concept which interprets
the concept of morality in Islam. Amanah is translated as trustworthiness. Literally,
Amanah is identified as to preserve the property of the owner and give it back to him
without any cheating (Ibn Manjur, 1983). However, in fact, it has a comprehensive
meaning, which is to be sincere in fulfilling all kinds of commitments, duties and
responsibilities and to preserve other person’s right. Amanah requires from a person to
be free from corruption, taking bribe, cheating and others. In Quran Allah (s.w.t)
repeatedly mentioned about this Amanah and ordered the Muslims to attain this
quality. Allah said about the characteristics of the believers: (Those who faithfully
observe their Trusts and their covenants.) (23: 8).
The prophet (pbuh) praised the person who is having the quality of Amanah and
said: (Verily the best man for you (to appoint) as employee is the (one) who is strong
and trustworthy.) (Al-Bukhari, 1983).
Second, Islam obligates to its followers the quality of al-‘Adalah or justice in all
times and situations and prescribes deterrent punishment for those who are unjust.
A nation’s development will never be possible if justice is absent in that society.
 Ibn Khaldun (1979) stated that the wisdom in the prohibition of injustice is that it will Islam in
lead to the corruption and destruction of the society which will allow the end of human human capital
species.
Couple of verses of the Quran and several traditions advise the Muslim to do justice. development
Allah said: (Allah commands justice, the doing of good, and Liberality kith and kin,
and He forbids all shameful deeds, and injustice and rebellion: He you, that ye may
receive admonition.) (16: 90). 73
Physical development
With the development of various aspects of human life, physical development is also one
of the crucial factors in Islam. The concept of Maqasid al-Sharia’h discloses
the significance of physical health development in Islam. Maqasid al-Sharia’h means the
objective of Islamic laws. Scholars analyzed all the rulings of Islam and discovered that
the objective of Islamic laws is to protect the five indispensables which are religion,
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life, intellect, progeny and property. Al-Ghazali (1997) mentioned in this regard, “the
objectives of the Sharia’h on the creations are five which are protecting their religion, life,
intellect, progeny and property.” So, after the protection of religion, the protection of
life is the main objective of Islamic laws.
Therefore, Islam prescribes all kinds of rulings which lead to the protection of life
and forbids the things which cause harm for life. Allah said in the Quran: (And spend
of your substance In the cause of Allah, and make not your own hands contribute to
(your) destruction; but do good; for Allah loveth those who do good.) (2: 195). This
verse depicts that Muslims should not destroy their lives by their own hands.
Therefore, to take care of the physical body is obligatory. Though eating pork is not
permitted but when someone does not get any food without this and his life is near to
death then it is obligatory for him to eat pork to save his life. Moreover, taking
medicine to cure the diseases is also prescribed in several prophetic traditions. Several
means of cleanliness like ablution and taking bath is prescribed in Islam so that the
body is clean and free from diseases.
Finally, Islam always encourages physical exercises to develop the physical
strength. Prophet (pbuh) mentioned: (Everything which is not having the remembrance
of Allah the Almighty is diversion or inadvertence except the four things: a person’s
walking between the two destinations (meaning throwing the arrow), learning horse
riding, joking with his family and learning how to swim) (Al-Tabrani, 1985, no. 1760).
This Hadith is an inspiration to do physical exercise which has a significant role in
the physical development of the people. Moreover, five times obligatory prayer is a
good physical exercise too for a Muslim which is a means for physical and spiritual
development.

Conclusion
It is realized through this study that human capital theory has a different understanding
in Islam. While the objective of the conventional theory is achieving economic growth
then Islamic goal of human capital development is improving the abilities and skills of
human being so that they can provide better services for the society to reach the final
goal of human being which is fulfilling the obligation of stewardship on this Earth and
worshiping the Almighty Allah (s.w.t). While development is the final goal of the
conventional theory then in Islamic theory development is a means for reaching the goal.
 HUM However, likewise the conventional theory, Islamic human capital development theory
28,1 urges the improvement of education, skills and abilities of human being rather Islamic
theory is more comprehensive in this regard as it covers every aspects of development of
a human being. Moreover, Islamic society plays an important role for the development of
human capital. Furthermore, Islam nurtures moral behavior of the people which is
undoubtedly a major factor of development.
74
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Further reading
Bowles, S. and Gintis, H. (1975), “The problem with human capital theory – a Marxian critique”,
The American Economic Review, Vol. 65 No. 2, pp. 74-82. 75
Olaniyan, D.A. and Okemakinde, T. (2008), “Human capital theory: implications for educational
development”, European Journal of Scientific Research, Vol. 24 No. 2, pp. 157-62.

Corresponding author
Md. Faruk Abdullah can be contacted at: faruk_7738@yahoo.com
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