Delineating the Components of a Transcendent Livelihood Based on Razavi Teachings

Document Type : Original Research Article

Authors

1 Faculty Member, Faculty of Islamic Studies and Economics, Imam Sadiq University, Tehran, Iran

2 PhD Student in Oil and Gas Contracts Management, Faculty of Islamic Studies and Economics, Imam Sadiq University, Tehran, Iran

Abstract

This article aims to elucidate the components of a transcendent livelihood at the individual level from the perspective of Imam Reza (Ali ibn Musa al-Rida), examining a distinctive livelihood model. Fundamentally, this model differs from prevalent materialistic models based on individualism, profit maximization, and destructive competition. This distinction is manifested in its ontological foundations (the human being as God’s vicegerent), teleological foundations (the ultimate goal of perfection rather than the accumulation of wealth), and methodological foundations (the primacy of cooperation rather than competition). An examination of narrations transmitted from Ali ibn Musa al-Rida (peace be upon him) led to the identification of several key components and distinguishing features of this livelihood model. Within the Razavi intellectual framework, livelihood management is undertaken not merely to satisfy needs but also as a means of realizing individual growth and perfection, with a comprehensive approach to all dimensions of human existence. This attention to the various dimensions of human existence places the economy at the service of ethics and spirituality and regards the provision of material well-being and lawful pleasure as a means of enhancing an individual’s capacity for spiritual pursuits. Furthermore, livelihood should provide a context for self-actualization and individual development rather than being merely a routine and repetitive daily activity. From the perspective of social interactions, a transcendent livelihood is founded on cooperation, empathy, and mutual assistance, and individual economic activity should contribute to the welfare and flourishing of society as well. In addition, the transcendent livelihood model defines a specific level of social responsibility, encompassing concern for society and nature, which effectively controls the negative externalities of economic activity through endogenous and ethical mechanisms. Accordingly, the Razavi model of a transcendent livelihood can be understood as a comprehensive intellectual and practical framework for individuals and society that has the potential to address crises arising from the gap between spiritual values and economic activities.

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References

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