By Ali Syarief
In a time when wealth is often seen as a measure of power and status, and money becomes an object of relentless pursuit, the concept of “money as a trust” feels both countercultural and deeply spiritual. Yet, this is precisely how Islam teaches us to view wealth — not as ownership, but amanah (a trust), a means rather than an end.
Surprisingly, many of these values can be seen not only in the Qur’an or the sayings of the Prophet Muhammad (peace be upon him) but also in the daily lives of the Japanese people. Their relationship with money — marked by discipline, modesty, and purpose — provides a mirror through which Islamic financial ethics can be better understood, lived, and appreciated.
Financial Awareness: Between Kakeibo and Muhasabah
In Japan, the practice of kakeibo — a handwritten budgeting journal — is more than a financial tool; it is a form of self-awareness. Every yen earned and spent is recorded carefully. This echoes the Islamic practice of muhasabah, or daily self-reflection. The Prophet Muhammad ﷺ said: “The intelligent person is the one who calls himself to account and works for what comes after death.” (Tirmidhi)
Budgeting, in this sense, becomes an act of worship — a way to reflect on whether our wealth serves higher values or merely feeds our desires.
Anti-Waste Ethos: Mottainai and the Quranic Warning Against Excess
The Japanese live with a deep sense of mottainai — regret over any form of waste, whether food, water, or resources. Islam mirrors this concept with clarity:
“Eat and drink, but do not waste. Indeed, He does not like the wasteful.” (Qur’an 7:31)
In both traditions, wastefulness is not just impractical — it is immoral. It disrespects the blessings we are entrusted with, reflecting an ungrateful heart.
Contentment as Wealth: Chisoku and Qana’ah
Japan’s ideal of chisoku — to be satisfied with little — aligns beautifully with the Islamic teaching of qana’ah. The Prophet ﷺ stated: “Richness does not lie in the abundance of worldly goods, but richness is the richness of the soul.” (Bukhari & Muslim)
In a materialistic world, this philosophy liberates the soul. True wealth is not in the accumulation of things, but in the freedom from needing them.
Wealth as Legacy: Real Estate and Intergenerational Trust
Many Japanese families prioritize passing down homes and land to the next generation, not just as inheritance, but as a form of legacy and responsibility. This finds resonance in Islam through the Qur’anic call:
“Let those [guardians] be concerned [for orphans], if they had left weak offspring behind.” (Qur’an 4:9)
Wealth is not to be squandered in one generation. It is held in trust for those who come after us — and with that trust comes accountability.
Thinking Beyond the Present: Chōki Shikō and Planting the Seed
The Japanese are masters of chōki shikō — long-term thinking. From business decisions to environmental policies, they think in decades. Islam encourages the same mindset. The Prophet ﷺ taught that even if the Day of Judgment were about to come, one should still plant the seed in their hand.
This prophetic advice reminds us: Noble action has eternal value, even if its fruit will be reaped by others.
Knowledge as Investment: The Highest Yield
Japan invests heavily in education, believing that knowledge builds not only careers but character. Islam too places ‘ilm (knowledge) above all material wealth. One hadith states: “Whoever travels a path in search of knowledge, Allah will make easy for him the path to Paradise.” (Muslim)
Both cultures understand that real economic empowerment lies not just in saving money, but in nurturing minds.
Silent Wealth: Between Simplicity and Sincerity
Wealth in Japan is often invisible. A millionaire might still take the train or live in a modest house. Islam praises this humility:
“Charity given in secret extinguishes the wrath of Allah.” (Bukhari)
To live modestly and give quietly is a hallmark of faith. In both traditions, showiness is seen as spiritual poverty.
Working with Excellence: Ihsan in Every Role
Japanese workers are known for loyalty, discipline, and dedication — sometimes remaining with one company for decades. This reflects the Islamic value of ihsan: to do every act as if God sees you.
Work in Islam is not a separate sphere from religion. It is an arena for spiritual growth, integrity, and social contribution.
Collective Saving: Tanomoshi and Ta’awun
Traditional Japanese communities have long practiced tanomoshi — a cooperative savings circle where members support one another financially. This is similar to ta’awun (mutual cooperation) in Islam, which promotes collective responsibility and community-based economic justice.
Saving, then, is not just about individual security. It becomes a shared act of care and solidarity.
Conclusion: Islam and Japan — A Shared Moral Economy
What binds these values together — across language, history, and faith — is a moral economy. Japan demonstrates how a society can thrive economically while preserving discipline, humility, and intergenerational responsibility. Islam lays out similar principles, rooted in divine instruction and prophetic wisdom.
In the end, both paths tell us: Money is not a prize, but a test. Not a trophy, but a tool. Not ownership, but a trust.
Let us be among those who do not ask, “How much do I have?”
But rather, “How well have I fulfilled the trust of what I’ve been given?”
