What is the Foreign Policy of an Islamic State? (4)

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FP04Pacts of Cooperation and Non‑aggression with Unbelievers

If unbelievers have no dishonest intentions of plotting and aggres­sion against Muslims and are inclined to coexist with them in peace, an Islamic State, according to its diagnosis of the interests of Islam, can sign pacts of mutual coexistence with them. In the legitimate matters (permitted by the Shari’ah) that are beneficial for both the sides, they are permitted even to cooperate. The Qur’an says:

لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُم مِّن دِيَارِكُمْ وَظَاهَرُوا عَلَىٰ إِخْرَاجِكُمْ أَن تَوَلَّوْهُمْ ۚ وَمَن يَتَوَلَّهُمْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

“Allah does not forbid you respecting those who have not made war against you on account of (your) religion, and have not driven you forth from your homes, that you show them kindness and deal with them justly; surely Allah loves the doers of justice. Allah only forbids you respecting those who made war upon you on account of (your) religion, and drove you out from your homes and backed up (others) in your expulsion, that you make friends with them; and whoever makes friends with them, these are the unjust.” (60:8‑9)

Some of the verses of the Qur’an direct Muslims to make peace with the unbelievers in case they are inclined to accept peace:

وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ

“And if they incline to peace, then incline to it and trust in Allah; Surely He is the Hearing, the Knowing.” (8:61)

The Qur’an bears witness to the concluding of the Prophet’s pacts with the unbelievers:

إِلَّا الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُوا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ

“Except those of the idolaters with whom you made an agreement, then they have rot failed in anything and have not backed up any one against you, so fulfill their agreement to the end of their term; surely Allah loves those who are God‑fearing.” (9:4)

If we refer to the history of Islam and the life of the Prophet (S), we see that during the period of his prophetic mission, he concluded treaties with the unbelievers and faithfully observed all the conditions agreed upon. A few instances may be referred to here:

  1. The Pact with the Jews

When the Prophet (S) migrated to al‑Madinah, he concluded a treaty between the Jews and the Emigrants (al Muhajirun) and the Supporters (al‑’Ansar), whose text has been preserved in history. Some highlights of that treaty, relevant to our discussion, are given below:

(i) Every Jew who abides by this pact would benefit from our help and friendship and there would be no discrimination between him and Muslims, and nobody would be allowed to violate his rights and befriend His enemy.

(ii) At the time of war the Jews would be required to pay their share of the expenses incurred in war.

(iii) The Jews are free to act upon their faith and Muslims upon their faith.

(iv) Anybody who declares war against any of the parties of this treaty would be fought against unitedly by both the Muslims and the Jews, and each of the allies would meet his part of the war expenditure.

(v) The Jews and Muslims declare to be committed to cooperate for the well‑being and welfare of each other, but not in the matters of sin and evil.

(vi) The signatories of this treaty would defend al‑Madinah unitedly. 1

As we see the Prophet (S) made three kinds of pacts with the unbelievers in the light of this treaty:

(1) A pact of mutual defense and sharing of the war expenditure.

(2) Freedom of the performance of religious rites.

(3) Mutual cooperation in matters of welfare and good deeds.

  1. The Treaty of Hudaybiyyah

The highlights of the conditions of this truce, signed by the Prophet (S) at a place called `Hudaybiyyah’, are as follows:

(i) The Muslims and the Quraysh are bound to cease all hostilities for a period of four (or ten) years, and would not attack each other.

(ii) They would respect each other’s property and would not resort to cheating or theft.

(iii) Every Muslim arriving at Mecca with the purpose of the Hajj or `Umrah, or on his way to Yemen or Ta’if would be guaranteed safe passage and security by the Quraysh, and similarly every member of the Quraysh arriving at al‑Madinah on their way to Syria or the east would be guaranteed security.

(iv) Each of the two parties are free to conclude pact with any tribe they prefer, and this pact would be respected by the other party.

(v) The Muslims and the Quraysh promise to forget all malice, enmity, and grievance against each other and would not nurture in their hearts any feeling of betrayal.

(vi) Muhammad (S) and his followers can enter Mecca to perform ceremonies of ffajj the year after, provided they do not have any kind of arms and their stay at Mecca does not exceed three days. 2

  1. The Treaty with Yuhanna, the Governor of Aylah

This assurance of security is made on behalf of God and His Prophet (S) in favour of Yuhanna, son of Rubah, and the residents of Aylah. God and His Prophet (S) stand surety for the safety of their persons and their ships and their caravans on voyage by land or sea. Similarly the people from Syria, Yemen and Bahrain who pass through their land are promised security. The people of Aylah are bound to pay the diyah (blood money) to the heirs of any person killed by them, and are bound not to prevent anybody from making use of the waters they take possession of, and would not prevent anybody from using the land and sea routes under their control. 3

  1. The Treaty with the Christians of Najran

(i) The residents of Najran are bound to pay as taxes two thousand hullah’s (certain kind of garment) to the Muslims every year in two instalments.

(ii) The emissaries of Muhammad (S) would be offered hospitality by them for one month or less, whereas the emissaries’ stay there would not exceed one month.

(iii) In case of battle in the region of Yemen, the people of Najrim, as a token of friendship and cooperation, would make available 30 coats of mail, 30 horses and 30 camels as a guaranteed loan for the Muslim army.

(iv) The people of Najran and their surrounding areas would be under the protection of God and His Prophet (S); their lives, property and places of worship would be also safe; and their bishops and priests would be free to continue performing their duties without any hindrance from anybody.

(v) No one is entitled to exile them from their land or extract tithe (`ushr) from them or launch a military attack against them.

(vi) Every person from among them who makes a legitimate claim would be treated with justice.

(vii) No person from among them would be held responsible for the crime committed by others of his faith.

(viii) The people of Najran promise to abstain from usury (ribd), otherwise Muhammad (S) would revoke terms of friendship with them and would not be bound to stick to the treaty. 4

It is evident from the Prophet’s (S) treaties with the unbelievers that the Islamic State, taking into consideration the interests of Islam and Muslims, can conclude treaties and pacts of friendship and cooperation with the unbelievers, polytheists and the People of the Book (Ahl al‑Kitab) in matters of common welfare, such as exchange in spheres of science, agriculture, industry, commerce, economy and defense.

Of course, such pacts should not pave way for the influence and interference of the unbelievers in the internal affairs of a Muslim State and should not hamper its independence and security, which is to be considered of the foremost importance at the time of concluding such pacts. In no way such pacts may be allowed to strengthen the position of the unbelievers and to endanger independence of Muslims. Islamic government in no case should ignore the hidden and inherent enmity and evil designs of the unbelievers; laxity can result in extending their influence on the Islamic State.

Written by Ibrahim Amini

References:

  1. Ibn Hisham, Sirat al‑Rasul, vol. II, p. 147; and Abu `Ubayd, Kitab al‑’amwal, p. 290.
  2. Kitab al‑amwal, p. 230; al‑Halabi, Insan al‑`uyun fi sirat al‑amin wa al‑ma’mun, vol. III, p. 24.
  3. 3. Kitab al‑amwal, p. 287.
  4. AI‑Baladhuri, Ahmad ibn Yahyi ibn Jibir, Futuh al‑buldan, p. 76; Kitab al­amwal, p. 272.

What is the Foreign Policy of an Islamic State? (3)

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FP03Independence of the Ummah, its Relations with Non‑Muslim Countries

We propose to discuss a number of issues in this part of our discussion:

Islamic Unity

Islam considers all Muslims as one ummah:

وَإِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ

“And surely this ummah (community) of yours is one ummah, and I am your Lord, and be dutiful to Me.” (23:52)

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا

“And thus We have made you a midmost nation that you may be the bearers of witness to the people, and that the Apostle may be a bearer of witness to you; ….” (2:143)

The criterion of the unity of Muslims is nothing but faith and conviction, and they belong to nothing but Islam. Hence the differences related to racial, national, linguistic, regional, urban, and rural distinc­tions cannot and should not divide Muslims and alienate them from one another.

Among Muslims a deep‑rooted feeling of oneness exists that binds them together and they live like an integrated whole and foster brotherly feeling for one another. The Qur’an stresses this brotherly relationship in the following words:

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

“The believers are but brethren, therefore make peace between your brethren and be God‑fearing that mercy may be showed to you.” (49:10)

In Islam there are no multiple communities; there is only one ummah. They strive for one and the same goal. All Muslims are one ummah against their common enemy, i.e. the global pagan system.

Islam ‑ a Perfect and Independent System

Islam as an integrated system of religious, moral, political, social, cultural and economic regulations is a perfect and comprehensive system that has an independent culture which emanates from the source of revelation (wahy).

It upholds a specific world‑view with an emphasis on developing and perfecting human virtues and considers it to be the basis of all its programs and on this foundation constructs all the social structures and superstructures. Islam is a rich and independent culture which is essentially based on revelation.

It was a result of assimilating this rich and independent culture that in the early period of Islam Muslims could make remarkably fast advancements in various spheres of civilization. This rich culture of Islam dawned in al ­Hijaz and brought into existence, by revitalizing the human virtues and abilities, an Ummah, small in number but immensely energetic and powerful in spirit.

It gradually grew, spread and attracted various societies, peoples, and races towards itself. In a short time its light reached and engulfed the distant points of the earth. The vitalizing teachings of the Qur’an and its cultural independence generated and released light on such a scale that it illuminated each and every spot, penetrated the innermost depths of the soul and gave refuge to all men in its warm embrace.

The rich and humanizing culture of Islam bestowed freedom and independence upon its followers to such an extent that they acted for a long time as the torch‑bearers of civiliza­tion, knowledge, arts and sciences. A great number of the works of Muslims in the fields of arts and sciences are still alive and bear witness to this fact. In conceiving and executing its programs Islam does not derive inspiration from any other school of thought, hence Muslims are not required to follow any other ideology.

Therefore, a government can be called Islamic in case it endeavors to safeguard the independence of the Islamic Ummah, and if all its plans and programs are derived from no other source except the school of Divine revelation. It organizes all its internal and external policies on the lines which ensure self‑sufficiency of the Islamic Ummah, as a whole, in the spheres of science, industry, technology, economics, agriculture and military arms, and liberates it from the shackles of foreign alliances and dependence on alien powers.

Such a policy demands independent thinking based on the Islamic ideology and a staunch resolution to implement this policy. All the planning of the Islamic government must be conceived in strict adherence to the Islamic teachings with a view to protecting and strengthening the independence of the Muslim Ummah. If a government fails to give foremost priority to these objectives in its internal and external policies, it does not deserve to be called `Islamic’ in any sense of the word.

Friendship with unbelievers is considered even as a sign of disbelief

وَلَوْ كَانُوا يُؤْمِنُونَ بِاللَّهِ وَالنَّبِيِّ وَمَا أُنزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِيَاءَ وَلَٰكِنَّ كَثِيرًا مِّنْهُمْ فَاسِقُونَ

“And had they believed in God and the Prophet (S) and what was revealed to him, they would not have taken them (the unbelievers) for friends, but most of them are transgressors.” (5:81)

لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ

“You shall not find a people who believe in Allah and the Last Day be­friending those who act in opposition to Allah and His Apostle, even though they were their [own] fathers, or their sons, or their brothers, or their kinsfolk.” (58:22)

In these Qur’anic verses the basic guide‑lines of an Islamic govern­ment’s external policy in relation to the countries having no faith in God is clearly and explicitly laid down. Muslims are categorically commanded to guard and defend their independence and freedom, and not let the unbelievers to infiltrate and interfere in their internal affairs.

Muslims are asked to be on guard against them. All relations and pacts which would ultimately lead to the increasing influence and domination of unbelievers over the affairs of Muslims are illegitimate and must be abstained from. The Qur’anic injunction in this regard is not only clear but also categorical:

…وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا

“… And Allah will by no means give the unbelievers a way against the believer‑s [to dominate them].” (4:141)

Written by Ibrahim Amini

What is the Foreign Policy of an Islamic State? (2)

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FP02Propagation of Islam: A Duty of the Islamic Government

It is one of the duties of Muslims to propagate the faith in Unity of God (tawhid) and to fight against infidelity, idolatry, and materialism. Every country where an Islamic government is in power is obliged to endeavor in this regard and to strive in every possible way, to spread the Islamic message in other countries.

It is the duty of the Islamic government to give top priority to the program of Islamic propagation through radio, television, journals, and newspapers, and to utilize all the means of mass communication for this purpose. Distribution of Islamic books and cultural and academic exchange programs along with other means of propagation are also useful in this respect. An Islamic government cannot afford laxity with regard to this important obligation; it has to include such programs in its foreign policy.

Crusade against Oppression and Exploitation

The second duty made obligatory for Muslims is waging war against all forms of oppression, exploitation, and corruption, defending the deprived and the oppressed, and establishing social justice. The Qur’an says:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

“O believers, be you securers of justice, witnesses for God. And let not detestation for a people incite you to act inequitably; act equitably‑that is nearer to God‑fearing. And fear God; surely God is aware of what you do.” (5: 8)

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَن يَنصُرُهُ وَرُسُلَهُ بِالْغَيْبِ ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ

“Certainly We sent Our messengers with clear signs and sent down with them the Book and the Balance that men may conduct themselves with justice; and We have made the iron, wherein is great strength and advantage for men, and that Allah may know who helps Him and His apostles in the secret; surely Allah is Strong, Mighty.” (57:25)

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا ۚ وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

“O believers, be maintainers of justice, bearers of witness for God’s sake, even though it be against yourselves, or [your] parents or kinsfolk, whether the man be rich or poor; God is over and above them [in preference]. Therefore don’t follow [your] base desires, lest you deviate, and if you swerve or turn aside, then surely God is aware of what you do.” (4:135)

The believers are required to see that equity and justice are established and that they are not afraid of any power in this matter. One of the aims of the prophets has been to enforce social justice, and in the course of attaining this objective they even took up arms.

Muslims are responsible for the defense of the deprived, the wronged, and the oppressed of the world at every cost, and if, in the extreme cases, there is no other way except war, they ought to fight valiantly. God declares in the Qur’an:

وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَٰذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا

“And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, who say: `Our Lord, bring us forth from this city, whose people are oppressors, and appoint to us from Thee a guardian, and appoint to us from Thee a helper’?” (4:75)

الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۖ وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُوا أَوْلِيَاءَ الشَّيْطَانِ ۖ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا

“These who believe fight in the way of Allah, and those who disbelieve fight in the way of Taghut. Fight you therefore against the friends of Satan; surely the guile of Satan is ever feeble.” (4:76)

According to this verse, holy war (jihad) for the sake of the oppressed is regarded as a commendable human virtue, and this view is affirmed by those who are socially aware. Waging war for the sake of God is one of the symptoms of faith (Iman) and struggle in the way of the evil forces (taghut) is indicative of one’s infidelity (kufr) to God. Again, the Qur’an says:

وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ ۖ فَإِنِ انتَهَوْا فَلَا عُدْوَانَ إِلَّا عَلَى الظَّالِمِينَ

“And fight them until fitnah (sedition, discord, persecution, and corruption) is no more, and until the religion of God prevails. But if they desist, then let there be no hostility except against the oppressors.” (2:193)

This verse, too, underlines the responsibility of Muslims towards the oppressed. They have to struggle and fight till persecution and corruption is eliminated from the face of the earth and the Divine law (al‑Din) is established. Accordingly, Muslims cannot rest till evil is eradicated from the world. As you see the Qur’an has saddled Muslims with a heavy responsibility of fighting tyranny, corruption, exploitation, and colonialism, and defending the oppressed and the exploited, so that the rule of Divine justice is established.

This Divine objective is to be attained by all the possible means: by educating and awakening the oppressed, by the way of exhortation, by exposing the evil designs of the oppressors and exploiters, by warning and overwhelming the transgressors, by diplomatic and political activities, by supporting all the freedom movements; and ultimately, if all attempts fail, one has to resort to war in case the necessary resources are at hand.

It is the duty of every Muslim to struggle against all forms of tyranny and injustice, whether in their own country or in a foreign land, till they are totally destroyed. This Divine mission is to be kept in view while framing the foreign policy, and the best way of pursuing it, in accordance with specific conditions of different lands and times, should be adopted. But in any case it should be ensured that the main objective ever remains in sight.

An Islamic government ought to function in such a manner that throughout the world it is identified as the staunch opponent of tyranny, arrogance, disbelief, and materialism, as the sincere defender of the deprived and the oppressed, as the standard bearer of Divine Unity and guidance, and as the vanguard of the forces enjoining the good and forbidding the evil.

As an ummah entrusted with upholding justice, it has to provide leadership to all the movements struggling for independence in the world. It should set an example for the world of all the material and spiritual merits and human attainments.

Written by Ibrahim Amini

What is the Foreign Policy of an Islamic State? (1)

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FP01Introduction

Before entering into discussion on the subject, I would like, to refer to two points. The first relates to our conviction that Islam is concerned with politics and has laid down the principles of establishing a State and governmental institutions and has legislated rules and laws pertaining to social life. Of course, this is already an accepted fact, and here we cannot substantiate it in detail.

The second point: Islamic government is based on a particular ideology and faith and is aimed to attain certain objectives made obligatory by God. The legitimate Islamic ruler and all officers of such a State are not free to choose and pursue any line in internal and external policy according to their convenience. They have to follow the rules laid down in the revelation and have to work in that framework.

In other words, firstly, they have to learn what Islam expects from them, and then they should translate the Islamic teachings into action for attaining the Divine objectives. At this stage they make use of the guide‑lines of the Shari’ah.

It is also to be kept in mind that they do not enjoy absolute freedom in reaching the desired targets; they should not violate, in any way, the Shari’ah. For instance, in the sphere of external policy, at the very outset it is to be ascertained if we have some responsibility towards the peoples of all countries, and whether Islam demands from us something in this respect.

Whether, as an Islamic Republic, we have Islamic interests in and commitments towards all other countries. If so, what should be our target? We should be aware of our aim in having relations with other countries, so that we may know whether to maintain relations with a particular country or not. Keeping these points in view, we have to discuss some relevant issues and then arrive at the main subject.

The Universality of Islam

The Prophet (S) of Islam was sent for all peoples of the world, and his Shari `ah was universal. It was not meant for a particular race or nation or any specific linguistic or regional group. The Qur’an declares:

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

“Say: `O people! Surely I am the Apostle of Allah to you all, of Him Whose is the kingdom of heavens arid the earth; there is no god but He; He brings to life and causes to die; therefore, believe in Allah and His Apostle, the ummi prophet who believes in Allah and His words, and follow him so that you may walk on the right path.’” (7:158)

وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

“And We have not sent you but to all men, as a bearer of good news and as a warner, but most men do not know.” (34:28)

These two verses clearly state that the Prophet (S) was sent to guide the whole humanity and was designated as a bearer of good tidings (bashir) and as a Warner (nadhir) as well. In some verses, it is said that Islam is a Din for the whole world, and shall ultimately prevail over all other religions. The Qur’an declares:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ

“He it is who sent His Apostle with guidance and the religion of the Truth, that He may cause it to prevail over all religions, though the polytheists may be averse.” (9:33)

And it further says:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا

“He it is who sent His Apostle with the guidance and the religion of the Truth that He may make it prevail over all the religions; and Allah is enough for a witness.” (48:28)

In some verses God promised to ultimately entrust the believers with the job of ruling the earth and that power would fall into the hands of Islam. The Qur’an makes this promise in these words:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

“Allah has promised those of you who believe and do good that He will most certainly make them rulers in the earth, as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange. They shall serve Me, not associating anything with Me; and whoever is ungrateful after this‑those are the transgressors.” (24:55)

It is again asserted:

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

“And We desire to favour those who were oppressed in the earth, and to make them the imams, and to make them the heirs.” (28:5)

These verses indicate that a bright future awaits the true believers and the righteous, who would rule the world, and Islam would be the ruling force. The believers would be free of fear in the matter of worship and polytheism would be uprooted completely.

Written by Ibrahim Amini

8 Islam’s Measures for Realizing Economic Justice / part 8

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#8
Lawful sources of wealth

Sources of ownership, or the means by which man can gain wealth, property and amenities of life, are looked upon by Islam as important matters, which define the identity of the economic system, its method of distributing wealth among members of society, fighting poverty and need, and rooting out greed, exploitation and unlawful ways of gaining wealth.

Islam sets two key ways of gaining wealth which are work and need. They are lawfully accepted ways of ownership. 8

A/ Employment and natural resources: One may work in agriculture, mining, industry or any field of production or one may give one’ s services in the fields of medicine, engineering, transportation, education, trade … etc. In Islam, employment in any field of lawful activity, is the chief way of acquiring wealth and money. Islam lays out great emphasis on the personal role in securing wealth and obtaining money, as we have previously detailed.

B/ Need: In the same way Islam made work a legal way of getting money and wealth, it made need a source of ownership for wealth to fight destitution and poverty. But ownership here is different from the former one.

For ownership, in the first case, is the fruit of the direct interaction between man, nature or raw materials, or services rendered to satisfy some needs. Man here becomes entitled to ownership in return for the fruits of his labor.

As for ownership by need, it is the process of conveying property or wealth from one owner to another one on account of the need for it by the new owner. In order of precedence, the latter kind of ownership comes second to the first one. Ownership by need is placed in the category of owning something by inheritance and maintenance as in the case given by the husband to his wife.

The needy, who cannot work, due to bodily infirmity or can find no work, has a share in the money set aside from the taxes of Zakat and Khums, or from the money allotted by the state to meet the needs of the impoverished.

The ultimate result of this economic system being put into practice is that every single member of the Islamic community becomes economically secure. He neither fears poverty nor does he worry about his daily life. On the contrary he feels secure, and has confidence in the community and state he lives under its shade.

Once this unmatched economic system is implemented, and security in welfare prevails alongside with stability. All man’s efforts then are channeled into one conduit, which is the competition to do good and to work for building and constructing a society far removed from in-fighting and aggressive and destructive erosions.

 

Source
Economic Distribution in Islam.
Presented by: Al-Balagh Foundation

 

References

  1. Al-Tabari, Mirza Hussein al-Nuri, Mustadrak al-Wasa’il, chapter on zakat.
  2. Al-Kulaini, al-Kafi, vol. 3, 3rd ed., p. 497
  3. Sa’id Hawa, al-Rasul (The Messenger), vol. 1, pp. 121123.
  4. Al-Kulaini, al-Kafi, 3rd ed., p. 668.
  5. Ibid, p. 164.
  6. Al-Kulaini, al-Usul min al-Kafi, vol. 2, p. 170.
  7. Al-Hur al-Amili, Wasa’il al-Shi’ah, vol. 6, 2nd ed., p. 49.
  8. There are other ways of ownership in Islam allied to work and need, including inheritance, maintenance, donation, gifts, profits of endowments … etc, which our main focus has not separated out.

8 Islam’s Measures for Realizing Economic Justice / part 7

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#7
Economic security

In Islam, state is liable for the demands and needs of every single subject, Muslim or non-Muslim, should be unable to provide for himself, through his own personal resources or his sponsor.

This point is best explained again in the letter Imam Ali (a.s.) wrote to his governor in Egypt, Malik al-Ashtar:

“Then I want to caution you about the poor. Fear Allah about their condition and your attitude towards them. They have no support, no resources and no opportunities. They are poor, they are destitute and many of them are crippled and unfit for work. Some of them, come out begging and some (who maintain self-respect) do not beg, but their condition screams about their distress, poverty, destitution and wants. So, protect them and their rights. Allah has laid the responsibility of this on your shoulders. You must fix a share for them from the government treasury. Beside this reservation in cash, you must also reserve a share in kind of crops…etc. from government grain stores in cities, in which such grain are collected and cultivated on state-owned lands. Because in this collection, the share of those living far away from any particular city is equal to the share of those living nearby.”

Islamic law, made by this quotation, allows sums of money from the treasury to support the infirm and needy, who can no longer work or that their incomes fall short of covering their expenses. It states clearly the principle the state’s responsibility for economic security that applies to every citizen, irrespective of his/her religion.

It is narrated that one day Imam Ali (a.s.) saw a Christian dhimmi (non-Muslim citizen living in an Islamic state) begging. Amir al-Mu’minin (a.s.) asked:

“Who is this?”

“Oh Amir al-Mu’minin!,” said people, who were present.

“He is a Christian.”

“You employed him,” Amir al-Mu’minin (a.s.) retorted, “until he became old and infirm then you denied him help. Spend on him from the treasury.” 7

8 Islam’s Measures for Realizing Economic Justice / part 6

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#6
Reciprocal social responsibility

Reciprocal social responsibility among Muslims is a further important safeguard towards a just distribution of wealth and combating destitution and poverty in the Muslim community.

From an Islamic education, Islamic sentiments are developed for a Muslim to feel responsible for his brother. On no account should be bask in life pleasures and luxuries whereas his brothers suffer from the severe pains bitter hunger, and unsatisfied needs.

Islamic law lays down the principle of reciprocal social responsibility on spiritual and moral grounds to implement such concerned behavior. By so doing, Islam build up a strong, tenacious society, in which the individual shoulders his duties by identifying with his suffering brothers.

Numerous traditions and narrations emphasize this principle and urge Muslims to share the burden uniformly.

The Noble Messenger (s.a.w.w.) is quoted to have said:

“Never does he believe in me who goes to bed full, while his neighbor is hungry. Never shall Allah on the Day of Judgment look with favour at the people of a place who pass their night satisfied but among them is a hungry one.” 4

He also said:

“Surely he is not a Muslim who does not take interest in the affairs of Muslims. And surely he is not a Muslim who hears a Muslim calling for help and does not respond to his call.” 5

He further said:

“All of you are leaders and all of you are responsible for your subjects.”

On this point Imam Ja’far al-Sadiq (a.s.) is quoted to have said:

“The right of the Muslim on the Muslim is that he should never eat his fill while his brother suffers, never should be quench his thirst while his brother suffers thirst, never should he clothe himself while his brother suffers inadequate clothing.” 6

Another tradition reads:

“Any believer who denies another faithful something he can certainly offer him or can do for him, on his own or with others’ help, Allah shall certainly resurrect him on the Day of Judgment black-faced, with withered eyes and hands tied up to his neck. Someone shall cry out, ‘This is the traitor who betrayed Allah and his Messenger.’ Then he shall be ordered to be thrown into hell-fire.”

Deep in themselves, Muslims feel great human sentiments. With such cooperative, kindly manners, Muslims treat one another. They only act incompatible ways with Islam’s excellent teachings, which leave their mark far more than any material and corporal power could do. Muslims move to act, urged by the reward stored for them and by their implanted benevolence more than by the whip of the dictatorial authority.

8 Islam’s Measures for Realizing Economic Justice / part 5

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#5
Economic balances by means of Islamic taxes

Islam has laid down certain taxes like Zakat (poor-rate) and Khums (one-fifth of a Muslim’s income paid to the treasury every year). They are taken from the well-off according to certain provisions, and delivered up to the destitute to satisfy their needs, solve the problem of poverty, and in doing so, achieve economic justice. The ultimate goal of Islam here is to meet the economic needs of all Muslim individuals, so that no one is left deprived in the whole Muslim World.

Imam Ja’far bin Muhammad al-Sadiq (a.s.) is reported to have said:

“Surely, Allah the Almighty and Exalted ordained a portion from the wealth of the rich to be handed out to the poor which satisfies them. Otherwise, He would certainly have increased their share. If they, however, remain unsatisfied, that is because some people deny them their undisputed right.” 2

In a dialogue between the Prophet (s.a.w.w.) and a man who came asking him about faith, the Prophet (s.a.w.w.) described Zakat as a redress for the poor and a means to ensure a balance between the needy and the rich.

The man narrated that he had asked the Messenger of Allah (s.a.w.w.) what he called for and describes the following dialogue.

“I call the servants of Allah to serve Allah,” the Prophet (s.a.w.w.) replied.

“What do you say?,” I enquired.

“Bear witness,” the Prophet (s.a.w.w.) said, “that there is no god but Allah and that I, Muhammad, am the Messenger of Allah. You must believe in what He revealed to me, deny the deity of al- at and al-Uzzah, keep up prayer and pay Zakat.”

“And what is Zakat?,” I asked him.

“The well-off among us,” he told me, “hand back the money set aside to the poor among us.” 3

8 Islam’s Measures for Realizing Economic Justice / part 4

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#4
The method of gaining money, property and economic resources are restricted to certain laws as Islam puts restraints on any tendency of greediness or other unscrupulous motives including exploitation.

Islam adopts two important methods to tackle this critical point to frustrate the urges of greediness and exploitation. They are:

A/ Rearing and cultivating Muslim individuals and society, both morally and spiritually, in a way that promotes virtuous aspirations to steer clear of greediness and selfishness and present the reality of wealth being only transitory aspects of a temporary life on earth. It is a life that belittles so much attention being paid to competition and making material gains merely for their own sake as man’s existence has much greater goals to be achieved for his salvation.

Allah, the Almighty, says in the Qur’an:

“And those who made their abode in the city and in the faith before them love those who have fled to them, and do not find in their hearts a need of what they are given, and prefer (them) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones.”
Holy Qur’an (59:9)

B/ Laws are the second method employed by Islam to limit ways of accumulating riches and prohibit amassing through unlawful means that do the utmost harm to the community and feeds off the blood of the impoverished social class.

The letter written by Imam Ali (a.s.) to Malik al-Ashtar, his governor in Egypt, clearly testifies to this required intervention, when saying:

“Keep an eye on the activities of traders and industrialists, whether they are nearby or live in far-flung areas in your country.”

“Let it be known to you, however, that they are usually stingy misers, intensely self-centered and selfish, suffering from the obsession of grasping and accumulating wealth. They often hoard their goods to make more profit out of them by creating scarcity and black markets. Such practice is extremely injurious to the public on one hand, and defames the ruler on the other.”

“So put an end to hoarding up wares because the Holy Prophet (s.a.w.w.) has prohibited it. Remember that trade should go on between purchasers and suppliers according to correct measures and weights, and on such responsible terms that neither the consumers nor the suppliers should have to face losses. But if traders and industrialists carry on hoarding and black marketeering, even though you have explicitly warned them earlier, then you must punish them according to the intensity of their crime.”

8 Islam’s Measures for Realizing Economic Justice / part 3

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#3
Ownership in various forms is lawful including individual, communal and state ownerships and which is an axiomatic fact in Fiqh and Islamic legislation.

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