Introduction
Insecurity and Economics Instability are part of the calamities that Allah has decreed should happen, either to a specific person or a family or a society largely because of misapplication of environmental eco- systems and rebellions. Insecurity and economics instability have negative effects on people’s beliefs and conducts. Apart from their dysfunctionalities, the two trials have the tendencies to weaken family constitution and societal development; they both could results into social imbalance, socio- economic tension and social crises. Their extreme occurrences could lead to ‘state failure’, disintegration and collapse. They could also create economic imbalance at both micro and macro levels just as they could have devastating impacts of bringing into existence other malaises like prostitution, thefts, armed robbery at land and sea, poverty, terrorism, insurgencies and geo- political imbroglios. Others are banditry, terrorism and insurgency. Undoubtedly, these things have a negative effect on individuals and societies.
Brief Conceptual Clarifications
Security and Insecurity
National Security is the ability of Nigeria to protect and develop itself, promote its cherished interests, legitimate values and enhance the standard of living and well beings of its people, its guests and visitors. It is an absence of those tendencies that could undermine internal cohesion, stability and corporate existence of the state. The inability to maintain all these suave sectors and robust variables is National Insecurity. In this case therefore, a nation is unable to secure its geo- political system because of the prevalence of strife, conflicts, wars and general dis- concordance and disharmony. Any act that has the potential of undermining the peace, stability, positive co- existence and progress of a country is THREAT TO SECURITY. Scholars speak about several dimensions of security viz human security, social security, environmental security and political security.
Economic Growth, Stability and Instability
Economic stability and development are associated with such things as growth in population, development of resources, technological advancement and increasing capital formation. All these economic variables in a layman parlance, means growth in all levels of output produced by a country over a certain period of time. They are useful measure of economic performance of a country. Performance here means the degree of correspondence between actual output and the maximum output that could be realized if, given the pattern of demand, all available resources are used to full advantage. Economic growth is defined as long-term change in an economy’s productive capacity. In other words, productive capacity of the economy is the output that could be produced if all of the economy’s resources are fully and efficiently employed.
This definition links economic growth to rate of growth of potential output which is related to the rate of growth of labour force and of productivity. The ability of national growth to withstand the material vagaries like inflation, flood and recession without damaging the core developmental indices and variables is economic stability. The Wikipedia Free Encyclopedia (2010) defines economic growth as an increase (or decrease) in the value of goods and services that a geographic area produces and sells compared to an earlier time. If the value of an area’s goods and services is higher in one year than the year before, it experiences positive growth, usually simply called “economic growth”. In a year when less value than the year before is produced and sold, it experiences “negative economic growth,” also called “recession” or “depression”. Several factors have come together to frustrate and impede Nigeria’s economic growth and general economy layout: bad government, high inflation, high unproductive population growth, banditry and domestic fighting like herders- farmers conflict, border and boundary skirmishes as in Benue, Plateau and Delta and dysfunctional currencies speculations’.
In Islamic parlance, believe in the Existence of Almighty God, who creates heaven and earth without ascription to His Oneness; good environment to worship Him; material satisfaction and social stability; suave security environment; provision of food and physical security are fundamental to governance. In essence, the definitions of Security and Economic stabilities and instabilities are commonly the same in the material mundane world and Islamic world except that in later, they carried to satisfy worship of Almighty God, provider of provisions, create enabling environments for human habitations.
Suratul Quraish (1-3), Qasas (82-87, Nahal (111), Baqara (274/28), Maida (3/38, 89) etc, emphasis these cardinal issues of security of food, properties and persons and productive intelligence gathering.
Examples abound in the Qur’an to support this position;
وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ
“Allah coineth a similitude: a township that dwelt secure and well content, its provision coming to it in abundance from every side, but it disbelieved in Allah’s favours, so Allah made it experience the garb of dearth and fear because of what they used to do”.
The period in the once upon a time, was boom for us, (Plenty foods, good industrialization, export of produces, vibrant educational system, high income and high exchange rates and ofcourse, high per capital incomes, etc, etc) through our dysfunctional attitudes, we changed it to bad and today we are harvesting the attendant negativities as listed above. The Quran in Surah Ra’d (11)
لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ ۗ إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ ۗ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ
“For him are angels ranged before him and behind him, who guard him by Allah’s command. Lo! Allah changeth not the condition of a folk until they (first) change that which is in their hearts; and if Allah willeth misfortune for a folk there is none that can repel it, nor have they a defender beside Him”.
“وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُبِينٍ
And no moving (living) creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterus or grave). All is in a Clear Book (Al-Lawh Al-Mahfuz — the Book of Decrees with Allah).” [Hud 11:6]
“Who is he that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and (they) flee (from the truth).” [Al-Mulk 67:21]
وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا
“And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Tayyibat (lawful good things), and have preferred them above many of those whom We have created with a marked preferment.” [Al-Isra’ 17:70]
Making zakah obligatory on the wealth of the rich
Allah has granted the poor a share of zakah , which is to be given to the poor to keep, and is to be given until he becomes independent of means and is no longer poor.
Allah says: إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ۖ فَرِيضَةً مِنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
“As-Sadaqat (here it means Zakah) are only for the Fuqara’ (poor), and Al-Masakin (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah’s Cause (i.e. for Mujahidun — those fighting in Allah’s cause), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise.” [Al-Tawbah 9:60]
“And those in whose wealth there is a recognised right for the beggar who asks, and for the unlucky who has lost his property and wealth (and his means of living has been straightened).” [Al-Ma’arij 70:24, 25]
Encouragement to give charity , set up waqfs and sponsor orphans and widows
Allah says
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنْفِقُوا خَيْرًا لِأَنْفُسِكُمْ ۗ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
“So keep your duty to Allah and fear Him as much as you can; listen and obey, and spend in charity; that is better for yourselves. And whosoever is saved from his own covetousness, then they are the successful ones.” [Al-Taghabun 64:16]
Challenges of Insecurity and Economics Instability
In recent times, banditry and armed violence such as kidnapping, herder-farmers conflicts has dominated most discourse in Nigeria. It is either people are talking about hostilities arising from banditry, insurgency or power tussle of one form or the other. A review of the security situation in the Nigeria Fourth Republic quickly portrays the nation with uncertainty as many Nigerians are apprehensive of what the future of our country might be. This is a result of series of threats and attacks that have been ravaging the nation with proliferation of arms and ammunitions gaining entrants into the country on daily bases, it become glaringly clear that the country border is porous. This also has resulted in bunkering of Nigeria oil, militancy, armed-robbery kidnapping and rising trend of ethno-religious conflicts across the country among others (Abudurasheed, 2021).
Over the years, emerging forms of human social political organization have stimulated necessity for the protection and safety of the individuals, family, community, and the nation. As threat become incessant and recurrence on daily bases, insecurity emerged as dominant fear of human. Insecurity in the present circumstances arouse out of social and political ethno-religious contradictions such as the crises of legitimacy, authority, and levels of pores borders, insurgent movement, poverty, human, trafficking, official corruption, illegal bunkering with impurity and underdevelopment have resulted in high level insecurity. To this end both internal and external threats are becoming global (Okoro, 2018b), but the deplorable level of insecurity in our nation now, had gone to a crescendo.
The cost of banditry, herder farmer clash has been enormous, apart from the loss of human material and capital resources there are also social implications in term of humanitarian crises. The increasing data of internally displaced persons (IDPS) and refugees has become a course for concern as victims often flee from hot spots. The phenomenon threatens the consolidation of democracy and security in Nigeria, as of today the greatest security challenge facing this country in the current administration is banditry. The inability to tackle insecurity perpetuated by the predators; bandits, Boko-Haram, herder-farmers conflicts has plunged the country into socio-economic melancholies, maiming, kidnapping, militancy, armed-robbery etc.
Increase in competition for limited resources has often times led to violent conflicts between herdsmen and farmers in many parts of Nigeria. The conflict has in recent years taken more dangerous dimension as the herdsmen now carry sophisticated ammunitions with which they kill and maim perceived opponents at will. Struggle for survival and protection of economic livelihood (including, farmlands, crops and cattle) appears to precipitate conflict between herdsmen and farmers across many communities in Nigeria. And most times the attacks and counter attacks between these vulnerable groups in the rural areas are precipitated by government ginactions (Okoro, 2018a) The herdsmen-farmers conflict resulted to the death of one thousand one hundred and twenty-one (1,121), five hundred and sixty-one (561), and five hundred and ninety (590) persons in 2016, 2017 and January to June 2018 respectively. These give total of two thousand, two hundred and seventy-two (2,272) deaths within the thirty (30) months. We have 365 days in a year, and two and half years can be calculated as 365 + 365 + 182.5 = 912.5 days. Furthermore, 2,272 deaths divided by 912.5days = 2.5 number of deaths per day. Meaning that, at least, 2 Nigerians die every day owing to herdsmen-farmers conflict (Okoro, 2018b).
Inclusive and Accountable Public Policies (IIAPP) (2022) classified the different ways in which insecurity manifests in Nigeria. Some of the manifestations are: 1) Kidnapping/mass abduction; 2) Serial/ritual killings; 3) Pipeline vandalism/oil theft; 4) Destruction of farmlands; 5) Increased use of Improvised Explosive Devices (IEDs); 6) Proliferation of irregular security outfits. Figure 1 below showed the map of generalised and dispersed insecurity.
Figure 1: Map of Generalised and Dispersed Insecurity
Source: (IIAPP, 2022).
According to the Armed Conflict Location & Event Data Project (ACLED), between July 2009 and August 2022, BH/ISWAP carried out 1,480 attacks, resulting in the estimated deaths of 15,111 people and the displacement of over 3.2 million Nigerians (United Nations High Commissioner for Refugees (UNHCR) Africa). At the peak of their activities, BH/ISWAP (Islamic State West African Province) controlled 26 local government areas in three states in the North-East: fourteen, seven and five local government areas in Borno, Adamawa, and Yobe states respectively. They later extended their activities to parts of Kogi, Nasarawa, Kaduna, Kano, Plateau, Niger and Sokoto states as well as the FCT where they attacked government installations, worship centres, recreation areas, motor parks and other densely populated areas. The objective of BH/ISWAP is to topple the current system and establish their own territories governed according to their strict interpretation of the Sharia law (IIAPP, 2022).
Militancy is also driven by the restiveness of Niger Delta youth who are mostly unemployed and disaffected. Activities associated with militancy include economic sabotage in the form of pipeline vandalism, piracy, illegal bunkering, oil theft, kidnapping of mostly expatriates for ransom, targeted attacks, and killings, as well as communal clashes, among others. Apart from being largely responsible for the insecurity in the region and Nigeria’s current acute energy supply crisis, militancy discourages foreign investment in new power generation plants in the Niger Delta region. Despite a presidential amnesty offered by the Federal Government in 2009, militancy has remained a security challenge in the South South region, with overall implications for national security (IIAPP, 2022).
Oil theft is another criminal activity that has been plaguing the Niger Delta region, with far-reaching impact on the national economy. Oil theft in the oil-producing region of Nigeria has increased significantly, despite the presence and counter-theft operations of security agencies including the Armed Forces and the National Security and Civil Defence Corps. According to a report by the Nigeria Extractive Industries Transparency Initiative (NEITI), about $42 billion was lost to oil theft and sabotage over a ten-year period. Given Nigeria’s huge reliance on oil, the scale of theft of the commodity and loss in potential revenue is clearly an economic sabotage. Indeed, a picture of the revenue the country has lost to oil theft can be gleaned from the many discoveries lately of hidden pipelines, with an outlet in the sea, that siphon oil from major supply lines. One of these was described as being over four-kilometre long and believed to have existed for years (IIAPP, 2022).
Secessionist agitations are a consequence of the Nigerian state’s fragility, with reference to perceived marginalisation, injustice, exclusivist policies of government and the unequal distribution of national resources. Some secessionist agitation groups which have sprung up in recent times include the Indigenous People of Biafra (IPOB), the Movement for the Actualisation of the Sovereign State of Biafra (MASSOB), Biafra Zionist Movement, Niger Delta Liberation Front and Oduduwa Republic agitators. Some members of these groups have unleashed violence against security forces, attacking innocent civilians and employing hate speech to propagate their secessionist agenda. For instance, IPOB declared a “sit-at-home order” for individuals living in the South-East states and began attacking and killing citizens who violated this order, in total violation of citizens’ rights and constituted authority. This clearly has negative implications for national security (IIAPP, 2022).
Bandits are heavily armed in the course of their operations. They normally force themselves into people’s homes, private organizations, as well as government institutions at will. The bandits’ operation also involves groups of gunmen entering targeted areas on motorbikes, shooting people they find on their way, and carting away their livestock and other valuables (Hassan, 2021). The activities and operations of bandits in Nigeria could be described as torrential. In January 2021, no fewer than 200 people were killed and almost 10,000 people were displaced following a series of attacks carried out in Zamfara state only. During these raids, it was reported that about 2,000 cattle were stolen, several houses were burnt and people’s bodies were mutilated (ACAPS, 2022; Global Centre for the Responsibility to Protect, 2022). Similarly, on February 18, 2024, no fewer than 12 people were killed and nine others seriously injured by bandits when they attacked Gindin Dutse Makyali village of Kufana district in the Kajuru Local Government Area of Kaduna State (Enyiocha, 2024), and on Monday March 11, 2024, at least seven persons were also killed following bandits attacked of a market in the Wase Local Government Area of Plateau State (Abraham, 2024).
Bandits’ attacks on the military and other security agents in Nigeria are also unprecedented. For instance, they have succeeded in downing an Alpha Jet belonging to the Nigerian Air Force, beating down the Military intelligence, attacking the Military’s Officers Training School, and killing some members of the armed forces. In January 2022, eleven security agents were killed in Shiroro and Paikoro local government areas of the state. According to the Niger State Government “the terrorists, numbering over 100 invaded the community in broad daylight, killing eleven Joint Security Taskforce members and leaving many injured” (cited in Maishanu, 2022). In March 2022, the bandits carried out another dangerous attack on the country’s commercial train that was carrying passengers from the Federal Capital Territory of Nigeria, Abuja to Kaduna which is the major military base of the country. The bandits bombed the moving train with hundreds of passengers on board. In the process, eight passengers were killed, many were kidnapped, with an unascertained number sustaining various degrees of injury (Egobiambu, 2022).
That Zamfara becomes one of the poorest states in Nigeria is not unconnected with the resultant effects of banditry. The state, being the center of bandits’ activities, has continued to record the highest rate of violent deaths, with about 495 reported killings between July and October 2021 (Hassan, 2021). I
n their report, Ojewale & Balogun (2022) state that no fewer than 1,126 villagers were killed between January and June 2020. On December 6, 2021, 23 persons lost their lives due to bandits’ attack on the bus conveying travelers from Sokoto to Kaduna at Gidan Bawa village in Isa local government area of Sokoto State. Also, in January 2022, at least 200 villagers were killed by bandits in Zamfara State, a situation which was described as “one of the region’s worst recorded atrocities” (Ojewale & Balogun, 2022). Again, in March 2022, the bandits attacked commercial train conveying passengers from Abuja to Kaduna, where eight of the passengers got killed, many sustained various degrees of injury, while many were kidnapped (Egobiambu, 2022). The continuous bandits’ activities have greatly increased the number of widows, widowers and orphan children (Yahaya & Bello, 2020). Besides, many people through their heinous acts have lost sensitive organs of their bodies, which rendered them incapable of caring for themselves.
According to the 2022 third quarter (Q3) media reported killings data published by SBM Intelligence on November 1, a total of 1,718 deaths were reported in 3 months, that is, between July to September. Although the reported deaths in Q3 declined when compared to the 1,833 recorded in the previous quarter. Of the total 1,718 deaths reported in Q3, civilians accounted for 529, while security personnel killed within the quarter were 72. The number of vigilantes who lost their lives in the quarter under review was 22. Non-state actors such as terrorists, Boko Haram, Kidnappers, members of the Indigenous People of Biafra (IPOB), etc., accounted for the remaining figures (Amata, 2022).
The Role of the Ummah in Changing the Narrative for Better
Allah Ta’ala says.
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ ۚ مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ
Ye are the best community that hath been raised up for mankind. Ye enjoin right conduct and forbid indecency; and ye believe in Allah. And if the People of the Scripture had believed it had been better for them. Some of them are believers; but most of them are evil-livers. (Q 3:110).
Palliatives to these two malaises, Insecurity and Economic instability can be found in: Eeemanin Allah Taala, Good governance, Justice, Equity, Respect for women and Children, Accountability, Reforms in the Military, Security, political and social sectors, Economic stability and sustenance; Zakat, Sadaqat, Infaq & Ihsan, Awfaq, Avoiding Kufr, Prohibition of riba (usury), gambling and deceit in selling and merchandise.
The role of the ummah in changing the narrative of the challenges of insecurity and economics instability for better can be found in the means that have been prescribed by Islam to solve the problem of poverty and combat it. Some of these are presented below:
Teaching people to believe truly that provision comes from Allah and that He is the Provider (al-Razzaq), and every calamity that Allah decrees is for a reason, and that the poor Muslim should be patient in bearing his calamity and strive to relieve himself and his family of poverty. Allah says:
: إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
“Verily, Allah is the All-Provider, Owner of Power, the Most Strong” [Al-Dhariyat 51:58]
وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُبِينٍ
“And no moving (living) creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterus or grave). All is in a Clear Book (Al-Lawh Al-Mahfuz — the Book of Decrees with Allah).” [Hud 11:6]. Allah Ta’ala says:
أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ بَلْ لَجُّوا فِي عُتُوٍّ وَنُفُورٍ
“Who is he that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and (they) flee (from the truth).
” [Al-Mulk 67:21]
وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا
“And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Tayyibat (lawful good things), and have preferred them above many of those whom We have created with a marked preferment.” [Al-Isra’ 17:70]
It is because of these beliefs that a man should bear with patience whatever befalls him of the calamity of poverty, and turn to Allah Alone in seeking provision, and accept the decree of Allah, and strive to earn a living. Suhayb Ar-Rumi (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “How wonderful is the situation of the believer, for all his affairs are good. If something good happens to him, he gives thanks for it and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him.” (Narrated by Muslim, 2999). We can understand the effect of this belief on the Muslims by looking at what happens to others. Allah says
إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ ۚ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا
: “Truly, your Lord enlarges the provision for whom He wills and straightens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His slaves.” [Al-Isra’ 17:30]
Ibn Kathir (may Allah have mercy on him) said: “The words of Allah “Truly, your Lord enlarges the provision for whom He wills and straightens (for whom He wills)” tell us that He, may He be exalted, is the Provider, the Withholder and the Bestower, Who deals with His creation as He wills. He grants independence of means to whomsoever He wills and makes poor whomsoever He wills, with wisdom in that. Hence He says “Verily, He is Ever All-Knower, All-Seer of His slaves” i.e., He knows and sees who deserves to be rich and who deserves to be poor. In some cases wealth may be a means of letting people get carried away in sin and poverty may be a punishment. We seek refuge with Allah from both.”
Seeking refuge with Allah from poverty.
The Sunnah relates to us what the Prophet (peace and blessings of Allah be upon him) used to do and what he taught his ummah to do, which is seeking refuge with Allah from poverty, because of the effect that it has on a person, his family and his society.
It was narrated that Muslim ibn Abi Bakrah said: My father used to say following every prayer: Allahumma inni a’udhu bika min al-kufri wa’l-faqri wa ‘adhauab il-qabr (O Allah, I seek refuge with You from disbelief, poverty and the torment of the grave), and I used to say them too. My father said: O my son, where did you get this from? I said: From you. He said: The Messenger of Allah (peace and blessings of Allah be upon him) used to say that following every prayer. (Narrated by al-Nasa’i (1347); classed as sahih by al-Albani in Sahih al-Nasa’i)
`Aishah (may Allah be pleased with her) narrated that the Prophet (peace and blessings of Allah be upon him) used to say in his prayer: “Allahumma inni a’udhu bika min al-ma’tham wal-maghram (O Allah, I seek refuge with You from sin and heavy debt).” Someone said to him: “How often you seek refuge from heavy debt!” He said: “When a man gets into debt, he speaks and tells lies, and he makes a promise and breaks it.” (Narrated by al-Bukhari, 832) and Muslim,589).
Encouragement to work and earn a living , and to travel in the land to seek provision.
Allah says
هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِنْ رِزْقِهِ ۖ وَإِلَيْهِ النُّشُورُ
“He it is Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it); so walk in the path thereof and eat of His provision. And to Him will be the Resurrection.” [Al-Mulk 67:15]
He swa says
“فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ
Then when the (Jumu‘ah) Salah (prayer) is ended, you may disperse through the land, and seek the Bounty of Allah (by working), and remember Allah much, that you may be successful.” [Al-Jumu’ah 63:10]. It was narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: “No one ever eats any food better than that which he has earned with his own hands. The Prophet of Allah, Dawud (peace be upon him), ate that which he earned with his own hands.” Narrated by al-Bukhari, 1966).
It was narrated that the Prophet (peace and blessings of Allah be upon him) said: “If one of you were to take a rope and bring firewood on his back and sell it, thus preserving his dignity, that is better for him than asking of people who may give to him or withhold from him.” (Narrated by al-Bukhari, 1402).
Making zakah obligatory on the wealth of the rich
Allah has granted the poor a share of zakah , which is to be given to the poor to keep, and is to be given until he becomes independent of means and is no longer poor. Allah says (interpretation of the meaning): “As-Sadaqat (here it means Zakah) are only for the Fuqara’ (poor), and Al-Masakin (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah’s Cause (i.e. for Mujahidun — those fighting in Allah’s cause), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise.” [Al-Tawbah 9:60]. “And those in whose wealth there is a recognised right for the beggar who asks, and for the unlucky who has lost his property and wealth (and his means of living has been straightened).” [Al-Ma’arij 70:24, 25]
Encouragement to give charity, set up waqfs and sponsor orphans and widows
Allah says
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنْفِقُوا خَيْرًا لِأَنْفُسِكُمْ ۗ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
“So keep your duty to Allah and fear Him as much as you can; listen and obey, and spend in charity; that is better for yourselves. And whosoever is saved from his own covetousness, then they are the successful ones.” [Al-Taghabun 64:16]
وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ
“and whatsoever you spend of anything (in Allah’s Cause), He will replace it. And He is the Best of providers.” [Saba’ 34:39].
وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَاسْتَغْفِرُوا اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
“And whatever good you send before you for yourselves (i.e. Nawafil — non-obligatory acts of worship: prayers, charity, fasting, Hajj and ‘Umrah), you will certainly find it with Allah, better and greater in reward.” [Al-Muzzammil 73:20]
It was narrated that ‘Adiyy ibn Hatim said: I heard the Prophet (peace and blessings of Allah be upon him) say: “Whoever among you can shield himself against the Fire, even with half a date, let him do so.” (Narrated by al-Bukhari, 1347) and Muslim,1016). It was narrated that Sahl ibn Sa’d said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “I and the one who sponsors an orphan will be like this in Paradise” – and he gestured with his forefinger and middle finger, holding them slightly apart. (Narrated by al-Bukhari, 4998). Muslim,2983). The Prophet (peace and blessings of Allah be upon him) said: “The one who strives to help widows and the poor is like the one who strives in jihad for the sake of Allah and the one who prays at night and the one who fasts during the day.” (Narrated by al-Bukhari, 5038) and Muslim,2982)
Institution of Waqf (Awqaf) meaning assets that are donated, bequeathed, or purchased for being held in perpetual trust for general of specific charitable causes socially beneficial. It is an endowment. Awqaf has become an important economic sector dedicated to improving socio- economic welfare. It help to preserve humanity by protecting society from, danger of malice, envy, hatred, spreding chaos, theft and armed robbery, strengthen cooperation and solidarity by preventing hunger, diseases and poverty (Suratul Furqan 67). There are different types of awqaf; national waqf (atomic) Charitable Waqf, Joint Waqf. Waqf can be in form of hospital, shops, schools, water system, public libraries (book donations), hotels, Islamic banks, drilling watwr well, printing press, orphanage, internet system, (ie, Health, Cultural, Educational, Social, Security, Finance, etc)
Prohibition of riba (usury), gambling and deceit in selling
Allah says
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ
فَإِنْ لَمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ ۖ وَإِنْ تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ
“O you who believe! Fear Allah and give up what remains (due to you) from Riba (from now onward) if you are (really) believers. And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums).” [Al-Baqarah 2:278-279].
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ
“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab (stone altars for sacrifices to idols etc) and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaytan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.” [Al-Ma’idah 5:90]
The Messenger of Allah (peace and blessings of Allah be upon him) passed by a pile of foodstuff; he put his hand in it and found that it had gotten wet. He said, “What is this, O seller of the foodstuff?” He said: It got rained on, O Messenger of Allah. He said: “Why don’t you put it on top of the food so that people can see it? Whoever deceives (people) does not belong to me.” (Narrated by Muslim, 102). That is because if these things are done and become widespread among people, it means that some are taking people’s wealth unlawfully, and people may lose all their wealth because of them. Hence the texts clearly forbid them.
Encouragement to help the needy and support the weak
It was narrated that An-Nu’man ibn Bashir said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “The likeness of the believers in their mutual love, mercy and compassion is that of the body; when one part of it is in pain, the rest of the body joins it in restlessness and fever.” Narrated by al-Bukhari, 5665, and Muslim, 2586). It was narrated from Ibn ‘Abbas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “He is not a Muslim who eats his fill when his neighbour goes hungry.” (Narrated by al-Bayhaqi in Ash-Shu’ab (9251) and by others. Classed as hasan by Al-Albani.)
‘Umar ibn Al-Khattab (may Allah be pleased with him) met Jabir ibn ‘Abdillah who was carrying some meat with him. He said: What is this? He said: O Amir al-Mu’minin, we desired meat so I bought some meat for a dirham. ‘Umar said: Would one of you want to fill his belly apart from his neighbour or his cousin? What, don’t you pay heed to the verse “You received your good things in the life of the world, and you took your pleasure therein” [Al-Ahqaf 46:20].
This is a brief look at poverty, which points to some of its bad effects. The Muslim knows that poverty and richness, and whether things are given to one or withheld, are all subject to the decree of Allah. So, he bears hardships with patience when they come, and he thanks Allah, may He be exalted, for good times when he finds them. But he is required to work and seek to earn a living so as to relieve himself and his family of poverty. But if someone is unable to do that because of health reasons or problems in his land, then Islam relieves him of poverty by means of zakah and charity that are given by the rich. This is the share of their wealth that the poor are entitled to.
Conclusion
This piece has been able to examine challenges of insecurity and economics instability, some of the role of the ummah in changing the narrative for better are: teaching people that provision comes from Allah and that He is the Provider; seeking refuge with Allah from poverty; encouragement to work and earn a living; making zakah obligatory on the rich; encouragement to give charity, set up waqfs and sponsor orphans and widows; prohibition of riba, gambling and deceit in selling; and encouragement to help the needy and support the weak.
For a long time the hypocrites said that it was essential to separate between economy and religion, but implicitly they were saying what the people of Shu’ayb said: “ ‘O Shu‘aib! Does your Salaat (prayer) command that we give up what our fathers used to worship, or that we give up doing what we like with our property? Verily, you are the forbearer, rightminded!’ (They said this sarcastically)” [Hood 11:87]. What does religion have to do with people’s personal conduct and how they deal with their wealth, their political, social and economic life, their method of production and ways of distribution?
The crisis has shown us that the economy, if it is removed from shar’i rulings and principles, will wander in the darkness and lead to disasters and problems. Because the people overlooked these shar’i principles in their financial dealings and transgressed the sacred limits of Allaah through lending and borrowing on the basis of riba, selling debts, illusionary transactions, selling before taking possession, selling things that they did not possess, deceitful and ambiguous transactions and dealing with gambling and insurance, that led to calamity and the collapse of their companies and banks. The size of the ill-fated financial derivatives which are the cause of doom in the world is more than $600 trillion.
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