(Translated from Arabic)
Date of publication: November 29, 2018
Author: Dr. Aḥmad bin Yaḥyā Al-Kindī
All translations of the ayat and ahadith should be considered to be the mafhoom or approximate meanings.
Previously, we discussed Al-Takāful Al-Fardī (التكافل الفردي) (individual solidarity), followed by Al-Takāful Al-Usarī (التكافل الأسري) (family solidarity), and its expansion to encompass Al-Jamā‘ah (الجماعة) (the community). Islam addresses both individuals and communities, promoting cooperation and fostering an environment that encourages social engagement, selflessness, and unity. This ensures that society becomes a place of love, compassion, and harmony. Allah says:
"And cooperate in righteousness and piety, but do not cooperate in sin and aggression." (Surah Al-Mā’idah: 2)
The Prophet Muḥammad ﷺ (صلى الله عليه وسلم) also emphasized this by saying:
"A believer to another believer is like a structure, each part supporting the other." (Sahih Al-Bukhari and Muslim)
He further described the ideal Muslim society as one characterized by deep mutual support:
"The example of believers in their affection, mercy, and compassion for one another is like a single body; when one limb suffers, the whole body responds with fever and sleeplessness." (Sahih Al-Bukhari and Muslim)
This illustrates that a Muslim should feel their community’s pain as if they are part of a single nervous system and circulatory system. Al-Takāful (التكافل) in Islam ensures a society where rights and responsibilities—both moral and material—are protected.
The Prophet ﷺ further portrayed Al-Takāful Al-Ma‘nawī (التكافل المعنوي) (spiritual solidarity) through the following analogy:
"The example of those who uphold Allah's laws and those who violate them is like a group of people on a boat. Some were assigned the upper deck, while others took the lower deck. Those on the lower deck, needing water, had to pass by those above. They thought: 'If we drill a hole in our portion of the boat, we won’t disturb those above us.' If the upper deck passengers let them do so, they would all perish. But if they intervened, they would all be saved." (Sahih Al-Bukhari)
This hadith highlights the importance of both Al-Takāful Al-Māddī (التكافل المادي) (material solidarity) and Al-Takāful Al-Ma‘nawī (التكافل المعنوي) (spiritual solidarity), which includes giving advice, enjoining good, forbidding evil, and spreading a culture of guidance.
Global Social Solidarity
Islam also calls for Al-Takāful Bayna Al-Mujtama‘āt Al-Insānīyah (التكافل بين المجتمعات الإنسانية) (solidarity between human societies) despite differences in religion and law. Islam promotes Ḥurriyat Al-Mu‘taqad wa Al-Dīn (حرية المعتقد والدين) (freedom of belief and religion), as stated:
"To you is your religion, and to me is mine." (Surah Al-Kāfirūn: 6)
Regarding human rights, Islam establishes equality:
"O mankind, We have created you from a male and a female and made you peoples and tribes so that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you." (Surah Al-Ḥujurāt: 13)
This Quranic call emphasizes Al-Takāful Ad-Dawlī (التكافل الدولي) (international solidarity), fostering global cooperation to promote human welfare, eliminate harm, and exchange benefits. It applies across various fields—scientific, cultural, and economic—while respecting the uniqueness of each society.
Caring for the Elderly
Among the manifestations of Al-Takāful (التكافل) is the care of the elderly. Islam strongly emphasizes their welfare, with the Quran repeatedly urging kindness toward parents:
"And We have enjoined upon man [care] for his parents." (Surah Al-‘Ankabūt: 8)
"And be good to parents." (Surah Al-Baqarah: 83)
Islam combines material, ethical, emotional, and psychological support for the elderly, recognizing their vulnerability:
"If one or both of them reach old age while with you, do not say to them ‘ugh’ nor repel them, but speak to them a noble word." (Surah Al-Isrā’: 23)
The Prophet ﷺ reinforced this principle:
"He is not one of us who does not show mercy to our young and respect for our elders." (Sunan Abu Dawood)
Orphan Care
Caring for Al-Aytām (الأيتام) (orphans) is one of Islam’s highest forms of Al-Takāful (التكافل). The Quran repeatedly highlights the importance of looking after orphans, evoking feelings of compassion and responsibility:
"So as for the orphan, do not oppress him." (Surah Aḍ-Ḍuḥā: 9)
Islam prioritizes the orphan’s rights, placing them after close relatives in charity:
"And give to relatives their due, and to the orphans and the needy." (Surah Al-Isrā’: 26)
The Prophet ﷺ emphasized the virtue of orphan sponsorship:
"I and the one who cares for an orphan will be like this in Paradise." (Sahih Al-Bukhari) (He indicated his index and middle fingers close together.)
Islam also strictly warns against exploiting orphan wealth:
"Indeed, those who devour the wealth of orphans unjustly are consuming fire into their bellies, and they will be burned in a Blaze." (Surah An-Nisā’: 10)
Caring for the Poor and Needy
Islam establishes an extensive framework for supporting Al-Fuqarā’ (الفقراء) (the poor) and Al-Masākīn (المساكين) (the needy). The Quran and Hadith repeatedly stress their care:
"Indeed, charity is only for the poor and the needy..." (Surah At-Tawbah: 60)
Islam’s economic policies provide systematic solutions to poverty through Zakāh (الزكاة), a 2.5% mandatory wealth tax. This obligation extends beyond the ultra-rich—anyone possessing Niṣāb (نصاب) (the minimum threshold, approximately 85 grams of gold) must contribute. If all eligible Muslims paid their Zakāh, poverty would be eradicated.
Furthermore, Islam introduces broader spending avenues beyond Zakāh, such as voluntary charity, to ensure wealth circulation:
"So that it will not merely circulate among the rich among you." (Surah Al-Ḥashr: 7)
Providing Employment
Beyond financial aid, Islam upholds the right to dignified employment for the unemployed. This responsibility lies first with the state, then with society as a whole.
Rights of Neighbors, Guests, and Travelers
Islam ensures the well-being of Al-Jār (الجار) (neighbors) and Ibn As-Sabīl (ابن السبيل) (travelers/strangers). The Prophet ﷺ said:
"Whoever believes in Allah and the Last Day, let him honor his neighbor." (Sahih Al-Bukhari and Muslim)
He also warned:
"By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!"
When asked who, he replied:
"The one whose neighbor does not feel safe from his harm." (Sahih Al-Bukhari and Muslim)
Additionally, Islam encourages honoring guests as a sign of faith:
"Whoever believes in Allah and the Last Day, let him honor his guest." (Sahih Al-Bukhari and Muslim)
Conclusion
Today, our societies are in dire need of Al-Takāful (التكافل). Many compelling reasons necessitate spreading its culture, encouraging its practice, and fostering a more cooperative society.