In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:

What is Dhulm (injustice or oppression)? It is three types according to the people of knowledge. Firstly, the greatest of them is Shirk. Why is shirk referred as Dhulm? This is because the basis of injustice is to place something in other than its rightful place. The meaning of Shirk is to devote acts of worship to other than its rightful place and this is the greatest injustice because when they (i.e. the people of Shirk) devoted acts of worship to other than its rightful place and to those who are not deserving of it, they equated the created (beings) to the Creator, and a weak one (i.e. a created being) to Al-Qawiy [The One Perfect in Strength (i.e. Allaah)], who is not unable to do anything. Thus, is there any greater injustice after this?

The second type of Dhulm is committed when a person oppresses himself by committing sins. A sinner oppresses himself because he exposes himself to punishment, even though it is obligated to him to save himself and place himself in an appropriate situation and that is to obey Allah.

The third type of Dhulm is committed when a person oppresses others by taking their wealth, or backbiting them, or spreading tales about them, or stealing their wealth, or violating their honour through backbiting, tale carrying, slander, or shedding their blood through murder, or beating them, inflicting injuries, degrading them without right etc [1] [end of quote]

Indeed, the foremost priority is not the accumulation of material wealth or earthly influence; rather, the purpose of life is to worship of Allah alone and adherence to the path of the final Messenger, peace and blessings of Allah be upon him, in every facet of life. Otherwise, material success, no matter how formidable, will ultimately fade away, for Allah bestows strength upon whomever He wills based on His perfect Wisdom and Justice. A believer understands that strength and honour can only be attained through obedience to Allah and His Messenger. Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated:

“Whoever ponders upon circumstances of the world will find that every matter of rectification is due to Tawheed, singling out Allah in worship and obedience to His Messenger (Muhammad). And every evil in the world, trial, affliction, scarcity (in livelihood), being overpowered by an enemy and other than that is due to opposition to the Messenger and the call to other than (the way of) Allah and His Messenger. Whoever truly ponders upon this and examines the circumstances of the world- since its beginning and until the time Allah will take it away and those upon it, he will realise this regarding himself and others, in general and specific (circumstances). And there is no Might or Power except with Allah –The Most High, The Most Great”. [2]

In stating all of this, it is important to recognise that dominance does not imply that the dominant party must oppress, nor is oppression to be considered other than its true nature. The Prophet, peace and blessings of Allah be upon him, said that Allah said:

“O My servants! I have forbidden oppression for Myself, and I have made it forbidden amongst you, so do not oppress one another”. [3]

Thus, it should not be considered nationalism when nations that have faced oppression and exploitation for extended periods choose to seek fair treatment and establish a partnership grounded in transparency. If a nation chooses to terminate exploitation by taking decisive actions to gain control over its natural resources, this courageous decision is a strategic initiative rather than a mere bureaucratic modification or nationalism; it represents a quest for economic sovereignty, just resource management, and liberation from organisations that symbolise neocolonial dominance. This cannot be classified as nationalism if it is a response to decades of exploitation of a nation’s mineral resources, which were previously left vulnerable to external forces with minimal advantages for the local population, thereby perpetuating constant economic dependency on aid and interest loans from the exploiters.

A country has the right to implement measures that guarantee the extraction of its resources in accordance with national interests, while also attracting responsible investors and ensuring equitable profit distribution. This stance is not an expression of nationalism; rather, it is a proclamation of economic sovereignty and a rejection of the ongoing role as a resource colony for foreign entities.

It is praiseworthy when a nation implements strategies to ensure it retains a just portion of the wealth produced from its resources and generating revenues that can be reinvested into vital infrastructure and social programs that  transforming the lives of ordinary citizens. Such initiatives include constructing roads to link rural communities with markets and services, establishing schools and hospitals, ensuring accessible education and healthcare, and supporting farmers through the provision of modern agricultural equipment and tools. These efforts aim to enhance productivity and food security, as well as initiate youth employment programs to generate jobs and opportunities. All these initiatives are commendable. Furthermore, these measures help to eliminate the influence of international loan sharks, liberate the nation from constraints, and challenge the neoliberal policies imposed by international institutions that prioritise foreign investment over local development.

Economic bondage cannot be escaped when wealthy international institutions offer their liberal reforms aimed at resource extraction in return for substantial loans to certain so-called poor countries, which may favour multinational corporations at the expense of local communities. Therefore, those who seek liberation from these constraints should not be viewed as nationalistic or as destabilising forces.

The believer deals justly with everyone, whether with Muslims or non-Muslims. He does not behave like those who demand their rights in full but oppress others. Allah, The Most High, said:

وَيْلٌ لِّلْمُطَفِّفِينَ
ٱلَّذِينَ إِذَا ٱكْتَالُوا۟ عَلَى ٱلنَّاسِ يَسْتَوْفُونَ
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

Woe to those who (deceptively) give less (than full weight or measure) (in trading goods) (or: fulfilling rights) (or: in acts of worship). Those who, when they are to receive (something) by measure from people, demand full measure (or more). But when they have to give to them by measure or by weight, they give less than (what is) due. [Al-Mutaffifeen 1-3]

Therefore, when we condemn tribalism or clanism, it should not be understood that we are asking African Muslims to be passive when dealing with exploiters nor are we suggesting that they abandon their traditions that do not oppose the pure and authentic Sunnah of the Prophet, peace and blessings of Allah be upon him.

[1] I’anah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed. pages 55-56. slightly paraphrased

[2]Bada’i Al-Fawaa’id 3/525-526

[3] Hadith 24 An-Nawawi