Brief Reflection: Civilisation, Moral Responsibility, and the Simple Solution
Civilisation, Moral Responsibility, and the Simple Solution for Whoever Allah Makes It Easy
Al-Allamah Salih Aala Ash-Shaikh, may Allah preserve him, said:
Allah created the heavens and the earth in order that two obligations are fulfilled: His rights and the rights of His servants. Every Messenger and the divine scriptures were revealed to explain these two obligations: to worship Allah alone, reject all false gods and rivals, and follow His Messenger in that particular era and place. Allah revealed His scriptures and sent His Messengers to establish these two obligations. Allah, The Most High, said:
لَقَدۡ أَرۡسَلۡنَا رُسُلَنَا بِٱلۡبَيِّنَـٰتِ وَأَنزَلۡنَا مَعَهُمُ ٱلۡكِتَـٰبَ وَٱلۡمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلۡقِسۡطِ
Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. [Al-Hadid. 25]
Allah said:
وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).” [Al-Nahl. 36]
Because of this, the Messenger, peace and blessings of Allah be upon him, said: “O Mu’adh! Do you know what is the right of Allah upon His servants?” I (Mu’adh) said, “Allah and his messenger know best”. The Prophet said, “To worship Him alone and associate none in worship with Him. And do you know what is their right upon Him?” I said, “Allah and his messenger know best”. The Prophet said, “Not to punish them if they do so”. [Al-Bukhari 6938]
Imam Ash-Shaatibi, may Allah have mercy upon him, stated:
Know that Allah has established this Shariah as proof against the creation (humankind and jinn) – the old and young alike, the obedient and the disobedient, the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also, all the other revealed laws were established as proof against all the nations to whom they were revealed. The Shariah is the judge- in general, and specifically- the judge on all those who have reached the age of responsibility. It is the path attached to (what Allah has ordained) and it is the Greatest Guide. Have you not heard the statement of Allah, The Most High:
وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬
And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism). [Ash-Shura 52]
He (the Prophet) – peace and blessings of Allah be upon him- was the first to be guided to the Book and Iman, and then those who followed him. The Book is the Guide and also the Sunnah that was revealed to him explains that guidance (i.e. the Sunnah and the Qur’an explain each other). All the creation (mankind and Jinn) are guided through it. Therefore, when this is the case that the Shariah is worthy of being a decisive proof against them and a beacon by way of which they are guided to the truth, their nobility is determined by the extent to which they embrace its rulings- through acting upon them in speech, belief, and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allah, The Most High, has determined nobility through Taqwa and no other than it. Allah, The Most High, says: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13] [1]
This is clear distinction in behaviour that can be seen as either civilised or uncivilised. Actions that align with divine revelation reflect moral integrity, while those that contradict it are considered evil, corrupt, or misleading. It is important to be cautious of those who promote misguided ideas in Muslim societies—individuals who aim to undermine the sound social values that are in harmony with the Messenger’s guidance, peace and blessings of Allah be upon him. Imam As-Sadi, may Allah have mercy upon him, rebuked those misguided individuals in Muslim countries who attempted to evaluate civilised behaviour through the lens of foreign practices. He stated:
“In the view of these deviants, revival and advancement means to assimilate into the morale and mentality of the outsiders – the enemies of all religions; lose all their personalities by adopting the personalities of those people, imitate them in their manners, dress, dealings and customs – precisely and distinctly, because they see that one should dissociate from the religion ordained by Allāh and from beautiful manners. This is progress and advancement in their view, thus they replace that which is lofty, perfect and precious with something that is low and despicable. They are in agreement with their enemies outwardly and inwardly, and through this path they became the greatest weapon of the enemies against their religion and people, and for this reason they blindly imitated the foreigners in harmful matters. As for that which they possess of those things that are of benefit – even if associated with the religion, they are the most distant from it as is well known regarding their state of affairs.
And through that which the deviants decorate their falsehood is their strong language (or forceful speech) regarding modern culture (or intellectual development), whilst claiming that neither can manners be refined nor free from oppression and tyranny except by way of that. They exaggerated in praising it and its educators, vilify those who do not have this modern culture and ridicule them. They interpret it with various deviated interpretations and everyone blurting, because if sciences are disorderly and manners are based on them, then this is how its people will behave. They do not agree – in anything – in their views and opinions, and all their statements refer back to toppling the religion and manners. Indeed, sound intellectual development and beneficial refinement is that which the religion of Islam brought, which cleansed the beliefs from polytheism and the worship of images; cleansed the manners from every evil trait, cleansed deeds and etiquettes until matters became rectified, the state of affairs came to be upright, combined between the religious and worldly affairs, reformed the beneficial morale and the material sciences that support them.
And certainly what is witnessed is a testimony to that which we have mentioned, for indeed the contemporary (or modern) sciences and inventions – despite their expansion and vastness – have been unable to rectify the manners, bring about sound virtues and remove evil due to them being devoid of (sound) religion; rather the religion of Islam is that which will guarantee this rectification, undertake this beneficial refinement, direct towards every good and deter every evil, for indeed it is the rectifier of the apparent matters (i.e. deeds) and the hidden affairs of the soul in the religious and worldly affairs. Whoever looks at its fundamentals, subsidiary issues and what it deters, he will find the affair as we have mentioned; rather -above everything else -Allāh is the granter of success”. [2]
Moral Responsibility and Not Oppression (Wrong doing)
Allah, The Most High, said:
إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَہَا وَأَشۡفَقۡنَ مِنۡہَا وَحَمَلَهَا ٱلۡإِنسَـٰنُۖ إِنَّهُ ۥ كَانَ ظَلُومً۬ا جَهُولاً۬
Truly, We did offer Al-Amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allah’s Torment). But the human being bore it. Verily, he was unjust (to himself) and ignorant (of its results). [Al-Ahzab. 72]
Abu Dharr, may Allah be pleased with him, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said, “Allah – The Almighty – said, ‘O My servants! I have forbidden injustice for Myself and I have forbidden it among you, so do not oppress one another’”. [Sahih Muslim 2577]
Al-Allamah Salih Al-Fawzan, may Allah preserve him, said:
Dhulm (injustice or oppression) is three types according to the people of knowledge (i.e. the scholars).
First: The greatest of them is Shirk (polytheism or to ascribe partners to Allah). And why is shirk referred as Dhulm [injustice]? That is because the basis of injustice is to place something in other than its rightful place. And the meaning of shirk is to direct acts of worship to other than its rightful place and this is the greatest injustice, because when they (i.e. the people of shirk) directed 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. Allah)], who is able to do everything. Therefore, is there any greater injustice after this?
The second type of Dhulm (oppression or injustice) 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 on him to save himself and place himself in an appropriate situation, and that is to obey Allah etc
The third type of Dhulm (oppression or injustice) is committed when a person oppresses others (or commits injustice against them) by taking their wealth (unlawfully), backbiting them, spreading tales about them, stealing their wealth, violating their honour through backbiting, tale carrying, slander, or shedding their blood by way of unlawful murder, beating them, inflicting injuries, degrading them without right etc. [3]
One of the ways in which some wealthy nations exploit less influential nations is through food. Many of us are aware that food waste occurs not only in households and during special events but also within the food industry itself. It is well known that in some wealthy countries, farmers are sometimes instructed to discard perfectly good produce. This situation arises for several reasons: either due to the lack of a good system of distribution that often lead farmers to overproduce, leaving them with no option but to throw away surplus goods. However, despite this excess, many individuals still struggle to afford nutritious food.
Secondly, there are instances where profit-driven motives led some capitalists to make decisions that disregard the well-being of others. For instance, there have been cases in wealthy nations where farmers were told to reduce their livestock numbers to drive up prices, leaving many families unable to afford meat. This behaviour highlights a troubling aspect of capitalism, where the creation of artificial scarcity can have dire consequences for those who are already vulnerable. In relation to trade, Shaikh Abu Khadeejah, may Allah protect him, stated: “Also with regards to buying and selling, Shaikh Abdul Waahid Abu Khadeejah -may Allah preserve him- stated:
“The way that countries buy and sell with each other does not always help people in poor countries. Producers of crops like wheat and rice will usually sell to the country that will pay them the most for it, so poor countries cannot compete and therefore cannot buy crops to feed their people. So these poor people have to grow their own crops to feed themselves. In many poor countries the rich farmers grow cash crops such as fruit and flowers that they sell to rich countries and their profit often does not help the poor people. So the Muslim is always encouraged to give aid to those less fortunate, so that no one in the land remains hungry, unclothed or unsheltered. Islam has no problem with people becoming wealthy so long as the poor not are neglected; they must be taken care of, helped, educated and empowered to look after themselves. Wealthier Muslims are obligated to give in charity (zakāt) every year, and each Ramadān (zakāt al-fitr)”. (4)
An Example of Exploitation Through Ribaa
Indeed, it is impossible for any country to improve its economy whilst constantly being in bondage to lenders. A typical example is that as soon as a nation is heavily in debt, the lenders can easily gain the upper hand through Structural Adjustment Policies (SAPs) – secure repayment of the debt and demand economic restructuring. In some cases the weaker nation is forced to reduce spending on essential social services, such as health, education and development, whilst repayment of the debt is given priority as well as the possibility of giving the lender easy access to the country’s raw materials. This is well known and whoever researches will come across a lot that has been written on the subject matter. Indeed, there is no benefit in providing financial assistance that is followed by harm. Allah, The Most High, said:
قَوۡلٌ۬ مَّعۡرُوفٌ۬ وَمَغۡفِرَةٌ خَيۡرٌ۬ مِّن صَدَقَةٍ۬ يَتۡبَعُهَآ أَذً۬ىۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌ۬
Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing]. [Al-Baqarah. 263]
Allah said:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَـٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُ ۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِۖ فَمَثَلُهُ ۥ كَمَثَلِ صَفۡوَانٍ عَلَيۡهِ تُرَابٌ۬ فَأَصَابَهُ ۥ وَابِلٌ۬ فَتَرَڪَهُ ۥ صَلۡدً۬اۖ لَّا يَقۡدِرُونَ عَلَىٰ شَىۡءٍ۬ مِّمَّا ڪَسَبُواْۗ وَٱللَّهُ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلۡكَـٰفِرِينَ
O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people. [Al-Baqarah 264].
Indeed, debt is a heavy burden, let alone when accompanied with usury. Aa’isha, may Allah be pleased with her, narrated that the Prophet [peace and blessings of Allah be upon him] used to invoke Allah in the prayer [before the Tasleem] saying: “O Allah, I seek refuge with You from the punishment of the grave and from the trial and affliction of the anti-Christ (Maseeh Ad-Dajjaal) and from trial and affliction of life and death. O Allah, I seek refuge with You from sins and from being in debt.” Someone said to him, ’‘Why do you so frequently seek refuge with Allah from being in debt?’’ The Prophet [peace and blessings of Allah be upon him] replied, “A person in debt tells lies whenever he speaks (i.e. through finding excuses due to being unable to repay), and breaks promises whenever he makes them (i.e. due to being able to pay at the time he promised to pay)]”. [Al-Bukhari 832]
Imam Ibn Al-Qayyim, may Allah have mercy upon him] said:
The Prophet, peace and blessings of Allah be upon him, combined [in this supplication between seeking Allaah’s refuge] from sins and debt, because indeed sins necessitate loss in the afterlife and debt necessitates loss in the worldly life. [Al-Fawaa’id page. 97]
The Grave Crime of Usury and Interest: Ribā-based Transactions: What is Allowed and What is Not
Unfair Dealing
Allah, The Most High, said:
وَيۡلٌ۬ لِّلۡمُطَفِّفِينَ
ٱلَّذِينَ إِذَا ٱكۡتَالُواْ عَلَى ٱلنَّاسِ يَسۡتَوۡفُونَ
وَإِذَا كَالُوهُمۡ أَو وَّزَنُوهُمۡ يُخۡسِرُونَ
أَلَا يَظُنُّ أُوْلَـٰٓٮِٕكَ أَنَّہُم مَّبۡعُوثُونَ
لِيَوۡمٍ عَظِيمٍ۬
يَوۡمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلۡعَـٰلَمِينَ
Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)], those who, when they have to receive by measure from men, demand full measure, and when they have to give by measure or weight to men, give less than due. Think they not that they will be resurrected (for reckoning), on a Great Day, the Day when (all) mankind will stand before the Lord of the ‘Alamin (mankind, jinns and all that exists)? [Surah Al-Mutaffifeen]
Allah explained who the Mutaffifeen are in his statement:
ٱلَّذِينَ إِذَا ٱكۡتَالُواْ عَلَى ٱلنَّاسِ يَسۡتَوۡفُونَ
Those who, when they have to receive by measure from people, demand full measure] -Meaning, they take from them in full what is established to be their due and demand in full without any loss.
وَإِذَا كَالُوهُمۡ أَو وَّزَنُوهُمۡ يُخۡسِرُونَ
And when they have to give by measure or weight to people, give less than what is due.
Meaning, when they give the people what they are entitled to by way of measure or weight, they give them less- either by giving short measure or weight, or by not giving the full measure or weight, or by not filling the measuring or weighing equipment and what is similar that. This is tantamount to stealing the people’s wealth and not being fair to them. If this is the threat of divine vengeance against those who give short measure and short weight, then those who take people’s wealth by force or by stealing are more deserving of this threat than those who give short measure and short weight.
This noble Ayah shows that just as a person takes from the people what he is entitled to, it is also obligated on him to give them everything they are entitled to – whether related to wealth or mutual dealings; rather included in the generality of this Ayah are proofs and statements, because indeed what usually takes place between those engaged in argumentation and discussion is that each of them is eager to establish his proofs, therefore, it is obligated on a person also to make known the proofs possessed by the other person and examine the proofs of the other person just as he examines his own proofs. In relation to this affair, the justice of a person is known as opposed to whether he is afflicted with bigotry, his humility as opposed to being haughty, his common sense as opposed to foolish behaviour. We ask Allah bestow on us every good.
Then Allah issued a threat to those who give short measure, stated with amazement regarding their state of affairs and their persistence upon what they are doing. Allah said:
أَلَا يَظُنُّ أُوْلَـٰٓٮِٕكَ أَنَّہُم مَّبۡعُوثُونَ
Think they not that they will be resurrected (for reckoning), on a Great Day, the Day when (all) mankind will stand before the Lord of all that exists.
Meaning, what makes them dare to give short measure is because they do not believe in the Last Day, otherwise had they believed in it and known that they will stand before Allah to give account – whether related to something small or big, they would stopped and repent.
Prophet Shu’aib [peace be upon him] advised his nation about unjust trade practices
Allah [The Most High] said in Surah Hud Ayah 88 that Shu’aib [peace be upon him] said to his people:
يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي
O my people! Tell me, if I have a clear evidence from my Lord
Meaning: I am upon certainty and tranquillity regarding the correctness of [the Message] I have brought.
[وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا – and He (Allah) has given me a good sustenance from Himself]- Meaning: Allah has given me various types of wealth.
وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ
I wish not, in contradiction to you, to do that which I forbid you]- Meaning: I do not wish to forbid you from [the evil practice of giving lower in weight and Measure by way of cheating in business transactions], yet I myself do the same and eventually you will charge me for doing so; rather I will not forbid you from an affair except that I will be the first person to hasten to abandon it;
إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ
I only desire reform so far as I am able, to the best of my power.
Meaning: I do not have any other intentions [goals or aims] other than to rectify your state of affairs and the things that are of benefit to you. And because this statement of Shu’aib contains something which may indicate that he is attributing piety to himself, he repels it with the statement:
وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ
And my guidance cannot come except from Allah]-Meaning: The ability I have to do good and to refrain from evil is a bestowal from Allah [The Most High] and it is neither due to my strength nor power;
عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
In Him I trust and unto Him I repent.
Meaning: I rely on Allah in all my affairs and suffice myself with Him. I turn to Allah in all the various acts of worship He has commanded me to draw close to Him by performing good deeds. By way of these two affairs- seeking aid and assistance from Allah, turning to Him in repentance, complete submission and obedience- a person’s state of affairs becomes upright, just as Allah [The Most High] said in another Ayah: [فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ– So worship Him (O Muhammad) and put your trust in Him]. [5]
Therefore, whenever you hear the words ‘civilised’ and ‘uncivilised’ being attributed to a belief, view, thought or deed, you must judge the affair based on the infallible divine revelation – the Qur’an and the authentic Sunnah. And whenever you hear the term ‘the third world’, then do not forget the global structural injustices through which some nations enslave others. And recall the Ayah:
إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَہَا وَأَشۡفَقۡنَ مِنۡہَا وَحَمَلَهَا ٱلۡإِنسَـٰنُۖ إِنَّهُ ۥ كَانَ ظَلُومً۬ا جَهُولاً۬
Truly, We did offer Al-Amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allah’s Torment). But the human being bore it. Verily, he was unjust (to himself) and ignorant (of its results). [Surah Al-Ahzaab. Verse 72]
The Simple Solution For Whoever Allah Makes It Easy
Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:
Whoever ponders upon the state of affairs of the world will find that every affair 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 (our) 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 state of affairs of the world- since its beginning and until the time Allah will take it away and those upon it- he will realise this affair 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. [6]
In article, we cited examples of injustice, focusing mainly on Western exploitation and neocolonialism. However, history shows that various nations and groups have consistently oppressed others. For instance, the prophets and their followers constantly faced oppression, as did Bani Israel under Fir’awn, and Muslims during the Makkan period experienced severe oppression. Therefore, while Western civilisation is highlighted as an example of oppression towards former colonies, it is important not to forget that other nations and groups have also engaged in oppressive actions throughout history, continuing into our present era.
And Allah knows best
[1] Al-I’tisam 3/434]
[2] An Excerpt from Ad-Dalaa’il Al-Qur’aaniyyah Fee Annal Uloom Wal-A’maal An-Naafi’ah Al-Asriyyah Daakhilatun Fid Deen Al-Islaamiy. page 33- 36
[3] An Excerpt from I’aanah Al-Mustafeed Bi-Sharhi Kitaab At-Tawheed’ page 55-56]
[4]https://www.abukhadeejah.com/the-causes-of-poverty-in-light-of-climate-change-population-growth-and-other-factors-part-ii-ethics-2-4/
[5] An Excerpt from Tafseer As-Sadi. Slightly paraphrased]
[6] Badaa’i Al-Fawaa’id 3/525-526
