Society is constituted of individuals who depends on each other for the fulfillment of their need. Each individuals function as building blocks of society and the soundness and the strength of the society and social solidarity depend on the soundness of the fulfillment of the needs of the individual members of the society.

What is implied by social security is that each individual is under the care of the society and each individual who has the ability and authority acts as one who extend his helping hands to others who are weak and in need of assistance. In this manner all human resources in the society are mobilized for the benefit and welfare of the society and prevent what causes harm to social stability, thus contributing to ensure peace, safety and security of the society.

The concept of social security as understood today, mainly by the secular west aims at ensuring the basic necessities of life like food, clothing, shelter and other basic material needs of the society. Islamic concept of social security has much broader objective. It is based on Islamic world view, which implies Islamic view of the Universe, it’s concept of man, and purpose of human existence. In this manner Islam provides the moral and spiritual dimension to the concept of social security.

Social security in Islam is based on the noble objectives of Islamic Sharia (Maqasid – Us- Sharia) which aims at the protection of five basic things which Islamic sharia considers as absolutely essential for the well being of the society. They are as follows:

• Protection of religion (Hiflu Ad – Din)
• Protection of life (Hiflu An – Nafs)
• Protection of property (Hiflul Mal )
• Protection of Mind (Hiflul Aql)
• Protection of progeny (Hiflu An Nasl)

All that guaranties the protection of these five things are considered as beneficial to society and that which violate them are harmful to society. The main purpose of the Sharia is to secure the general good of the society and to protect the society from that causes harm. By this means it seeks to achieve peace, stability and order in society. Islam seeks to achieve this in order of following priority.

• Ensuring the vital needs of the society (Daruriyyath)
• Caring for their requirements and exigencies (Hajiyyath)
• Allowing for betterment or enhancing in improvement in the quality of life (Thahsiniyyath)

Justice forms an important element of Islamic social ethics. Islam enjoins Muslims to establish justice in all matters related to human society. Quran on number of occasions emphasizes the importance of establishing justice, freedom and equality which ensures peace and security, which is essential for social stability. There cannot be peace and security without justice that contributes to a great extent for the creation of love, understanding and brotherhood among man. Contrary to this when there is oppression, the bond of human brotherhood is cut asunder and consequently there emerges mischief (fasad) which leads to social instability and disrupts the peaceful and stable social order.

“But god loveth not mischief”

And do not cause mischief on the earth after it has been set in order”

Allah commands justice, the doing of god, liberality to kith and kin and he forbids all shameful deeds, injustice and rebellion. He instruct you that you may receive admonition”

“Allah does command you to render back your trust to those whom they due and when you judge between man and man that you judge with justice”

“Say my lord enjoins justice”

“O! you who believe be firm in justice as witness for God even in case against yourselves, your parents and your kin”

All the above verses of the Quran bring out the importance and significance of establishing justice in individual and social life. Establishing justice and fighting against injustice and mischief (Fasad) had been one of the important missions of the prophets who had been sent by Allah to societies that were steeped in injustice, rebellion and oppression.

“We sent our messengers with clear signs and sent with them the book (Kithab) and the balance (mIzan) that men may stand forth in justice and we sent down iron (Hadid) in which is matrial for mighty power and many uses for mankind.”

Zulm or injustice and oppression is the antithesis of justice. Zulm is the comprehensive term embracing all form of injustice, oppression, inequality, exploitation and dishonesty violation of trust and deprivation of rights.

Prophet in very strong term mentioned about injustice in the farewell address as follows:

“You should not suffer injustice or inflict injustice”

Quran condemns injustice as an act that violates the rights of man which has serious repercussion ultimately resulting in divine punishment.

“The blame shall be upon those who oppress man with wrong doing and transgress beyond bounds through the land defying right and justice: for such their will chastisement grievous”

There are number of sayings and statements from the prophet (SAW) about oppression and its grave consequences.

“Beware of injustice for injustice will lead to absolute darkness on the Day of Judgment”

There is a Hadees Qudsi in which Allah forbids injustice in the most explicit and strong terms as follows:

“O! My servants I have forbidden injustice to myself and have also forbidden it among you so do not commit injustice”.

Islamic teachings related to justice aims at a social order where human life, honour and property are secured and safeguarded this is absolutely essential for peace and social security. Islam attached importance to human life and human dignity. The sanctity of human life and honour find strong emphasize in the farewell pilgrimage of the prophet (SAW).

“ Your blood, you property and your honour are sacred and inviolable unit you meet your lord like the sacredness of this day, in this month in this city of yours”.

Islam consider the act of killing an individual without any just cause as an act amounting to the slaying of entire mankind.

“That if any one kills a human being unless it be for murder or for spreading mischief in the land it would be as if he slew whole people and if any one saved a life it would be as is he saved a life of whole people”

“Take not life which Allah hath made sacred by way of justice and law”

“Do not kill (destroy) yourselves. “

In respect of the sanctity of human life, there is no any discrimination between a Muslim and non Muslims. Islam considers all human life as sacred. To violate the rights of the non Muslims, particularly the Ahlil Kithab, who live peacefully with Muslims without any conflict is a serious crime.

It is the collective duty of the society to see none should remind deprived of basic necessities of life. Islam seeks to ensure every individual basic need for a decent life. Poverty, deprivation and destitution are social ill that at time even erode the very foundations of the moral and spiritual life of the society. The prophet is reported to have stated that poverty and destitution have the tendency to lead one towards Kufr – rebellion against religion. Prophet himself sought protection from Allah from poverty and prayed to Allah.

With the objective of ensuring a dignified life to every individual member of the society Islam has used both moral exhortation and legal measure to establish a just social and economic order in which there will be just and fare distribution of wealth among all the sections of the society. In this respect it is pertinent to make reference to the Islamic concept of wealth. The ownership of everything in the universe belongs to Allah  and Allah is the true owner of the wealth whereas man functions as a trustee who has been entrusted with the responsibility of fulfilling his obligations in respect of his wealth as spiritual by divine injunctions for which he is answerable to Allah. When Quran enjoins the believers to spend their wealth in the part of Allah it remains them about this trusteeship in order to create in man the feeling and consciousness that ownership ultimately belongs Allah.

It is he who hath made you the inheritance of the earth. He hath raised you in ranks, some above others that he may try you in the gifts he had given you” (6:165)

The Quran categorically emphasizes that the poor has a right on the wealth of a rich:

“And those in whose wealth is a recognized right for the needy who asks and him who is deprived: (for some reason from ask him) (70:24/25)

“And in their wealth there is due share for the bagger and the deprived” (51-19)

In human society there exists differences and disparities among human beings, as their physical differences thee also differences in social hierarchy such as rich and poor. The life of this world is a form of trial for every human being according to the blessings and capabilities Allah has bestowed upon them.

Allah has bestowed His gifts of sustenance more freely on some of you than others”

Quran – 16:17

It is He who hath made you the inheritors of the earth. He hath raised you in ranks, some above others that he may try you in the gifts He hath given you” Quran 6:165)

The existence of poverty or lack of means must not cause misery and suffering to those who are in dire state. According to Islam it is one’s duty to earn a livelihood to meet the basic needs of his family, but if he is unable to fulfill this function he is entitled to social support and it is the duty of the rich to help the poor and the needy.

Islam considers poverty as problem that demands solutions and it rejects the views of some who holds that poverty is the destiny of the poor, but Islam considers poverty as a social reality and has presented practical solutions to ensure social and economical justice, even before the establishment of the Islamic social order and Islamic order and Islamic state in Madinah Islam showed serious concern about the well being of the poor. In the Makkan verses of the Quran the believers are urged to feed the hungry and those who failed to care for the poor were warned of serve chastisement on the hereafter, Ouran went to the extent of equaling this act the denial of religion itself.

Have you seen him who repudiates the faith? He it is repulses the orphan and encourages not the feeling of the poor. Quran : 107:1-3.

Islam exhorts to go out in search of persons who are in need and who will not ask from others, charity must take into consideration those who are in need and prevented by some reasons from asking because there may many factors that prevents a person from asking such as shame or sense of safeguarding one’s honour, he may not be aware of the person who gives or he may be dump or helpless. Therefore Islam says it’s the duty of truly charitable person to go out in search of person who deserves and who are in needy. The Quran also warns that charity become worthless in the eyes of God if it is followed by any action which hurts the feelings of the recipient.

“Those who spend their wealth in the cause of Allah and follow not up their gifts wit reminders of their generosity or with injury for them. Their reward is with their lord on them shall be on fear. nor shall they grieves. “ (Quran 2 – 262)

“Kind words and covering of faults are better than charity followed by injury Allah is free for all wants and he is most forbearing” (Quran 2: 263)

The Quran states refraining from in the path of Allah leads to destruction

“Expend freely in the way of Allah and do not hand your selves to destructions” Quran

The destructions involve the individual and the society. The individual by this act is exposing himself to the punishment of Allah in the hereafter. Due to lack of care for the poor and increasing disparity in wealth the social structure become subjected to conflict and social tension. From the Islamic view point spending on the poor not only alleviates poverty but also promotes social harmony, reduces social conflict and leads to peace.

The generosity that found expression in the people of Madinah when they received the emigrants who gave them shelter, sharing with them their property their houses in sprite of brotherhood is described in the Quran as follows.

“ And those who before them had homes (in Madinah) and had adopted the faith, show their affection to such came to them for refuge and certain no desire in their hearts for things given to the (Latter), but give them preference over themselves even though poverty was their (own lot). And those saved from the covetousness of their own souls, they are the ones that achieve property” (Quran – 59:09)

Islam insists that one must earn his wealth in lawful manner and forbids all manner of acquisition through unlawful means such as fraud and deception which are harmful to social solidarity.

“O ye who believe eat not up your property among your selves in vanities but let there be amongst you traffic and trade by mutual good will nor kill” (Quran – 4:29)

Prophet (SAW) reiterated above Quranic teachings regarding wrong deadline in transactions.

Abu Huraira (R) narrates that prophet (SAW) passed by a person who were selling grains then prophet (SAW) put his finger very deeply in the grains and found that it was wet and the man replied that it was due to rain water then prophet (SAW) said is it not proper for you to put this wet grains above so that people may very clearly see it and then prophet (SAW) said : “ One who deceives is not from us”.

Islam disapproves hoarding and the act of withdrawing the goods from the market with a view to create artificial scarcity and raise the price. Prophet disapproved this unjust and wrong practice. Prophet (SAW) said:

“If any hoards food from the Muslims, Allah will strike him with leprosy and bankruptcy”

“ If anyone has withhold grains for forty days out of desire for higher prices he has renounced Allah and Allah has renounced him”

Hording embrace not only food but even cloth and other needs of the people.

It is the duty of the state to provide employment opportunities for all and evolve the plan and strategy for the development of human resources and produce men who are educated and trained in all skills that are needed by the society so that Muslim society may be strong and resourceful. It is also the responsibility of the society and the state to provide help and assistance to those who are unable to work, those who are old and sick and physically handicapped.

Islam strongly believes in a peaceful, strong social order where each individual member of the society cultivates in him a strong sense of responsibility towards others and fulfill his social obligations in respect of other members of the society with the feeling that he is accountable to Allah for all his deeds. It is this social order based on justice freedom and equality that can contribute to the building of a peaceful society free from violence bloodshed injustice and oppression.