Social legislation in Islam is based on the principle of mutual support (takafol). This principle does not mean that Islam called on people to support one another and then left them without specifying the channels of support and obliging Muslims to adhere to them. The essence of mutual support is that the individuals in society are responsible for the welfare of the community and that the building of the community and its safety depend on the care provided by individuals.

 Obligations and Rights within the Community

The social mutual support mandated in Islamic legislation signifies that every person in society feels they have obligations toward the community that they must fulfill, and that individuals have rights within this community that those in charge have to ensure are delivered to their rightful owners without dishonor. Among the important rights of individuals under the Islamic state—though absent—are the rights to security, food, shelter, and the sanctity thereof, as well as the right to work.

  Ibn Hazm's Observations on Wealth and Support

One of the most eloquent Islamic writings on this subject is what Ibn Hazm al-Andalusi wrote in the sixth part of his famous book "Al-Muhalla" (p. 156): "It is obligatory upon the wealthy individuals of every community to assist their poor, and the authority must compel them to do so if the collection of zakat is insufficient. They should be provided with the necessary food, clothing for winter and summer, and housing that protects them from rain, the heat of summer, and the eyes of passersby."

Divine Accountability and Social Justice

In the same book (part 1, p. 158), he states: "God has made it obligatory upon the wealthy to share their wealth in proportion to what is needed to care for the poor. If the poor suffer from hunger or nakedness or hardship due to the withholding of assistance from the wealthy, it is God's right to hold them accountable on the Day of Judgment and punish them."

The Right to Fight Against Hoarding

Ibn Hazm grants the right to fight against Muslims to anyone hungry or thirsty, even allowing for the killing of someone who possesses surplus food and water while hoarding it from those in need: "For one who is thirsty, it is obligatory to take water wherever found and to fight for it. It is not permissible for a Muslim, who has to eat carrion or pork while he finds food that is surplus to its owner, because it is obligatory on the owner of the food to feed the hungry. Therefore, if that is the case, he is not forced to eat carrion or pork and has the right to fight for it. If a hungry person is killed, then his killer must face retribution (qisas), and if the one withholding sustenance is killed, he is subject to God's curse because he has denied a right and is a transgressor. And God says: 'If one of them transgresses against the other, fight the one that transgresses until it returns to the command of God, and the one withholding the right is a transgressor.'"

The Ruler’s Obligation to Provide Shelter

It is also mentioned in Islamic jurisprudence that if there are those without shelter while some people have housing that exceeds their needs, the ruler is obliged to house these individuals, forcing the owner to comply (See: Al-Hisbah in Islam by Ibn Taymiyyah, published by the Islamic University in Medina, p. 37).

The Role of Zakat in Social Support

Among the Islamic legislations that ensure obligatory social mutual support is the obligation of zakat, which is the third pillar of Islam. Zakat is a right that Islam mandates to be collected and distributed by the political authority to the eight categories specified in the Holy Qur'an, including the poor, the needy, and others. If the wealthy members of the community refuse to give it, they are considered sinful, and it is the right of Muslims to bear arms against them and fight them. The wars of apostasy between the Caliph of the Messenger of God—may peace and blessings be upon him—Abu Bakr al-Siddiq and the Arab tribes were centered around this issue, as after the Prophet's passing, they sought to withhold zakat. Abu Bakr fought them, and God granted him victory over them.

Taxation Beyond Zakat

Is there a right to wealth other than zakat? Yes, scholars affirm that if the zakat and what is in the treasury of the Muslims do not suffice for the people's needs and charitable donations do not fulfill this obligation, then the Islamic state has the right to impose taxes to meet this obligation and to provide for the people's needs.

The Call for Sharing All Excess

From Abu Sa'id al-Khudri, the Messenger of Allah (peace be upon him) said: "Whoever has excess riding animals, let him lend it to one who has no riding animals; and whoever has excess food, let him share it with one who has no food." He mentioned other forms of wealth until we thought that no one among us has a right to any excess. And from Ibn 'Umar, he said: "In your wealth, there is a right other than zakat." It has been reported from Abu 'Ubaidah ibn al-Jarrah and three hundred of the Companions that their provisions ran out, so Abu 'Ubaidah ordered them to gather their leftovers into two containers, and he distributed it equally among them. This is an established consensus among the Companions, with no dissent from them. It has also been reported from al-Sha'bi, Mujahid, Tawus, and others, and all of them say: "In wealth, there is a right other than zakat." (See: Fiqh al-Sunnah, Sayyid Sabiq, Volume 1, p. 421).

The Consequences of Economic Inequality

The visible phenomena of poverty, deprivation, and hardship experienced by the masses of Islam in their homelands are a natural result of the suspension of Islamic rulings that primarily aimed to distribute wealth to reach the largest possible human base. This accumulation and hoarding exercised by the wealthy classes is blatantly contrary to Islam's economic laws and regulations, which possess a collective tendency that conflicts with the individualistic trend of withholding wealth, food, and other resources.

Conclusion: Addressing the Collective Interests

Islam has addressed this issue of feeding, security, and housing in a manner that serves the public interest rather than private interests, to the extent that it made it an issue that touches on the creed in Allah, potentially leading those who stray from it to the fire of Hell, may Allah protect us; (What has brought you to hell? They will say, "We were not of those who prayed, nor did we used to feed the poor.") (Al-Muddaththir).

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(1) Published in issue (577) of Al-Mujtama Magazine.