Non-Muslim Subjects under Islamic Rule

Islamic Shari'ah also assures the basic material needs of the non-Muslim subjects of an Islamic State. The department of social security under his reign had not only opened its door to the Muslims but also for the non-Muslims also. As a matter, of fact, it was a complete system of social insurance. Once, seeing some non-Muslim lepers on his way back from a journey, Umar ibn al-Khattãb issued orders that all such kinds of people should be provided sustenance from the State funds. Stipends were given to the poor from the treasury without any distinction of religion. Instructions were sent to the treasury officer that in the Qur'anic injunctions Sadaqah were for the poor and the needy, the "poor" should be understood to mean the Muslim poor, and the "needy" the poor among the Jews and the Christians and others".

In another tradition the Prophet (S) is reported to have said: "The son of Adam has basic rights for three things: a house to live in, a piece of cloth to cover his body, a loaf of bread and water". In the above traditions there is no reference to a particular community. By referring to 'the son of Adam' any ambiguity in defining the scope of these traditions has been removed. Thus it is obvious that the Islamic State is bound to provide for the basic necessities of its people irrespective of their religion. The earliest instance of fulfillment of basic necessities of non-Muslims during the early period of Islam can be seen in one of the treaties concluded by the Muslim general Khalid ibn al-Walid during the days of Caliph Abu Bakr. The treaty reads:

"And I have granted the right that if an old person becomes incapable of working or is suffering from ill health or is a destitute after being rich, so much so that his co-religionists start giving him alms, then his jizyah will be remitted; he and his family will receive the allowance for maintenance from public treasury as long as he lives in the Islamic State". Explaining the legal importance of the dhimmi treaties, of which the above extract forms a part, Majid Khadduri says: "The dhimmi(Non-Muslim) treaties, it will be recalled, were in the form of constitutional guarantees from the moment dhimmi communities ceased to be separate entities. Finally Muslim authorities tended to regard their contractual understandings as religious obligations which should be strictly observed".

The Caliph 'Umar, on seeing an old Jew begging, brought him to his house. He gave him some cash and ordered the treasury officer that such people who could not earn their living should be granted stipends from the public treasury.
In a letter addressed to Adi ibn Artah, 'Umar ibn 'Abd al-'Aziz wrote: "Be kind towards dhimmis(Non-Muslim). If you find some of them old or helpless, give maintenance to them".

The above-mentioned instances bear clear evidence as to how Islamic Shari'ah assures thee basic material needs of the non-Muslim subjects of an Islamic State. The legal guarantees of the material requirements of the citizens, with which the West became acquainted only in the beginning of this century, were given by Islamic Shari'ah fourteen hundred years ago. This attitude towards religious minorities is of great importance in view of the fact that such minorities are deprived of even basic human rights in the so-called welfare states of the twentieth century.

Sense of Responsibility

As the head of State, 'Umar ibn al-Khattab was extremely vigilant about the social security of the citizens. Here are some of his statements, which show his sense of responsibility: "The Caliph is the supporter of him who has no supporter."

"Each and every individual Muslim has a right in the property of the state treasury whether he exercises it or not."

"I am very much anxious that whenever I come to know of some one's need, I should fulfil it immediately. As far as we can individually meet the needs of one another, we should do so, but when we cannot do so individually then we shall do collectively until the standard of living of all of us in equalized. Alas! You not know my sincere feelings about you. But I want to explain them only through practice. By Allah! I am not a ruler that I enslave you; caliphate is the trust of Allah.
It is my duty to follow you (for your service) till you sleep in your homes with your bellies full of meal. Thus, I shall be (really) successful in (concluding your affairs). But, if I compel you to follow me till you knock at my door for your needs, then I shall be condemned. I may make pleasant here for a few days, but thereafter, I shall have to worry for a long period. Then none will listen to me and none will respond, if I beg his pardon."

In the light of the above-mentioned fact, it can easily be visualized, how much responsible should a head of State be for the social security of its citizens.

Department of Social Security

'Umar ibn al-Khattãb was the first ruler in the world who introduced the system of social security in his government. A department of social security was established. A careful census and registration of the citizens was done to ensure the provision of the basic necessities of the life to the destitute citizens of the State. The registration for providing social security had different categories.

Department of Public Treasury

State revenue is the most important tool for providing social security to a nation. During the Caliphate of 'Umar ibn al-Khattab, the income of the treasury department had immensely increased due to his wise and strict administrative policies. Zakah (religious obligation on a Muslim to pay 2½% from his/her wealth), 'ushr (religious tax on agricultural land), Sadaqah (spending for the pleasure of Allah), jizyah (tax on the non-Muslims for providing security) and khums (the one-fifth of the spoils of war) were credited to the treasury for the use of the Muslims at large. For example, after the battles of Yarmouk and Qãdisiyyah, the Muslims won heavy spoils. The coffers at Madinah al-Munawwarah became full to the brink.

The aim of the Islamic social security system is to fulfil every possible human need. These needs can broadly be classified into two categories: (1) Primary needs i.e., food, clothing, housing and necessary medical care, and (2) Secondary needs i.e., education, matrimony, old age benefits and social services etc.

Caliph 'Umar ibn al-Khattab used Social Security

· To provide Food during serious drought or famines to the people according to the family size.

· For the poor and disabled

· To provide education to the children

· To finance marriages of the unmarried poor or needy persons.

· To grant old age benefits and in old age investment

· To give loans for economic activity

· For granting Interest-free loans

· To pay off the debts of persons under obligation

· As Social Insurance to pay blood money of convicts in involuntary homicide

· To pay stipends to widows, married and unmarried women, young men and the immigrants.

During the rule of 'Umar ibn al-Khattãb, the social security system became so strong, that the people wanted to pay Zakah but there was no one to receive it.dirhams per annum, which was increased later on. For the unclaimed children a stipend of 100 dirhams was fixed. Expenses of nursing and breeding of the newborn were paid from the treasury, and parents were given allowance for the newborn child. In the beginning a child was given 100

Conclusion

The main features of the social security system during the reign of Caliph 'Umar ibn al-Khattãb can be enumerated as follows:

• Head of the State was conscious about the social security of the citizens.

• Social, economic, and political justice prevailed.

• State revenues were strong due to wise planning and strict administration.

• Institution of Zakah and Sadaqah was effectively used for social security.

. Social security system was implemented for all the citizens irrespective of

class and creed.

• Provision of food, clothing, shelter, necessary medical care, education, matrimonial aid, old age benefits, stipends, and interest-free loans to the needy citizens of the State.

• General social security for all the citizens of the state.