'Food Security' in the Islamic System

 

Islamic Food Security - is a food security concept that integrates Sharia principles to ensure access to halal, nutritious, and sustainable food for the entire community. It focuses not only on food availability but also on equitable distribution, ecological sustainability, and economic resilience grounded in Islamic values. Equitable access to food is achieved, for instance, through *zakat* and *waqf* (endowments) involving food, as well as affordable pricing (Syahyuti, 2025).

Food security within the Islamic system is inseparable from the Islamic political system. Islamic political economy envisions guaranteeing the comprehensive fulfillment of all primary needs—encompassing both essential individual requirements and fundamental societal needs—for every single person. Food security is non-negotiable; relying on imports for staple foods is tantamount to mortgaging the nation to another country. Such import dependency can pave the way for foreign influence over a nation's politics. Islam mandates that the state guarantee the fulfillment of basic food needs.

"The son of Adam has no right to anything other than these things: a house in which to live, clothing to cover his nakedness, and plain bread and water" (Narrated by At-Tirmidhi). Thus, the government must meet the needs for food, shelter, and clothing—specifically zhillu baytin (or bayt yaskunuhu—a house), tsawbun yuwârî ‘awratahu (clothing covering one's nakedness), and jilfu al-hubzi wa al-mâ’ (plain bread and water).

In providing this guarantee, the state employs both economic and non-economic mechanisms. Non-economic mechanisms include the responsibility of relatives. The order of responsibility is clear:

1.        First, individual responsibility. Islam commands every man to work to meet his own needs and the needs of those under his care (Al-Baqarah: 233).

2.       Second, the responsibility of relatives. If needs remain unmet—whether because the individual cannot work or their income is insufficient—then relatives, starting with the closest ones, are obligated to share the burden of support (Al-Baqarah: 233).

3.       Third, government responsibility. If needs still remain unmet, the responsibility shifts to an obligation of the Baitul Mal (the state).

The Messenger (SAW) said: "I am closer to the believers than they are to themselves; whoever leaves behind wealth, it belongs to his family, and whoever leaves behind debt or dependents, let them come to me, and it becomes my obligation" (Narrated by An-Nasa'i and Ibn Hibban). State mechanisms include, for instance, the right of the destitute (dhuafa) to zakat.

Regarding economic mechanisms, the state must ensure the implementation of Sharia laws related to the economy—such as laws concerning ownership, the management and development of assets, and the distribution of wealth within society. To ensure the operation of market mechanisms in accordance with Sharia, the state must eliminate and eradicate various obstructive distortions, such as hoarding, the hoarding of wealth (kanzul mal), usury (riba), monopolies, and fraud.

To guarantee food security, the state must control the primary resource for food production: land. Islam takes a firm stance on this matter. Land left abandoned for three consecutive years—whether acquired through inheritance, purchase, or gift—is to be reclaimed by the state and distributed to citizens capable of cultivating it. Abu Yusuf narrates in the book al-Kharaj, citing Umar bin al-Khattab: "There is no right for a person who fences off 'dead' [unclaimed] land after three years." Another hadith states: "Whoever possesses land but leaves it abandoned and unused for three years, and then another person utilizes it, that other person has a greater right to the land."

During the reign of Umar and continuing into the Umayyad era, the Euphrates and Tigris river delta and the marshlands of Iraq were drained through the construction of water channels to create agricultural land, which was subsequently distributed to citizens capable of farming it.

The state may also intervene in the market, though not by fixing prices. Price control policies are implemented by managing supply and demand. Anas (may Allah be pleased with him) recounted an instance when prices were extremely high; the Companions asked the Messenger of Allah to set prices, but he refused. The Messenger said: "Indeed, it is Allah who determines prices, who withholds and expands [provision], and who provides sustenance; and I truly wish to meet Allah without any of you claiming against me for injustice regarding blood or property" (Narrated by At-Tirmidhi, Ibn Majah, Abu Dawud, Ad-Darimi, and Ahmad).

In addition to all this, Islam prohibits associations or unions of producers, consumers, or merchants from engaging in... ...agreements, collusion, or conspiracies to fix and control prices or trade—such as agreeing on minimum selling prices—contrary to the teachings of the Messenger (PBUH). This also applies to hoarders (muhtakir), an act the Messenger described as a grave sin and one condemned by Allah.

Wallahu ‘alam. And God knows best.