Wisdom In Forward Thinking, Effort To Build A Nation
One of the important characteristics that distinguishes a successful civilisation from a failed one is their ability to plan for the future. A society that merely reacts to crises without having a long‑term plan will ultimately always find itself on the defensive.
On the other hand, a society that possesses vision, planning, and the ability to anticipate challenges will be better prepared to face the changes of the times.
In the Islamic tradition, this approach is known as Fiqh al‑Tawaqqu’ – the understanding of anticipating what may happen in the future, and then arranging the most appropriate actions to realise benefits (maslahah) and avoid harm (mafsadah).
It is not merely about looking at what is happening today, but also evaluating the impact of a decision on the future.
Therefore, scholars of usul al‑fiqh often link Fiqh al‑Tawaqqu’ with the concepts of i’tibar al‑ma’alat (considering the consequences of an action) and muwazanah bayna al‑masalih wa al‑mafasid (weighing between benefits and harms).
The Qur’an itself educates Muslims to prepare for the future. Allah SWT says:
“O you who have believed! Fear Allah and let every soul look to what it has put forth for tomorrow.” (Surah al‑Hashr: 18)
Although this verse refers to preparation for the Hereafter, scholars explain that it also teaches Muslims to have a forward‑thinking culture, to make preparations, and not to live without planning.
A person who constantly thinks about the consequences of their actions will be more cautious in making decisions. Likewise, Allah SWT says:
“And prepare against them whatever you are able of power…” (Surah al‑Anfal: 60)
This command to “prepare” shows that Islam does not teach its followers to wait until a calamity strikes before taking action. Instead, preparation is done early to avoid greater losses. This is the essence of Fiqh al‑Tawaqqu’.
The Prophet SAW himself is the best example in terms of strategic planning. The Hijrah to Madinah demonstrates how he arranged every step with great precision.
He chose the right time to leave Makkah, charted a route unexpected by the enemy, secured a skilled guide, assigned tasks to the companions, and established an intelligence system and food supplies.
Only after all efforts were made did he place his trust (tawakkul) in Allah SWT. The Prophet SAW said:
“Tie your camel, then place your trust in Allah.” (Narrated by al‑Tirmidhi)
This hadith establishes the important principle that tawakkul never contradicts planning. Indeed, true tawakkul is to undertake all reasonable efforts before entrusting the outcome to Allah SWT.
After the Hijrah, the Prophet SAW did not immediately focus on territorial expansion. Instead, he first built the foundations of a state.
A mosque was established as a community development centre, the brotherhood between the Muhajirin and Ansar was strengthened, the Constitution of Madinah was drafted to manage relations among various races and religions, while the economic and defence systems were developed gradually.
All of this was long‑term planning that ultimately produced a stable and respected state.
Similarly, Saidina Umar bin al‑Khattab. When the Islamic territories expanded rapidly, he did not merely think about military victories. Instead, he established administrative institutions such as the Baitulmal, the judicial system, provincial administration, military registers, a public servant salary system, and the Hijri calendar.
All these reforms were not for immediate interest alone, but to ensure the stability of the state for future generations.
This is where the importance of the concept of muwazanah between benefit and harm lies. Not everything that appears good today will yield good results in the future.
Conversely, there are decisions that may be difficult to accept at the time of implementation, but bring far greater benefits to society.
The Qur’an provides guidance on the method of weighing benefits and harms when Allah SWT says regarding intoxicants and gambling:
“In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit.” (Surah al‑Baqarah: 219)
This verse establishes an important principle in Islamic law, that a decision is not evaluated solely based on its benefits, but must be weighed together with the harm that may arise. If the harm (mafsadah) is greater than the benefit (maslahah), then Islamic law requires that harm to be avoided.
On this basis, scholars have outlined several fiqh maxims that serve as guidelines in Fiqh al‑Tawaqqu’, among them:
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Warding off harm takes precedence over acquiring benefit.
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A smaller harm may be tolerated in order to avoid a greater harm to society.
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When two harms conflict, the lesser harm is chosen to avoid the greater harm.
These maxims ensure that a leader or preacher does not make decisions easily based solely on emotion or current pressure. Instead, he must consider the impact of that decision on religion, society, and the nation in the long term.
In today’s world, Fiqh al‑Tawaqqu’ is greatly needed in state administration, organisational management, education, economics, and da’wah. Decisions made without research, data, and future projections often result in significant losses.
Conversely, organised planning enables the building of institutions, human capital development, sustainable financial management, and smoother leadership succession.
In conclusion, Fiqh al‑Tawaqqu’ is a methodology derived from the Qur’an and Sunnah that educates Muslims to be a far‑sighted community.
The Prophet SAW and the Khulafa’ al‑Rasyidin proved that the success of a nation is not built through hasty actions, but through meticulous planning, careful consideration of benefits and harms, and the ability to foresee the long‑term impact of every decision.
When this culture is internalised by the Muslim community, all policies and actions will be more wise, more sustainable, and closer to the maqasid al‑shariah, namely bringing mercy and goodness to all of humanity.
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