Dear Keir Starmer

Dear Keir Starmer,

As the leader of the Labour Party and the frontrunner in current election polls, you stand at the precipice of a potential victory that could define your career and the future of the UK. However, we write to you with a different perspective—one that urges you to reconsider assuming the role of Prime Minister, even if you win the election. A perspective that you should seriously consider.

The UK faces deep-rooted systemic issues that transcend party lines and individual leadership. Despite being the sixth richest country in the world, with some of the most expensive real estate, 23% of the population lives in poverty, and food banks have become an essential lifeline for many. These issues—ranging from the cost-of-living crisis to public health, immigration, energy, and foreign policy—are not simply the result of poor governance by the current administration. They are the symptoms of a system designed to serve the interests of a wealthy elite at the expense of the broader populace.

The austerity policies of the past decade have eroded public services and living standards, creating a cost-of-living crisis that has only worsened with the COVID-19 pandemic, which was further exploited for elite gains through PPE contracts, and global instability. Your proposal for “securonomics” to achieve the highest sustained growth in the G7 sounds promising, yet it offers little deviation from the current economic framework that prioritises market stability over meaningful change. Both major parties’ economic strategies have failed to address the root cause of this crisis: wealth distribution. The issue is not wealth generation but rather that the wealth intended for the many is concentrated in the hands of a few, leading to superficial remedies that merely preserve the status quo.

Islamic economic principles offer a compelling alternative to the current issues. Islam guarantees minimum living standards by prioritising food, clothing, and shelter for all citizens, ensuring that economic policies do not favour specific groups but aim to meet everyone’s basic needs. This is achieved by preventing the privatisation of essential resources and assets, keeping them under public ownership and state administration for the collective benefit. Islamic economics emphasises wealth distribution, promoting the circulation of wealth within the economy rather than allowing it to be hoarded by a few or transferred to offshore accounts.

The NHS is in a state of crisis, with a national waiting list of 7 million people and severe shortages in dentistry and social care. Underinvestment has left the service overstretched and underfunded. While your plans to increase operations, scans, and appointments funded by cracking down on tax evaders are commendable, they do not address the underlying issue of systematic underfunding and the creeping privatisation that has eroded public trust in the NHS.

In contrast, Islam looks upon health as a public property, something that is the fundamental duty of the state. Due to this, it will be funded as a matter of priority rather than making cost-benefit calculations.

State-funded Hospitals: Throughout history, Islamic societies have established hospitals like Al-Nuri Hospital in Damascus, providing healthcare regardless of financial means.

Charitable Healthcare: Islamic teachings encourage charity (zakat) for healthcare, supporting initiatives funded by governments and private donations.

Public Health Initiatives: Ottoman public health policies tackled diseases and sanitation, reflecting proactive community health management.

Equitable Access: Islam promotes equity in healthcare, ensuring subsidised or free services to all, regardless of socioeconomic status.

Preventive Healthcare: Islamic teachings emphasise preventive care, promoting healthy lifestyles and hygiene through state-sponsored campaigns.

These examples highlight Islam’s emphasis on state responsibility and community welfare in healthcare, contrasting with profit-driven approaches seen in secular liberal societies across the globe.

Never in the history of British politics have we found cohesion when it comes to race and religion. Even your party has demonstrated racism, as seen in the controversy over Islamophobia allegations within Labour ranks. You have to understand that a secular system will always lean in favour of the elite from its inception when Enlightenment thinkers like Voltaire and Rousseau challenged the authority of the clergy, advocating for progress that ultimately empowered a new elite class rather than addressing deep-seated social inequalities.

Islam has a historical record of integrating diverse populations, including periods where Muslims were a minority among predominantly non-Muslim societies. Islam provides detailed guidelines for non-Muslim citizens, regarding them as human beings rather than economic units that either contribute to or burden the economy. These principles ensure their rights and dignity are protected, guided by ethical considerations rather than economic calculations. Islam fosters a community ethos that values diversity and promotes harmonious coexistence, accommodating various cultural and religious identities within its societal framework.

Fuel poverty remains a critical issue, exacerbated by a fully privatised energy sector that prioritises profits over people. Your proposal for a state-owned energy company, Great British Energy, aims to centralise and channel investments for energy security. Yet, like the Conservatives, Labour views energy as a commodity to be distributed based on market prices, neglecting the potential benefits of a publicly owned energy sector that prioritises affordability and accessibility.      

Islamic principles state that utilities and mineral resources necessary for a community to function are considered public properties, owned by the people and administered by the state for the people. The state would charge a price not for making large profits but to ensure its costs are covered to meet the needs of the people.          

During the Ottoman rule, the Islamic system was implemented, and principles of public ownership and administration were evident in various aspects of governance. They funded and managed extensive infrastructure projects, including roads and water systems, to enhance trade and provide essential services like clean water to urban and rural populations. Agricultural land was controlled through state policies and land grants, ensuring sustainable production and economic stability. Resources such as salt mines were regulated and managed by the state, with revenues used to fund public projects. Market regulations prevented monopolies and ensured fair pricing, protecting consumers and supporting economic balance. Additionally, the empire maintained public safety through law enforcement and fortifications, safeguarding resources and infrastructure vital to societal functioning. These practices illustrate how the Ottomans prioritised the management of resources for the collective benefit of their citizens and the stability of the state.  

The ongoing genocide in Gaza has sparked widespread protests in the UK, with many demanding an end to the violence. The British establishment’s unwavering support for Israel, regardless of the humanitarian cost, reflects deep political alliances that transcend party lines. While your stance has evolved under pressure from your voter base, it remains influenced by powerful Zionist interests that prioritise political alliances over genuine support for Palestinian rights.         

Islamic foreign policy historically prioritises justice and humanitarian considerations over colonial ambitions or elite alliances. During the Great Irish Famine in the mid-19th century, while the British government largely ignored the suffering of the Irish population facing starvation and disease, the Ottoman rule which implemented Islam demonstrated compassion and solidarity.

In 1847, Sultan Abdul Hamid I of the Ottoman Empire donated £10,000 to support famine relief efforts in Ireland. This humanitarian gesture was driven by a genuine desire to alleviate the suffering of fellow human beings, reflecting Islamic principles of empathy and justice. The Ottoman response to the Irish famine illustrates how Islamic foreign policy values humanitarian concerns above political expediency or the interests of elites. The British subscribed to the Malthusian Beliefs which claimed that population growth would inevitably outstrip food supply, leading to natural checks like famine and disease. They believed that providing too much aid would only encourage dependency and worsen long-term problems.

In contrast, colonial powers often prioritised strategic alliances and economic gains over the humanitarian needs and rights of affected populations. The Ottomans support for Ireland during the famine exemplifies a foreign policy guided by ethical principles, seeking to uphold human dignity and solidarity in times of crisis.           

These issues highlight a fundamental problem: the concentration of wealth and power among a small elite who influence political decisions to serve their own material interests. Elections in this context serve primarily to maintain the illusion of democratic choice, giving the public a sense of agency while policies continue to favour large corporations and multinationals. Austerity measures, privatisation, and immigration policies all reflect a system designed to sustain inequality.

Given this context, we urge you to reconsider assuming the role of Prime Minister. We urge you to seriously study Islam and the Islamic system, you will be pleasantly surprised how Islam came to address the problems of mankind from a human perspective and not from an economic benefit for the elite.  

The systemic issues you would inherit are beyond the capacity of any single leader or party to resolve. Instead, you risk becoming the fall guy for a failing system, mopping up the mess left by policies that have systematically favoured the elite. If you choose to take on this role, it will suggest that your leadership is not about making life better for the masses but rather about serving the interests of the very corporations and multinationals that perpetuate these systemic problems.

We hope this letter plays on your good conscience and you do the right thing for yourself and humanity.

Editor of ReRun