Prophet With Citizens
Tuesday, 01 April 2008
Written by Abdul-Rahim Ammar
The Prophet (SAWS) knew that once the citizens are under the leadership or guardianship of a ruler they would be in the weaker position, and hence they deserved every kind of mercy and compassion from the ruler no matter what the level of this relation might be. Look at this great narration telling us in details about the responsibility of each guardian towards his ward(s), “All of you are guardians and responsible for your wards and the things under your care. The Imam (i.e. ruler) is the guardian of his subjects and is responsible for them and a man is the guardian of his family and is responsible for them. A woman is the guardian of her husband's house and is responsible for it. A servant is the guardian of his master's belongings and is responsible for them.' I thought that he also said, 'A man is the guardian of his father's property and is responsible for it. All of you are guardians and responsible for your wards and the things under your care.[1]”
In other words each one of us is a guardian from one side and a ward from the other, and the Prophet (SAWS) in this Narration is advising the nation to care for each other.
The most important form of guardianship, however, is the general guardianship when a ruler is responsible for a whole nation. Whether this ruler errs or acts correctly will directly reflect (be it good or bad) on many nations and this effect will extend for many generations to come. This is truly serious!! That’s why the Prophet (SAWS) cared a lot about this issue and he feared lest unfair rulers would reign over his nation and oppress them or treat them unjustly. This was the main reason why he said so many narrations to warn the rulers and remind them about the crucial role in having mercy over the nation.
Some of these narrations came encouraging the rulers and promising them the great reward. Others came warning them against being unjust or unfair to their people.
The Prophet (SAWS) said, “Seven (people) will be shaded by Allah’s Shade on the Day of Resurrection when there will be no shade except His Shade. (These will be), a just ruler…[2].” He also said, “O Allah! He who rules over my nation and makes things hard on them, then make things hard on him. And he who rules over my nation and treats them kindly, then treat him kindly.[3]”
He warned strongly against merciless and brutal rulers when he said, “If any ruler having the authority to rule Muslim subjects dies while he is deceiving them, Allah will forbid paradise for him.[4]” He also said, “A ruler who has been entrusted with the affairs of the Muslims but he makes no endeavors (for the material and moral uplift) and does not sincerely advice them would not enter paradise along with them.[5]” And, “A ruler entrusted with the affairs of any people and does not give them any advice (for their own good) will not smell the scent of paradise even though its scent can be smelled from a distance of a one-hundred year walk.[6]” And he said, “If a man withholds the subsistence from one whose master he is, then this sin would be enough for him.[7]”
He warned the rulers never to hide themselves from their people when he said, “A ruler entrusted by Allah with the affairs of Muslims, then he hides himself so as not to listen to their requirements, their urgent needs or their poverty, Allah will ignore his requirements, his urgent needs and his poverty.[8]”
Look how merciful he was to the citizens!
He was also afraid of rulers who might seize for themselves part of the people’s money, or those who might force their people to pay them bribes; so he taught Muslims, in a great scene, how the Muslim ruler should be.
Abu-Hameed As-Saadei’ said, “The Prophet (SAWS) appointed a man from the tribe of Al-Azd, called ibn-Utbiyya for collecting the Zakat. When he returned he said, “This (i.e. the Zakat) is for you and this has been given to me as a present.” The Prophet (SAWS) said, “Why hadn't he stayed in his father's or mother's house to see whether he would be given presents or not? By Him in Whose Hands my life is, whoever takes something from the resources of the Zakat (unlawfully) will be carrying it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating. The Prophet (SAWS) then raised his hands till we saw the whiteness of his armpits, and he said thrice, “O Allah! Be my witness that I have conveyed Your Message (to them). [9]”
The number of narrations in this particular issue are numerous and they all depict the extent of the ruler’s responsibility, warning him against injustice and against cheating his people, encouraging him with the great reward that awaits the fair and merciful in them.
All of these meanings were so clear in the minds of his companions so much that they all feared greatly this huge responsibility and they used to do everything possible to avoid it. The Prophet (SAWS) never gave this responsibility (i.e. leadership) to anyone unless he was sure of his wisdom and reasoning. Look at his famous stance towards the great companion abu-Dharr who narrated the following, “I said to the Prophet (SAWS), ‘O Messenger of Allah, will you not appoint me to a public office?’ The Prophet (SAWS) stroked my shoulder with his hand and said, ‘abu-Dharr, you are weak and authority is a trust and on the Day of Judgment it is a cause of humiliation and repentance except for one who honestly fulfils its obligations and (properly) carries on the duties ensuing thereon’. [10]”
He refused to give leadership to those who would pursue it for fear that they might be ruthless due to their love of power. Abu-Musa al-Asharei’ narrated, “Two men from my tribe and I entered upon the Prophet (SAWS). One of the two men said to the Prophet (SAWS), ‘O Allah's Apostle! Appoint me as a governor’ and so did the second. The Prophet (SAWS) said, ‘We do not assign the authority of ruling to those who ask for it or to those who are keen to have it.’[11]”
The Prophet (SAWS) exerted much effort in placing guidelines for securing the process of justice and mercy towards the citizens. He asked rulers to seek righteous staff and advisors who would help them set their visions clearly and enjoin justice. He said, “No Caliph is appointed except that he has two groups of advisors, One group advises him to do good and urges him to adopt it, and the other group advises him to do bad and urges him to adopt it; and the protected is the one whom Allah protects. [12]”
He ordered the citizens to have a role in reforming the rulers when they are unjust to them so that mercy would always be prevalent in any rule and at all times. Abu-Bakr said, “O People! You read this ayah in the Qur’an ‘O you who have believed, (look) after yourselves. He who errs (does not) harm you when you are (rightly) guided.’ (TMQ, 5:105).
I have heard the Prophet (SAWS) of Allah (SWT) saying, ‘When the people see an unjust ruler and they don’t try to correct him then the punishment of Allah will befall them all’.[13]”
He also said, “The best jihad is a word of justice said in front of an unjust ruler.[14]”
This was how he (SAWS) advised the rulers to have mercy and advised the citizens to stop unjust rulers who deviate from the rules of justice and mercy. By this he maintained a healthy and comprehensive system that could last till the Day of Judgment.
It is worthy of mention that the Prophet (SAWS) entrusted these words to both Muslims and non-Muslims as we will see in many other narrations in the coming chapters.
Most true are Allah’s words in describing our beloved Prophet saying,
“And in no way have We sent you except as a mercy to the worlds.” (TMQ, 21:107).
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