Concept of Public Administration with Reference to Islam ( Allah Allah Commands you to Entrust Authority Authority into the Hands of Those who are Best Fitted to Discharge Discharge it) Holy Quran (4!"## (4!"##)
In Islam, sovereignty over the universe belongs to God. Those who are vested with authority in certain spheres as a trust (God’s vicegerents) are answerable and accountable to God. The Holy Prophet(P!H) Prophet(P!H) has said" “Every one of you is a steward, and every one of you is accountable for that which is committed to his care”
In Islam, sovereignty over the universe belongs to God. Those who are vested with authority in certain spheres as a trust (God’s vicegerents) are answerable and accountable to God. The Holy Prophet(P!H) Prophet(P!H) has said" “Every one of you is a steward, and every one of you is accountable for that which is committed to his care”
The Holy #uran says" says" “ Allah has promised to those among you who believe and act righteously, that He will surely make them successors in the earth, as He made Successors from among those who were before them; and that He will surely establish for them their religion, which He has chosen for them; and that He will surely grant them security and peace in place of their fear. They will worship me, and will not associate anything with me. Then whoso disobeys thereafter, they will be the rebellious ones. (!"#$%&
$odes o% &ppointment" 'lectiondirectly omination by the predecessor, sub*ect to approval by the people a%ter the death o% the nominating +hali%a. 'lection %rom the nominated committee by the ho’ora. Holds o-ce %or li%e. ound by the ordinances o% ivine law and by the principles on which they are based, and see that they are put into e/ect within the state in the most bene0cent manner possible.
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decide 1uestions o% policy and all ma*or 1uestions o% administration a%ter consultation with the chosen representatives o% the people. Indeed, the administration o% public a/airs through appropriate consultation o% competent persons is mentioned as a characteristic o% $uslims (23"45). 6n the part o% the people, cooperation with, and obedience to, those set in authority and entrusted with the conduct o% public a/airs is a duty which is as obligatory as the duty o% obedience owed to God and to His $essenger (2"75) The institution o% +hila%at thus parta8es o% both a secular and religious character. The +hali%a is the chosen representative o% the people, and he has promise o% ivine support so long as the institution maintains the character with which the #uran invests it, and does not merely bear the title, as has un%ortunately so o%ten happened in the history o% the $uslim peoples.
The modern Islamic state envisages that the head o% state is a representative o% the people, with duties and responsibilities corresponding to that o% the +hali%a9 but with regard to his tenure o% o-ce, the scope o% his authority, and the limitations upon it, he is bound by the provisions o% the :onstitution in con%ormity with which he is elected to o-ce and which he must uphold. In his case, also, the emphasis is upon his role as a representative o% the people. The Hold #uran says" “ Allah commands you to entrust authority into the hands of those who are best 'tted to discharge it. (!"#)%
The exercise of the franchise for the purpose of electing representatives for the discharge of the various responsibilities of the state is thus elevated to a sacred trust. Those who are chosen, they have to exercise their authority euitably and with !ustice. The verse continues" And when you are called upon to judge between, or exercise authority over the people, you must do so equitably and with justice. These two obligations, the one lay upon the people to choose their representative wisely, and the other lay upon those who are chosen to exercise their authority euitably and with !ustice are the very essence of good ad#inistration. The verse concludes" Surely, excellent is that with which Allah admonished you. Allah is All-Hearing , All-Seeing . This i#plies that the $usli# #ight, fro# ti#e to ti#e, be te#pted to depart fro# these two funda#ental principles, and to try other experi#ents, but they are warned that what %llah has ad#onished the# with is alone the #ost excellent and the #ost beneficent #ethod by which these responsibilities #ight be discharged. %llah would watch the discharge of theses responsibilities, and those upon who# they are laid would be accountable to &i#.
The head o% a $uslim state is immune against *udicial action in respect o% the discharge o% his public duties, but in respect o% obligations underta8en by him in his private capacity as a citi;en, he en*oys no privilege, and is sub*ect to the same *udicial process that is applicable to all other citi;ens.
The duties o% the Islamic tate are no di/erent %rom those o% any other enlightened state or ruler, but hey must be conceived and discharged in the spirit which Islam see8s to in%use into all institutions. This is concisely e
Islam pioneered the 0rst e/ective concept o% the wel%are state. The dignity o% labor was emphasi;ed. Islam has laid down that it is the duty o% the $uslim tate to ensure the provision o% the average necessities o% li%e %or all its citi;ens. This is regarded as the minimum re#uirement of bene$cent social organi%ation (2:!!&'!2". The duty o% the Islamic tate to ma8e provision %or the intellectual development o% the people was early emphasi;ed by the Holy Prophet. He(P!H) was himsel% so an
dministration of )ustice: Provision was made %or the administration o% *ustice at a very high level as soon as the Prophet(P!H) was entrusted with the duties o% :hie% '
>udges must carry out their duties with strict impartiality and *ustice. o party should attempt to corrupt the course o% *ustice through bribery (3"?@A) or by presenting %alse evidence (3B"C4). & more emphatic and comprehensive in*unction is" “* ye who believe, be strict in observing +ustice, and bear witness for the sake of Allah, even though it be against your own selves, or against parents and kindred. hether they be rich or poor, Allah is more regardful of them than you can be. -uard yourselves against being led astray by low desires, so that you may be able to act euitably. /f you control the truth, or evade it, then remember Allah is well aware of that which you do (!"01$%)
Hostility towards a people should not incite a $uslim, or the $uslim community, or the $uslim tate, to act un*ustly or ine1uitably towards them : “* ye who believe be steadfast in the cause of A22AH, and bear witness in euity, and let not a people&s hostility towards you incite you to act otherwise than with +ustice. 3e always +ust, that it is closest to righteousness. 4ear A22AH, surely, Allah is well aware of that which you do. (#"%). Dithin this broad %ramewor8, a $uslim tate is %ree to ma8e such regulations and adopt such measures as it may deem suitable and appropriate to its re1uirements and to the needs o% the people. he /oly 0uran discourages the tendency to see regulation of everything by 1ivine command, pointing out that such regulation would be restrictive and prove burdensome (:!2".
The sub*ects o% a $uslim tate are under obligation to render %ull obedience to the authorities o% the state9 as is said" “* ye who believe, obey Allah and obey His 5essenger and those who are in authority among you. (!"$6%) The right, duties and obligations o% such non$uslim sub*ects o% an Islamic tate who have submitted to the authority o% the state by virtue o% a treaty or covenant are regulated by the terms o% the treaty or covenant, as the case may be. In other cases, so %ar as rights and duties in spheres other than religion are concerned, there should be no discrimination whatsoever. In the sphere o% religion, the Holy #uran says"
There shall be no compulsion in matter of faith. -uidance has been clearly distinguished from error ("7#%. &gain. The truth is from your 2ord, so let him who will, believe; and let him who will, disbelieve, (08"16%. Eurther. There have come to you clear proofs from your lord, whoever will, therefore, see and recogni9e the truth, it will be for the good of his own soul and whoever will remain blind to it shall only harm himself. ($"06#%
:omplete %reedom in the matter o% conscience and belie% is essential %or the %ul0llment o% the ivine purpose. It would be easy %or God to compel belie% as much as He has power even over the consciences o% people, but He leaves them %ree to decide %or themselves, as is said" /f thy 2ord had enforced His will, surely all who are on earth would have believed together. ilt thou, then, force people to become believers: (06"066%
:lear directions have been given with regard to the manner in which the message o% Islam is to be conveyed to man8ind. It is the duty o% every $uslim all the time, to invite people to the acceptance o% truth, both by precept and by e
%$ In an Islamic tate, all %undamental rights, including the pro%ession, practice and propagation o% their respective %aiths, are guaranteed %or $uslim and non$uslim ali8e. &mong the attributes o% God, the #uran mentions that /e is the ource of 4eace and the 5estower of ecurity (&:2". The establishment o% peace and the maintenance o% security must, there%ore, be the constant ob*ectives o% man. Peace and order are deemed essential %or material, moral and spiritual progress. 'very pursuit and activity which has a tendency to disturb the peace is severely condemned. The #uran says" =o not promote disorder in the earth after peace has been established. (7"#7%. =o not go about committing iniuity in the earth and causing disorder. ("17%. They seek to create disorder, and Allah loves not those who create disorder. (#"$#%. See not to create disorder in the earth. >erily, -od loves not those who seek to create disorder. (8"78% ◦
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In the domain o% international relations, religion and inter religious relations occupy an important position. Islam see8s to bring about reconciliation between the %ollowers o% di/erent %aiths and to establish a basis o% respect and honor among them. It holds out to them the hand o% cooperation and %riendship on a basis o% righteousness, as the Holy #uran says" Surely, those who have believed, and the ?ews, and the Sabaens, and the hristians, whoso believes in -od and the 2ast =ay, and acts righteously, on them shall come no fear nor shall they grieve. (#"76%
Islam draws attention to %actors which tend to disturb or destroy peace and order, and deprecates them. 1omination of one group by another in the domestic sphere, or of one people by another in the international sphere, is a potent cause of disturbance of peace, and is strongly condemned . God does not approve o% the division o% His creatures into groups %or the purpose o% domination o% some by others, and whenever such attempt is made, God’s purpose wor8s %or the upli%t o% those who are dominated or oppressed. In this connection, the Holy #uran cites the instance o% pharaoh and his treatment o% the people o% Israel as an e
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'ven when a strong and power%ul state avoids domination or e
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¬her source o% international conFict is the divergence between proclaimed intentions and policies and actual practice and conduct, which is bound to cause irritation and distrust. oubts concerning motives and designs are bound to be raised in respect o% a state whose conduct is inconsistent with its underta8ings and its proclaimed policies and aims. uch conduct could bring about a situation serious enough to endanger international relations. The #uran insists on complete con%ormity o% conduct to declarations and pro%essions o% intent. It says" * ye who believe, why do you say that which you do not; most displeasing is it in the sight of Allah that you should say that which you do not. ($0"1@ !%
Indulgence in undue suspicion o% other people’s motives and see8ing to discover prete
The tendency to broadcast news, which might have the e/ect o% disturbing people’s minds and agitating public opinion, is deprecated. There is the warning" hen there comes to them a matter bearing upon security or causing fear, they publish it widely; whereas if they were to refer it to the rophet and to those in authority among them, those of them whose business it is to investigate such matter would ascertain the truth of it. ere it not for the grace of -od upon you, His mercy, you would certainly have gone astray, but for a few. (!"!8% The verse does not disapprove merely the publishing o% an irresponsible rumour or a piece o% %alse news. =ather, it emphasi;es that news which a/ects public security, or is li8ely to disturb the public mind, or agitate public opinion, should be re%erred to the proper authorities %or them to determine whether immediate publication is or is not desirable in the public interest.
The #uran is very insistent upon the due observance and per%ormance o% treaty obligations (B"3, ?C"4B). &s everything that a $uslim does or underta8es is done and underta8en in the name o% &llah, these obligations have, as it were, as sacred character. That is why it is said" 4ul'll the covenant of Allah when you make a covenant and break not your pledges after making them 'rm, while you have made Allah your surety. ertainly, Allah knows that which you do. (0$"%
6ne element that o%ten leads to di/erence and disputes concerning the meaning and the carrying into e/ect o% treaty obligations is the type o% language that may be employed in e
The ob*ectives o% Islam in the international sphere is an association o% strong and stable states devoted to the maintenance o% peace, %reedom o% conscience, and promotion o% human wel%are. The purpose o% all treaties, there%ore, should be to %urther these pursuits, and a treaty should not be entered into with the intent o% wea8ening or o% ta8ing advantage o% the wea8ness o% the other party, ubversive methods and e
There is a strong admonition that obligations underta6en by treaty or covenant should not be evaded or repudiated under the temptation of securing some ulterior advantage (!-:&-". The per%ormance o% obligations underta8en is a moral and spiritual duty which secures permanent bene0t, whereas any advantage gained through evasion or de%ault in the per%ormance o% an obligation will be only temporary and will in the end do harm. This is rein%orced with the reminder" That which you have shall pass away, but that which is with Allah is lasting, e will certainly give those who are steadfast their reward according to the best of their works (0$"7%
:ircumstances may arise, however, under which the conduct o% one party to a treaty might ma8e it di-cult or impossible o% the other party to continue its adherence to the terms o% the treaty. I% it should be clearly established that the other party to the treaty is determined upon repudiation or breach, a $uslim state may repudiate the treaty, but only a%ter due notice and upon terms which would ensure that no pre*udice or disadvantage would be occasioned to the other party by such repudiation. This would permit appropriate action %or the removal o% any misunderstanding that might have arisen, or %or the renewal o% the treaty, or %or the conclusion o% a new one i% this should be %ound advisable and %easible. In any case, such notice would sa%eguard the other party against surprise and put it in a position to ma8e the necessary ad*ustments conse1uent upon the abrogation o% the treaty. (@"BA)
The #uran speci0es very %ew o/ences, and %or the rest leaves it to a $uslim state to de0ne o/ences and prescribe penalties there%ore. $urder is one o% the o/ences speci0ed9 concerning which it is laid down" * ye who believe, euitable retribution in the matter of the slain is prescribed for you; e
