Responsibilities of a ruler: FRIDAY FEATURE

THE qualifications and responsibilities of a ruler in a Muslim state are spelled out by the Quran and the traditions of the Prophet (Peace be upon him) and of the early four Caliphs. The Quran says “Lo! Allah enjoins you to give trusts into the care of those who are worthy of trust and to judge with justice when you judge between the people” (4:58).

This verse lays emphasis on two things. One is on giving trusts into the care of those who are worthy of trust. The other is on doing justice between the people.

The word “trusts” in this verse is to be understood in the same sense as explained by the Prophet when some one asked him as to when the Day of Judgment will come. The Prophet said “when people start violating trusts, you should wait for the Day of Judgment.” What does that imply the man further asked. The Prophet said “it means when responsibilities are entrusted to those who are not worthy of trust “(Bukhari). Responsibilities referred to in this tradition imply the responsibilities of the state. Because it is the responsibilities of the state which can be more appropriately equated with trusts.

When Abu Dhar requested the Prophet for appointment to a public office, the Prophet said “public office is a trust, a source of lamentation and remorse on the Day of Judgment except for him who takes it up with full sense of responsibility and duly discharges its obligations” (Muslim). This view gets further support from the next following verse which says “obey Allah and Obey the Messenger, and those with authority among you” (4:59). The words “those with authority” in the verse have an obvious reference to persons to whom the responsibilities of the state are entrusted. If the two verses are read together, it will follow that the Quran first enjoins the believers to entrust the responsibilities of the state to the persons who are worthy of trust and then exhorts them to obey the persons to whom such responsibilities have been entrusted so that they are able to carry out such responsibilities in a befitting manner.

When the word “trusts” in the verse (4:58) is understood in the sense as discussed above, it would mean that the responsibilities of the state are like trusts which have to be given into the care of those who are worthy of trust. The Quran gives specific indications as to who could be worthy of trust. When Hazrat Yusuf asked the Pharaoh to appoint him to one of the highest offices of the state, he stressed two qualifications in support of his claim which, according to him, he possessed. One was that he was “hafeez” and the other was that he was “aleem” (12:55). The Arabic word “hafeez” means protector, custodian and a man of integrity whereas the word “aleem” means being knowledgeable, competent and well conversant, both of which in the modern terminology imply integrity and competence. Both these qualifications have been approved by the Quran as is evident from the next following verse which says “Thus We did give established power to Yusuf in the land to take possession therein as, when and where he pleased” (12:56).

When the Quran says to give trusts into the care of those who are worthy of trust, it obviously implies that the responsibilities of the state should be entrusted to the persons who are men of integrity and are also competent. The Prophet himself gave great importance to competence in all appointments to public office. When his own uncle, Hazrat Abbas, requested him for appointment to a public office, the Prophet said “It would be better for you to seek the salvation of your soul than to go after an office the responsibilities of which you may not be able to comprehend much less to discharge” (Ibn Saad).

As to what could be the specific responsibilities of a ruler in a Muslim State, the Quran says” (They are) those who when We give them power in the land, establish regular prayers, and give regular charity: enjoin what is right and forbid what is wrong” (22:41). According to the verse, the ruler in a Muslim state has, among other things, to enjoin what is right and forbid what is wrong. What could be right and wrong has been clearly identified in the Quran and sunnah. Some of the acts and behaviours identified as such can be enjoined and forbidden, as the case may be through legislation and machinery of the state.

There are others, compliance wherewith or avoidance of which can be more appropriately promoted through positive measures like creation of appropriate environment, preaching, motivation, counselling, guidance and similar other measures. The most effective of these measures could, however, be what is called exemplifying. It would mean that the ruler should do himself what is right and refrain from doing what is wrong and thereby set an example. Leading by exemplifying has deep psychological and substantial effect on others to follow and emulate. A picture is several times more effective than describing the same thing with a thousand words.

Apart from the Prophet, all his close companions, set examples in respect of most of the acts declared as right and wrong by the Quran. The Quran says that all human beings are equal (49:13) which obviously implies that they have to be treated at par in respect of all basic rights, including the right to be treated equally before law. Practical adherence to this Quranic declaration is manifest in the directive of Hazrat Umar (R.A.) to the Governor of Kufa wherein he specifically emphasised “to treat people equally in your presence, in your company and in your decisions so that the weak despair not of justice and the strong have no hope of favour.”

In addition to the responsibilities as spelled out by the Quran, two other responsibilities of the ruler of a Muslim state were highlighted by the Prophet thus. “Behold every one of you is a shepherd and every one is responsible for his flock. The Imam (Muslim ruler or head of the Muslim state) that has been placed over the people is a shepherd, and is responsible for his flock...” The main responsibilities of a shepherd with which the responsibilities of a rule have been equated could be to guard and look-after his flock. By the same parity the responsibilities of a ruler in relation to his people could be to ensure their safety and security and to look after their welfare.

A ruler of a Muslim state has also to be accountable not only to Allah but also to the people in respect of his responsibilities. As the Prophet said “One whom I appoint to a public office must render account of every thing, big or small” (Muslim). Rather he has to abide by the principle of ultimate accountability as Hazrat Umar (R.A.) said “I shall be accountable even for the death of a dog on the bank of river Euphrates.” The ruler of the Muslim state has also to consult his associates in the conduct of the affairs of the state (3:159).

The status, rights and obligations of a ruler of a Muslim state were more explicitly highlighted by Hazrat Abu-Bakr (R.A) in his address on his assumption of the office of Caliph when he said “O people, Now I am elevated as ruler over you, though not the best among you. If I do good, support me; if I err, then set me right. To tell the truth to person commissioned to rule is faithful allegiance; to conceal truth and to tell a lie is treason. In my sight the powerful and weak are alike. By Allah: he that is weaker among you, shall be strongest in my sight, until I have redressed his wrong; and he who is strong, shall be weakest in my sight until he conforms to law and I have taken back from him that which he has forcefully usurped” (Ibn Ishaq).

Based on the above verses of the Quran, sayings of the Prophet and the examples set by his close associates, the main and primary qualifications and responsibilities of a ruler in a Muslim state could be that (a) he must be competent and be a man of integrity (b) he shall treat his responsibilities as a sacred trust and discharge them with that spirit (c) he shall abide by the principle of equality and equal opportunities vis-a-vis his people and their basic rights (d) he shall be accountable for all his responsibilities and functions (e) he shall encourage honest criticism and advice in regard to his role and functions (f) he shall judge with justice and (g) he shall take care of the safety and security of his people and look after their welfare.

The ignominy of the impecunious: CITYSCAPES

SO we had another bomb blast last Friday, this time outside the US consulate, killing eleven innocent people, injuring and maiming many more. But then we paupers live in difficult times and have to suffer consequences of not only the unmasked arrogance and reckless ways of our western masters, but also our own fallacies spanning over more than five decades.

The bomb blast however for some reason failed to surprise anyone in the city. Even the American Counsel General had been confiding his concerns regarding a possible attack over his consulate. The Karachi police (that is usually the last one to know) had also been warning against an impending attack on western assets since the bomb blast outside Sheraton hotel last month. Needless to say that Karachiites have become used to spending their day with fingers crossed, hoping it shall pass without another tragedy.

Apparently the force of the blast failed to make a dent over it’s intended target but did inflict substantial damage on the passersby, adjoining park’s infrastructure and the Metropolitan library and Gallery Sadequain housed at one of the most beautiful buildings of the city known as Frere Hall situated bang at the blast site on Abdullah Haroon Road.

This handsome Venetian Gothic building was constructed mostly of limestone quarried close to Karachi at a cost of less then 180,000 rupees to commemorate the Commissioner-ship of Sir Bartley Frere and his elevation to the Viceroy’s Council in 1859. Funded mostly by the Karachi’s Municipality and public subscription this beautiful building was commenced in August 1863 and opened to public during 1865.

The building has served as Town Hall and its splendid rooms exceedingly well adapted by their space and height for public meetings, balls, concerts, lectures, dramatic performances and museum for over hundred and thirty years.

The ground floor has housed a fine public library of over seventy thousand books, including rare and hand written manuscripts, newspapers, dictionaries, atlases and technical books. In recent years the upper floor has been extensively used as an art gallery. The famous Amroha-born, self-taught calligrapher and painter Sadequain unfortunately died leaving painting of the upper roof incomplete. That section is now officially known as Galerie Sadequain.

The front lawns of Bagh-i-Jinnah that still house the Prince Edward Baptistery fountain and once also housed the statues of Queen Victoria and King Edward VII faced the main brunt of Friday’s blast. Many wooden benches, beautiful wrought iron colonial grills and the main fountain received extensive damage. A gardener working in the open was also injured and his tractor badly damaged after being struck by a large piece of flying debris.

Inside the building, librarian Uroosa Alam received head injuries by falling glass. The shockwave sent flying many paintings on display at Galarie Sadequain and damaged them. Most of the large teak windows and doors were ripped to pieces by the shear force of the blast.

Severe damage was inflicted on the fly proofing and the copious glass panes with broken pieces still hanging dangerously in their groves. Even after a week after the blast, pieces of glass, metal and wood could be found littered all over the garden, in and around the main building and its corrugated iron roof. One of the tall stone columns of the octagonal tower facing Abdullah Haroon Road is showing clear signs of shear. There may be many more visible and invisible cracks in the stone structure calling urgently for thorough inspection.

The security agencies at Bagh-i-Jinnah, that still remains mostly under a tight security cordon while American investigators continue to prowl the blast scene, appear to be keeping the Park’s department staff at an arm’s length from moping up the garden.

During late Friday afternoon the City Nazim registered his grief by condoling with the US Counsel General. He also visited the thoroughly smacked Frere Hall and Bagh-i-Jinnah. But the interest of the elected Nazimeen and the selected bureaucrats of Karachi seems to end just there.

With so much talk about devolution of power, the Karachiites had hoped for a rather hands-on role by their city managers. But now it seems that even the disillusionment does not come as a surprise anymore to the people of this thoroughly abandoned city.

The departmental staff posted at the Frere hall claims that a damage assessment report has been forwarded to the head office. Unfortunately their ability to assess damage to this precious property may be extremely limited. The senior league bureaucracy of the city or the province had not even bothered to visit the Frere Hall till late Wednesday nor anyone from the omnipresent city government ‘Army Monitoring Team’ has cared to venture near the neglected site. The many architects, artists and civil engineers that love to represent civil society has also stayed away from the place.

What worries many Karachiites is that someday under growing public out cry, the chieftains of the City Government, may wake up and order some uncanny contractor to carry out overnight repairs, instead of a proper restoration job similar to the one carried out at Khaliqdina Hall. Needless to say that lots of outside professional assessment and supervision went into that job.

Meanwhile Karachiites continue to brace themselves for more bomb blasts, further loss of innocent lives and shutting down of additional streets. They however hope that the traffic engineering bureau and traffic police will develop alternative routes for frequently disrupting traffic at the confluence of Club Road, Abdullah Haroon Road and Ziauddin Road or soon a coordinated disaster response plan may be in place.