New Age Islam

Saturday, May 1, 2021

The Verses of Jihad in Quran: Meaning, Reason of Revelation, Context and Background - Part 7

By Badruddoja Razvi Misbahi, New Age Islam

(Translated from Urdu by Newageislam.com)

Explaining the Verses of Jihad (2:191, 4:89, 9:1, 9:14) out of 26 Verses Presented by Wasim Rizvi in Supreme Court

Main points discussed in part 7

1. The verses of Jihad refer to defensive war and not to aggressive one

2. Understanding these verses out of context might create confusion and misunderstanding

3. Verse 2:191 commands the believers to fight in defense against the aggression of enemies and not to fight in aggression

4. Verse 4:89 denote fighting the hypocrites who betrayed to join the enemies

5. Most verses of Jihad as mentioned in Surah Tawbah refer to fighting those infidels and polytheists who had broken the peace-treaty and initiated war against the Muslims. They don’t encourage to fight the brothers of the homeland.

(8) “And kill them wherever you find them and drive them out from where they drove you out, and their mischief is worse than killing, and do not fight them near the Sacred Mosque until they fight you there and if they fight you, kill them. That is the recompense of the disbelievers. (2:191)

(9) “They wish that you should disbelieve, as they disbelieved, so that you may all be one. So do not take anyone as a friend until they leave the house in the way of Allah. If they turn away, then seize them and kill them and do not take any of them as a friend or helper.” (4:89)

(10) “Verily, Allah has bought from the Muslims their property and their lives in exchange for Paradise for them. they fight in the cause of Allah, they kill and die. The true promise is upon His mercy in the Torah and the Gospel and the Qur'an. Who will fulfil the most than Allah? Rejoice in the bargain which you have made with Him, and that is the great attainment. (9:1)

(11) “So fight them, Allah will chastise them with your hands and disgrace them and will help you against them and will cool the hearts of the believers.” (9:14)

The aforementioned four verses are also blamed for inciting violence and hatred (may Allah protect us from such blaming). The command of fighting is mentioned in these four verses, therefore, we have included these verses together in the contents of this part.

Before discussing these verses, let us make it clear to the non-Muslim brothers of the country and followers of Islam that if you ponder, with honesty, over the meaning, denotation, cause of revelation and context of these verses, deviating from prejudice, it will become clear to you that these verses denote the meaning of defensive war and teaching a lesson to the disbelievers and polytheists as a result of their violation of the treaty. None of these verses commands or allows the believers to take aggressive and unlawful actions against their rivals.

There are many verses in the Holy Qur'an that are so deeply connected with their preceding and following verses and contexts that unless they are taken into account, it is very difficult to understand their meaning. Many verses, if not connected with their preceding and following verses, might stand completely as opposed to the intended meaning. For the comprehension of this interpretative rule, let us see a clear example;

Who does not know that prayer (salah) is obligatory on every sane and mature Muslim? This has been emphatically enjoined in the Qur'an and Hadith, for example,

“And establish prayer” (2:43)

“Establish prayer” (17:78)

“Maintain with care the [obligatory] prayers” (2:238)

In the same way, the virtue and usefulness of Namaz (prayer/salah) have been highlighted in the Ahadith (plural of hadith) to such an extent that it has been declared one of the significant pillars of Islam. Now, declaring war against the Quran, if people like Wasim Rizvi say that it (commanding the believers to establish prayer) is wrong as the message of Allah cannot be of two kinds, and hence these verses should be deleted from the Qur'an because the Qur'an clearly says, “O believers! Do not approach the prayer” (4:43). So will the brothers of the homeland or the supreme court of our country not understand the clever trick of Wasim Rizvi?

Will they blindly believe his trick and announce the decision that Muslims should not go near the prayers from today? Will they not disclose the cunning veil of Wasim Rizvi by declaring that Wasim Rizvi is throwing dust in the eyes of the world? Will they not reveal that he has cunningly ignored the part of the verse “while you are intoxicated” that comes after the words “do not approach prayer” and that the full verse is as follows;

“O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying….” (4:43)

Understanding the Qur'an is not easy work. This requires divine help and blessing.

You must have understood from what I have said that the willful meaning has been forged here with great skill and dishonesty. There was needed to present the full context of the verse, but the act of pruning was demonstrated with great ingenuity, which strictly violates the requirement of honesty. After such an explanation, now we will present to you the true meaning of these verses with the context in the light of authentic commentaries so that the brothers of the homeland can remove their confusion or misunderstanding about these verses, if they have, though a little bit.

The verse (2:191) mentioned first at the beginning of this seventh part is contextually related to its previous verse 2:190. The meaning of verse 2:191 cannot be understood properly unless verse 2:190 is considered carefully. Therefore, to make you understand the meaning of verse 2:191, we are presenting to you verse 2:190 with its meaning and cause of revelation.

The Quranic verse which comes before verse 2:191 “And kills them wherever you find them…” is as follows;

“And fight in the cause of Allah those who fight against you, and do not exceed the limits. For Allah does not like those who exceed the limits” (2:190)

Now if you read verse 2:191 along with verse 2:190, the confusion that Wasim Rizvi is creating will automatically go away and it will become clear to you that this verse does not command aggression against the enemy, but rather the believers are commanded to defend themselves against the aggression of the enemy, as it is clearly stated in this verse that “you should fight those who fight you in the cause of Allah” and at the same time, they are being warned that “you should not exceed the limits”, that is, you should not violate human rights by initiating war, killing any Mu’ahid (peaceful non-Muslim living under the treaty of peace), or by waging a surprise attack, or by mutilating the enemy’s body in the state of war, or by killing those whose killing is forbidden in Islam, such as women, children, old and monks etc. And then the believers are warned that they should keep in their minds that ‘Allah does not like the transgressors, as the author of Tafsir-e-Abi Saud writes in the commentary of the verse “fight those who fight you in the cause of Allah”:

“It means to fight those who are showing enmity by waging war against you and those who are expected to attack you. It does not mean that you should fight against those who don’t fight you, such as old, children, monks and women”.

The author further writes in the commentary of “la ta’taddu (do not exceed the limits)”:

“And do not exceed the limits by initiating war or killing the mu’ahid, or by surprise attack or mutilation and by killing those whose killing is forbidden, such as women, children and so on” (Tafsir-e-Abi Saud, vol. 1, p.204)

And the same interpretation has been done in a popular classical commentary of the Quran “Tafsir-e-Madarik”. Then Allah says that if your enemies initiate the war against you, break the covenant after accepting it, then you can “kill them wherever you find them” in your defence and expel them from their homes as they drove you out of your homes (Makkah).

It has become clear that Muslims are commanded in this verse to fight and defend themselves against human-rights violators and aggressors. The right to defence is a right given to everyone even in today's world and all the governments of the world teach the same lesson.

And let me also tell you that the revelation of verses 190 and 191 of chapter 2 (Surah Baqarah) took place after the peace treaty signed in 6 AH between the Holy Prophet (peace be upon him) and the polytheists of Makkah at the place of Hudaybiyah which is now called "Shamesi" located at a distance of 22 or 23 kilometres from Makkah. Historically this treaty is known as “Suleh Hudaybiyyah” (peace treaty of Hudaybiyyah). Following this treaty, the Muslims returned to Madinah from Hudaybiyyah (Shamesi) without performing Umrah. When as per the treaty they were ready to come to Makkah for Umrah next year, they feared that the polytheists of Makkah would not abide by this agreement and would fight the Muslims in the Haram in the Sacred City, which was displeasing to the Muslims. Then this verse was revealed and Allah permitted the believers that if the polytheists of Makkah don’t abide by the peace-treaty and initiate war, then “kill them wherever you find them” whether the fighting occurs inside or outside the Haram and after victory “drive them out from where they drove you out” but remember that you should not fight in the Haram as long as they don’t fight you therein.

(In verse 2:191, the glad tidings of Fath-e-Makkah (victory of Makkah) has also been given indirectly)

You must have understood after such an explanation that in this verse, Muslims are not commanded to kill or fight the brothers of the homeland wherever they find them without any reason, nor are they commanded to drive them out of their homes and country, as Wasim Rizvi or anti-Islamic elements are trying to set the country on fire by stating the wrong meaning of this verse.

Now let us ponder over the ninth verse that was presented in the PIL of Wasim Rizvi.

(9) Allah Almighty says, “They wish that you should disbelieve, as they disbelieved, so that you may all be one. So do not take anyone as a friend until they leave the house in the way of Allah. Then if they turn away, seize them and kill them and do not take any of them as a friend or helper.” (4:89)

This verse of Surah Nisa (4:89) is also related to its preceding verse 4:88, which is as follows;

“So what is the matter with you that you got divided into two groups concerning the hypocrites, whereas Allah has inverted them because of their misdeeds? Do you wish to guide one whom Allah has sent astray? And for one whom Allah sends astray, you will not find a way.” (4:88)

The cause of revelation of this verse (4:89) is that a group of hypocrites went out for jihad with the permission of the Holy Prophet (peace and blessings of Allah be upon him). But on the way, they betrayed the Prophet and joined the polytheists. Then there was a difference of opinion among Muslims about them. Some of them said that they were disbelievers and some said they were believers. At that time verse 88 of Surah An-Nisa was revealed in which the Muslims were warned not to disagree about them. Due to their betrayal, apostasy and joining with the infidels and polytheists, Allah has sent them astray, as it is mentioned in Tafsir-e-Madarik:

“Undoubtedly this was a group of hypocrites who sought permission from the Messenger of Allah (peace be upon him) for going to Makkah to buy merchandise. When they went, they joined the polytheists. Then there arose a difference of opinion among Muslims. Some said that they were disbelievers and some said that they were Muslims” (Tafsir-e-Madarik, vol.1, p.241, published by Asahhul Matabi’, Mumbai)

Immediately after this, in verse 89 of Surah An-Nisa, Allah Almighty tells about the hypocrites that “they wish that you [the believers] should disbelieve, as they [the hypocrites] disbelieved, so that you may all be one [i.e. so that the believers and hypocrites may all be equal in their disbelief]”. It was their hypocrisy and treachery that Allah Almighty commanded the Muslims in this verse that they should not “take any one of them like a friend until they emigrate for the cause of Allah” and prove that their faith is for the pleasure of Allah and His Messenger (peace be upon him) and not for the worldly benefits; and “if they turn away [from emigration and choose to remain on their betrayal] “then seize them and kill them” and if they claim to be your friends and get ready for helping you against your enemies, then “do not take any of them as a friend or helper” because they too are your enemies. (Ruhul Bayan, commentary of the Quran, Surah Nisa Verse 89 and Tafsir-e-Khazin; Surah Nisa verse 89)

In this verse, Muslims are commanded to fight the hypocrites pushing daggers in their backs. Even today the entire world is following the same command. Those who betray the nation and country are severely punished or hanged to death.

(10) Let us now understand verse 111 of Surah Tawbah. In this verse, Allah Almighty has eloquently encouraged Muslims to wage Jihad and has described the lives and property of Muslims as Mabi’ (the things that are sold) and the Paradise as price. Showing a great kindness to the Muslims, Allah Almighty has described Muslims as seller and Himself as a buyer – a buyer of something that He has created. He Almighty commands the Muslims to “rejoice in the bargain which they have made with Him” because they have sold the mortal thing for the immortal thing.

And the part of the verse “The true promise is upon His mercy in the Torah and the Gospel and the Quran” indicates that jihad for the exaltation of the true words is not only prescribed in this Shari'ah but also the previous Shari'ahs.

(11) “So fight them, Allah will chastise them with your hands and disgrace them and will help you against them and will cool the hearts of the believers.” (9:14)

In this verse of Surah Tawbah, Allah Almighty has commanded the Muslims to fight the infidels and polytheists of Arabs who broke their covenant, as its preceding verse refers to this fact, “Would you not fight a people who broke their covenants and determined to expel the Messenger, and they had begun [the attack upon] you the first time? Do you fear them? But Allah has more right that you should fear Him, if you are [truly] believers.” (9:13)

It has been repeatedly explained in the previous parts of the article that in most of the verses of Surah Tawbah, the Muslims are commanded to fight those infidels, Jews and polytheists who had broken the peace treaty. They don’t command to fight those who are common infidels and polytheists.

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Maulana Badruddoja Razvi Misbahi, Principal of Madrasa Arabia Ashrafia Zia-ul-Uloom Khairabad, District Mau, UP (India) is a Sufi-minded, well-mannered, classical Islamic scholar, an expert teacher, an excellent writer, a good poet and orator. He has authored numerous books, some of which are as follows: 1) Fazilat-e-Ramazan, 2) Zad-ul-Haramain, 3) Mukhzin-e-Tib, 4) Tauzeehat-e-Ahsan, the commentary on the well-known logical book “Mulla Hasan” 5) Muhazarat fi Halle Qutbi Tasawwurat, 6) Tahzib al-Faraid commentary on “Sharh al-Aqaid”, 7) Atayib al-Tahani fi Halle Mukhtasar al-Ma’ani, 8) Commentary on Sahih Muslim

The Muslim Construction of Pre-Islamic Arabia

By Arshad Alam, New Age Islam

1 May 2021

Was Islam A Radical Break From Its Supposedly Pagan Past Or Were There Continuities?

Highlights:

1. The perceived picture of pre-Islamic Arabia as polytheistic and regressive may not be so black and white.

2. The personhood of Khadeeja provides ample evidence to suggest the presence of string independent women at the time.

3. The Islamic concept of monotheism itself might have roots in the pre-Islamic notions of divinity.

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Normally when we listen to any Muslim scholar, one gets a fairly simple and straight forward narrative about pre-Islamic Arabia. The story goes that before the advent of Islam, the Arab society was steeped into polytheism. Every tribe had their own gods and goddesses whom they prayed to everyday and on special occasions. Moreover, the social norms of the society were extremely regressive; the practice of female infanticide being rampant. We are told that the advent of Islam changed all that for the better. And not just in terms of religion but also in terms of the associated social and cultural norms. No wonder then, pre-Islamic era was referred to as Jahiliyya or the age of ignorance. But how far are these assertions a matter of historical record? Or should we just believe them because Islamic scholars want us to? Historical evidence suggests that Islam might not be the rupture which many of us believe it was; there were significant continuities between pre-Islamic and post Islamic Arabic society.

But first it is important to demystify the word Jahiliyya itself. The victors always get to write the history from their own perspective. As it happens most victors tell us a story which justifies and legitimizes their own conquest. Modern Europe developed a narrative of bringing Enlightenment to the slave and other colonies in order to justify their conquests. The Blacks and Asians were to be conquered for their own good: in order that they are civilized by the Whites. Much earlier, early Islam seems to have adopted the same trope in order to justify its subjugation of the peoples that it ruled over.

The period before the advent of Islam was declared to be that of wholesale ignorance. It was as if pre-Islamic Arabia was devoid of any merit and the only good thing that happened in that geography was the coming of Islam. There are obvious problems in this narrative. The vehemence with which Islam denounced the ‘pagan’ practices meant that any cultural artefact of this past was hard to find and even if it was there, no attention was paid to it. We know for example that pre-Islamic Arabia had a rich oral tradition and that poets had high esteem. There were impromptu sessions of poetry and some of the best compositions were publicly displayed on the walls of the Kaba. It is not surprising therefore that one of the first challenges that Quran faced was from this robust poetic tradition. The Quran’s claims to be divinely inspired and therefore being of an unparalleled aesthetic composition was challenged by different poets at that time. The Quran, in different verses [11:13, 17:88, 2:23], seems to addressing such concerns. The very fact that the Quran had to answer to these challenges means that it was in contest with other expressions of aesthetic fulfilment. It is not without reason therefore that when Islam became powerful enough, it eliminated these poets through sheer physical force.

Islam also made certain to proclaim to the world that it came as the liberator of women. Early Muslim writers condemned pre-Islamic Arabs of practicing female infanticide and presented Islam as a great deliverer from this sinful practice. This view also seems to be highly exaggerated. The practice of female infanticide appears to be limited to some specific tribes rather than being a widespread practice. If the practice was as widespread as it is claimed to be, then we would not have strong personalities like Khadeeja who was an independent woman in her own right. The first wife of the Prophet not only proposed marriage to him but ran her own business and Muhammad was in her employment. For many, this fact exemplifies that Islam gave high status to women. But the matter is a bit complicated. The episode in fact exemplifies the high status of women in pre-Islamic Arabia. We must remember that Khadeeja got married to Muhammad before the onset of revelations and hence before the establishment of Islam. In fact, Muhamad did not marry any other woman till the time Khadeeja was alive and he did not inherit anything after her death. This certainly points to the fact that the marriage must have been according to a special contract drawn by Khadeeja and accepted by the Prophet. All subsequent marriages of the Prophet meant the domestication of his wives as we do not hear any example of any of his wives being engaged in non-domestic pursuits. Islam, far from giving more rights to women, might have ended up taking away some of the earlier rights which they customarily possessed. The practice of drawing up of marriage contract continued but an ideal Muslim woman was now expected to be tied to the household and conduct herself as an appendage to the husband.

There are other continuities between pre-Islamic and Islamic Arabia. The widespread belief that all of Arabia was polytheistic is simply not true. The presence of Judaism and Nestorian Christianity is well documented. It is true that different tribes had different gods and goddesses whom they prayed to. But as Ahmad al Jallad has pointed out, there was also the al-Ilah (the God) which was extremely popular not just in the Hejaz but also in parts of what is now Yemen. It was generally understood that al-Ilah was a God who was without any partners and was also understood as the underlying principle behind different divine manifestations. Thus, monotheism and its underlying foundations was not entirely absent from the pre-Islamic non-Semitic Arabs. The Islamic concept and even the name (Allah) of the divine is basically a further elaboration of al-Ilah. The Quran [4:48] tells us that Allah despises Shirk, which basically means associating partners to Him. This certainly is a development on the concept of al-Ilah, the one who did not have any partners. It is also possible that pre-Islamic Arabs continued to worship al-Ilah along with minor deities specific to their tribes. The Quranic commandment against Shirk makes perfect sense in such a context. Rather than Islam inaugurating a break within the religious episteme of Arabs, it appears more plausible that there were significant continuities between pre-Islamic and Islamic contexts.

But in order to proclaim a fundamental newness, Islam had to invent a past. And this past had to be denigrated in order that Islam is heralded as this progressive and modernizing force. Of course, the past, as always, was denied a voice in its own characterization. It is up to Muslims now to correct this lopsided view of their history. Such an exercise need not necessarily lead to questioning the basic tenets of the faith as some suspect; it will only tell us a bit more about how we have reached here.

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Arshad Alam is a columnist with NewAgeIslam.com.

URL: https://www.newageislam.com/debating-islam/arshad-alam-new-age-islam/the-muslim-construction-pre-islamic-arabia/d/124766

Friday, April 30, 2021

A Leader In Islam Is Accountable To God And The People

By Arman Neyazi, New Age Islam

30 April 2021

In Islamic Parlance a Leader Must Possess the Qualities of Accountability, Consultation, and Consideration

Main Points:

1. Today's leaders are the by-product of greed, dishonesty and incompetence.

2. A leader in Islam means a responsible guardian of the society.

3. Islamic tenets of a leader start with the quality of accountability.

4. Being untrustworthy and unaccountable to a creation of Allah is like being unworthy of His vicegerent

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World media has become dedicated to stories of Covid-19 alone, as nothing else is happening anywhere either in the field of economy, trade or technology. All the scientific researchers and their leaders are engaged in a fight against the time. Lots of good news have come forward from the field of medical science and the researchers certainly deserve a big applause in uncertain terms. But has politics taken a backseat during these troubled times? Not at all. Neither it should. Rather it is the troubled and trying times that the best leaders and the qualities of good leadership come forward.

In the words of Warren Bennis, "Leadership is the capacity to translate vision into reality”. Most of contemporary leaders do not have seem to have any vision. These leaders are the by-product of greed, dishonesty and incompetence.

The world, therefore, needs to look for such leaders who are competent, have the knack of consulting experts around them and carry high-level wisdom of accountability and consideration. A leader in Islam means a guardian of the family, the community or the country and that guardian has to guard all the necessities of his area of influence. Prophet Muhammad (SAW) says:

‘Each of you is a guardian and is responsible for his subjects’ (Saheeh al Bukhari: 212).

If we develop the qualities of a good guardian, ours will be a society where we all will be accountable for our responsibilities. Being accountable creates the trust of the society in its leaders. There can not be a people’s leader if there is no trust in him. Islamic tenets of a leader start with the quality of accountability. Islam emphasises accountability to God and the people for the person chosen to lead. The human being is bestowed with the power of learning so he should learn about the religious leaders who led their people being within the command of Allah, the Almighty, who has sent humankind as His vicegerent on earth. Allah, the Most Merciful says in the Holy Quran:

‘Note that occasion, when your Lord said the angels: I am going to place a vicegerent on earth’ (Qur’an -Surat al Baqarah Ayat 30)

What more did we expect from Allah the Almighty who called us His vicegerent. Being a vicegerent of Allah, any kind of unholy act does not suit us. The human being must therefore respect this kindness of Allah and create qualities of a good leader that is accountable to God and His people of their respective societies. Following Hadees explains the value and importance of being accountable to God and trustworthy to His people otherwise he will not be one among those who will be rewarded heaven for their good deeds:

‘If a person dies having cheated the people s/he was entrusted with, he will not enter paradise’ (Muslim, 2000).

Any person (leader) who cheats the people under his influence will be deprived of a place in heaven no matter what good he has been doing all through his life. Being untrustworthy and unaccountable to a creation of Allah is like being unworthy of His vicegerent. Following our great religious leaders through their words and deeds will transform our thoughts and make us able to stand straight in front of Allah’s creation. Be like Caliph Abu Bakr (RA) acting on his words he spoke after taking over the Caliphate after our Holy Prophet Muhammad (SAW):

‘I have been made your leader, and I am not better than any of you. Support me if I do well and correct me if I do wrong’ (Al-Salabi, 2001)

Consultation and consideration create a sense and a quality of accountability. We find the leaders among us shying away from all these qualities because they think consulting somebody over something makes them look ignorant and unaware of the happenings around them.

A human being has to be accountable to Allah, the Most Merciful on the Day of Judgement and no one will be able to flee from it as the following Ayat describes:

And [for] every person We have imposed his fate upon his neck,1 and We will produce for him on the Day of Resurrection a record which he will encounter spread open.

[It will be said], "Read your record. Sufficient is yourself against you this Day as accountant." (Surah 17 Al-Isra, Ayat 13-14) — Saheeh International

The word ‘Imam’ which means leader or guide is used by Allah, the Almighty in the Holy Quran. And this title was bestowed upon Hazrat Ibrahim (AS) after he was tried and tested by God through His commands. See the following Ayat:

And [mention, O Muhammad], when Abraham was tried by his Lord with words [i.e., commands] and he fulfilled them. [Allah] said, "Indeed, I will make you a leader for the people." [Abraham] said, "And of my descendants?" [Allah] said, "My covenant does not include the wrongdoers." (Surah Al-Baqarah - 2:124) — Saheeh International

On the Day of Judgement, every human being will be made accountable to himself and there will be no denying the facts as, Allah, the Most Merciful says in the Holy Quran:

(Think of) the Day when We will call every people with their books of deeds. Then the ones who will be given their book in their right hands will read their book (happily) and will not be wronged even to the measure of a fine thread. (Surah Al-Isra - 71) — Mufti Taqi Usmani

With all the true qualities of a leader mentioned in the Holy Quran, our Holy Prophet Muhammad (SAW) lived his pious life as a man of people around him. These were his leadership qualities that brought people under the umbrella of Islam. His leadership qualities interwoven with the commands of Allah the Most Merciful were noticed by his friends and foes alike and this appealed to people to accept him as their leader.

Influencing and bringing the Arabian people of the time of Jahiliyya was a difficult job but his sublime conduct, his simplicity, his honesty and his softness of speech melt the ice and brought people to listen to him with patience. He met people at their houses and at their business places to tell them about his mission.

Prophet Muhammad (SAW)’s leadership qualities brought the people of the dark ages of Arabia who because of their ignorance were busy fighting with each other on petty land disputes and issues of ethnicity, His leadership qualities united them with the message of love and brotherhood, as is reported on the authority of Abu Hamzah Anas bin Malik (AS) — Prophet Muhammad (SAW) said:

None of you [truly] believes until he loves for his brother that which he loves for himself. [Al-Bukhari] [Muslim]

Michael Hart in his book The 100: A Ranking of the Most Influential Persons in History said:

Prophet Muhammad (SAW) was “the only man [we can say leader] in history who was supremely successful on both the secular and religious level”

The qualities of a good leader are:

He Should Be Merciful

Allah, the Most Merciful says in the Holy Quran:

“And We have not sent you, [O Muhammad], except as a mercy to the worlds” (21:107).

He Should be Caring for the Poor

Prophet Muhammad (SAW) never had anything worth mentioning all through his life. He distributed everything he ever had among the poor and destitute of the society and he died instructing his companions (Sahaba) to distribute all that he had among the poor:

"Not even a single Dinar of my property should be distributed (after my death to my inheritors, but whatever I leave excluding the provision for my wives and my servants, should be spent in charity." [Bukhari, “Laws of Inheritance” 33].

He Should Be Just

On being just Allah Almighty says in the Holy Quran:

Have you seen the one who denies the Recompense? For that is the one who drives away the orphan. And does not encourage the feeding of the poor. So woe to those who pray. [But] who are heedless of their prayer - Those who make show [of their deeds]. And withhold [simple] assistance (Quran Surah Al-Ma’un:1-7)

According to the above mentioned Ayat, a leader should try his best to make the lives of the people easier by offering all kinds of assistance needed to them. A leader should never discriminate against his people based on religion, caste or gender etc.

Being a true leader is an honour for it provides opportunities to bring peace and amity, happiness and satisfaction among the people. Service to the people is a service to Allah. Leaders should not indulge in their selfish acts to bring laurel to them. They will get lots more than the worldly laurel, the heaven as promised by Allah, by being just, merciful and caring for the poor.

The horrible time created by the pandemic Covid-19 asks for all the leaders to unite and help each other as in the word of Prophet Muhammad (SAW), ‘Each of you is a guardian and is responsible for his subjects’ (Saheeh al Bukhari: 212). This is a time to act as a guardian and a responsible person of society. Forget your religion, your caste and your region. Let the whole world be a village and all residing in it tied in kinship.

And Allah knows the best.

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Arman Neyazi is a columnist with NewAgeIslam.com

URL: https://www.newageislam.com/islamic-society/arman-neyazi-new-age-islam/a-leader-islam-accountable-god-people/d/124763