THE ISLAMIC CONCEPT OF ADMINISTRATION

The concept of a system of administration in Islam is quite different from that in the Western world. Islam is a complete code of life and encircles all human activities. Life according to Islam is a constant struggle to overcome satanic propensities running in human blood. Islam is not a utopia of unrealizable ideas and it firmly expounds that an administration should keep a strict watch over his thoughts and actions. It emphasizes inner purity of soul because it provides social harmony in society and engenders self-discipline.

Islam, in fact , laid down the foundation of a sound system of administration. Islam emphasizes certain intrinsic qualities which an administrator must possess. These are also regarded as the cohesive characteristic features which Islam has put forward for a perfect and excellent administrative system. First among them is “HONESTY” a moral quality which is influences the individuals to refrain from inflicting injuries on others by cheating. Dishonestly breeds aversion. Pollutes social life. Degenerates politics and corrupts administration. The impact of dishonestly is particularly ruinous if a dishonest person occupies a position of authority.

According to Islam, corruption is a sin for which there is no atonement. The Holy Quran has clearly pointed out that the corrupt will be subjected to divine chastisement. It enjoins Muslims from usurpation of each others wealth and from offering bribes to judges so that through their aid someone’s property might not be seized dishonestly.

Islam enunciates certain principles in order to eliminate corruption from administration. The Holy Prophet (S.A.W) in his administration reforms gave the highest priority to honestly and moral integrity of officers. His instructions to the officialdom always highlighted right action and honest conduct. Officers were disallowed to have anything beyond their salaries and allowances and even gifts of all kinds were forbidden to them.

The Holy Prophet took special care in allocating offices of the state. A tradition has been narrated by Bukharee from Abu Hurraira in which The Prophet pointed out that if the offices were assigned to unworthy people, which would mean the end of this world.

The principle of honesty was a corner stone in the foundation of administrative structure during the time of the Holy Prophet and was strictly adhered to by his four pious successors in organizing and administering the affairs of the state. Hazrat Umar (R.A), who created effective and efficient governmental machinery, set very high ethical standards for public servants. Civil and military officers found guilty were always subjected to severe reprimand and were very often given exemplary punishments.
Hazrat Omer (R.A) in a letter addressed to Hazrat Amar bin Aas, Governor of Egypt, made serious inquiries about the ways and means by which he had accumulated wealth and property which he did not possess before his appointment as Governor. Similarly, in an official circular addressed to all the Governors, The Caliph of Islam forbade them to accept even gifts.

Hazrat Ali’s letter to Malik Bin Ashtar, on his appointment as Governor of Egypt, has been considered by historians as a great contribution to the growth of administrative ethics in Islam. In a similar letter to Osman Bin Haneef, the Governor of Basra, Hazrat Ali condemned officers who had the habit of attending parties arranged in their honour by interested people. This, he thought, was a corruption of a subtle nature.

To ensure honestly in administration, several steps were taken including provision of all possible amenities and comforts to the officials because it was believed that inadequate salaries and absence of reasonable facilities could be one of the factors of corruption.

Islam also takes into consideration the evil consequences of force and fraud and for this it emphasizes complete justice in administration. Hazrat Abu Saeed reported that The Holy Prophet said, “Verily the dearest of men near Allah Almighty on the Resurrection Day and the nearest before Him for company will be the just ruler.”

According to Imam Ghazali, the success of any political authority depends on the quality of justice in its jurisdiction, In Islam an unjust Governor is threatened with torments, reserved for infidels while a just and righteous ruler has been ensured an unending bliss.

The concept of veracity in the Islamic system of administration is also of great importance. Actually, in no other institution there is a great need for veracity than in administration because decision taken in this field has deep and far-reaching repercussions. If veracity is adopted as an integral part of administrative behavior a decision-makers constantly insist on truthful assessment of every situation, there is hope that the climate in administrative agency could be free from suspicions or providing some information should not be motivated by selfishness. Veracity, in order to be effective, has to be spontaneous. It should also be a deeply ingrained habit rather than an act of expediency resulting from some kind of fear or injury.

The Holy Quran says, “When you speak a word or pronounce a judgment, be true and just, though the person concerned be your relative speak not falsely, although the declaration might be against your parents or your near relatives”.

In Islamic hierarchical organization, the procedure is not rigid and formalistic. Distinction between juniors and seniors, is no doubt, maintained but they are all accountable to Allah Almighty, the sole sovereign. Islam encourages healthy criticism and, therefore, it is the duty of a junior to point out his senior’s omissions which are contrary to religion and morality. Reference in this connection may be made to the inaugural address delivered by Hazrat Abu Bakar (R.A) in which he asked the people to exercise strict vigilance on his affairs and that when he deviated from the path of righteousness, they were under no obligation to obey his commands.

Many evils in society stem from hasty and miscalculated decisions. Errors of judgment and fault in policy-making can be reduced considerably if the decision-maker has the habit of patiently investing the issues in hand. Administrative system in Islam has applauded patience as one of the noble qualities of the administrator. A tradition of the Holy Prophet narrated by Abdullah Bin Abbas says, “When Allah wishes the welfare of a community, He blesses it with officers who are patient and large-hearted.”

Islam has focused special attention on the general complaints against bureaucracy i-e its members tend to isolate themselves from people. If this attitude exists among the civil servants, they can hardly become aware of the needs of the masses. Accessibility, thus, is an important feature of the Islamic administrative system. A close and constant contact between the commoners and the officialdom can breed an atmosphere of truth and confidence which is very very essential for the success of governmental policies.

Public servants who are self-opinionated, secluded and arrogant can never implement public policies effectively. On the other hand, an administrator who is easily accessible gets a greater fund of first hand, reliable information and better perspectives of his decisions.

According to the Islamic tradition of administration, officers at all levels and in all circumstances have to provide free access to the public. In a letter addressed to Hazrat Saad Bin Abi. Waqas Hazrat Omer gave special instructions to all high ranking officials advising them not to isolate themselves from the people.

Emphasizing the importance of accessibility, Nizam-ul-Mulk Toori says that accessibility should be a fundamental characteristic of administration in a country. In his opinion, every officer, from head of the state to the man working at the lowest level must cordially welcome the people who come to them in connection with some official business.

Last, but not least, came accountability. Islam lays greater emphasis on this point. An official is not only accountable to Allah Almighty on the day of judgment but also to the people in this world. Islam has maintained a balance between administrative powers and administrative responsibilities. An officer in an Islamic state is expected to perform a constructive role in the political, economic, social and cultural life of the people. Therefore he is grand wide powers to exercise in these fields. He is not only the executor of public policy but is very largely its initiator and formulator as well. On the other hand, strict supervision is exercised by the people and several other independent institutions in order to control the activities of the public officials so that they may not become dictatorial in their behavior. If we adopt such a system of administration, we can be the most developed nation of the world.