In this column on the 6th of November 2007, we have narrated the Prophet Muhammad’s statement that, the major portion of Religion (al-Din) is defined by “sincere conduct” (al-nasihah) towards Allah, His Book, His Messenger, leaders of Muslims, and Muslims in general. We had the opportunity, then, to discuss only the first three fundamental dimensions of upright behaviour; the last two will be explained in the following lines.
The fourth pillar of Religion (al-Din) is sincere in manners towards leaders-defined as “those who have commanding authority or influence” over Muslims. Sincere conduct here means to be helpful and loyal, and to advise them towards goodness and to enjoin them to be truthful, just and equitable.
In the Islamic civilization, there is particular literature composed as counsel to political leaders, such as the Qabus Nama by Kay Ka’us, the Nasihatul Muluk by al-Ghazzali, the Siyasat Nama by Nizam al-Mulk and Kitab al-Fakhr by Ibn Tiqtaqa.
Right action here includes a proper reminder to Muslim leaders with regard to the rights of their subordinates whom they neglect or are ignorant of. Contrary to this, al-Imam al-Nawawi (d. 676/1277) for example, reminded that God forbade the Muslims from deceiving their leaders through flattery for self-interest.
Sincere conduct towards Muslim leaders alludes to the fact that armed rebellion is not the manner preferred. On the contrary, it is an obligation to soften people’s hearts, harnessing their loyalty to their leaders as far as it is just, righteous and equitable, and is in the best interests of all.
It is very important for leaders to liberate human capabilities, so that every citizen can participate positively in the system of governance. Governing the Community is indeed a collective responsibility (shura).
Leaders need reminders that the governed possess the right to be governed as free men, as human beings governed by consent. Even for the minority or dissenting groups, there must be the protection of their rights as long as they act in a peaceful, civil, and legitimate way according to the due process of law within the framework of the basic laws of the community.
What is most important is that a leader ought to be counseled to prepare his people to contribute through their intelligent and meaningful participation as citizens, in peaceful cooperation.
Leaders must be mindful that for a nation to be prosperous, there must be a fair distribution of income as well as a just distribution of power. Just as there is the human right to security and the right to peace, there is also the right to earn a decent subsistence and the right to a decent livelihood.
If and when gross socio-economic disparities are found at the heart of social discord, a leader must be persuaded that it is imperative to execute specific social reforms for the benefit of the weaker segments within a Community, whoever they are.
In the same vein, it would be impossible to achieve genuine development within the framework of corrupt governance.
Hence, the great al-Ghazzali (d. 505/1111) remarked in his Nasihatul Muluk, “Know beyond all doubt that where governmental injustice and oppression are present, the people have no foothold (for further development); the cities and localities go to ruin, the inhabitants flee and emigrate to other countries, the cultivated lands are abandoned, the state falls into decay, the revenue diminishes, the treasury becomes empty, and happiness fades among people. The subjects do not love the unjust leaders, but always pray that evil may befall him.”
As “knowledgeable scholars” are also ‘leaders’ of Muslims, sincere conduct in this context requires the Muslims to accept their authoritative views, to follow their position with regard to matters of knowledge and religion, and to avoid from being suspicious towards sincere scholars.
Last but not least is sincere conduct to Muslims in general, by guiding them along the path of well-being in this world and the Hereafter, taking the necessary steps to avoid whatever may cause harm and inflict pain and loss.
Sincere conduct for Muslims is essentially instructive. By bringing clarity and resolve with regard to knowledge and the sciences in relation to religion that they are ignorant of, and helping them to live by religion, whether verbally or by their actions, and reminding them through “beautiful preaching” (maw‘izah hasanah; al-Nahl, 16:125), sincere conduct may become manifest.
The Islamic civilization is abundant with written compositions in this regard, such as the Qut al-Qulub by al-Makki, the Ihya’ ‘Ulumiddin by al-Ghazzali, and the Risalah untuk Kaum Muslimin by Syed Muhammad Naquib al-Attas.
Sincere conduct as far as Muslims are concerned means to not cause embarrassment against them, to fulfill their needs, to divert harm from them, to bring benefit to them, to enjoin good and forbid evil, both done in a proper, gracious, honest and sincere way.
Included as obligatory are the respect of elders, to love those who are younger, to avoid envy and betrayal, to love for them whatever one loves for oneself, to hate for them whatever one hates for oneself.
In addition are the requirement to safeguard their properties and selves, whether by word or through actions, to motivate them towards the aforementioned sincere conduct, and to be diligent in religious obedience.
That is the axis of Islam, around whose five pillars revolve disciplines of knowledge and their unique genre of literature.