*Riyadh as-Salihin* (The Gardens of the Righteous) from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
Chapter: Prohibition of seeking leadership and the choice to avoid public office if it is not individually obligatory or if there is no pressing need for it.
Allah Almighty said: ﴿That [home of] the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous.﴾
﴿And the [best] outcome is for the righteous.﴾
On the authority of Abu Sa'id 'Abd al-Rahman ibn Samurah (may Allah be pleased with him), who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said to me:
"O 'Abd al-Rahman ibn Samurah, do not ask for leadership.
For if it is given to you without your asking, you will be helped in it;
but if it is given to you because of your asking, you will be left entirely to it.
And if you swear an oath to do something, and then see something else better than it,
perform that which is better and expiate your oath."
Agreed upon.
"Do not ask for leadership": meaning, do not seek the Caliphate or any other position of authority.
"You will be helped in it": meaning, Allah will assist you with guidance and granting success toward what is right.
"You will be left entirely to it": meaning, you will be turned over to it and left to rely solely on your own resources.
"Swear an oath": meaning, you make a solemn vow regarding something.
"And then see something else better than it":
You come to know that breaking the oath is better than fulfilling what you swore upon.
"Perform": meaning, execute the better deed; "and expiate": meaning, pay the required expiation.
Among the benefits of the hadith: the prohibition against seeking or coveting positions related to governance,
such as leadership, judgeship, public accountability (*hisbah*), and general public posts.
This is because whoever seeks such positions is usually driven by personal self-interest,
and therefore will not hesitate to commit sins
in order to attain what he coveted and requested.
On the other hand, whoever fears governing will be more inclined to justice due to his caution against falling into sin.
It is permissible to accept such an office if the Caliph commands it or if the decision-makers (*ahl al-hall wa-l-'aqd*) appoint him.
A servant cannot succeed except through Allah's help and grant of success.
Therefore, he must seek that support by engaging in its proper means.
And whomever Allah leaves to himself will be utterly disappointed and ruined.
It is impermissible to fulfill an oath when doing otherwise is more righteous.
Expiation is obligatory upon whoever breaks his oath.
It is permissible to pay the expiation either after breaking the oath or before doing so.
The hadith indicates the principle of prioritizing the weightier and greater public interest in Islamic law.
On the authority of Abu Dharr (may Allah be pleased with him), who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said to me:
"O Abu Dharr, I see that you are weak,
and I love for you what I love for myself.
Do not assume authority over even two people,
and do not take charge of an orphan's property."
Narrated by Muslim.
"Weak":
Meaning, you lack the capacity to bear the heavy burdens of public office.
"Do not assume authority":
Meaning, do not become a ruler or commander.
"And do not take charge":
Meaning, do not act as a guardian,
nor approach any position of administrative authority.
Among the benefits of the hadith:
The prohibition of assuming authority for someone who knows within himself that he is too weak to fulfill its responsibilities.
The obligation to preserve the property of orphans,
and the prohibition of consuming it unlawfully or neglecting it.
Islam's keen concern for the public interest and the preservation of orphans' wealth.
The obligation upon a Muslim to sincerely advise his brother if he sees a weakness or flaw in him.
A Muslim should express affection to his brother when offering him advice,
so as to make him feel his sincerity, good intentions, and care for him.
It is part of the perfection of love for Allah's sake
that a person loves for his brother the same good he loves for himself.
The immense responsibility of leadership and the dissuasion from seeking it,
due to the regret and remorse it entails on the Day of Resurrection,
except for the one who fulfills its rights properly.
On the authority of Abu Dharr (may Allah be pleased with him), who said:
I said, "O Messenger of Allah, will you not appoint me to a post?"
He struck my shoulder with his hand and then said:
"O Abu Dharr, you are weak,
and it is a trust.
On the Day of Resurrection, it will be a source of disgrace and regret,
except for one who takes it rightfully
and fulfills all the duties required of him in it."
Narrated by Muslim.
"Will you not appoint me": meaning, will you not make me an official over some affair?
"My shoulder": refers to the junction where the head of the upper arm meets the shoulder.
"Disgrace and regret":
Meaning, public exposure and humiliation for the one who fails to uphold its rights,
causing him to bitterly regret ever accepting it.
"Rightfully": meaning, he was truly suited and qualified for it.
Among the benefits of the hadith:
Whoever seeks public office is not to be appointed to it.
Islam does not grant leadership to one who asks for it, covets it, or strives to obtain it.
The most deserving of people for authority are those who refrain from it and dislike it.
Public office is a monumental trust and a grave responsibility;
whoever is appointed to it must discharge its duties with utmost care
and not betray Allah's covenant regarding it.
The virtue of one who assumes public office while being qualified for it,
whether he is a just ruler,
a trustworthy treasurer,
or a diligent administrator.
On the authority of Abu Hurayrah (may Allah be pleased with him),
that the Messenger of Allah, peace and blessings of Allah be upon him, said:
"You will eagerly covet leadership,
but it will become a cause of regret on the Day of Resurrection."
Narrated by al-Bukhari.
Among the benefits of the hadith:
Dissuasion from coveting positions and high offices,
especially by those who are not qualified for them.
The severe punishment for one who neglects his public trust,
fails to fulfill its rights properly,
and does not discharge it in the most complete and exemplary manner.
Eagerly coveting leadership and loving honor and status
corrupts a person's religion,
as stated in the saying of the Prophet, peace be upon him:
"Two hungry wolves let loose among a flock of sheep
do not cause more corruption to them than a man's eagerness for wealth and status causes to his religion."
This hadith is among the signs of prophethood,
for what the Messenger of Allah, peace be upon him, foretold has indeed come to pass
regarding people's intense covetousness for authority,
to the extent of fighting one another over it
and resorting to every conceivable means to attain it.
We ask Allah for safety and wellbeing.
Chapter: Encouraging the ruler, judge, and other officials
to appoint a righteous advisor,
and warning them against bad companions and accepting their advice.
Allah Almighty said:
“Friends on that day will be foes one to another, save those who kept their duty (to Allah).” (43:67)
On the authority of Abu Sa'id and Abu Hurayrah (may Allah be pleased with them both),
that the Messenger of Allah, peace and blessings of Allah be upon him, said:
"Allah never sent any prophet,
nor did any Caliph succeed to power,
except that he had two inner circles of advisors:
an inner circle that commands him to do good and urges him to do it,
and an inner circle that commands him to do evil and urges him to do it.
And the protected one is he whom Allah protects."
Narrated by al-Bukhari.
"Inner circle" (*bitanah*): meaning a group of assistants, close confidants, and allies.
"Urges him": meaning prompts and compels him.
Among the benefits of the hadith:
All matters are in the hands of Allah;
He gives sovereignty to whom He wills,
takes away sovereignty from whom He wills,
guides whom He wills,
and leaves to stray whom He wills.
A person is either a caller to Allah—
commanding good and urging people toward it,
and forbidding evil and warning against it—
or someone invited toward Satan and his party.
As for a ruler's close companions,
some are people of righteousness and goodness
who command obedience to Allah and His Messenger,
forbid evil,
and remind him of the meeting with Allah;
while others are people of corruption and evil,
who do the exact opposite.
It is the duty of the ruler
to select a group from his subjects
known for piety, knowledge,
trustworthiness, and sincere counsel,
keeping them close to himself
and consulting them in his affairs;
and to distance himself from those known for evil and corruption,
remaining fully on guard against them.
Whoever seeks illumination from Allah's light
and implements Allah's law,
Allah grants him success through His grace,
protects him from the evil of his own soul,
and removes from him the plots of Satan and his allies.
On the authority of 'A'ishah (may Allah be pleased with her), who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"When Allah intends good for a ruler,
He grants him a truthful advisor:
if he forgets, the advisor reminds him,
and if he remembers, the advisor assists him.
But when Allah intends otherwise for him,
He assigns him a bad advisor:
if he forgets, the advisor does not remind him,
and if he remembers, the advisor does not assist him."
Narrated by Abu Dawud.
"Advisor" (*wazir*): refers to the supportive companion
whose counsel and management the ruler relies upon,
and who carries part of his heavy burdens.
"Truthful": meaning a sincere and trustworthy advisor.
"If he forgets":
Meaning, if he neglects any of the duties that must be performed
to secure the welfare of the Ummah.
"Intends otherwise for him":
Meaning, He intends evil for him,
though it is not explicitly mentioned
so as to strongly encourage the avoidance of evil.
Among the benefits of the hadith:
The presence of a righteous group around the ruler,
guiding him to good and assisting him in it,
is evidence of Allah Almighty's grant of success to him
and His pleasure with him;
and in that there is aid toward establishing justice.
A warning to rulers against evil inner circles,
for they are a cause of corruption and tyranny.
The prescribed nature of taking a truthful advisor.
Chapter: Prohibition of appointing to leadership, judgeship,
and other positions of authority
anyone who asks for it or covets it,
even by subtle allusion.
On the authority of Abu Musa al-Ash'ari (may Allah be pleased with him),
who said:
I entered upon the Prophet, peace and blessings of Allah be upon him,
together with two men from my cousins.
One of them said,
"O Messenger of Allah,
appoint us as governors over some of what Allah, the Mighty and Sublime, has entrusted to you."
The other man said something similar.
Thereupon he said:
"By Allah, we do not appoint to this position anyone who asks for it,
"or anyone who eagerly seeks it."
It is agreed upon (by al-Bukhari and Muslim).
"From my cousins,"
meaning from the Ash'arites.
"Appoint us,"
meaning make us leaders or governors
over "this matter,"
meaning the leadership of the Muslims.
"Eagerly seeks it,"
meaning covets it,
shows an intense desire for it,
and demonstrates that either implicitly or explicitly.
Among the benefits derived from the hadith:
It is not permissible for the caliph
to appoint anyone to a post who asks for it or eagerly seeks it,
because that usually indicates he wants it
for his own benefit or the benefit of his clan,
rather than for the welfare of the Ummah.
The caliph ought
to choose competent and God-fearing individuals
to appoint over public offices,
so that they may aid him in upholding justice,
implementing the law of Allah within the Ummah,
and spreading peace and security among the people.