There are two aspects to competency (Al-Kifāyah) in governing the affairs of people. The first is having a ruling personality i.e. a ruling mentality (aqliyah) and a ruling disposition (nafsiyah), and the second is being free from any disability which may affect the Caliph’s ability to rule.

A ruling mentality

In terms of the first aspect Allah (Most High) addresses the Prophet ﷺ:

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

And you are truly ˹a man˺ of outstanding character.[1]

The Prophet ﷺ held multiple roles in addition to being a prophet and messenger, and he was an outstanding character in all of them. He ﷺ was a statesman, ruler, commander and judge, and as a ruler he exemplified the ruling personality. Ibn Ashur (d.1973) says,

واعْلَمْ أنَّ جُماعَ الخُلُقِ العَظِيمِ الَّذِي هو أعْلى الخُلُقِ الحَسَنِ هو التَّدَيُّنُ، ومَعْرِفَةُ الحَقائِقِ، وحِلْمُ النَّفْسِ، والعَدْلُ، والصَّبْرُ عَلى المَتاعِبِ، والاعْتِرافُ لِلْمُحْسِنِ، والتَّواضُعُ، والزُّهْدُ، والعِفَّةُ، والعَفْوُ، والجُمُودُ، والحَياءُ، والشَّجاعَةُ، وحُسْنُ الصَّمْتِ، والتَّؤُدَةُ، والوَقارُ، والرَّحْمَةُ، وحُسْنُ المُعامَلَةِ والمُعاشَرَةِ.

والأخْلاقُ كامِنَةٌ في النَّفْسِ ومَظاهِرُها تَصَرُّفاتُ صاحِبِها في كَلامِهِ، وطَلاقَةِ وجْهِهِ، وثَباتِهِ، وحُكْمِهِ، وحَرَكَتِهِ وسُكُونِهِ، وطَعامِهِ وشَرابِهِ، وتَأْدِيبِ أهْلِهِ، ومَن لِنَظِرِهِ، وما يَتَرَتَّبُ عَلى ذَلِكَ مِن حُرْمَتِهِ عِنْدَ النّاسِ، وحُسْنِ الثَّناءِ عَلَيْهِ والسُّمْعَةِ.

وأمّا مَظاهِرُها في رَسُولِ اللَّهِ ﷺ فَفي ذَلِكَ كُلِّهِ وفي سِياسِيَّتِهِ أُمَّتِهِ، وفِيما خُصَّ بِهِ مِن فَصاحَةِ كَلامِهِ وجَوامِعِ كَلِمِهِ.

“Know that the comprehensive set of great character traits, which represents the highest level of good character, includes: piety, knowledge of truths, self-control, justice, patience in the face of hardships, acknowledgement of the doer of good, humility, asceticism, chastity, forgiveness, steadfastness, modesty, courage, good silence, tranquillity, dignity, mercy, good treatment, and companionship.

Character is intrinsic to one’s self, and its manifestations are seen in a person’s speech, behaviour, and interaction with others.

As for its manifestations in the Messenger of Allah ﷺ they encompass all aspects of his life, including his countenance, firmness, judgment, movements, and stillness, as well as his eating and drinking habits. It also includes how he disciplined his family and those under his care, and the sanctity associated with him among people, as well as his commendation and reputation.

As for the manifestations of great character in the Messenger of Allah ﷺ they encompass all of the mentioned aspects and are evident in his governance of his ummah, as well as in his eloquence and the comprehensive nature of his speech.”[2]

Taqiuddin an-Nabhani (d.1977) says, “The Legislator (i.e. Allah) fixed the obligatory general responsibilities upon the ruler explicitly without leaving any area for obscurity or confusion. He clarified the ruler’s responsibilities in relation to what is obligatory upon him in his personal capacity as a ruler, and his responsibilities in respect of his relationship with the citizens.

As for the ruler’s responsibilities in his personal capacity as a ruler, they are clear in the ahadith in which the Messenger ﷺ clarified some of the ruler’s attributes. The most apparent of them are:

1. strength (al-Quwa)

2. consciousness of Allah (al-Taqwa)

3. kindness to the citizens (al-Rifq bil-ra’iyyah)

4. and that he should not be one who causes aversion (munaffir).

The Messenger ﷺ declared that the ruler must be strong, and that the weak person is not suitable to become a ruler. Muslim narrated from Abu Dharr (ra) that the Messenger of Allah ﷺ said:

يَا أَبَا ذَرٍّ إِنِّي أَرَاكَ ضَعِيفًا وَإِنِّي أُحِبُّ لَكَ مَا أُحِبُّ لِنَفْسِي لاَ تَأَمَّرَنَّ عَلَى اثْنَيْنِ وَلاَ تَوَلَّيَنَّ مَالَ يَتِيمٍ

“O Abu Dharr, I find that you are weak, and I like for you what I like for myself. Do not (even) rule over two persons and do not manage the property of an orphan.”[3]

Muslim also narrated from Abu Dharr who said:

قُلْتُ يَا رَسُولَ اللَّهِ أَلاَ تَسْتَعْمِلُنِي قَالَ فَضَرَبَ بِيَدِهِ عَلَى مَنْكِبِي ثُمَّ قَالَ ‏ “‏ يَا أَبَا ذَرٍّ إِنَّكَ ضَعِيفٌ وَإِنَّهَا أَمَانَةٌ وَإِنَّهَا يَوْمَ الْقِيَامَةِ خِزْىٌ وَنَدَامَةٌ إِلاَّ مَنْ أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِي عَلَيْهِ فِيهَا ‏“

“I said: O Messenger of Allah, Why do you not appoint me to an (official) position?” He ﷺ patted me on the shoulder with his hand and said, “O Abu Dharr, you are a weak man and it is a trust and it will be a cause of disgrace and remorse on the Day of Resurrection except for the one who takes it up with a full sense of responsibility and fulfills what is entrusted to him.”[4]

The meaning of strength here is strength of personality i.e. intellectual and emotional strength. It is necessary that this intellect (aqliyah) be the ruling intellect by which he understands matters and relationships, and that his emotional disposition (nafsiyya) be that of a ruler who understands that he is a ruler so he directs his inclinations with the command of an amir.”[5]

The hadith of Abu Dharr contains a strong prohibition of giving the responsibility of authority to someone who is incapable of discharging the task. This is due to the decisive qareenah (indication) mentioned in the hadith, “it will be a cause of disgrace and remorse on the Day of Resurrection”.

There are two other important characteristics of a ruler that we can add to Nabhani’s list. These are being a true politician or statesman, and sabr (perseverance).

The Statesman

The ruler must have a problem-solving mentality and the knowledge required to administer people’s affairs.

The scholars mentioned knowledge as a condition for the Caliph in terms of his ability to do ijtihad. Al-Mawardi says, الْعِلْمُ الْمُؤَدِّي إلَى الِاجْتِهَادِ فِي النَّوَازِلِ وَالْأَحْكَامِ “Knowledge which equips him for ijtihad in unforeseen matters and for arriving at relevant judgements.”[6] But another area of knowledge, which is the subject of our discussion, because it falls under the condition of kifāyah, is knowledge of politics and solving problems. Al-Mawardi says the Imam must have, الرأي المفضي إلى سياسة الرعية وتدبير المصالح “a judgement capable of organising the people and managing the offices of administration.”[7]

Allah (Most High) says:

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًۭا ۚ قَالُوٓا۟ أَنَّىٰ يَكُونُ لَهُ ٱلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِٱلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةًۭ مِّنَ ٱلْمَالِ ۚ قَالَ إِنَّ ٱللَّهَ ٱصْطَفَىٰهُ عَلَيْكُمْ وَزَادَهُۥ بَسْطَةًۭ فِى ٱلْعِلْمِ وَٱلْجِسْمِ ۖ وَٱللَّهُ يُؤْتِى مُلْكَهُۥ مَن يَشَآءُ ۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌۭ

Their prophet told them, “Allah has appointed Talut (Saul) to be your king.” They protested, “How can he be our king when some of us are more deserving of kingship than he, and he has not been blessed with vast riches?” He replied, “Allah has chosen him over you and blessed him with knowledge and stature. Allah grants kingship to whoever He wills. And Allah is All-Bountiful, All-Knowing.”[8]

Al-Qurtubi comments on this āyah saying, “He (Talut) also possessed knowledge, which is the basis of a person’s character, and physical strength which helped him in war and fighting. This āyah, therefore, provides the description of what a ruler should be like and the conditions governing rulership.

A ruler merits his authority on the basis of knowledge, piety and strength, not on the basis of lineage. Lineage has no real say in the matter since knowledge and virtue supersede it as Allah makes clear by informing us that He chose Ṭālūt over them on account of his knowledge and strength even though their lineage was more noble. We have already mentioned the preconditions of leadership at the beginning of the sūrah. This āyah is the basis for it.

Ibn ‘Abbās said, ‘At the time, Ṭālūt was the most knowledgeable man among the tribe of Israel, and the most complete. His physical stature alarmed the enemy.’ It is said that he was called Ṭālūt because of his height (ṭawl). It is also said that the increased strength took the form of great charity and courage, not actual physical strength.”[9]

Sabr

Sabr (perseverance or patience) is another essential quality of a ruler. Without sabr there can be no rule, because the leader will succumb to his whims and desires, or act recklessly being easily provoked in to actions which will harm the interests of the Islamic State and its citizens. Allah (Most High) says:

وَجَعَلْنَا مِنْهُمْ أَئِمَّةًۭ يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا۟ ۖ وَكَانُوا۟ بِـَٔايَـٰتِنَا يُوقِنُونَ

We raised from among them leaders (imams), guiding by Our command, when they patiently endured and firmly believed in Our signs.[10]

Tabari comments on this verse saying,

وتأويل الكلام إذا قُرئ ذلك بفتح اللام وتشديد الميم، وجعلنا منهم أئمة يهدون أتباعهم بإذننا إياهم، وتقويتنا إياهم على الهداية، إذ صبروا على طاعتنا، وعزفوا أنفسهم عن لذّات الدنيا وشهواتها

“The interpretation of the speech لَمَّا صَبرُوا if it is recited with a fatha on the lam and a shadda on the mim, [means] we made them imams who guide their followers with our permission, and we strengthen them for guidance, as they were patient in obedience to us, and abstained from the pleasures and desires of the world.”[11]

قَالَ سُفْيَانُ: وَلَا يَنْبَغِي لِلرَّجُلِ أَنْ يَكُونَ إِمَامًا يُقتَدى بِهِ حَتَّى يَتَحَامَى عَنِ الدُّنْيَا

Sufyan said, “A man cannot be an imam to be followed unless he shuns the temptation of this world.”[12]

Allah (Most High) mentions three situations of sabr in the Qur’an which the righteous must exhibit. He says,

وَٱلصَّـٰبِرِينَ فِى ٱلْبَأْسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلْبَأْسِ ۗ أُو۟لَـٰٓئِكَ ٱلَّذِينَ صَدَقُوا۟ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُتَّقُونَ

and who are patient in times of suffering, adversity, and in ˹the heat of˺ battle. It is they who are true ˹in faith˺, and it is they who are mindful ˹of Allah˺.[13]

The three situations mentioned are:

ٱلْبَأْسَآءِ – hardship and poverty

وَٱلضَّرَّآءِ – illness

ٱلْبَأْس – time of war[14]

Each of these has an added importance for the ruler who is responsible for relieving hardship, poverty and illness in society, and protecting the people in war. Sayyid Qutb commenting on this verse says, “Steadfastness and perseverance in times of adversity and hardship, and in the face of danger, are necessary qualities for the education and development of strong individuals with solid characters who will stand firm, come what may. Under such conditions the faithful never lose hope or confidence in Allah, nor will they seek help from any source other than Him.

For the Muslim community, or ummah, to fulfil its great role of universal leadership of mankind and its task of instituting justice and equality in the world, it is necessary to collectively acquire these qualities. All should have the resilience to withstand poverty, weakness, loss of friends and allies, shortage of manpower and resources, and the rigours and consequences of war and striving to serve Allah’s cause.

The construction of this part of the verse in the Arabic original indicates that this quality is singled out as especially significant in the context of the verse as a whole.[15] This gives added importance and a higher status in the sight of Allah to those possessing this quality.”[16]

Sabr in solving problems

The Caliph cannot be provoked into rash action.

Sun Tzu says, “There are five dangerous faults which may affect a general: (1) Recklessness, which leads to destruction; (2) cowardice, which leads to capture; (3) a hasty temper, which can be provoked by insults; (4) a delicacy of honor which is sensitive to shame; (5) over-solicitude for his men, which exposes him to worry and trouble.”[17]

Taqiuddin an-Nabhani says, “It is dangerous for humans to jump from sensation to action without thinking. Such behaviour will never change the reality. Instead it will make the person succumb to reality and become reactionary proceeding in life with declined thinking and making reality the source of thinking rather than the subject of the thinking. Therefore, sensation should first lead to thought, and then this thought should lead to action. This is the approach that enables man to rise above the reality and enables the effort to move to better situations in a radical way. Any person acting on the basis of his sensation alone will never be able to change the reality but rather adapts himself to it. Thus he will remain backward and in a state of decline.”[18]

There is no doubt that when a future Caliphate is established, the enemies of Islam will try and provoke the state into rash actions, like America did by goading Russia into invading Ukraine. When the state is established, we can expect a surge in Muslim civilians being killed, the burning of the Qur’an and public insults of the Prophet ﷺ in some of the western media. This will be done to try and undermine the Islamic credentials of the state, and sow despair in the minds of the ummah, ‘look! You have your caliphate but it can do nothing to help you!’ Such a situation however is not new. Allah (Most High) says:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

“Allah has promised those of you who have iman and do right actions that He will make them successors in the land as He made those before them successors, and will firmly establish for them their deen with which He is pleased and give them, in place of their fear, security. ‘They worship Me, not associating anything with Me.’ Any who are kafir after that, such people are deviators.”[19]

Al-Rabi’ ibn Anas related that Abu’l-‘Aliyah said regarding this verse: “The Messenger of Allah ﷺ and his Companions remained in Mecca, after the advent of the revelation, for ten years in a state of fear: sleeping at night and waking in the morning with weapons at their sides. Then the Prophet was commanded to migrate to Medina. One of his Companions asked him: ‘O Messenger of Allah, there is not a single day in which we feel safe such that we can put down our weapons!’ The Messenger of Allah ﷺ said: ‘It will not be long before one of you will be sitting unarmed amidst huge numbers of people, none of whom carries a weapon.’ Then, Allah, exalted is He, revealed “Allah has promised those of you who have iman and do right actions…” up to the end of the verse.

Consequently, Allah, exalted is He, enabled His Prophet ﷺ to have the upper hand over the Arabian Peninsula, and the Muslims were able to put down their weapons and feel safe. They remained safe after Allah, exalted is He, took to Himself His Prophet, and during the reign of Abu Bakr, ‘Umar and ‘Uthman, may Allah be well pleased with them. When they fell into that which they fell and were ungrateful, Allah brought fear into their hearts; they changed and so Allah, exalted is He, changed what they had.”[20]

Therefore, we should not expect all of the ummah’s problems to be resolved overnight. This is not the sunnah of the Prophet ﷺ, or the sunnah of how civilisations rise and fall. On entering Madinah, the Prophet ﷺ undertook a census and there were only 1,500 available fighters.[21] At the Conquest of Makkah there were 10,000 and at the Battle of Tabuk there were 30,000 fighters. This increase was due to the spread of Islam in the Arabian Peninsula, caused by the signing of the treaty of Hudaibiyah in 6 Hijri which propelled the Islamic daw’ah far and wide. This is why Allah refers to this treaty as a “clear victory”.[22] In only two years after signing this treaty, Makkah was liberated and then before he ﷺ passed away the entire Arabian Peninsula came under the authority of the Islamic state.

Sabr therefore, is an essential quality in the ruler and the ruling apparatus, when addressing the multitude of issues facing the state on a daily basis.

Who has a ruling personality?

It’s important to note that a ruling personality is not only for Muslims, but is a general concept applicable to any civilisation. In the time of the Prophet ﷺ the tribal leaders and some governors, remained in positions of authority and responsibility after their conversion to Islam, because they already had a personality capable of looking after people’s affairs.

Muhammad As-Sallabi says, “Kisra’s[23] viceroy to Yemen was Bādhān ibn Sāsān. During the Prophet’s lifetime, Bādhān embraced Islam, and the Prophet ﷺ recognizing good leadership qualities in Bādhān allowed him to remain governor of Yemen. It was always the case that the Messenger of Allah ﷺ appointed people based on their qualities and on the job performance that could be expected of them. The Prophet ﷺ knew that Bādhān was an experienced leader and that he was well-acquainted with the people of Yemen and with their needs; thus he, and not a person of high-ranking from Makkah or Al-Madeenah, was best suited for the job; hence the Prophet’s decision to allow Bādhān to stay on as governor.”[24]

Something similar occurred in Bahrain, where the current ruler Al-Mundhir ibn Sawa remained in office after embracing Islam.[25]

In both cases capability was prioritised in these major provinces of Yemen and Bahrain over individual piety.

Notes

[1] Holy Qur’an, Surah Al-Qalam, ayah 4

[2] https://tafsir.app/ibn-aashoor/68/4 Translation courtesy of Abu Yusuf

[3] Sahih Muslim 1826, https://sunnah.com/muslim:1826

[4] Sahih Muslim 1825, https://sunnah.com/muslim:1825

[5] Taqiuddin an-Nabhani, ‘The Islamic Personality,’ translation of Shakhsiya Islamiyya, Vol.2, 5th Edition, 2003, p.83

[6] Abu l-Hasan al-Mawardi, The Laws of Islamic Governance, translation of Al-Ahkam as-Sultaniyah, Ta Ha Publishers, p.12

[7] al-Mawardi, Op.cit., p.12

[8] Holy Qur’an, Surah Al-Baqara, ayah 247

[9] Tafsīr al-Qurṭubī, translated by Aisha Bewley, Vol.2, p.602

[10] Holy Qur’an, Surah Al-Sajda, ayah 24

[11] https://tafsir.app/tabari/32/24

[12] https://tafsir.app/ibn-katheer/32/24

[13] Holy Qur’an, Surah Al-Baqara, ayah 177

[14] Al-Qurtubi, ‘Tafsir al-Qurtubi,’ Vol.2, Translated by Aisha Bewley, Diwan Press, pp. 98-99

[15] Ata Bin Khalil Abu Al-Rashtah says, “In the language of the Arabs, if there is amendment of the Nominative to the Accusative in such subjects, it becomes the Accusative of Specification and here there is Specification for praise and high rank.” [Tafseer of Surah al-Baqarah, verse 177]

[16] Sayyid Qutb, ‘In the Shade of the Qur’an,’ translation of Fi zilal al-Quran, p.190; Arabic: https://quran-tafsir.net/qotb/sura2-aya177.html

[17] Sun Tzu, ‘Art of war’

[18] Taqiuddin an-Nabhani, Mafahim, Caliphate Publications, p.57

[19] Holy Qur’an, Surah An-Nur, ayah 55

[20] Alī ibn Ahmad al-Wāhidī, ‘Asbāb al-Nuzūl,’ Translated by Mokrane Guezzou, 2008 Royal Aal al-Bayt Institute for Islamic Thought. p.120

[21] Dr Ali Muhammad As-Sallaabee, ‘The Noble Life of the Prophet ﷺ,’ p.882

[22] Holy Qur’an, Surah Al-Fath, ayah 1

[23] Persian Emperor

[24] Dr Ali Muhammad As-Sallaabee, ‘The Noble Life of the Prophet ﷺ,’ p.1625

[25] Ibid, p.1620