1. The Prophet’s companion ‘Āmir ibn Wāthilah mentions that ‘Umar ibn al-Khaṭṭāb appointed Nāfi‘ ibn ‘Abd al-Ḥārith as Governor of Makkah. He travelled from Makkah to meet the caliph, ‘Umar, and they met at ‘Usfān, a small town about 80 kilometres from Makkah. ‘Umar asked him whom he appointed as deputy, to manage people’s affairs, lead them in prayers, etc.
2. NāfiꜤ answered that he appointed a man called Ibn Abzā. [1] Since he was unknown to ‘Umar, he asked about him. Nāfi‘ mentioned that he was a mawlā, which means that either he or one of his ancestors was a slave who was subsequently freed.
3. ꜤUmar questioned his choice of a mawlā when there were others of better social position and who were companions of the Prophet or tābi‘īn and well qualified for the task.
This does not mean that it was not permissible to appoint a mawlā, or that ꜤUmar disrespected mawlās or slaves or looked down upon them. He was only thinking of the management of public affairs and the prevention of any dissatisfaction. The purpose of appointment to public office is the proper conduct of public affairs in order to ensure that people’s interests are well served. Therefore, a governor should be a well qualified person, with sound judgement and firm decision, who could command public respect. He should be well known and of good social standing. Otherwise, he may not be acceptable to people, and they would not obey him.
4. Nāfi‘ told ‘Umar his reason for appointing Ibn Abzā: he had memorized the Qur’an, was well qualified as a scholar and was well versed in the Islamic system of inheritance. As such, this mawlā attained his distinction through his learning, and he was well known and highly respected for his scholarship. Hence, there was no doubt that he could carry out his duties and manage people’s affairs.
5. ‘Umar thus approved Nāfi‘’s decision, confirming its validity by citing a hadith in which the Prophet mentions that the Qur’an imparts honour to some people and raises their status both in this life and the life to come. Without it, they would have languished in a low social position. By contrast, the Qur’an brings down those who disbelieve in it or abandon its implementation, even though they may have high public positions.
1. Whoever shoulders a responsibility should be on the alert, aware of every situation. When ‘Umar met the Governor of Makkah, he asked him about his deputy, and why he chose him.
2. When someone chooses a deputy, he should consider the requirements and conditions of the task assigned to that deputy. If a parent, businessman, contractor or a civil servant wants to assign some task to a subordinate, he must consider whether he is reliable and qualified for the job. If a ruler or a minister wants to appoint a deputy or a governor, he should look for someone who can manage public affairs and serve people’s interests well.
3. The hadith confirms that a person who knows the rulings stated in the Qur’an and the Prophet’s Sunnah is more suitable for high public office, even if he is a poor freed slave. His appointment must be based on what serves the interests of the Muslim community best and prevents strife and division. ‘Umar sacked some of the leading companions of the Prophet who held public office, such as Sa‘d ibn Abi Waqqāṣ and Khālid ibn al-Walīd, because he felt that it was necessary in the interests of the community.
4. Everyone should question themselves: have I believed in God’s Book and do I recite it regularly to gain a better status through it? Or have I neglected it and I am neglected in return? These are the only two situations. Hence, Qatādah said: ‘Whoever seeks the Qur’an’s company will part with it having either made a gain or incurred a loss’.
5. A person’s value is commensurate with the knowledge he has. Therefore, a person who seeks to learn should concentrate on useful knowledge which imparts honour to its holder in this life and the next.
6. The Qur’an elevates the status of whoever learns it, giving him a position of leadership in his community. However, the higher status it gives is really in the life to come. ‘Abdullāh ibn ‘Amr narrated that God’s Messenger (peace be upon him) said: ‘It will be said to the person of the Qur’an: “Recite and rise. Recite in the order you used to do in your first life. Your grade is at the last verse you recite”’. [2]
References
- Scholars differ as to whether ‘Abd al-Raḥmān ibn Abzā al-Khuzā‘ī qualified as a companion of the Prophet, but most historians agree that he met the Prophet, joined him in congregational prayers and narrated hadiths he heard from him. As such, he was a companion of the Prophet.
- Related by Abu Dāwūd, 1464; al-Tirmidhī, 2914.
