Islam has many lessons to impart on how to be honest, faithful and trustworthy.
THE Auditor-General’s Report 2012 points to the fact that much need to be done to improve our public service.
Wastage or poor management of Government proceeds and assets is patently manifested in cases of improper payment, works and supplies not according to specifications, poor quality services, and unreasonable delays.
To ensure the Government’s activities are managed efficiently, prudently and in line with its objectives, the public servants need practical wisdom and skills.
But, as highlighted in the report, there is negligence in obeying specified rules and procedures, lack of clarity in planning, and lack of management skills.
Trust is the mainstay of religion and faith; and how far dishonesty is from both of them.
The Prophet said that “the one who does not possess honesty, does not possess Faith (la imana li-man la amanatan lahu); and the one who does not keep his pledge, has no religion (wa la dina li-man la ‘ahda lahu)”.
Another narration from Abu Umamah gives the following signs of hypocrites: “when he gets financial opportunity, he acted unfaithfully in taking from the property; when he is commanded in religious matters, he disobeys; and when he encounters enemy or difficult situation, he becomes a coward (not taking appropriate action).”
Masruq ibn al-Ajda’ states that “nothing is more grievous to God than one’s being untrustworthy”.
Reflect, for example, the Quranic story of the prophet Musa who – during his journey to Madyan, a town of northwestern Arabia – watered the goats belonging to two girls and did not ask for any reward.
After returning home, one of the girls praised him to her aged father, the prophet Shu‘ayb, and said: “O my (dear) father! Engage him on wages. Truly the best of men for thee to employ is the (man) who is strong and trustworthy (al-qawiyy al-amin).” (al-Qasas, 28:26).
Obviously, while capability, strength and power (al-qawiyy) are the requirements of a good employee, he should also be honest, faithful and trustworthy (al-amin).
A dishonest person may lie about his capability or qualifications, presenting himself as something he is not competent of.
Hence, for example, the case of fake degrees.
Trustworthiness lies in the employee’s intellect, while capability in his competence.
Both are based very much on one’s true knowledge and learning. It is a combination of the honour of steadfastness with the dignity of honesty and integrity.
Hence, the importance of upholding integrity applies to diverse areas, including the task of preparing reliable human capital, which involves staff selection and manpower recruitment.
As Muhammad Baqir Najm-i Thani (an adviser on statecraft for Mughal Emperor Jahangir) puts it: “Efficient civil servants and skilful employees are the adornment of any government.”
When employees of the Govern-ment are characterised by the quality of honesty, the foundations of the nation are more intact and the people, too, are kept safe from the public servants’ injustices.
However, if their conduct is tarnished by dishonesty whereas they are having great influence over the functioning of the Government, they will afflict innocent people with misfortune.
What is worse, not only people, even livestock are not spared from such a mismanagement.
For example, the A-G’s Report highlights how livestock deaths were as high as 74% at one state agriculture department’s special rearing station.
The Government should search for prudent and learned personnel and not opt for negligent and incompetent individuals.
Otherwise, to quote Najm-i Thani again: “It would be like tying a head ornament to the feet, or hanging footwear on the head ... Wherever skilful people perish, and ignorant and ridiculous people assume the reins of power, there complete confusion overtakes the dignity leading to disaster for the nation.”
The A-G’s Report also highlights cases where poor attention is given to impact or effectiveness of public programmes or projects.
“When you want to do something,” says the Prophet Muhammad, “ponder on its consequences. If the consequence is good (rushd), proceed with it; if the consequence is offence (ghayy), terminate it.” (narrated by Ibn al-Mubarak from Abu Ja‘far al-Hasyimi).
This is called muhasabah. Indeed, knowledge of the self implies self-examination.
Firstly, it is one’s observing whether the carrying out of one’s duties has been executed in the proper way; and, secondly, one’s correcting any deviation from what is proper.
Allah says in the Quran: “Let every soul look to what he has sent forth for the morrow (the Day of Resurrection),” (al-Hashr, 59:18) as one’s acts will become one’s provision for the next life after death.
> Dr Mohd Sani Badron is Senior Fellow/Director at Ikim’s Centre for Economics and Social Studies. The views expressed are entirely the writer’s own.
THE Auditor-General’s Report 2012 points to the fact that much need to be done to improve our public service.
Wastage or poor management of Government proceeds and assets is patently manifested in cases of improper payment, works and supplies not according to specifications, poor quality services, and unreasonable delays.
To ensure the Government’s activities are managed efficiently, prudently and in line with its objectives, the public servants need practical wisdom and skills.
But, as highlighted in the report, there is negligence in obeying specified rules and procedures, lack of clarity in planning, and lack of management skills.
Trust is the mainstay of religion and faith; and how far dishonesty is from both of them.
The Prophet said that “the one who does not possess honesty, does not possess Faith (la imana li-man la amanatan lahu); and the one who does not keep his pledge, has no religion (wa la dina li-man la ‘ahda lahu)”.
Another narration from Abu Umamah gives the following signs of hypocrites: “when he gets financial opportunity, he acted unfaithfully in taking from the property; when he is commanded in religious matters, he disobeys; and when he encounters enemy or difficult situation, he becomes a coward (not taking appropriate action).”
Masruq ibn al-Ajda’ states that “nothing is more grievous to God than one’s being untrustworthy”.
Reflect, for example, the Quranic story of the prophet Musa who – during his journey to Madyan, a town of northwestern Arabia – watered the goats belonging to two girls and did not ask for any reward.
After returning home, one of the girls praised him to her aged father, the prophet Shu‘ayb, and said: “O my (dear) father! Engage him on wages. Truly the best of men for thee to employ is the (man) who is strong and trustworthy (al-qawiyy al-amin).” (al-Qasas, 28:26).
Obviously, while capability, strength and power (al-qawiyy) are the requirements of a good employee, he should also be honest, faithful and trustworthy (al-amin).
A dishonest person may lie about his capability or qualifications, presenting himself as something he is not competent of.
Hence, for example, the case of fake degrees.
Trustworthiness lies in the employee’s intellect, while capability in his competence.
Both are based very much on one’s true knowledge and learning. It is a combination of the honour of steadfastness with the dignity of honesty and integrity.
Hence, the importance of upholding integrity applies to diverse areas, including the task of preparing reliable human capital, which involves staff selection and manpower recruitment.
As Muhammad Baqir Najm-i Thani (an adviser on statecraft for Mughal Emperor Jahangir) puts it: “Efficient civil servants and skilful employees are the adornment of any government.”
When employees of the Govern-ment are characterised by the quality of honesty, the foundations of the nation are more intact and the people, too, are kept safe from the public servants’ injustices.
However, if their conduct is tarnished by dishonesty whereas they are having great influence over the functioning of the Government, they will afflict innocent people with misfortune.
What is worse, not only people, even livestock are not spared from such a mismanagement.
For example, the A-G’s Report highlights how livestock deaths were as high as 74% at one state agriculture department’s special rearing station.
The Government should search for prudent and learned personnel and not opt for negligent and incompetent individuals.
Otherwise, to quote Najm-i Thani again: “It would be like tying a head ornament to the feet, or hanging footwear on the head ... Wherever skilful people perish, and ignorant and ridiculous people assume the reins of power, there complete confusion overtakes the dignity leading to disaster for the nation.”
The A-G’s Report also highlights cases where poor attention is given to impact or effectiveness of public programmes or projects.
“When you want to do something,” says the Prophet Muhammad, “ponder on its consequences. If the consequence is good (rushd), proceed with it; if the consequence is offence (ghayy), terminate it.” (narrated by Ibn al-Mubarak from Abu Ja‘far al-Hasyimi).
This is called muhasabah. Indeed, knowledge of the self implies self-examination.
Firstly, it is one’s observing whether the carrying out of one’s duties has been executed in the proper way; and, secondly, one’s correcting any deviation from what is proper.
Allah says in the Quran: “Let every soul look to what he has sent forth for the morrow (the Day of Resurrection),” (al-Hashr, 59:18) as one’s acts will become one’s provision for the next life after death.
> Dr Mohd Sani Badron is Senior Fellow/Director at Ikim’s Centre for Economics and Social Studies. The views expressed are entirely the writer’s own.
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