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MANAGEMENT AND ADMINISTRATION IN ISLAM Author : Dr. Muhammad Al Buraey
Reviewer: Biju Abdul Qadir
Publisher: IQRA Publications, India
In one sense, Modernism is a nihilistic force which seeks to destroy tradition, to neutralize the power of religious ideals to influence life, to set man free to seek inspiration for his deeds from his own natural self, i.e., his personal or communal complexus of instincts, whims, passions and wishes; or finally to deny all need by the processes of life – the personal, the mental, the social, the economic, the scientific – for guidance by anything a priori, or external to themselves. In that sense, Modernism is a name for chaos and nihilism. Obviously, in that sense, it is the antithesis of Islam. But in its constructive sense, i.e., as a force for achieving a beneficient usufruct of nature under the moral law; as an attitude of a mind that is always critical of all information but equally open to the new evidence which life and existence present; as committed to concern with the totality of humankind and the wholeness of human life rather than a segment of it, Modernism is Islam as much as Islam is Tawhid’ – al Shaheed Ismail Raji al Faruqi.
For a book that was first published in 1985 – almost twenty years ago – it goes without saying that the review presented hereunder is quite out of date. Doubtless, for a work of such accomplishment, as to call for its scholarly author’s labour in consulting no less than five hundred books and numerous articles on the subject, several reviews would have been in order in the time that it was written. It must be remembered that that period had marked, in many ways, a profound shift in how the world viewed Islam and its adherents. It was a time that was rife with momentous events on the horizon of an Islam that was very much on the ascendent. It was a time when, six years earlier, the erstwhile Soviet Union had invaded an overwhelmingly Muslim country of the ‘third world’ and, more importantly, it was the period in which the Iranian revolution of 1979 had focussed world attention on Islam as never before in recent times. It was in such wise then that the fifteenth century of the Hijrah began to unfold itself. The collapse of the Soviet Union in 1991 and with it the redoubtable confidence in the philosophy of Communism worldwide have been other high points of the period intervening between the time the book came to be written and the present day. This event, in particular, has perhaps invalidated the author’s thesis that Islam’s is the ‘third way’ for, with the downfall of Communism, Islam has become the only viable alternative to the domineering machinations of the Capitalist World Order. To be fair, however, the author’s contention throughout has been that Islam’s is the sole philosophy that will eventually stand the test of time. Indeed, to that extent, recent world events have only sought to reinforce Dr. Buraey’s viewpoint. Out of date as this review might be, the theme of the book, nevertheless, is one that is as old as man himself. It is a theme that, in its highest form, represents the ultimate panacea for all human ills; indeed, man can not afford to be oblivious of his need for it! This theme – of Islam being the comprehensive guide to human life and development – is, however, one that began to gain intellectual appreciation in the collective concsiousness of the scholarly world only within the ambit of the last five decades. As such, Dr. Buraey’s study – Management and adminstration in Islam – might, justly, be considered a pioneering effort in the field at a time when intellectual work by Muslims on the subject was still in its infancy. Much work has been carried out on the subject ever since but it were those rare, trend-setting, works like Dr. Buraey’s that eventually established the subject of Islamic management and administration as a firm discipline in itself.
In his introduction to the book, Dr. Buraey talks of the meaning of development as representative of change. But in the Islamic scheme of things there are the changeable and the non-changeable elements. The un-changeable elements constitute the Islamic doctrines, principles, tenets and the articles of faith as well as the ideology that shapes the Islamic system and makes it quite distinctive. In this connection, however, it must be remembered that Islam is a religion of moderation and not of extremes. It provides for man’s rational needs as well as for his spiritual requirements. It encourages the spirit of zuhd (asceticism), but not to the exclusion of the beauties and material attractions of this world. It is, therefore, important to realize that Islam wholeheartedly approves of satisfaction and moderation and that it disapproves selfishness, egotism, self-indulgence, extravagance and exaggerated love of and attachment to this earth. Another abiding principle is the Islamic distinction between halaal or lawful – that which is allowed, permitted or permissible – and haraam or unlawful – that which is forbidden, prohibited or interdicted. Islam directs its adherents to endeavour to acquire only good and lawful things to the exclusion of the unlawful, even if they look attractive and are easy to obtain. It must also be emphasized that modernization and development do not necessitate or permit abolishing such deep-rooted and permanent principles as stress on decent clothing for both sexes, the prohibition of adultery, fornication or any other acts motivated by the desire to satisfy sex; the ban on extravagance and wasting of wealth and resources; the prohibition of all transactions involving usury or interest in banking or both; and the interdiction of the habits, customs and ways of life of unbelievers. Considering the period in which the book was first written, the author’s effort to distinguish between the Islamist and the Muslim in this chapter must surely stand as one of the highlights of this work. For, today, almost two decades later, when Islam, its legacy, its civilization and the very nation that it represents are all sought to be suppressed in earnest through the agency of the all-powerful Western Media, it is the very representatives of this new Demon who are finding it expedient to use the term ‘Islamist’, as against the term ‘Muslim’, to pin-point their arch-enemy. Here again we are witness to the remarkable clarity of the vision that the book offers us: a vision that bespeaks of a mind that, in the use of approriate expression, strives ahead of the context of its times.
Dr.Buraey correctly contends that the vision of Islam as applied to all practical and spiritual purposes, may seem strange to Westerners. He is convinced that the reason for this is that of all the religions of the world, Islam is the least understood in the West. There is an obligation therefore to uncover some of the erroneous allegations and to expose the attitudes of those who write about Islam with some degree of prejudice and partiality. The lack of an adequate, objective understanding of Islam by some scholars and students of Orientalism in the West makes this study a pioneering effort. In this regard, Dr. Buraey highlights the example of Phillip K.Hitti who uses the attractive title, Islam: A way of life, for his book on Islam but quite wrongly concludes that Islam is incompatible with the process of modernization. However, recent years have witnessed a new and genuine interest in Islamic studies and several universities in the West now include them among their academic disciplines. It would, thus, appear that this book is written with one special objective – and that objective is ‘to understand Islam in the context of political, socio-economic, and particularly administrative development; and to understand the role of man in this process of development.’
The second chapter of the book, namely Man and Development, aims to provide for a framework for a total picture of man in Islamic society. This is primarily because the author, quite rightly, feels that in devising a strategy for the development and modernization of any society, a genuine and clear understanding of man - the basic and most important element in that development – is necessary. Man, in the perspective of Islam, is the magnum opus of God’s creation; the vicegerent of God on earth, as it were. His vicegerency is primarily related to his having accepted the burdensome trust of free volition; of freedom to act and think as he saw fit: indeed a trust, or Amaanah, from shouldering which - we are told - even some of the greater creations of God shrunk away in fear. This trait, essentially of the divine, is thus combined in him with the clay of the earth with which he was created by God. As such man is a creature bestowed upon with a dual faculty. It is this dualism that generates in him the need for satisfaction in the material as well as the spiritual domains. Dr. Buraey’s contention that it is in Islam, and Islam alone, that man – the noblest of God’s creations – finds the lasting solution not only for his spiritual, but also his material, needs is, thus, not without substance.
The third chapter of the book is intended to give an accurate assessment of the political nature of the contemporary Muslim states and how their existing systems differ from the theoretical formulation of the Islamic states. In the main, the chapter deals with political development in an Islamic setting. It discusses various issues such as the relationship of religion and politics with special emphasis on Islam, the relationship of Islam with modernization from the viewpoint of development and the ultimate objectives of Islamic political development. on the basis of his analysis, Dr. Buraey shows that because of the various attempts to emulate Western political institutions, the Muslim states’ present count is as follows: twenty three dictatorships, eleven distorted democracies, nine monarchies and one Islamic Republic, which was established in 1979. The author emphasizes the role of the Islamic state in the realization of the overall developmental approach that Islam calls for. It is certain then that without the realization of just such an Islamic state, Islamic developmental plans will become ‘theoretical exercises’ or will be implemented only in part. The committed Muslim is, therefore, obliged to employ all the lawful means at his disposal for the realization of the Islamic state as a verifiable, and real, entity. These means might include processes, which the author describes as ‘penetration, withdrawal, opposition, integration and so forth.’ In fact, the author refers to these processes as the four forms of response that the committed Muslim must seek to initiate within the domain of socio-economic development as well.
The fourth chapter of the book demonstrates that socio-economic development is another critical factor in the particular context of Islamic administration. Beginning with an analysis of the Western and Islamic vision of economic development, the author offers the Islamic alternative or the ‘third solution’ to problems of present economic development in Muslim countries. The author also provides for an examination of economic development guidelines as found in the Qur’an and the traditions of the prophet. This is followed by a description of the foundations of economic development in Islamic scholarship. Also provided is a discussion of the characteristics of the Islamic economic system and a comparative analysis of economic development policies in the contemporary Muslim world. The author has also not forgotten to highlight the apparent contradictions between theory and practice as followed by the Muslim states – contradictions that have landed them in the ‘lizard’s hole’ – a reference to the words used by prophet Muhammad, upon whom be peace, in describing the sad plight of the Muslims in their blind imitation, or aping, of the Jews and the Christians. The chapter concludes with an outline of the possible role and strategy of the Islamist in undertaking socio-economic development in the Muslim world. The author’s premise is that a proper appreciation of the political and socio-economic development environments is crucial to an understanding of administrative development itself. His quiet, yet profound, optimism that the Muslim world has the wherewithal to surmount the plagues of dependence, exploitation, poverty and inequity so much so that the coming years will bear witness to the amalgamation of the Islamic Ummah into one cohesive and united bloc, is not unfounded.
While Dr. Buraey’s view that ‘the search for indigenous modes of administrative development as a viable alternative to Western models is a recent phenomenon that cannot be ignored’ is quite true albeit to a certain extent, his view that it is ‘the disenchantment with alien models and growing self confidence in national identity which stimulates such interest in endogenity’ calls for re evaluation if, at least, for the case of the Islamic model of development. For, it is more likely that it is the awareness about Islam, which is sweeping throughout the world that is directly responsible for the growing interest in the Islamic vision of development. In its most sublime form, the Islamic model of development stems from an acute consciousness of a reality that transcends life, space and time as we know it. Indeed, it is from this awareness that all things mundane and serious, trifling and important in the life of man assumes the aura that is begotten only of respectful obedience to the Divine command. It is the devotion to this central philosophy, which is the hallmark of the recent efforts made in the area of development according to the Islamic model. The ‘self confidence in national identity’, which the author cites as a reason, might not, by itself, fully account for the sustained and laborious efforts being made for understanding, and implementing, the Islamic model.
The central section of the book comprises three chapters: the fifth, sixth and seventh. In this section emphasis has been made to restore a historical set of administrative doctrines and practices with which to provide an alternative to existing practices. Therein is found a substantial account of administrative sources of Islamic administration in theory and practice along with their relevance to present day administrative practices. Administrative institutions in Islam such as diwan and hisbah are reviewed briefly, followed by a study of early Islamic documents and manuscripts reflecting Islamic principles of administration. There is also a description of the early scholars who pioneered the practice of Islamic administration. The function of the Islamist in drawing out lessons from history that are applicable to the current predicament of the Muslim states has also been spelled out succinctly by the author.
The sixth chapter of the book dwells on the dynamics of the model presented as an ideal Islamic administrative model. The basic elements of the model are identified and is followed by a detailed analysis of the relationships of the various elements to one another. The section recounts the fact that an Islamic model of development differs from other extant models in that it attempts to address both aspects of man’s prersonality: the spiritual as well as the material. As the author states: ‘The uniqueness of the Islamic perspective, however, lies in its emphasis on Islamic values and ethical standards; its balance between material and spiritual well-being; its divine origin; its concept of shura; its emphasis on co-operation rather than competition; its concept of leadership; its concept of administrative law; its modesty and simplicity; and finally its endogeneity. Also included is a comparative discussion of this perspective with other extant models in the literature, leading to identification of some unique aspects and traits of the Islamic model and a discussion of the circumstances in which the model would work.
The last chapter of the study addresses the issue of strategy, implementation and the implications of the model. The requirements for devising a strategy of implementation are given, followed by the actual steps in the implementation process and observations on the role of the agents of change in administrative development. Without doubt, the mechanism of implementation can prove to be so critical that no programme can be successful if the process is faulty. The chapter concludes with a discussion of the problems and prospects presented by such a model.
Despite the depth of his study, Dr.Buraey spares no effort to convince his readers that his has been a first, tentative step into the field of management and administration as it relates to Islam: a field that is innately capable of solving some of the most pressing problems in man’s collective existence in this world and in addressing the issue of his eternal salvation in the Hereafter. Indeed, in closing his remarkable study on the subject Dr. Buraey posits before the reading public an almost comprehensive list of areas within the purview of the subject where much research still needs to be carried out. While, in the years subsequent to the first publication of his book, much ground has been covered with regard to the areas that Dr. Buraey highlights, there is no gainsaying the fact that the human condition, with all its complexities, permutations and combinations, has been such that a new and independent form of ijtihaad in this crucial field of endeavour will manifest itself as inevitable along each stage in the future progress of human development.
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