The reign of Caliph Usman was the epitome of good governance and paved the way for humanity to come out of the tyranny and evil clutches of imperialism and despotism, observes ARSHAD SHAIKH
Political scientists and leading academicians point out that the fundamental characteristics of good governance are being: 1) Accountable, 2) Transparent, 3) Responsive, 4) Equitable and Inclusive, 5) Effective and Efficient, 6) Law-enforcing, 7) Participatory, and 8) Consensus-oriented. In order to fully appreciate the governance at the time of Caliph Usman (644 till 656 CE) it would be prudent to glance at the way others were governing the world at that time. The two dominant powers of the era were the Byzantine and the Sasanian Empires.
William Lecky writes, “Of that Byzantine empire, the universal verdict of history is that it constitutes, without a single exception, the most thoroughly base and despicable form that civilization has yet assumed. There has been no other enduring civilization so absolutely destitute of all forms and elements of greatness, and none to which the epithet “mean” may be so emphatically applied…. The history of the empire is a monotonous story of the intrigues of priests, eunuchs, and women, of poisonings, of conspiracies, of uniform ingratitude.”
The Sasanian Empire controlled by the dynasty of the “Shehanshah” was an absolute monarchy bathing in luxury and opulence, but built on the immensely complex and oppressive social segregation system of priests (Atorbanan), warriors (Arteshtaran), secretaries (Dabiran) and commoners (Vasteryoshan-Hootkheshan).
In contrast, the reign of Caliph Usman was the epitome of good governance and paved the way for humanity to come out of the tyranny and evil clutches of imperialism and despotism.
ACCOUNTABLE, RESPONSIVE AND TRANSPARENT
The concept of accountability involves two distinct stages: answerability and enforcement. Answerability refers to the obligation of the government, its agencies and public officials to provide information about their decisions and actions and to justify them to the public and the institutions of accountability tasked with providing oversight. Enforcement suggests that the public or the institutions responsible for accountability can sanction the offending party or remedy the contravening behaviour.
Caliph Usman institutionalised a culture of accountability and responsiveness by officially entertaining letters from the public about their problems, difficulties and complaints, if any, about their local governors. He had a team of inspectors who would visit various provinces to collect information and check the situation regarding administration and governance. Sometimes the Caliph himself would travel to these provinces from Medina and sometimes would summon his governors in the capital Medina if required or request them to send delegations from the public to ascertain the welfare of people.
Caliph Usman appointed a consultative council (shoora) for his state comprising senior Companions of the Prophet (peace and blessings of Allah be to him) and made a request to them saying: “Continue as you were working for Umar and do not change. Whatever decisions you want to take, refer it to us and we will gather the Ummah (community) for consultation then we will give you an answer.” Thus all his policies and major decisions were taken after consulting the best minds available and were announced and enforced publicly without any secrecy and intrigue.
Regarding his own personal accountability, he once announced, “If you find in the Book of Allah that you should shackle my legs then please do so”; implying that although he was the head of a magnificent caliphate, he was still not above the law. In fact, if one reads the way he laid down his life in the cause of Islam, it is impossible to find a better example in recorded history of a head of state giving up his life for the sake of accountability and not using state power against people having grudges against some of his decisions.
EQUITABLE – INCLUSIVE AND EFFECTIVE – EFFICIENT
Caliph Usman meticulously followed the Prophet’s policies of hiring trustworthy Zakat collectors and enjoining them to adopt a moderate approach in collecting the kharaj (Zakat on crops). He continued giving stipends to the Muslims based on their stature and contributions in the way of Allah and strictly forbade usurping the property and rights of orphans.
Caliph Usman was of the opinion that Zakat should be paid by a creditor on a debt that he gave, which if he wanted could easily be obtained from the borrower and he is able to pay it off, but the creditor does not ask of it of shyness or as a favour. At a cursory level although this opinion does not appear to have any grave implications, upon closer examination one can appreciate the possible doors of mischief and escapism that some Muslims may try to open in order to avoid paying Zakat which is the sacred right of the poor and the needy.
Caliph Usman set a new precedent by putting food in the mosques during Ramadan saying, “It is for the devoted worshipper who is staying in the mosque and for the wayfarer and the poor.” He designated some houses in the city of Kufah as inns where the homeless could come and stay. He also ordered to give every slave of Kufah a small stipend every month which would help them gain their freedom.
LAW ENFORCING
It is believed that Caliph Usman was the first to set up court houses. The earlier Caliphs used to hear cases in the mosque. His reign saw some of the most superlative judicial minds of all times like Zaid bin Thabit, Abu Darda, Kaab bin Soor, Abu Moosa Ashari, Shurayh, Yala bin Ummayah, Thamamah and Usman bin Qays.
Caliph Usman rigorously implemented taazeer and hadd punishments for theft, adultery, murder, drinking alcohol and for practising witchcraft. Although he was one of the most mild-mannered, soft, gentle and modest of all people, it did not prevent him from strictly implementing the law in both letter and spirit and not let his mercy make him shy away from justice.
PARTICIPATORY AND CONSENSUS
One of the biggest achievements and abiding legacies of Caliph Usman on humanity is the way in which he united the Ummah with a single mus-haf (manuscript) of the Qur’ān. He was always consulting his shoora (advisory council) in all important matters of the state and would never take any decision abruptly and randomly without any justification. He led the Hajj every year where people from all his provinces would get an opportunity to see and hear him at close quarters and if required report to him directly on matters that begged immediate action. By leading daily prayers and giving weekly Friday sermons, he provided an opportunity for the public to question him personally on any issue or concern.
BENEVOLENCE PERSONIFIED
If one studies the biography of Caliph Usman, one will truly acknowledge that never was such a ruler with such a magnanimous heart. He was one of the richest men in Medina and donated so much and so many times for the cause of Islam that he earned the compliment from the Prophet (peace and blessings of Allah be to him) “that after this contribution (Usman had contributed 940 camels, 60 horses and 10,000 dinars for the campaign of Tabuk) nothing can harm Usman” (meaning henceforth he is above reproach). And yet after becoming Caliph, the narrations of his asceticism turn the eyes moist.
In a report by Imam Ahmad, a narrator saw Usman riding a mule with his slave Na’il behind him, when he was Caliph. The same narrator said, “I saw Usman sleeping in the mosque, wrapped in a blanket with no one around him, when he was Caliph.” It is also narrated that Usman used to offer people fine food, he would then go into his own house and eat vinegar and olive oil.
Thus there is much to learn and emulate from Caliph Usman.