Management Ethics in The Context of the Instructions Given by the Prohpet to His ʿĀmils

Şehba Yazıcı

Makale detayları

Management Ethics in The Context of the Instructions Given by the Prohpet to His ʿĀmils

Yazarlar:

Şehba Yazıcı

Yayıncı:

Harran University

Ana Başlıklar:

İslam Tarihi | Hadis

Dergi:

Harran İlahiyat Dergisi Issue Özel Sayı -İnanç ve Doğruluk-, pp.22-38

Belge Tipi:

Makale

Yayın Tarihi:

5/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001318054

pISSN:

2791-6812

Anahtar kelimeler:

Özet:

 This article is based on the determination of the ethical instructions given by the Prophet Muhammad to his employees called ʿāmil, meaning governors and tax officials. In this study, its aimed to reveal the ethics of the Prophets administration based on the early historical and hadith sources. The instructions given by the Messenger of Allah to his ʿāmils were the source of many general principles in Islam. For this reason, such instructions have also found a wide place in the hadith sources through the documents written by the Messenger of Allah to his companions for the performance of their duties. In this study, without attempting to compile all the hadiths and directives of the Prophet on general principles such as justice, responsibility, sincerity and loyalty, it is focused on the responsibilities he gave to the ʾāmirs who performed their duties under his supervision in carrying out his political organization and establishing the central authority. The fact that the practices of the ʾāmirs have become principles in Islamic jurisprudence has occasionally necessitated referring to fiqh sources. In the fulfillment of these responsibilities, it has been observed that the Prophet transformed the individual conscience into an important control mechanism. One of the most important instructions the Prophet gave to his ʿāmils was to treat with justice. This principle means that the official should do his work within the framework of the rules established by Allah and should not go beyond them. The Prophet ensured this principle both by giving precise instructions to the official and by informing the people to whom he sent the official about the officials duties and authority. The Prophet stated that if those who appointed some temporary officials in the regions where they were to serve should choose qualified people for these duties, and it would be a responsibility for them in the sight of Allah if they choose officials based on kinship ties. The Prophet himself choose the people to whom he entrusted the task of being an ʿāmil and did not accept requests from others. In our analysis in this context, I have come across more than one reason for the Prophets rejection of the requests submitted to him. He rejected some of the requests on the grounds that they lacked competence in the task they wanted to perform, while he rejected requests from his family on the grounds that it was forbidden for the children of Hashim to eat from the zakat wealth. His rejection of most of the requests stemmed from the Prophets disapproval of the persons request for a position. As a matter of fact, the Prophet regarded these requests as greed and desire for the material benefits of being an ʿāmil. As an exception to this, I need to consider the reports that before sending Muʿāz b. Jabal to Yemen, he asked who would volunteer for the task. An important prohibition that the Messenger of Allah imposed on his companions was about receiving gifts. This issue has been discussed in our study, taking into account the narrations that the Messenger of Allah also accepted gifts. As a result, it was found that the Messenger of Allah forbade gifts that would give rise to the expectation of privilege and that had been transferred to him because of his duty. In this context, the narrations that he prohibited gifts that are called bribes or sukhṭ are included. The most important measure that the Prophet gave to the tax collectors was to be completely loyal to the goods. In addition, the ethics of stewardship were established with instructions to treat the people well, to use soft expressions towards the taxpayers when selecting the goods, not to cause displeasure among the people by taking the best of the goods, and to pray for the owner of the goods. As a result, apart from the fact that ʿAbdullāh b. Lutbiyya accepted gifts and the Messenger of Allah warned him for this, there are many reports that the scholars performed their duties in accordance with the instructions of the Prophet.

 This article is based on the determination of the ethical instructions given by the Prophet Muhammad to his employees called ʿāmil, meaning governors and tax officials. In this study, its aimed to reveal the ethics of the Prophets administration based on the early historical and hadith sources. The instructions given by the Messenger of Allah to his ʿāmils were the source of many general principles in Islam. For this reason, such instructions have also found a wide place in the hadith sources through the documents written by the Messenger of Allah to his companions for the performance of their duties. In this study, without attempting to compile all the hadiths and directives of the Prophet on general principles such as justice, responsibility, sincerity and loyalty, it is focused on the responsibilities he gave to the ʾāmirs who performed their duties under his supervision in carrying out his political organization and establishing the central authority. The fact that the practices of the ʾāmirs have become principles in Islamic jurisprudence has occasionally necessitated referring to fiqh sources. In the fulfillment of these responsibilities, it has been observed that the Prophet transformed the individual conscience into an important control mechanism. One of the most important instructions the Prophet gave to his ʿāmils was to treat with justice. This principle means that the official should do his work within the framework of the rules established by Allah and should not go beyond them. The Prophet ensured this principle both by giving precise instructions to the official and by informing the people to whom he sent the official about the officials duties and authority. The Prophet stated that if those who appointed some temporary officials in the regions where they were to serve should choose qualified people for these duties, and it would be a responsibility for them in the sight of Allah if they choose officials based on kinship ties. The Prophet himself choose the people to whom he entrusted the task of being an ʿāmil and did not accept requests from others. In our analysis in this context, I have come across more than one reason for the Prophets rejection of the requests submitted to him. He rejected some of the requests on the grounds that they lacked competence in the task they wanted to perform, while he rejected requests from his family on the grounds that it was forbidden for the children of Hashim to eat from the zakat wealth. His rejection of most of the requests stemmed from the Prophets disapproval of the persons request for a position. As a matter of fact, the Prophet regarded these requests as greed and desire for the material benefits of being an ʿāmil. As an exception to this, I need to consider the reports that before sending Muʿāz b. Jabal to Yemen, he asked who would volunteer for the task. An important prohibition that the Messenger of Allah imposed on his companions was about receiving gifts. This issue has been discussed in our study, taking into account the narrations that the Messenger of Allah also accepted gifts. As a result, it was found that the Messenger of Allah forbade gifts that would give rise to the expectation of privilege and that had been transferred to him because of his duty. In this context, the narrations that he prohibited gifts that are called bribes or sukhṭ are included. The most important measure that the Prophet gave to the tax collectors was to be completely loyal to the goods. In addition, the ethics of stewardship were established with instructions to treat the people well, to use soft expressions towards the taxpayers when selecting the goods, not to cause displeasure among the people by taking the best of the goods, and to pray for the owner of the goods. As a result, apart from the fact that ʿAbdullāh b. Lutbiyya accepted gifts and the Messenger of Allah warned him for this, there are many reports that the scholars performed their duties in accordance with the instructions of the Prophet.

 This article is based on the determination of the ethical instructions given by the Prophet Muhammad to his employees called ʿāmil, meaning governors and tax officials. In this study, its aimed to reveal the ethics of the Prophets administration based on the early historical and hadith sources. The instructions given by the Messenger of Allah to his ʿāmils were the source of many general principles in Islam. For this reason, such instructions have also found a wide place in the hadith sources through the documents written by the Messenger of Allah to his companions for the performance of their duties. In this study, without attempting to compile all the hadiths and directives of the Prophet on general principles such as justice, responsibility, sincerity and loyalty, it is focused on the responsibilities he gave to the ʾāmirs who performed their duties under his supervision in carrying out his political organization and establishing the central authority. The fact that the practices of the ʾāmirs have become principles in Islamic jurisprudence has occasionally necessitated referring to fiqh sources. In the fulfillment of these responsibilities, it has been observed that the Prophet transformed the individual conscience into an important control mechanism. One of the most important instructions the Prophet gave to his ʿāmils was to treat with justice. This principle means that the official should do his work within the framework of the rules established by Allah and should not go beyond them. The Prophet ensured this principle both by giving precise instructions to the official and by informing the people to whom he sent the official about the officials duties and authority. The Prophet stated that if those who appointed some temporary officials in the regions where they were to serve should choose qualified people for these duties, and it would be a responsibility for them in the sight of Allah if they choose officials based on kinship ties. The Prophet himself choose the people to whom he entrusted the task of being an ʿāmil and did not accept requests from others. In our analysis in this context, I have come across more than one reason for the Prophets rejection of the requests submitted to him. He rejected some of the requests on the grounds that they lacked competence in the task they wanted to perform, while he rejected requests from his family on the grounds that it was forbidden for the children of Hashim to eat from the zakat wealth. His rejection of most of the requests stemmed from the Prophets disapproval of the persons request for a position. As a matter of fact, the Prophet regarded these requests as greed and desire for the material benefits of being an ʿāmil. As an exception to this, I need to consider the reports that before sending Muʿāz b. Jabal to Yemen, he asked who would volunteer for the task. An important prohibition that the Messenger of Allah imposed on his companions was about receiving gifts. This issue has been discussed in our study, taking into account the narrations that the Messenger of Allah also accepted gifts. As a result, it was found that the Messenger of Allah forbade gifts that would give rise to the expectation of privilege and that had been transferred to him because of his duty. In this context, the narrations that he prohibited gifts that are called bribes or sukhṭ are included. The most important measure that the Prophet gave to the tax collectors was to be completely loyal to the goods. In addition, the ethics of stewardship were established with instructions to treat the people well, to use soft expressions towards the taxpayers when selecting the goods, not to cause displeasure among the people by taking the best of the goods, and to pray for the owner of the goods. As a result, apart from the fact that ʿAbdullāh b. Lutbiyya accepted gifts and the Messenger of Allah warned him for this, there are many reports that the scholars performed their duties in accordance with the instructions of the Prophet.

 Bu makalede Resûlullahın valilik ve vergi memurları anlamında âmil denen çalışanlara verdiği ahlâkî talimatların tespiti esas alınmıştır. Bu çalışmada ilk dönem tarih ve hadis kaynaklarından hareketle Resûlullahın idare ahlâkının ortaya konması amaçlanmıştır. Resûlullahın âmillerine verdiği talimatlar, İslâmda birçok genel prensibin de kaynağı olmuştur. Bu nedenle bu tür talimatlar, Resûlullahın âmillerine görevlerini icra etmeleri için yazdığı belgeler yoluyla hadis kaynaklarında da geniş yer bulmuştur. Bu çalışmada Resûlullahın adalet, sorumluluk bilinci, samimiyet ve sadakat gibi genel ilkeleri hakkındaki tüm hadislerini ve direktiflerini bir araya getirme gayretine girilmeden, siyasi organizasyonu yürütürken ve merkezî otoriteyi meydana getirirken, kendisine bağlı görevleri yerine getiren âmillere verdiği sorumluluklar mercek altına alınmıştır. Âmillerin uygulamalarının İslâm fıkhında ilkeler haline dönüşmüş olması, zaman zaman fıkıh kaynaklarına da başvurmayı gerektirmiştir. Bu sorumlulukların yerine getirilmesinde Resûlullahın bireysel vicdanı önemli bir denetim mekanizmasına dönüştürdüğü görülmüştür. Resûlullahın âmillerine verdiği talimatların başında adalet ile muamele etmeleri gelmektedir. Bu ilke, âmilin işini Allahın koyduğu kurallar çerçevesinde yapması ve bunun dışına çıkmaması anlamındadır. Resûlullah, bu ilkeyi hem talimatlarını kesin bir biçimde âmiline hem de âmili gönderdiği halka, âmilin görevlerini ve yetkilerini bildirmekle sağlamıştır. Görev yapacakları bölgelerde bazı geçici görevliler tayin eden âmillerin, bu görevleri tevdi ederken ehil olan kişileri seçmelerini, akrabalık bağlarını gözeterek ehil olanları dışarıda bırakmalarının kendileri için Allah katında sorumluluk meydana getirdiğini ifade etmiştir. Resûlullah, âmillik görevini vereceği kişileri kendisi seçmiş, kişilerden gelen talepleri kabul etmemiştir. Bu bağlamda yaptığımız incelemede, Resûlullahın kendisine iletilen talepleri geri çevirmesinde birden fazla gerekçe karşımıza çıkmıştır. O, bazı görev isteklerini kişilerin icra etmek istedikleri görev hakkında yetkinlikleri olmadığı gerekçesiyle reddederken ailesinden gelen talepleri Hâşimoğullarının zekât malından yemelerinin haram olduğu gerekçesiyle geri çevirmiştir. Taleplerin büyük bir kısmını geri çevirmesi ise Resûlullahın, kişinin görev talebinde bulunmasını hoş karşılamamasından kaynaklanmıştır. Nitekim Resûlullah, bu talepleri, âmilliğin sağlayacağı maddi menfaati arzulamak ve hırs olarak değerlendirmiştir. Bu durumun bir istisnası olarak Muâz b. Cebeli Yemene göndermeden önce bu göreve kimin gönüllü olduğunu sorduğuna dair haberleri ele almamız gerekmiştir. Resûlullahın âmillerine getirdiği önemli bir yasak hediye almaları hakkındadır. Bu mesele Resûlullahın da hediyeleri kabul ettiğine dair rivayetler göz önünde bulundurularak tartışılmıştır. Sonuçta Resûlullahın imtiyaz beklentisi doğuracak olan ve âmilin görevinden dolayı kendisine intikal eden hediyeyi menettiği tespit edilmiştir. Bu bağlamda onun rüşvet veya suht olarak tabir edilen hediyeyi yasakladığına dair rivayetlere yer verilmiştir. Resûlullahın vergi âmillerine verdiği en önemli ölçü mallara tam bir biçimde sadakat göstermek olmuştur. Ayrıca halka iyi muamele etmeleri, malları seçerken vergi muhataplarına karşı yumuşak ifadeler kullanmaları, malların en iyisini alarak halk nezdinde hoşnutsuzluk meydana getirmemeleri ve mal sahibine dua etmeleri şeklindeki talimatlarla âmillik ahlâkı meydana gelmiştir. Neticede Abdullah b. Lütbiyyenin hediye kabul etmesi ve bu nedenle Resûlullahın onu ikaz etmesinin dışında âmillerin görevlerini Resûlullahın talimatları çerçevesinde icra ettiklerine dair pek çok haber mevcuttur.

Makale detayları

Management Ethics in The Context of the Instructions Given by the Prohpet to His ʿĀmils

Yazarlar:

Şehba Yazıcı

Yayıncı:

Harran University

Ana Başlıklar:

İslam Tarihi | Hadis

Dergi:

Harran İlahiyat Dergisi Issue Özel Sayı -İnanç ve Doğruluk-, pp.22-38

Belge Tipi:

Makale

Yayın Tarihi:

5/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001318054

pISSN:

2791-6812

History of Islam

Prophet

ʿĀmil

Management Ethics

Tax Officerİslam Tarihi

Resûlullah

Âmil

İdare Ahlâk

Vergi Memuru

Sayı

Makale detayları

Yazarlar: Şehba Yazıcı

Yayıncı: Harran University

Ana Başlıklar: İslam Tarihi | Hadis

Dergi: Harran İlahiyat Dergisi Issue Özel Sayı -İnanç ve Doğruluk-, pp.22-38

Belge Tipi: Makale

Yayın Tarihi: 5/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001318054

pISSN: 2791-6812

Sayı

Yazarlar:

Şehba Yazıcı

Yayıncı:

Harran University

Ana Başlıklar:

İslam Tarihi | Hadis

Dergi:

Harran İlahiyat Dergisi Issue Özel Sayı -İnanç ve Doğruluk-, pp.22-38

Belge Tipi:

Makale

Yayın Tarihi:

5/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001318054

pISSN:

2791-6812