Whats is Faadhil and Mafdhoel

FAADHIL AND MAFDHOEL

[The term faadhil means a man of rank or excellence or significance. Mafdhoel as opposed to faadhil, means one of lesser rank. Thus, the faadhil will have a higher status than the mafdhoel.]

It is quite apparent from the Hadith that it is permissible to appoint a junior and a mafdhoel as an Ameer over a senior and a faadhil provided that he possesses the necessary ability.

During his last illness, Rasulullah (sallallahu alayhi wasallam) appointed Hadhrat Usaamah (radhiallahu anhu), the son of the emancipated slave, Hadhrat Zaid Bin Haarithah (radhiallahu anhu), the commander of the army in which senior Sahaabah of the Muhaajireen and Ansaar were serving. Usaamah (radhiallahu anhu) was junior to numerous Sahaabah in both age and rank, but they had to serve under him. At the time of his appointment as the commander, Hadhrat Usaamah (radhiallahu anhu) was only nineteen years old.

In actual fact, Usaamah (radhiallahu anhu) was appointed to occupy the post left vacant by the demise of his father, Zaid Bin Haarithah. This fact further serves to confirm the correctness of the appointment of an able relative. There is absolutely no misdirection involved if the Ameer appoints a qualified relative of his to any post of government if the relative possesses the ability for such a position. In fact, the appointment of an able and trustworthy relative will strengthen the hand of the Ameer. Thus, we find in the Qur’aan Majeed the supplication of Hadhrat Musa (alayhis salaam):
“Appoint for me a wazeer (minister, deputy) from my family — Haroon, my brother. Strengthen with him (Haroon) my power.” [Surah Taha]

The fact that Nabi Musa (alayhis salaam) requested the appointment of his brother, indicates that such appointments have their merit provided that the persons appointed have the necessary ability.

Greater mutual aid, mutual co-operation, trust, natural affinity, congeniality and cohesion are factors inherent among family members. These factors facilitate greater efficiency in administration. Hence, accepting the dua of Nabi Musa (alayhis salaam), Allah Ta’ala says:

“Verily, you have been granted your request, O Musa!”  [Surah Taha]

It is now abundantly clear that it is not improper in the least for the Ameer to appoint able and qualified members of his family or friends. On the contrary, wisdom dictates such appointments which are best in the interests of smooth and efficient administration.

Objecting to such appointments on the basis of favouritism and tribalism is proof of the deficient knowledge of the objectors. Even Nabi Zakariyya (alayhis salaam), fearing that he will leave this world without an heir to perpetuate his sacred mission, supplicated to Allah Ta’ala for a son. The Qur’aan records his dua as follows:

“O my Rabb! Grant me holy offspring.” [Surah Ale Imraan].

Elsewhere the Qur’an states:

“O my Rabb! Do not leave me alone (without offspring).”   [Surah Ambiya].

Commenting on the dua of Hadhrat Zakariyya (alayhis salaam), Imam Raazi (rahmatullah alayh) says:

“He (Zakkariyya) desired a heir who will be loving towards him; who will strengthen him in his (Zakariyya’s) Deeni and mundane affairs and who will be his representative after his death. Thus, he made the dua of a sincere one, of an Arif.”

Similarly, Hadhrat lbraheem (alayhis salaam) made dua for sons to represent him. Thus, when Allah Ta’ala gave him the following glad tidings:

“Verily, I shall be appointing you the Imaam of people,”

Hadhrat Ibraheem (alayhis salaam) supplicated:

“And from my offspring.”

Allah Ta’ala, answering lbraheem’s dua, said:

“My promise will not reach the wrong-doers.” [Surah Baqarah].

From this it is very clear that as long as one’s relatives and associates possess the necessary qualifications, there is absolutely no Shari proscription against their appointment to posts in administration of affairs.

The acceptance of their duas confirmed that the Post of Nubuwwat would remain in the family provided there is no valid cause which militates against the appointment of any particular person. An Aayaat in Surah Ankaboot explicitly states this fact:

“We have established in your offspring Nubuwwat and the Kitaab.”

Nubuwwat, thus, remained in the family.

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