it is a major form of leadership, yet there is also a lesser one. The greater leadership is the universal authority over all Muslims—such as the caliphate of Abu Bakr al-Siddiq, the successor of the Messenger of Allah (peace and blessings be upon him), and the caliphates of the Commanders of the Believers ʿUmar ibn al-Khattab, ʿUthman ibn ʿAffan, ʿAli ibn Abi Talib, and the other caliphs. This is comprehensive, public sovereignty.

Below that is the particular leadership: authority over a given region that includes towns and villages, or an even more restricted rule over a single village or city. In every one of these cases a person is forbidden to seek the position of amir, as will be clarified in the hadith of ʿAbd al-Rahman ibn Samurah—may Allah be pleased with him.

The author—may Allah have mercy on him—therefore opened the chapter with Allah’s words: “That is the Home of the Hereafter which We grant to those who desire neither exaltation on earth nor corruption; the good end belongs to the God-fearing” (Qur’an 28:83). The “good end” means Paradise. The phrase “We grant it to those who desire neither exaltation on earth” reminds us that someone who seeks office may be driven by a wish to rise above others, to control their destinies, to command and forbid. If that is his motive, his intention is evil and, Allah’s refuge is sought, he will have no share in the Hereafter. Hence the prohibition on asking for leadership.

As for His words “nor corruption,” they refer to spreading havoc on earth by waylaying travelers, stealing people’s wealth, violating their honor, and other such crimes.