If we observe the Holy Quran, several ayahs or verses explain leadership management principles and processes. Yet, it has existed since the day of the creation of this universe. The creation of this earth, which took six phases, is an example of divine management.
Management grows as life exists. In this part, we would like to analyze the evolutionary process that takes place in management practices, starting from the creation of Adam until the era of the Holy Prophet Muhammad (SAAS). This will include:
- Management of the creation of Prophet Adam (AS)
- Management in the era of Prophet Adam (AS)
- Management in the era of Prophet Nuh (AS)
- Management in the era of Prophet Ibrahim (AS) and Ismail (AS)
- Management in the era of Prophet Yusuf (AS)
- Management in the era of Prophet Muhammad (SAAS)
The Holy Quran has used the ‘story’ approach based on Divine information to explain management processes in these six periods. From these, we can derive some basic principles of management, particularly leadership management.
Let us start with the creation of Adam (AS), which can be observed from Al-Qur’an, sura Al-Baqarah [2:30].
When Allah (SWT) wanted to appoint Adam as His vicegerent on earth, He conveyed this idea to His angels, although Allah is Almighty to create man directly. The angels were invited to have a dialogue with Him. They then showed their disagreement at the beginning by giving strong arguments.
However, Allah also showed His ‘argument’ on why He wanted Adam to bear this responsibility. It is interesting to note the dialogue between Allah and His angels.
This shows that dialogue is very important in an organization, particularly between leaders and subordinates. It is only devils who do not conduct consultation and dialogue in all of their actions.
Meanwhile, in the era of Prophet Adam (AS), there was a rule and regulation on how to select the life pair. The dispute between Qabil and Habil, which ended with the first killing in the history of human beings, was due to a violation of this rule.
The establishment of clear rules and regulations and the impact of violating these rules are examples of management processes. Those who obey the rules must be rewarded, while those who disobey must be punished. A good leader must be able to implement this.
Another interesting story is the story of Prophet Nuh (AS) and his da’wah activities for 950 years. There are two most important lessons from him. The first is the methods that are used to interact with his community.
He used clear methods that were full of wisdom, argumentation, and communication. The second lesson is the importance of management by process and not management by objectives.
A good leader is a process-oriented person and is not a result-oriented person. This does not mean that the result-oriented approach should be neglected since it will give us the destination to which we want to arrive.
However, the process to arrive at the destination itself is more important. It is because the result is something unknown since it is only God that knows the result. We can only make result predictions. Assuring certain results is beyond our control.
The implementation of an order also requires dialogue and good communication skills, as this can be seen from the story of Prophet Ibrahim (AS) when he was ordered to slaughter his beloved son, Prophet Ismail (AS). This is very crucial since dialogue can build awareness of organization members on why they should perform the orders and instructions in particular and organizational activities in general.
Furthermore, Prophet Yusuf (AS) has set an example of how to be a good and successful leader.
There are 2 basic traits that he has (QS Yusuf [12]: 55): first, a leader must have traits of hafiidz (i.e., honest, trustworthy, and transparent); and second, a leader must have ‘aliim traits (i.e., knowledgeable and professional). Success will always be dependent upon the mercy of Allah. A combination of these two traits becomes the key factor for the success of one’s leadership.
The leadership characteristics of the Prophet Muhammad (SAAS) are perhaps the most perfect and comprehensive ones. He applied various management aspects when he built the Muslim society in Madinah.
He understood the strengths and weaknesses of his companions and tried to optimize their strength. Hence, he never appointed Umar bin Khattab or Abu Bakr as Siddiq’s army commander.
It is because he prepared them to be statesmen. These two companions were known for their successful leadership when they assumed the office of caliphate.
Similarly, Rasulullah (SAW) never selected Abu Dzar al-Ghifari as a public officer. Once, he came to the Holy Prophet and asked the Prophet to appoint him as a governor or other public officer. Rasulullah (SAW) rejected such a request by saying:
“This is a difficult trust while you are indeed a weak person.”
This is an example set by our Prophet (peace be upon him) in demonstrating the ability to put persons in their right places and jobs. The concept of ‘the right man in the right place at the right time’ was successfully implemented by the Prophet Muhammad (peace be upon him). In one hadith reported by Imam Bukhari, the Rasul (SAW) said:
“When an affair is not given to its expert, just wait for its failure.”
Putting someone in the right position is one of the functions of management, particularly leadership management.
Leadership in Islam
In Islam, leadership is very vital and central to the Islamic personality. The Prophet (SAAS) pointed out that everyone is entrusted by Allah, the Almighty, to be a leader or a shepherd: “Every one of you is a shepherd and everyone is responsible for what he/she is a shepherd of.”
An effective Muslim leader normally considers his/her opportunity to lead the organization as a big responsibility. They will initiate changes, if necessary, for further improvement. Throughout his entire career, the Prophet (SAAS) served as a social reformer and leader nominated by Allah. He and his companions brought about many changes to improve society and its people.
By nature, there are ample areas in any organization that need further improvement. It is important role of an effective leader that they will continuously improve the performance of the organization. Thus, leadership is a dynamic concept rather than static.
Since Islam does not recognize a dichotomy between worldly and religious affairs, every individual has to assist the organization in attaining its objectives. Thus, a leader cannot be indifferent and cool in efforts to improve the organization.
Effective Muslim leadership must not be indifferent to the problems encountered by the organization. The historical success of the 5th Caliph, Umar bin Abdul Aziz, in turning around the country from backwardness (due to the weakness of earlier leadership) to prosperity is an obvious example.
This also shows that any unhealthy circumstances can be put back into proper and dynamic order only because of effective leadership.
A successful organization starts with a quality leader who has a vision and a mission to lead the organization to realize its goals and objectives. In Islam, this responsibility of a leader is treated as trust or amanah. To be appointed as a leader in Islam, trustworthiness and piety of that person are considered as very essential along with other criteria.
The Prophet of Islam, Muhammad (SAAS), and his rightly-guided Caliphs were very careful and decisive in appointing a leader.
The appointment of Khalid Ibn Walid—a new convert—to lead the Muslim army during the earlier period of Islam; the appointment of Usama bin Zaid at the age of eighteen to lead another military expedition are very good examples of this.
Both appointments undoubtedly brought success to the Muslims. In Islam, it is also important that a leader must be able to prioritize and emphasize the proper and dynamic management of the organization’s human resources. They should be able to organize and efficiently coordinate all the available manpower in the organization.
Prophet Muhammad’s 3 Basic Principles of Islamic Leadership
In all his dealings with his Ummah, Prophet Muhammad (SAAS) adopted three basic principles of Islamic leadership;
- Shura (mutual consultation),
- ‘adl bil-qist (justice with equity), and
- hurriyyah al-kalam (freedom of expression)
The Three Postures of the Prophet’s Managerial Leadership Paradigm are;
- Shura.
- Adl.
- Hurriyyah al-kalam
Shura
Mutual consultation with experts, who are more knowledgeable and well-informed of the issue at hand, is the prime mode of decision-making in Islam. This mode is clearly shown as a forceful instruction in the Qur’an.
The Qur’an exhorted the Prophet (SAAS) himself to consult his Sahabas (companions) in matters of state and in the administration of the affairs of the community at large.
Adl
Justice is the second hallmark of Islamic leadership. The Muslim leader has to deal with all kinds of people, but especially his Ummah, with a sense of justice and fairness regardless of race, creed, nationality, or faith. The Qur’an commands all Muslims to be just and equitable even when it involves those opposed to them.
Muhammad (SAAS) was recognized as the undisputed leader, judge, and supreme Governor of the citizens of Madinah. He decided all cases according to Allah’s (the Almighty) law:
“Give judgment in accordance with what Allah has revealed. Be not influenced by their wishes; and beware of them lest they make thee depart from some injunction given thee by Allah.”
Prophet Muhammad (SAAS) managed the affairs of citizens of the community with justice throughout his life, and he exhorted his Companions to do likewise.
It is reported by Ali (RA) that the Prophet (SAAS) told him, “When two people come to you for judgment, never decide in favor of one without hearing the arguments of the other; it is then most likely that you will know the truth.”
It is also reported by Abu Saeed (RA) that the Prophet (SAAS) had said, “Of all the people, the closest and dearest person to Allah on the Day of Judgment will be the just leader, and the worst of men in the eyes of Allah and who will be far removed from Him will be the unjust.”
This type of leadership is very essential for a TQ organization.
Hurriyyah al-kalam
Freedom of Expression is the right of anyone to voice his concern, agreement, or suggestion over an issue that affects his own or the community’s welfare.
In consonance with this composite realization, the Prophet Muhammad (SAAS) was insistent upon the need for decorum at meetings and gatherings. Abdullah ibn-Amr al-‘As (RA) said that the Prophet of Allah was always a model of decorum when he talked, and he would refrain from hearing anything that sounds disdainful.
The Prophet (SAAS) said, “The most righteous among you are those who are mindful of decorum.”
The Uniqueness of Islamic Leadership, Special Reference to the Prophet Muhammad (SAAS)
Islamic leadership has very distinctive features which are unique and unparalleled. The leadership style of the Prophet (SAAS) of Islam is the best example of such a type of leadership. Allah (SWT) has, in fact, confirmed the Prophet’s (SAAS) character status in the Qur’an:
“And verily, you (O Muhammad (SAAS)) are of an exalted standard of character.”
In another interpretation, Allah has said,
“Indeed, in the Messenger of Allah (Muhammad) you have a beautiful pattern (of conduct) for anyone whose hope is in Allah and the Final Day.”
“And have you not exalted the fame.”
He is not the best only in the eyes of Muslims but in the eyes of Christians and Hindus. Michael Hart ranked Prophet (SAAS) at the top of the list in his book “The 100-the Most Influential Persons in History (The 100)”. It is true that qualities are changed as ideal for the passing of time. But it is an exception to the case of Muhammad (SAAS). He remains the paragon of virtue for all times. There is no debate on the fact that Prophet Muhammad was both born and made as a leader.
The Prophet’s (SAAS) character alone is a testimony of the paragon of leadership virtue for all men.
As an orphan, as a shepherd, as a nephew, as a trader, as a husband, as a citizen, as a neighbor, as a humanitarian and lover of children and orphans, as a supporter and free worker for the poor, widows, and needy persons, as a tolerant teacher never offending susceptibilities or beliefs of others, as a conqueror, as a forgiver of those who persecuted him after they came under his power by his example of forgiving the people of Makkah who had ruthlessly persecuted him, as master of those who came to him as slaves by freeing them at once, as a ruler and a teacher and in many other respects a model to follow.
In his book ‘The 100’ Hart wrote:
“My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels… It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history.”
Professor K.S. Ramakrishna Rao is a renowned Hindu philosopher. He wrote in his book ‘MUHAMMAD-The Prophet of Islam’:
“Leadership means the ability to move masses of men. The union of the theorist, organizer, and leader in one man is the rarest phenomenon on this earth; therein consists of greatness. In the Prophet of Islam, the world has seen this rarest phenomenon on earth, walking in flesh and blood.”
Another Hindu scholar, Diwan Chand Sharma, narrated in his book ‘The Prophets of the East’:
“Muhammad was the soul of kindness, and his influence was felt and never forgotten – by those around him.”
The true benchmark on leadership, however, is found in the Sunnah and the Seerah of the Prophet (SAAS), and they are applicable to all times.
Both the transformational and servant leadership styles are found in the leadership practices in the life of Prophet Muhammad (SAAS). Muhammad’s (SAW) life had a purpose beyond his own. Besides being the last Messenger from Allah, he was bestowed with a “transforming” mission from the outset. In Surah 33, verse 21, Allah states,
“You have indeed in the Apostle of Allah a beautiful pattern of (conduct) for anyone whose hope is in Allah and the Final Day and who engages much in the praise of Allah.”
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The Qur’anic term used here is “uswalun hasana”. This verse is addressed temporally to all God-fearing believers.
Raising People’s Awareness
Muhammad (SAAS) increased awareness of what is right, good, and halal.
The Arabian Peninsula, isolated from neighboring countries by vast deserts, was one of the most backward areas of the world.
He came during a period when partners were associated with God, when man was worshipping idols of stone, earth, bread, and even cheese, when alcoholism, gambling, and prostitution were rampant, when women were treated as chattels, when the infanticide of female babies prevailed, when bloodshed was revered, and when, in general, Jahiliyyah or ignorance was the order of the day.
Additionally, people were habituated to the worst moral corruption. In fact, Ja’far ibn Abi Talib, the cousin of the Prophet, who emigrated to Abyssinia in the face of the unbearable persecutions of the Quraysh polytheists, once told the Negus, the then ruler of Abyssinia: “O king! We used to drink blood, eat carrion, commit fornication, steal, kill one another, and plunder. The powerful used to oppress the weak. We used to do many other shameful and despicable things.”
(Bukhari, Wasa’ya). Muhammad’s (SAW) divinely guided role was as “a blessing for all the worlds” (Qur’an, 21: 107), and the message he was carrying was designed specifically to counter these currents of Jahiliyyah:
Alif, Lam, Ra. A Book which We have revealed unto thee in order that you may lead mankind out of the depths of darkness into light by the leave of their Lord to the Way of (Him) Exalted in Power Worthy of all Praise! (Surah Ibrahim, 14:1)
Allah again emphasized the transformational aim of Muhammad’s (SAW) mission in An Nahl (16: 64): Muhammad (SAAS) was not only to raise people’s awareness of what is right, good, and wholesome in Allah’s creation. He was also to make his followers aware of the importance and value of following the right path. At the same time, were humanity to persist and remain in Jahiliyyah, he was to warn them of the dire consequences to follow:
We have not sent thee but as a universal (Messenger) to men giving them glad tidings and warning them (against sin) but most men understand not. (Surah Saba, 34: 28)
Besides teaching his followers and the Ummah about core Islamic values, Prophet Muhammad (SAAS) urged them to engage themselves in learning, trading, agriculture, action, and thought.
For example, he said: “God loves a believing, skillful servant” (Munavi, Fayd al-Qadir, 2.290). Most importantly, he encouraged his people to excel in whatever halal field they engaged in by stating, “A believer should do in the best way whatever he does.” Islam encourages man to work and regards it as an act of worship.
Help People Look beyond Their Self-interest
Muhammad (SAAS) helped to elevate his followers’ need for achievement and self-actualization through intellectual and spiritual rethinking. He stressed the universal brotherhood of mankind and guided his people to advance beyond a focus on temporary material satisfactions to a quest for permanent fulfillment.
He argued against the egoism, relativism, and particularism that permeated the ethics of the times. Beliefs and values should not be acceptable just because they were the norm and had been passed down from one’s ancestors.
Practices such as slavery and infanticide were not only morally unacceptable; they were also morally unenlightened, going against the universality and beauty of Allah’s creation. The man was no longer to be self-centered, wallowing in moral turpitude and egoism:
“None of you truly believes until he wishes for his brother what he wishes for himself.” – Bukhari and Muslim.
Challenging their clan-centric parochialism, Muhammad (SAAS) encouraged his followers to look at the “big picture” for the sake of the Ummah. He brought together the Muhadien and the Ansars into a spirit of brotherhood after his settlement in Madinah.
They loved and cared for each other for the sake of Allah, as illustrated by the moving story of how Sa’d Ibn Rabi’ offered to divorce one of his 2 wives so that ‘Abd al-Rahman ibn ‘Awf could marry one of them if he so desired. Once this bond of brotherhood had been established, Muhammad (SAAS) nurtured it, ensuring that it did not erode.
For example, he skillfully pre-empted an imminent conflict between a group of Muhajireen and some of the Ansars during the return from the military campaign against the Banu Mustaliq.
An internal conflict nearly erupted when the army stopped near a well. When informed of the event, Muhammad (SAAS) immediately gave the order to march and thus put an end to any impending clash. Blood ties had henceforth been superseded by the ties of the brotherhood of faith.
Intellectual Stimulation
The intellectual stimulation necessary to challenge Jahiliyyah (ignorance) traditions, and characterizing Muhammad’s (SAW) transformational leadership was divinely ordained in the first word of revelation: “Iqra.
The first Revelation to God’s Messenger was the command: Read! This command, coming to an unlettered Messenger at a time when very little was available to read, implied that believers should use their intellectual and spiritual faculties to reflect about God’s signs present throughout His creation.
By relying on intelligence, rationality, logical thinking, and constant inner jihad, this introspection would lead the believers to discard idolatrous superstitions and to submit to the One True God through observation and contemplation.
In the manner of other transformational leaders, Muhammad (SAAS) offered his followers new ways of looking at old problems—such as the destructive internecine rivalry among the tribes of the Arabian Peninsula, their relations with the Jewish tribes of Medina, the treatment of women, slaves, and female children.
Dar Al Arqam became the incubator of the personal development of his early followers. He trained his followers to search for sensible solutions and coached them into becoming leaders in their own right who saw difficulties as problems to be solved.
Most importantly, he encouraged his Ummah to search for and acquire knowledge not for self-aggrandizement but, rather, to get closer to and to serve their Creator.
Islam has always been against the type of ideological totalism often used by false prophets and cult leaders who were also transformational leaders.
Faith in the message of Islam was not to be blind but rather nurtured through knowledge, thought, and reflection. The Hadith literature stresses this very idea.
“He who issues forth in search of knowledge is busy in the cause of Allah till he returns from his quest.” — Prophet Muhammad (SAAS) as reported by Anas Ibn Malik in Al Tirmidhi, hadith #420.
The seeking of knowledge is obligatory for every Muslim [Men and women]. — Prophet Muhammad (SAAS) as reported by Ibn Majah and Bayhaqi in Shu’ab al-Iman; also reported by Anas Ibn Malik in Al Tirmidhi, hadith #74.
Taking these injunctions very seriously, Muslims developed substantial libraries in Cordoba and in Baghdad and led the world in many scientific areas for centuries.
Idealized Influence or Charisma
Charisma can have either a positive or a dark side. Ethical charismatic leaders use power for the benefit of mankind, learn from criticism, work to develop their followers into leaders, and rely on an internal moral standard.
Unethical charismatic leaders are motivated by self-interest, censor critical or opposing views, and lack an internal moral compass (e.g., Stalin and Hitler).
Muhammad (SAAS) was an ethical charismatic leader. As indicated in the Qur’an (68: 4), Allah describes him as being endowed with Akhlaq (ethics): “You are of the highest noble character.” For example, Urwa Bin Masud was sent by the Quraysh at the time of Hudaybiya to the Prophet (SAAS) to settle the situation with him.
When he returned, he said, “I have been to Chosroes in his kingdom, Caesar in his kingdom, and the Negus in his kingdom, but never have I seen a king among a people like Muhammad among his companions. I have seen a people who will never abandon him for any reason, so form your own opinion.”
As a charismatic leader, Muhammad (SAAS) had an uncommon vision and a uniquely long and optimistic perspective. When he went to Taif, he was driven out by the street urchins who stoned his feet, making them bloody.
The Angel Gabriel descended with the angels of the mountains after the incident. Gabriel told the Prophet (SAAS): “If you want, these angels can crush Taif for what they did to you.” He said, “No.” “Perhaps,” the Prophet (SAAS) said, “their children will believe in God.” This sense of optimism in the future of his Ummah is a mark of a truly ethical charismatic leader.
During his life, he consistently adopted a long-range perspective, never losing sight of his transformational mission.
Thus, when Makkah was finally liberated, there was no bloodbath in retaliation for all the suffering the Makkans had previously visited upon the Muslims; Muhammad (SAAS) instead forgave them: “This day, there will be no reproach on you. God will forgive you. He is the Most Merciful of the Merciful. You can go away.”
By not retaliating, Muhammad (SAAS) demonstrated deep emotional intelligence and his commitment to being a servant leader. He was repelling evil with good. Through kindness and forgiveness, he was able to rise above the assumed traditions of retaliation and blood vengeance.
Individual Consideration and Attention
Muhammad (SAAS) paid close attention to the personal differences among his followers. Starting with his extended stay at Dar Al Arqam and lasting the remainder of his life, he acted as a mentor to his companions, coaching and advising followers with individual personal attention.
His seerah and the hadith are the living embodiment of the Qur’an and have taught and inspired billions of Muslims over the centuries. A primary component of Muhammad’s (SAW) individual consideration is his understanding that each follower has different needs and that those needs change over time.
He reached out to everybody, including his worst detractors. One need only compare the pre-Islamic Umar to the Muslim Umar (RA) to understand the effect that Muhammad (SAAS) had as a role model and coach on some of his toughest opponents.
He welcomed even sinners such as Abdullah bin Ubayy-known to be hostile to Islam and Muslims. As Muhammad (SAAS) said,
“The best in Islam before Islam are the best before Islam if they comprehend (the religious knowledge).”
Each of his companions felt like he had his complete attention. He treated them kindly but differently depending on his assessment of their maturity level and readiness.
For example, Abu Dhar was a poor, blunt but morally upright man from the desert. He rarely hid his feelings and led a pious, austere life. Once he requested the Prophet (SAAS) to appoint him to an administrative post. Muhammad (SAAS) refused, stating:
“You are not able to manage the affairs of people. Do not apply for such jobs, for we do not assign such jobs to those who apply for them.” (Muslim, Imara, 16-7).
He gave all his guests his complete attention so that all without exception felt that they were the most honored. Anas ibn Malik reports: “Any woman in Madinah could come to the Prophet and take him by the hand anywhere she wanted” (Al-Bukhari).
His understanding of the human condition and empathy with the very poor disturbed those in power in Makkah.
Once they came to him and said: ‘If you assign us a day when others, especially those poor ones, will not be present, we may talk to you about accepting your religion.’
They despised the poor Muslims like Bilal, ‘Ammar, and Habbab, and sought special treatment. Fully cognizant that Islam is not an elitist religion, Muhammad (SAAS) never agreed to such proposals: his was a universal message, and it was not up to him to decide who should or should not receive it.
The verses revealed addressed him as follows:
“Send not away those who call on their Lord morning and evening, seeking His ‘Face’.” (al-An’am, 6.52)
“Persevere together with those who call on their Lord morning and evening, seeking His ‘Face’.” (al-Kahf, 18.28)
To better understand the Prophet’s transformational role as a teacher and coach, let us first reflect about the following Qur’anic verse:
“It is He who has raised up from amongst the unlettered a Messenger of their own, to recite His signs to them and to purify them, and to teach them the Book and the Wisdom, though before that they were in manifest error.” (al-Jumu’a, 62: 2)
This verse starts with ‘He’. This indirect reference both in the original Arabic and in the English translation is appropriate because the people did not know God. At the same time, by using this type of sentence construction Allah is emphasizing who it is who sent Muhammad (SAAS).
Then, God calls them unlettered. Intellectually, spiritually, and morally, they had strayed. The word ‘amongst’ shows that the Messenger was one of them in the sense of being unlettered. Yet, the Messenger was not versed in the practices of jahiliyyah. It was necessary for him to be unlettered because he was like a tabula rasa: a blank slate. God would teach him what he needed to know. He would make him a teacher for all unlettered men.
While teaching his followers about values and Islamic behavior, Muhammad (SAAS) himself modeled some core leadership values: truthfulness, trust, and humility.
This is why he was known as As-Siddiq (the Truthful) and Al-Ameen (the Trustworthy) even before he received divine inspiration. The following hadith also stresses the importance of truthfulness and the manner in which it can act as a self-amplifying virtuous circle. ‘Abdullah reported that:
“The Prophet (SAAS) said, ‘It is incumbent upon you to be always truthful, for truthfulness leads to righteousness and righteousness leads to Paradise. If a man is always truthful and seeks truthfulness, he is recorded by God as a truthful one. Always avoid lying for lying leads to shamefulness and shamefulness leads to Hell. If a man insists on lying and seeks deceit, he is recorded by God as a liar.'” (Bukhari, Adab, 69; Muslim, Birr, 105; Abu Dawud, Adab, 80)
God’s Messenger was known as a truthful person even during the time of jahiliyyah. All the Makkans called him As-Siddiq or the Truthful.
His truthfulness was so well known that even after he claimed Prophethood, his enemies would still not accuse him of lying. Modeling the behavior he preached to others, Muhammad (SAAS) always encouraged truthfulness and integrity of character. For example, he once declared:
“Promise me the following six things, and I will promise you Paradise: When you speak, speak the truth; when you give a promise, carry it out; when something is entrusted to you, do not breach the trust; always keep chaste without being involved in any illicit intercourse; keep your eyes away from what is unlawful and hold your hands back from the forbidden.” (I. Hanbal, 5: 323)
The above hadith also highlights the second core value characterizing Muhammad (SAAS): amanah or trustworthiness. It correlates with the characteristics of effective transformational leaders. The word “amanah” comes from the same root as the word mu’min, believer. Being a believer implies de facto being ‘a trustworthy person’.
Muhammad (SAAS) was trustworthy in his mission as the last Messenger of Allah and in his general behavior towards all. He never compromised his cause, nor did he ever cheat anybody. He remained true to his transformational mission until the end. In the last
year of his life, he made his farewell pilgrimage, during which he gave a sermon on the hill of ‘Arafat. He repeated the injunctions from God again.
At the end of each sentence, he told the Muslims, “They will, in the near future, inquire of you about me,” and asked them: “Have I conveyed the Message to you?” Each time they replied, ‘Yes, you have conveyed’, he repeated, “O God, be the witness!
Another excellent example of how Muhammad (SAAS) was trusted is how he prevented, through his character and Allah’s help, an imminent war between the clans of the Quraysh during the reconstruction of the Ka’ba.
Each clan wanted the honor of placing the sacred Black Stone in its place.
However, the future Prophet of Islam (SAW) spread his mantle on a piece of cloth on the ground and, putting the stone on it, invited the chieftains of the four major clans of the Quraysh involved in the rebuilding of the Ka’ba to each take one corner of the cloth.
When the cloth with the Black Stone had been raised at the level with the spot where it was to be placed, he took the stone and placed it in position. He was deemed so trustworthy by all that none objected when he slid the stone off his mantle and into its niche.
One last major attribute of Muhammad (SAAS) was his modesty or humility. This, again, correlates with an attribute of servant leadership and of Level 5 leadership. At times, he was almost self-effacing. He never spoke loudly or in a rude manner.
In the market, he always passed by the people quietly with a smile. Whenever he addressed someone, he would turn and completely face him or her.
Whenever he heard anything undesirable in an assembly, he did not say anything out of respect for the people, but the color of his face mirrored his feelings. ‘Aisha (RA) said that she never saw Allah’s Messenger laughing so exuberantly that she could see his molar teeth; he only used to smile. Zayd ibn Talya reported Allah’s Messenger as saying,
“Every religion has a character and the character of Islam is modesty.”
Inspirational Motivation
This dimension of transformational leadership is characterized by the communication of high expectations, the use of symbols to focus efforts, and the enunciation of important goals in simple terms.
Such behavior increases the confidence and self-worth of followers. Inspirational leaders often provide encouragement during difficult times and set the group standard as far as work ethic is concerned.
Muhammad (SAAS) inspired his followers to accomplish great feats. The battles fought by Muslims at Badr, Uhud, and Khandaq were fought against tremendous odds.
After the Prophet’s (SAAS) passing away, the battle at Yarmuk was, by the Grace of Allah, an amazing victory as well as the conquest of Constantinople and the liberation of Jerusalem.
During the battles of Badr, Uhud, and Hunain, Muhammad (SAAS) neither flinched in front of larger hostile forces, nor panicked even when Muslim forces were retreating in disarray. In battle, he was often to be found closest to the enemy.
Even when the conditions were most unfavorable, he never conceived of giving up conveying his Message nor yielded to the desires of his opponents to make concessions.
Instead, he used to say to them: “Say, There is no god but God”. His unbreakable faith in Allah and optimism in the cave, when his enemies were in pursuit of him after he left Makkah and his reaction after being pelted with stones at Taif, have motivated us all.
Most importantly, he inspired the Muslims to go out and spread the Message of Islam fearlessly, approaching the contemporary rulers, including the leaders of the two superpowers of the day: Rome and Persia.
Muhammad (SAAS) as a Servant Leader
The servant leader focuses on the needs of others rather than his or her own needs: “The servant-leader is servant first… It begins with the natural feeling that one wants to serve, to serve first.” Such leaders also provide vision and gain credibility and trust from their followers.
Key Attributes of Servant Leaders
There are several key attributes of servant leaders as maintained below:
Service before Self
A servant leader is not interested in obtaining power, status, or wealth. He/she wishes to do what is morally right even when it may cost him/her financially. In Islam, a leader is the servant of his followers (sayyid al qawn khadimuhum).
He is to seek their welfare and guide them toward what is good. As indicated earlier, Muhammad (SAAS) did not engage in self-adulation. During the writing of the Hudaybiya treaty, the Prophet (SAAS) dictated these words: “This is from Muhammad, the Messenger of God.”
The Quraysh delegate raised objections over these words. The Prophet (SAAS) promptly changed the word and ordered to write simply “Muhammad, son of Abdullah”.
Above all, he was a man of impeccable credibility whom all, including the unbelievers, trusted. He had a vision of where his Ummah would reach, and he strove to serve the needs of others before he attended to his own. The Prophet (SAAS) said:
“A ruler who has been entrusted with the affairs of the Muslims, but makes no endeavor (for their material and moral uplift) and is not sincerely concerned (for their welfare) will not enter Paradise along with them.”
Neither wealth nor status attracted the Prophet (SAAS). He lived a simple and modest life, both in Makkah as a trader and the Messenger of Allah, and in Madinah as the head of the state and Messenger of Allah.
The change in his social status from that of a trader in Makkah to the head of the state in Madinah did not bring any change in his modest living. ‘Umar reported the Prophet as saying, “Do not exalt me as the Christians have exalted Jesus, son of Mary. I am just His servant, so call me Allah’s Servant and Messenger.”
Anas (RA) also said that the Prophet would accept an invitation even if he was presented barley bread and soup whose taste had changed. Although he was Allah’s last messenger, Muhammad (SAAS) never used his charisma or his psychological size to intimidate anybody. Anas also reported the Prophet as saying, “I am Allah’s servant, I eat like a servant and sit like a servant.”
Listening as a Means of Affirmation
Muhammad (SAAS) did not seek to impose himself on others unless it was a matter of divine revelation. He would stay quiet while first listening to the queries from his followers, and then responded appropriately. Abu Hurairah (mutafakkun ghalai) reported that Muhammad (SAAS) once said:
“Whoever believes in Allah and the Last Day, let him say something good or keep quiet.”
Creating Trust
The servant leader is, above all, honest with others, focusing on their needs and earning their trust. As indicated, Muhammad (SAAS) was known as ‘al-ameen’, the trustworthy. He was always a man of his word, he never cheated or stole from anybody, and he spoke the truth at all times.
By the manner in which he joined the Muhajireen and the Ansar into a unified entity after his settlement in Madinah, he created trust among these two groups which, until then, had not been that close to one another.
Focus on What is Feasible to Accomplish
The servant leader does neither seek to accomplish everything, nor does he take the most difficult route to do it. Muhammad (SAAS) once stated,
“Make things easy and convenient and don’t make them harsh and difficult”.
In fact, Aisha (RA) narrated that whenever Allah’s Apostle was given the choice of one of two matters, he would choose the easier of the two (Bukhari, volume 4: 760). Muhammad (SAAS) used gradualism’, he knew that he could not take his message to the whole of Arabia immediately; rather, he first had to proceed covertly until Allah allowed him to go public.
Muhammad (SAAS) saw an advantage in the disadvantage, and was able to extract opportunity out of a disaster. During the Battle of Mu’ta (629 CE), the Muslim army consisted of 3,000 soldiers; the opposing Byzantine forces had about 100,000 soldiers. The Muslims fought heroically, and both armies retreated at the same time.
Despite this, the Muslims thought that they had fled the battlefield and so were ashamed to meet Muhammad (SAAS). However, he welcomed and consoled them: “You didn’t flee; you retreated to join me. You will collect strength and fight with them again.” It happened just as he said, for just before his death, the Muslim army raided southern Syria; two years
later, the Muslims dealt the Byzantines a major defeat at Yarmuk. Source: (Abu Dawud, “Jihad,” 96; Tirmidhi, “Jihad,” 36; I. Hanbal, 2.70, 86.) In his search for what is feasible, a servant leader should not stray into suspect areas. Muhammad (SAAS) stated that,
“One who avoids the doubtful safeguards his faith and his honor.” Riyadh-us-Salaheen, Hadith 588.
Lend a Hand
The servant leader is, in fact, a Good Samaritan—he or she searches for opportunities to do good. He was always helping the poor and the needy. ‘Abdullah ibn Abi Awfa reported that Muhammad (SAAS) never disdained to go with a widow to accomplish her tasks.
Others reported that the Prophet (SAAS) used to tidy up his house, attend the camels, feed the animals, take food with his servants, and help them in kneading dough and bringing provisions from the market. Jabir stated that the Prophet used to slow down his pace for the sake of the weak and also prayed for them. Once he said:
“There are many doors to goodness. (Saying) ‘Glory to God,’ ‘praise be to God,’ ‘there is no deity but.”
A Comparison of Transformational, Servant, and Islamic Leadership Models
| Transformational Leadership | Servant Leadership | Islamic Leadership | |
| Source of Charisma | Leader training and skills. Weaknesses: Leader may be sole source of ideas; leadership has privileges in excess of followers | Humility;. spiritual insight | Training, trust, truthfulness and humility; spiritual insight with a moral core: “Akhlaq”; Emphasis on shura; No special privileges. |
| Situational Context | Unilateral or hierarchical power. Weakness: May become dictatorial | Relational power | Either hierarchical or relational depending on context |
| Nature of Charismatic Gift | Vision; adept at managing human resources. Weakness: vision may be ‘totalistic’. … | Vision and practice of a way of life focused on service | Vision is integrative, and focuses on unifying the Ummah in serving Allah, and being of service to mankind. |
| Response of Followers | Heightened motivation; extra effort; charisma hungry. Common culture may be adopted. Weakness: culture may sometimes be extreme (either hedonistic or monastic) | Emulation of leader’s servant leadership | Followers become servant leaders themselves, and exert extra effort; undaunted by psychological size of leader; common Islamic culture is adopted, with a focus on balance. |
| Consequences of Charisma | Leader and/or larger goals met; personal development of followers. Weakness: dissent may not be tolerated. | Autonomy and moral development of followers; enhancement of common good. | Moral and personal development of followers. Autonomy and search for knowledge encouraged. Range of opinions and madha’ib allowed unless in violation of Shari’ah; enhancement of common good. |
God,” enjoining good, forbidding evil, removing harm from the road, listening to the deaf (until you understand them), leading the blind, guiding one to the object of his need, hurrying with the strength of one’s legs to one in sorrow who is asking for help, and supporting the weak with the strength of one’s arms – all of these are (forms of) charity prescribed for you.” [Fiqh-us-Sunnah, Volume 3, Number 98.]
Clearly, then, Muhammad’s (SAW) leadership style is unique in that he blends elements of ethical transformational leadership with servant leadership. In trying to define his style of leadership, we need to go back to a major component of his leadership style: charisma.
It bridges transformational and servant leadership, and we have represented in Table 10.1 the commonalities and differences of these two dominant leadership perspectives as they relate to charisma. The Islamic model of leadership, as depicted by the Prophet (SAAS), is clearly more than either of the two approaches alone and is unique in its own regard.
Source: Beekun, R. I. (2011). Muhammad (SAAS) is a Transformational Leader. “Issues in Islamic Management: Theories and Practices”. HUM Press. HUM. P. 297.
Quality of Leaders in the Eye of Islam
Muslims believe that Islam is a complete religion, and God has perfected it through His revelations to Prophet Muhammad (PBUH). In the Qur’an, God says, “This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your way of life” (the Qur’an, 5:3).
Like all other aspects of human life, Islam has a strong and excellent command on leadership and the qualities of a good leader. It is argued that both Muslim leaders and followers operate in a group under a common set of beliefs, perform similar practices, and have a similar set of guidelines about everyday life (figure 10.4). This whole system creates a common platform for everyone to operate within their own circle efficiently and effectively.
This system guides Muslim leaders on how to perform their leadership role and guides Muslim followers on how to operate under the leadership of their leader. Due to the common platform available to both sides, conflicts of interest are less likely.
In the life of the Prophet (SAAS), all types of leadership styles are present, and the expected qualities to be a good leader in the eyes of Islam are also present in his life. By studying his whole life, we can identify some major characteristics of a good leader. Some of these are as stated below:
Intention or Objective (Niyah)
The first quality of a good leader is that he/she must have a good intention to accomplish all the tasks within the organization.
No act could be accomplished without a clear intention or objective. Muslims have to establish the mission statement or set objectives of the organization in order to set direction and targets or measure performance. This has become the fundamental principle of Islam, whereby the intention inherent in any action determines whether it is good or blameworthy.
Islam always encourages people to do any act with good intentions. In the Sunnah, it is told, “The result of every action depends on the intention of the doer.”
Trustworthiness (Amanah)
The responsibility as a leader is the Amanah in the eye of Islam. The leader must take care of this amanah. The Qur’an says that, “Allah doth command you render back your trusts to those to whom they are due; and when ye judge between man and man that ye judge with justice; verily how excellent is the teaching which he giveth you; for Allah is the one who heareth and seeth all things.”
Trustworthiness is an Islamic value that should be realized in Islamic administration. The Qur’an has commanded that a Muslim should be a trustworthy person:
“If any of you deposits a thing on trust with another, the trustee should (faithfully) discharge his trust, and let him fear his Lord.”
The prophet says that there is no faith (iman) in a person who is untrustworthy.
Sincerity (Ikhlas)
A leader should execute his responsibilities sincerely whenever it is entrusted upon him. The Qur’an teaches us that a person must do his work sincerely, as when he worships his God:
“Say: verily, I am commanded to serve Allah with sincere devotion.” Say; “It is Allah I serve, With my sincere (and exclusive) devotion.”
“Say: Will ye dispute with us about Allah, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that we are sincere (in our faith) in Him.”
Accountability (Hisbah)
A leader is responsible for any action that has been taken under his supervision. He is responsible for his decision and action. As the Qur’an says:
“Then shall anyone, who has done an atom’s weight of good, see it. And, anyone who has done an atom’s weight of evil, shall see it.”
“Nor can a bearer of burdens bear another’s burden.”
“That man can have nothing but what he strives for. That (the first of) his striving will soon come in sight. There will be reward complete.”
So, a leader must be conscious about his responsibility and accountability.
Dedication (Sidk)
A leader must be able to dedicate himself towards his job. The tradition of the Prophet has stated that,
“Allah loves any person who has devoted towards one particular job until he is able to master the works.”
And to be an effective leader, mastery is very essential.
Gratefulness (Shukr)
A good leader must be grateful to the workers for their performance and cooperation. A worker would not work whole-heartedly unless he is satisfied with his job. But satisfaction is something subjective and relative. Thus, Islam teaches the principle of gratefulness, the spirit of which can be derived from the Qur’an.
“O ye who believe, eat of the good things that we have provided for you and be grateful to Allah; it is Him ye Worship.”
“He said: This is by the grace of my Lord to test me whether I am grateful or ungrateful and if any is grateful, truly his gratefulness is (a gain) for his own soul; but if any is ungrateful, truly my Lord is free of all needs, supreme in honor.”
“And remember! Your Lord caused to be declared (publicly): ‘If ye are grateful, I will add more (favors) unto you: But if ye show ingratitude, truly my punishment is terrible indeed.”
Moderation (Tawassut)
In Islam, a leader can never be extreme. All decisions and actions should be taken on the basis of moderation. They must not waste any resource. Definitely, they will use the resources properly to accomplish the objectives. As the Qur’an says:
“Those who, when they spend, are not extravagant and not niggardly but hold a just (balance) between those (extremes).”
“Thus, have we made of you an ummah justly balanced, that ye might be witnesses over the nations and the messenger a witness over yourselves.”
The essence of Islam is to avoid all extravagance on both sides. And a leader must have such quality in the eye of Islam. The best example can be found in the life of the 5th caliph Umar Bin Abdul Aziz.
Consistency (Mudawamah)
The tradition of the Prophet (SAAS) has taught a Muslim to be consistent in his works. Allah loves one who is delighted in his work. It is through His way that a person can become a skilled worker or a quality performer. In the Qur’an Allah says,
“O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.”
In the hadith, it is said, “You do all of your works in such a way that you will leave in this world forever.”
This is also a very significant quality to be an effective leader in the eye of Islam.
Cleanliness (Taharah)
Cleanliness is a part of faith; Every Muslim should be outwardly and inwardly clean. As the Qur’an says:
“Say: ‘Not equal are things that are bad things and that are good, even though the abundance of the bad may dazzle thee. So fear Allah, O ye who understand , that (so) ye may prosper.”
The leader will be smooth and efficient if every staff member who is working in a particular office works sincerely and is not involved in any form of corruption. Implementing a clean administration means avoiding a corrupt administration. And in Islam, there is no scope for a leader to be corrupted.
Discipline (Nizam) and United Effort
Discipline is very important in Islam. The success of any system is very much dependent on the ability of every person who is involved in implementing a system to sustain discipline and order. And for a leader, this is a must. As the Qur’an says:
“Truly Allah loves those who fight in His cause in battle array, as if they were a solid cemented structure.”
Cooperation (Muawanah)
Islam encourages people to work together and to be ready to help one another as the Qur’an says: “Help ye one another in righteousness and piety. But help ye not one another in sin and rancor. Fear Allah, for Allah is strict in punishment.”
Another important quality for a good leader is that he must be cooperative with the workers to achieve the goal of the organization with the best quality.
Justice (Adl)
Islamic administration is based on the concept and principle of justice. It is proven that the administration led by Muslim leaders is fair to all. In the Qur’an, Allah has commanded several times to maintain justice each and everywhere. In Surah Nisa to ensure justice deliberately it has been said, “When you will settle on justice among people at that time you certainly will put forth justice.’
It has been further said, “O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich and poor.”
This indicates that an effective leader must be just between the workers to allocate the resources and evaluate the activities of the workers of the organization and reward or punish them eventually.
Conscientiousness and Knowledge in all Endeavors (Itqan)
The Islamic term itqan, which means conscientiousness and knowledge in all endeavors, is almost an obligatory feature of Islamic work ethics. Indeed, Islam unambiguously encourages all its adherents to acquire the necessary knowledge of things they want to do before attempting to do it.
If the leader is not the master of or he does not have the required knowledge, skill, and expertise regarding the matter, he will not be able to mentor or lead others to achieve their goals. The Holy Qur’an declares that Hazrat Yousuf (AS) says, “Set me over the storehouses of the land: I am a good keeper, knowledgeable.”
Knowledge here implies not only the what, but also the skill required to perform the task. After acquiring the knowledge, he or she must be conscientious in his or her undertakings.
Conscientiousness also implies the presence of perseverance, passion, and commitment to perform. It is only through this means that one can almost surely achieve success.
Proficiency and Efficiency (Ihsan)
Ihsan is commonly understood as doing marginally more than the minimal requirement. For example, Islam teaches us to pay slightly more than the loan we have obtained as a gift and sign of gratitude to the person whose loan has benefited us. In this case, it is not interest because one is not obliged to pay that extra.
However, Ihsan also means proficiency and efficiency. This particular meaning obviously will enhance productivity. It is in the hadith, “Allah loves dexterous and efficient worker.” An effective leader must have Ihsan in all of his/her activities,
Passion for Excellence (Fakhamah)
The most important ingredient for excellent performance is the existence of inherent passion within the leader. Excellence is not achievable through an impressive organizational chart, lofty positions, or even handsome perks alone.
They may be necessary prerequisites for excellent performance but are not sufficient. It is the individuals with inherent passion for excellence that constitute the most important.
Islam not only admits excellence as a virtue but also encourages its adherents to excel in everything that they do. In order to direct a better way of action, the prophet (SAAS) said, “Allah has ordered to complete every action in a better way. When you slaughter (an animal), do it in a better way. Slaughter properly the animal meant for sacrifice. So, every one should sharpen the knife and let the animal meant for sacrifice to die comfortably.”
Continuous Self-Evaluation (Tazkiyah) for Continuous Improvement
Islam strongly encourages continuous self-evaluation in order to improve oneself all the time. If, for any moment, one realizes that he has done more bad than good, he is expected to take immediate corrective and remedial actions. He has to correct the wrongs and improve on the good actions.
This practice is in line with the principle of continuous efforts for improvement, which is the same as the Japanese principle of kaizen.
Practitioner
A leader must be a practitioner of all good deeds or quality-related activities within the organization. If he does not do it himself, then his direction may not be effective up to the expected level.
One must not command anyone to do anything that he or she does not do himself/herself. In the Quran Allah says, “O those who believe, why do you say what you do not act upon? To Allah, it is a great sin that you say something that you do not practice.”
Pride (Kibr)
This is the greatest of all vices; pride can happen only in the absence of two elements. First, he is a person towards whom it is directed, and second, is a quality of perfection in which pride is taken.
Pride comes to mind when a man believes that he has worth, that another man also has worth, but his worth is greater than that of the other. These beliefs will make him feel a sense of joy, trust in what he believes, a sense of his own greatness, and contempt for others.
Change Agent
It is another important quality for a leader that he must have the capacity to bring any kind of changes that may bring good results for the organization. At the time of change, he must remember that the coming one must be better than the earlier one.
As Allah says in the Qur’an, “Whenever we change any command, we change it with a better one.”
Conclusion
Leadership is very fundamental to management and organization development. If leadership is not excellent, the organization rarely can improve the quality. Once the organization leads the industry, because of poor leadership, they fail next.
However, the organizations that have a quality leadership style remain the leaders, and they improve continuously. Thus, to be a quality-oriented organization, it must have quality leadership.
At the time of leading the organization, a leader usually sets the mission and vision of the organization, sets goals and objectives, makes decisions and plans to achieve those, motivates the employees so they feel interested in following the leader’s direction, coordinates all activities, and controls.
As a leader, he helps shape the culture according to the nature of change and distributes the resources of the organization in a way that helps the organization to use resources properly and minimize waste.
In a word, everything that an organization needs to succeed in meeting its customers’ expectations – goals, plans, culture, resources – can either be helped or hurt by leaders.
Researchers tried to identify the behaviors associated with effective leadership in a series of studies at Ohio State University. These studies concluded that many of these behaviors could be captured by two dimensions: consideration and initiating structure.
Consideration demands that leaders must lead beyond borders to meet at least the minimum requirements of all stakeholders, including customers, shareholders, and the public, explaining things to them, being approachable, and generally being concerned about their welfare.
This dimension is also known as socio-emotional orientation. Initiating structure demands getting people organized, including setting goals and instituting and enforcing deadlines and standard operating procedures.
Leaders must exhibit high levels of integrity in their moral and ethical conduct, focus on results, and build on strengths – one’s own and others.
This dimension is also known as the task orientation of a leader. Research has indicated that while different situations will require different leadership behaviors, most organizational units over a period of time will require both types of leadership to be successful.
If we observe the holy Qur’an, there are a number of ayah explaining leadership management principles and processes. Yet, it has existed since day one of the creation of this universe. The creation of this earth, which took six phases, is an example of divine management.
Management grows as life exists. This will include Management of the creation of Prophet Adam AS, Management in the era of Prophet Adam AS, Management in the era of Prophet Nuh AS, Management in the era of Prophet Ibrahim AS and Ismail AS, Management in the era of Prophet Yusuf AS, and Management in the era of Prophet Muhammad (SAAS).
Prophet Muhammad (SAAS) adopted three basic principles of Islamic leadership – Shura (mutual consultation), ‘adl bil-qist (justice with equity), and hurriyyah al-kalam (freedom of expression) – in all his dealings with his Ummah.
Islamic leadership has very distinctive features which are unique and unparalleled. The leadership style of the Prophet (SAAS) of Islam is the best example of such type of leadership. Allah (SWT) has, in fact, confirmed the Prophet’s (SAAS) character status in the Qur’an:
“And verily you (O Muhammad) are of an exalted standard of character.”
He is not the best only in the eye of Muslims but in the eye of Christians and Hindus. Michael Hart ranked Prophet (SAAS) at the top of the list in his book “The 100 – the Most Influential Persons in History (The 100)”.
The Prophet (SAAS)’s character alone is testimony to the paragon of leadership virtue for all men. As an orphan, as a shepherd, as a nephew, as a trader, as a husband, as a citizen, as a neighbor, as a humanitarian and lover of children and orphans, as a supporter and free worker for the poor, widows, and needy persons, as a tolerant teacher never offending susceptibilities or beliefs of others, as a conqueror, as a forgiver of those who persecuted him after they came under his power by his example of forgiving the people of Makkah who had ruthlessly persecuted him, as master of those who came to him as slaves by freeing them at once, as a ruler and a teacher and in many other respects a model to follow.
He was both a transformational leader beyond the limitations of transformational leadership and a servant leader for mankind.
Muslims believe that Islam is a complete religion, and God has accomplished it through His revelations on Prophet Muhammad (SAAS). In the Qur’an, God says: “This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your way of life” (Qur’an 5:3).
Like all other sides of human life, Islam has a very strong and excellent command of leadership and the qualities of a good leader.
It is argued that both Muslim leaders and followers operate in a group under a common set of beliefs, perform similar practices, and have a similar set of guidelines about everyday life. This whole system creates a common platform for everyone to operate within his circle efficiently and effectively.
This whole system guides the Muslim leader on how to perform his leadership role and how Muslim followers operate under the leadership of their leader. Due to the common platform available to both sides, a conflict of interest is less likely.
In the life of the Prophet (SAAS), all types of leadership styles are present, and the expected qualities to be a good leader in the eye of Islam are also present in his life. By studying his whole life, we can find out some major characteristics of being a good leader.