By: Tomasi Akingbade<\/p>\n
Leadership is essentially a continuous process of influencing behaviour,
\nit may be considered in context of mutual relations between a leader and
\nhis followers. The leader tries to influence the behaviour of
\nindividuals around him to achieve desired goals. It is also a dynamic
\nprocess, which deserves study; it is a relational process involving
\ninteractions among leaders, members and sometimes outside
\nconstituencies. Good leaders are made not born. If you have the desire
\nand willpower, you can become an effective leader.\u00a0 Basically, it
\ninvolves developing those qualities and attitudes in managers which help
\nto look into the future and to bring necessary improvement pertaining to
\ndifferent leadership styles.<\/p>\n
Leadership in Islam,\u00a0 \u00a0Islam, the complete code of life, declares
\nleadership as a trust (Amanah), and gives a detailed description about
\nit. According to the Islamic view, leadership is a sacred position that
\ncan solve the problems of humanity and guide them to the eternal
\nbetterment of here and hereafter. It is a person or a group of people
\nwho guide and lead the followers, the humanity from the brink of
\ndestruction to the way of Allah. Giving preference on human welfare
\nIslam exposes leadership as a psychological contract between a leader
\nand his followers that he will try his best to guide them, to protect
\nthem and to treat them fairly and with justice.<\/p>\n
Hence, the focus of leadership in Islam is on doing good, Great\u00a0 Muslim
\nscholar\u00a0 Ibn\u00a0 Khaldun\u00a0 in\u00a0 his\u00a0 excellent\u00a0 book\u00a0 Al-Muqaddimah\u00a0 draws\u00a0 a
\nnew dimension of\u00a0 leadership.\u00a0 He says- \u201cleadership is an outcome of
\ninteraction between different social groups.\u201d Al Buraey says-\u201can
\nIslamic\u00a0 leadership\u00a0 is\u00a0 the\u00a0 one\u00a0 that\u00a0 seeks\u00a0 happiness\u00a0 for\u00a0 the
\nindividual and society.\u201d In Islamic Shari\u2019ah, leadership is
\nmentioned specially by the word Khilafa and Imama. Though there\u00a0 remain
\nother\u00a0 words used\u00a0 as\u00a0 the\u00a0 meaning\u00a0 of a\u00a0 Leader in\u00a0 various\u00a0 Islamic
\nverses\u00a0 and speeches such as Amir-ul-Muminin, Amir, Ja`eem, Sayyid,
\nQa\u2019eed, Malik, Sheikh etc. But yet the words mentioned earlier are the
\nmost famous and most important in describing the state of leadership.<\/p>\n
With some differences in practice all of these words are used
\ninterchangeably to indicate a leader. Muslim thinkers of the modern era
\ndifferentiate among these synonymous words. A brief discussion about
\nthese may clarify the area of their application.\u00a0 Firstly,\u00a0 Khalifa
\n(Caliph),\u00a0 derived\u00a0 from\u00a0 the\u00a0 word\u00a0 Khilafa\u00a0 (Caliphate-system\u00a0 of
\ngovernance established in Islam), means, literally, the successor, the
\nvicegerent or the representative while as the term of Islamic literature
\nit means the head of state in a Caliphate, and the title for the leader
\nof the Islamic Ummah, an Islamic community ruled by the Shari’ah. Al
\nQur\u2019an,\u00a0 the\u00a0 supreme authoritative\u00a0 source\u00a0 of\u00a0 Islamic\u00a0 Sharia, uses
\nthis\u00a0 term\u00a0 with\u00a0 two\u00a0 different\u00a0 meanings.<\/p>\n
Following verse Khalifa refers to Hazrat Adam (s) including whole
\nmankind and the prophets-Allah says- \u201cAnd\u00a0 then\u00a0 (after creating
\nheaven\u00a0 and\u00a0 earth) Allah told the angel that he was about to\u00a0 create\u00a0 a
\nvicegerent\u00a0 (khalifah)\u00a0 and\u00a0 to\u00a0 assign\u00a0 him\u00a0 to\u00a0 the\u00a0 earth.\u201d\u00a0 In
\nanother\u00a0 verse\u00a0 Allah addressed Hazrat Dawood (s) as both, the role of
\nthe leader of his state and the Prophet. Allah says- \u201c(And it was said
\nunto him): O David! Lo! We have set thee as a viceroy (Leader) in the
\nearth; therefore judge aright between mankind, and follow not desire
\nthat it beguile thee from the way of Allah. Lo! Those who wander from
\nthe way of Allah have an awful doom, forasmuch as they forgot the Day of
\nReckoning.\u201d\u00a0 However, Khalifa is now a day used to indicate the
\nposition of the head and supreme political leader of the state by the
\nMuslim thinkers.\u00a0 It is asserted by Muslim historians that the term
\nKhalifa was first used as the title of \u201cthe successor of Muhammad\u201d
\nby Abu Bakr.<\/p>\n
The decision making process of conventional form mainly depends upon the
\nleader or upon the group of authority. Usually they decide according to
\nthe reference of organizational rules. Islamic concept of leadership
\nusually does not permit a leader to make decisions without any kind of
\nconsultation.\u00a0 In\u00a0 public\u00a0 affairs\u00a0 a leader\u00a0 must\u00a0 have\u00a0 a\u00a0 general
\nconsultation\u00a0 with\u00a0 all\u00a0 of\u00a0 his followers. And after the consent of the
\ngroup he has to justify that decision with the divine law of Islamic
\nSharia. Appointment process of a leader is not similar in every
\norganization in modern formation. Most of the organizations, formal or
\ninformal, have their own criteria to select a leader. Unfortunately,
\nabsence of ethical and moral values is a common feature of conventional
\nleadership.<\/p>\n
Here, a person must submit his candidature for the leadership.\u00a0 In
\ncontrast, Islam has its own preconditions to appoint a leader. Seeking
\nleadership is considered as a disqualification of the person. According
\nto the Islamic law, leaders must not seek leadership; it must come to
\nthem. Moral and ethical perfection is badly needed in the selection
\nprocess of leaders. Along with personal qualities, the knowledge of
\nIslamic principles and Sharia is a must for the leadership.<\/p>\n
Now, the concept of leadership in conventional and Islamic formation is
\ntotally different by nature, though\u00a0 there\u00a0 are\u00a0 some similarities\u00a0 seen
\nin\u00a0 the\u00a0 performances\u00a0 of\u00a0 leaders\u00a0 in\u00a0 various occasions. Islam does a
\ngreat job in this respective field and shows how followers perform their
\nresponsibilities with the proper direction of revealed law under the
\nsupervision of a competent leader ensuring the humanism and ultimate
\nsatisfaction of almighty Allah. Characteristics of leadership are an
\nimportant element to achieve success and to establish peace and
\nhappiness in society. Islam always tries to make sure the rule of the
\nbest on every sphere of life, individual or social.<\/p>\n
For this, it elaborately declares the qualities and pre-conditions
\nneeded for an ideal leader. Islamic Sharia composed of the authoritative
\nsource of Al Qur\u2019an and the Sunnah, along with the Islamic Fiqh has
\ngiven the direction. The attributes of the righteous caliphs also helps
\nus to determine the required qualities to select a leader for the Muslim
\nUmmah. Under a scientific examination throughout these sources Muslim
\nscholars have find out some essential qualities for an Islamic leader. A
\ngreat thinker al Farabi indicates the following characteristics of
\nleadership- be intelligence, full of wisdom, possess complementary
\ncharacters in terms of their physical and abilities, ideal long-sighted
\npolicy makers etc. Hadrat Ali, the fourth khalifah, in discussing the
\nqualities of a leader said: “O People! You know that it is not fitting
\nthat one who is greedy and parsimonious should attain rule and authority
\nover the honour, lives and incomes of the Muslims, and the laws and
\nordinances enforced among them, and also leadership of them.
\nFurthermore, he should not be ignorant and unaware of the law, lest in
\nhis ignorance he misleads the people. He must not be unjust and harsh,
\ncausing people to cease all traffic and dealings.<\/p>\n
A good leader must do away with his oppressiveness. Nor must he fear
\nstates, so that he seeks the friendship of some and treats others with
\nenmity. He must refrain from accepting bribes when he sits in judgment,
\nso that the rights of men are trampled underfoot and the claimant does
\nnot receive his due. He must not leave the Sunnah of the Prophet and the
\nlaw in abeyance, so that the community falls into misguidance and peril.
\nA leader must be a profound knowledge of Sunnah (i.e. Islamic Sharia),
\nproficiency at reciting the holy Qur\u2019an, must have great consciousness
\nof Allah (Taqwa), an elderly person these features must be examined to
\nselect a leader respectively.<\/p>\n
A person to be qualified as Amir (chief executive of the Islamic state)
\nshall be: not less than 40 years of age and not more than 63 years of
\nage, Shall not be qualified for the election as a member of Islamic
\nState Assembly or Parliament Majlis, Shura shall not have been removed
\nfrom the office of the Amir under the constitution, shall not have been
\nconvicted for any criminal offences or an invalid or bankrupt person,
\ndeclared by a competent court. Indeed, some modern Islamists identified
\nsome core characteristics for the Islamic managerial leadership, such
\nas- Allegiance, Global Islamic Goals, Adherence to Sharia and Islamic
\nManners, Delegated Trust etc.<\/p>\n
More importantly, leadership involves a clear vision, sharing the vision
\nwith others so that they will follow willingly, providing the
\ninformation, knowledge and method to realize that vision and
\ncoordinating and balancing the conflicting interests of all members and
\nstakeholders. Indeed, it is the ability to develop a vision that
\nmotivates others to move with a passion towards a common goal. So,
\nleadership is a process by which a person influences others to
\naccomplish an objective and directs the organization or people in a way
\nthat makes it or them more cohesive and coherent.<\/p>\n
There are also three qualities that are compulsory for a good leader of
\nan Islamic background. Those are:\u00a0 Taqwa; Patience and tolerance;
\nKindness leadership.\u00a0 Regarding the function of leadership Zafar
\nBangash, a modern Islamic scholar, mentions some operational tasks.
\nAccording to him a leader must have the technical quality to do those
\ntasks accurately. These are-\u00a0 \u00a01. Articulate the goal or vision clearly
\nand demonstrate his personal conviction for it; 2. Inspire a group of
\npeople to follow it; 3. Evaluate the prevailing situation accurately and
\ndevise appropriate strategies for dealing with it, including surmounting
\nproblems, difficulties, etc. 4. Initiate, guide, direct and control
\nchange towards the desired goal; 5. Ensure continuous cooperation of the
\nmovement.<\/p>\n
Without these qualifications no one can be eligible to lead the Nation.
\nEven, for the leader of a small group or organization these are much
\nmore essential. After a thoughtful study on the discussion of the
\nsources of Sharia regarding Islamic leadership and the thoughts of
\nMuslim scholars we can mention the core pre-requisites of a good leader
\nas given below.\u00a0 Iman: The leader must believe in the core Islamic
\nbeliefs, and should be considered as a true Muslim by his words and
\ndeeds. According to Islam, Iman is the very fact on which whole universe
\nand creations are still alive and every Muslim has the responsibility to
\nestablish Iman and its regulations in all aspects of life. So, if anyone
\ndoes not believe in Islamic beliefs and ideology, he must not be
\nconsidered as a leader of Muslim as Allah directly declares- \u201cAllah
\nwill judge between you at the Day of Resurrection, and Allah will not
\ngive the disbelievers any way (of success or leadership) against the
\nbelievers.<\/p>\n
\u201dAllah again says- \u201cO ye who believe! Obey Allah, and obey the
\nmessenger and those of you who are in authority (leaders); and if ye
\nhave a dispute concerning any matter, refer it to Allah and the
\nmessenger if ye are (in truth) believers in Allah and the Last Day. That
\nis better and more likely in the end.\u201d Maturity: The leader must have
\nthe maturity of age and soundness in mental and physical condition.
\nMaturity gives him the experiences and patience to face the contemporary
\nchallenges. On the other hand, Mental and physical strength is needed in
\nevery action to do that properly. Al Qur\u2019an declares\u00a0 in\u00a0 this
\nregard-\u201cGive\u00a0 not\u00a0 unto\u00a0 the\u00a0 foolish\u00a0 (what\u00a0 is\u00a0 in)\u00a0 your\u00a0 (keeping
\nof\u00a0 their) wealth, which\u00a0 Allah\u00a0 hath\u00a0 given you to\u00a0 maintain; but feed
\nand\u00a0 clothe them\u00a0 from it, and speak kindly unto them.\u201d<\/p>\n
In another verse Allah says- \u201cTheir Prophet said unto them: Lo! Allah
\nhath raised up Saul to be a king for you. They said: How can he have
\nkingdom over us when we are more deserving of the kingdom than he is,
\nsince he has not been given wealth enough? He said: Lo! Allah hath
\nchosen him\u00a0 above\u00a0 you,\u00a0 and\u00a0 hath\u00a0 increased\u00a0 him\u00a0 abundantly\u00a0 in
\nwisdom\u00a0 and\u00a0 stature.\u00a0 Allah bestowed His Sovereignty on whom He will.
\nAllah is All-Embracing, All-Knowing.\u201d So, the concepts of leader and
\nleadership in Islam, ICIT papers on Muslim political thought, presented
\non the International conference on \u201cThe Seerah: A power
\nperspective\u201d, Colombo, Sri Lanka, on June 16 -18,2000, pp. 4-5\u00a0 26 Al
\nQur\u2019an, 4:141 27 Al Qur\u2019an, 4:59 28 Al Qur\u2019an, 4:5 29 Al Qur\u2019an,
\n2:247.<\/p>\n
Akingbade, a public and political affairs commentator, writes from
\nAkure, Ondo State, Nigeria.<\/p>\n","protected":false},"excerpt":{"rendered":"
By: Tomasi Akingbade Leadership is essentially a continuous process of influencing behaviour, it may be considered in context of mutual relations between a leader and his followers. The leader tries…<\/p>\n","protected":false},"author":1,"featured_media":75560,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_lmt_disableupdate":"","_lmt_disable":"","footnotes":""},"categories":[7],"tags":[],"class_list":["post-75559","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-articles-opinions"],"yoast_head":"\n