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Concept of Leadership and the Quality of a good Leader in Islam

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DOI: 10.13140/RG.2.1.2452.6800

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Concept of Leadership and the Quality of a good leader in Islam
Mustafa Monjur

Introduction:
Leadership is a great quality of human nature. Every organization or group of
peoples needs a good leader in order to gain their desired success. As a social
being each and every man has to lead his life through a mutual relationship with
others. He is completely unable to do something alone. Thus, the necessity of co-
operation brings out the idea of leadership in our society. Nowadays, the concept
of leadership becomes very influential in financial, political and social arena. From
the smaller institutions like family, every organizations and even the world body at
large need good leader for the perfection of post-modern civilization.

Islam, the only authentic revealed region of the world, does not leave this issue
unturned. For the upliftment of human culture and society it clearly discusses the
idea, concept and nature of leadership. Islam gives detailed principles, guideline
and direction in this context. The pre-condition and required quality of leadership
also described here with great sincerity. This essay is an attempt to make people
aware about the concept of Islamic leadership. The pre-requisites of a good leader
are also discussed here carefully, so that with the knowledge of revealed direction
we can implement the teachings of Islam and achieve the ultimate success of here
and hereafter.

Leadership:
Literally, leadership is the state or position of being a leader that goes with or in
front of a person or an animal to show the way or makes them to go in the right
direction.1 As a term of sociological aspect it is a "process of social influence” in
which one person can enlist the aid, co-operation and support of others in the
accomplishment of a common matter. It refers to a process of influencing and
supporting others to work enthusiastically toward achieving objectives.2

In another word, we may define leadership as a quality by which a person

influences others to accomplish an objective and directs the organization in a way

1
Oxford Advanced Learners Dictionary, Oxford: Oxford University Press, 2005, p. 872
2
H. Koontz, Management : A global perspective, New York: Free Press, 1994, p.499
that makes it more cohesive and coherent. It is a process by which the leader seeks
the voluntary participation of followers in an effort to reach organizational
objectives.3 As a term of management studies leadership may be defined as
following:
“Leadership is the ability to persuade others to seek defined objectives
enthusiastically. It is the human factor which binds a group together and motivates
it toward goals. Management activities such as planning, organizing, decision
making are dormant cocoons until the leader triggers the power of motivation in
people and guides them toward their goals.”4

Describing leadership as a extra-ordinary features of man Dr. Ferid Murad, the

Nobel laureate in medicine in 1994, says-
“Leadership is the ability to see beyond assumed boundaries, and to come up with
solutions or paths that few can visualize. The leader must then project this vision
for everyone to see and pursue.”5

Though we see different types of leadership in our society such as social, political,
managerial, religious etc, yet all the types have its own importance. It thus a major
concern for every one of the society and key factor to achieve the ultimate goal of
success in every sphere of life. It contributes most to make people unite and to
work in a friendly environment under an authoritative supervision.

Leadership in Islam:

Islam, the complete code of life, declares leadership as a trust (Amanah), and gives
a detailed description about it. According to the Islamic view, leadership is a
sacred position that can solve the problems of humanity and guide them to the
eternal betterment of here and hereafter. It is a person or a group of people who
guide and lead the followers, the humanity from the brink of destruction to the way
of Allah. Giving preference on human welfare Islam exposes leadership as a
psychological contract between a leader and his followers that he will try his best
to guide them, to protect them and to treat them fairly and with justice. Hence, the
focus of leadership in Islam is on doing good.6

3
C.A Schriescheim, J. M Tolliver and O. C. Behling, Leadership Theory: Some implications
for Managers, MSU Topics, Summer (26),1978, p. 35
4
K. Davis, Human Relations at Work: The Dynamics Of Organizational Behavior. New York:
McGraw-Hill, 1967, p. 96
5
Dr. Rafik Issa Beekun & Dr. Jamal Badawi, Leadership; An Islamic Perspective, London, 1998, p.10
6
Dr.Rafik I Beekun & Dr. Jamal Badawi, ibid, p.4
Great Muslim scholar Ibn Khaldun in his excellent book Al-Muqaddimah draws a
new dimension of leadership. He says- “leadership is an outcome of interaction
between different social groups.”7 Al Buraey says-“an Islamic leadership is to the
one that seeks happiness for the individual and society.”8

In Islamic Shariah, leadership is mentioned specially by the word Khilafa and

Imama. Though there remain another words used as the meaning of a Leader in
various Islamic verses and speeches such as Amir-ul-Muminin, Amir, Ja`eem,
Sayyid, Qa`eed, Malik, Sheikh etc, but yet the words mentioned earlier are the
most famous and most important in describing the state of leadership. With some
differences in practice all of these words are used interchangeably to indicate a
leader. Muslim thinkers of the modern era differentiate among these synonymous
words. A brief discussion about these may clarify the area of their application.

Firstly, Khalifa (Caliph), derived from the word Khilafa (Caliphate-system of

governance established in Islam), means, literally, the successor, the vicegerent or
the representative while as the term of Islamic literature it means the head of
state in a Caliphate, and the title for the leader of the Islamic Ummah, an Islamic
community ruled by the Shari'ah.9 Al Qura‟an, the supreme authoritative source of
Islamic Shariah, uses this term with two different meanings. In the following verse
Khalifa refers to Hazrat Adam (s) including whole mankind and the prophets-Allah
says- “And when (after creating heaven and earth) Allah told the angel that he was
about to create a vicegerent (khalifah) and to assign him to the earth.”10 In another
verse Allah addressed Hazrat Dawood (s) as both role of the leader of his state and
the Prophet. Allah says-
“(And it was said unto him): O David! Lo! We have set thee as a viceroy (Leader)
in the earth; therefore judge aright between mankind, and follow not desire that it
beguile thee from the way of Allah. Lo! those who wander from the way of Allah
11
have an awful doom, forasmuch as they forgot the Day of Reckoning.”

However, Khalifa is now a day used to indicate the position of the head and
supreme political leader of the state by the Muslim thinkers. It is asserted by
Muslim historians that the term Khalifa was first used as the title of “the successor
of Muhammad” by Abu Bakr. From the reign of Umar b. al Khattab, however,

7
Ismail Mat, Islamic Leadership: Concepts and perspective,
http://bridgingleadership.aim.edu/_download/5III.B.Plenary1.IslamicLeadershipConceptsandPerspectives-
Dr.IsmailBinMat(Slides).ppt., d.25.09.2010
8
Ismail Mat, ibid, p. 29
9
http//:en.wikipedia.org/wiki/caliph, d. 25.09.2010
10
Al Qura‟an, 2: 30
11
Al Qura‟an, 38:26
Khalifat rasul Allah, successor of the messenger of God, became the common
designation of the leader of the community.12
Secondly, Imamah, the office of Imam, is another common term used in the holy
Qura‟an to describe the leadership of man as Allah says- “And (remember) when
his lord tried Abraham with (His) commands and he fulfilled them, He said: Lo! I
have appointed thee a leader (Imam) for mankind.”13 At the early stage of Islam
Imamah or Imam was used in the meaning of the supreme authority of the Muslim
community. But in course of time these terms, Khalifa and Imam, have had its own
distinguish features. Currently, Khalifa refers to the broader sense of authority
which includes all types of power and leadership, specially the political supremacy
over the Muslim Ummah and Imam represents as the leader of prayers, religious
rituals and spiritual matters. Besides this, the term Imam also gets preference in
Islamic Shariah and Fiqh literature to Khalifa. In a nutshell, it may clarify the idea
of Khalifa and Imam that the former is primarily applied to the supreme leader of
the Muslim community as the ruler of the community exercising the temporal
functions of Muhammad, while the later is applied to him as the religious leader of
the community and derives from his function of leading the prayers of the
community which, in the view of the Sunnis, was his most important function.14

There also exist some terms that are used to indicate the role and function of a
leader in Islam. Among these Amir is the most important one. It means the
commander, governor, general, prince, leader etc. This term is usually considered
as a high title of nobility or office. It does not hold the complete power and
authority of a state, but deserves autonomous leadership over a smaller unit of
statecraft. During the caliphate of medina, the commanders of armies, and
occasionally of divisions of an army were called Amir (or amir al djaysh or amir al
djund) and so were the governors who were initially the conquering generals.15 In
the later period of Islamic reign this term was used as the financial authority of the
state. Al Qura‟an declares a verse in this regard- “O! You believers! Obey God and
obey the messenger and those of you who are in charge of affairs (ulil-`amr).”16

Another important term that may be used for leadership is Ra`i, which literary
means a guardian and employed to mean „the person in charge, leader or
administer‟ as the Prophet (s) said-

12
The Encyclopaedia of Islam, ed. by B. Lewis, VL Menage, C. Pellat & J Schacht, Leiden: EJ Brill,
1979, Vol II, p.947
13
Al Qura‟an, 2:124
14
The Encyclopaedia of Islam, ibid, Vol. IV, p.948
15
The Encyclopaedia of Islam, ibid, Vol. I, p.438
16
Al-Qura‟an, 4:58
 “Each of you is a shepherd and each of you is responsible of his flock. The
Amir (ruler) who is over the people is a shepherd and is responsible for his
flock; a man is a shepherd in charge of the inhabitants of his household and
he is responsible for his flock; a woman is a shepherdess in charge of her
husband's house and children and she is responsible for them; and a man's
slave is a shepherd in charge of his master's property and he is responsible
for it. So each of you is a shepherd and each of you is responsible for his
flock."17

Similarly, the terms Sheikh, Sayyid, Qa`eed, Malik, Ja`eem are also used in the
meaning of a leader in various occasions. Among these, Sheikh literally means
"elder" and commonly used to designate an elder of a tribe, a revered wise man, or
an Islamic scholar. The term Sayyid is also an honorific title that referred to a
person to whom belongs the leading power of his tribe for his experiences, wisdom
and piousness. Moreover, the remained terms are also designed to mean leadership
and action of a leader in their practices, directly or indirectly, either over a smaller
group or a large group.

Leadership concept: Conventional and Islamic

The idea and concept of Islamic leadership is not similar to that of conventional
leadership. There are some basic differences between these two dogmas. As a
revealed direction for mankind Islam emphasizes on the success in both lives, here
and hereafter. Besides, human welfare is also notably getting importance in
developing the idea of leadership in Islam. In this regard, like the western or man
made leadership Islam does not grant an unlimited sovereignty and power to a
leader. But a certain limitations are given to the leader to perform his duty for the
betterment of humanity. On the ideological basis of the two types of leadership we
find some core differences which are stated below.

Firstly, the goal of a conventional leader is just to solve the problem. In this regard,
if the strategy taken for solution becomes fruitful, then it does not bother whether
the policy is harmful for the others or not. On the other hand, Islam does not permit
such kind of selfish deeds to a leader. Seeking the interest of own group is not
merely the goal of Islamic leadership, but leader has to think about the humanity
and the satisfaction of Allah the Almighty.

17
Imam Abu Daud, As Sunan, 2:827, Chapter 1089, hadith # 2922
Secondly, in western conception leadership is rule-bound and situational. It is a
formal duty to perform. But Islam considered leadership as a divine responsibility
and trust which is to be rendered back to the participants.

Thirdly, leadership procedures are maintained in the modern formation by the

leaders, formal or informal, and rarely the ordinary members on the direction of
regulated rules. In Islamic perspective this procedure runs with the co-operation of
both leader and followers. The divine laws and direction of Allah and His Rasul
are also a distinguish features of this procedure.

Fourthly, decision making process of conventional form is mainly depends upon

the leader or upon the group of authority. Usually they decide according to the
reference of organizational rules. Islamic concept of leadership usually does not
permit a leader to make decision without any kind of consultation. In public affairs
a leader must have a general consultation with all of his followers. And after the
consent of the group he has to justify that decision with the divine law of Islamic
Shariah.

Fifthly, appointment process of a leader is not similar in every organization in

modern form. Most of the organizations, formal or informal, have their own
criteria to select a leader. Unfortunately, absence of ethical and moral values is a
common feature of conventional leadership. Here, a person must put his
candidature for the leadership. In contrast, Islam has its own preconditions to
appoint a leader. Seeking of leadership is considered as a disqualification of the
person. According to the Islamic law, leaders must not seek leadership; it must
come to them. Moral and ethical perfection is badly needed to the selection process
of leaders. Along with personal qualities, the knowledge of Islamic principles and
Shariah is a must for the appointment of leadership.

Finally, the concept of leadership in conventional and Islamic formation is totally

different by nature, though there are some similarities seen in the performances of
leaders in various occasions.18 Islam shows how followers perform their
responsibilities with the proper direction of revealed law under the supervision of a
competent leader ensuring the humanism and ultimate satisfaction of almighty
Allah.

18
See- Mohammad Anisuzzaman & Md. Zainul Abedin Majumder, Leadership: Western and Islamic- A Conceptual
and Explorative Study, Dhaka: Bangladesh Institute of Islamic thought, (BIIT), 1996, p.49-50
Quality of a leader: Islamic perspective
Leadership is an important element to achieve success and to establish peace and
happiness in society. Islam always tries to make sure the rule of the best on every
sphere of life, individual or social. For this, it elaborately declares the qualities and
pre-conditions needed for an ideal leader. Islamic Shariah composed of the
authoritative source of Al Qura‟an and the Sunnah, along with the Islamic Fiqh has
given the direction. The attributes of the righteous caliphs also helps us to
determine the required qualities to select a leader for the Muslim Ummah. Under a
scientific examination through out these sources Muslim scholars have find out
some essential qualities for an Islamic leader. A great thinker al Farabi indicates
the following characteristics of leadership- be intelligence, full of wisdom, possess
complementary characters in terms of their physical and abilities, ideal long-
sighted policy makers etc.19

Hadrat Ali, the fourth khalifah, in discussing the qualities of a leader said:
"O People! You know that it is not fitting that one who is greedy and
parsimonious should attain rule and authority over the honour, lives and incomes
of the Muslims, and the laws and ordinances enforced among them, and also
leadership of them. Furthermore, he should not be ignorant and unaware of the
law, lest in his ignorance he misleads the people. He must not be unjust and harsh,
causing people to cease all traffic and dealings with him because of his
oppressiveness. Nor must he fear states, so that he seeks the friendship of some
and treats others with enmity. He must refrain from accepting bribes when he sits
in judgement, so that the rights of men are trampled underfoot and the claimant
does not receive his due. He must not leave the Sunnah of the Prophet and the law
in abeyance, so that the community falls into misguidance and peril."20

Allama Burhanuddin Murgenani describes some attributes of a leader.21 That are-

 A perfect knowledge on Sunnah (i.e Islamic Shariah)
 Purification of reciting the holy Qura‟an
 Great consciousness of Allah (Taqwa)
 An elderly person

19
Ismail mait, ibid, p.20
20
Nahjul Balagha, p.50, quoted in Imam Khomeini: Islam and Revolution: Writings and Declarations of Imam
Khomeini; edited and annotated by Hamid Algar, Mizan Press, Berkeley, CA, US. 1981. p.67
21
Burhanuddin Murgenani, Al Hidayah, Karachi: maqabil Moulvi Musafirkhana, n.d, vol. 1, p. 121-122
These features must be examined to select a leader respectively. If there is a
equality among more than one person in a quality then the attributes mentioned
second should be applied. The remaining qualities are also applied in this rule.

Modern Islamic thinker S.B Choudhury says- “A person to be qualified as Amir

(chief executive of the Islamic state) shall be:
1. Not less than 40 years of age and not more than 63 years of age.
2. shall not be qualified for the election as a member of Islamic State
Assembly or Parliament Majlis-e-Shura
3. Shall not have been removed from the office of the Amir under the
constitution
4. Shall not have been convicted for any criminal offences or an invalid
or bankrupt person, declared by a competent court.22

Al Talib Hisham, another modern islamist identified some core characteristics for
the Islamic managerial leadership, such as- Allegiance, global Islamic Goals,
Adherence to Shariah and Islamic Manners, delegated Trust etc.23

Maulana Abdur Rahim emphasize on three qualities that are compulsory for the
leader of an Islamic State. Those are: Taqwa; Patience and tolerance; Kindness
leadership.24

After a thoughtful study on the discussion of the sources of Shariah regarding

Islamic leadership and the thoughts of Muslim scholars we can divide the pre-
requisites of a god leader into three categories which are given below.

a. Basic Quality of a leader:

These types of qualities are called the legal Quality for a Islamic leader. Without
these qualifications no one can be eligible to lead the Muslim Ummah. These
features are not only needed for the head of the state but also much more
essential for the leader of a small group or organization. These qualities are
directly involved with the basic principles of Islamic ideology. These are-

22
S.B. choudhury, The profile of an Islamic state, Dhaka: Islamic foundation Bangladesh, 1984, p.38
23
Al Talib Hisham, training guide for Islamic Workers, International Institute of Islamic Thought, Virginia,
USA, 1991, p.50-52
24
Moulana Muhammad Abdur Rahim, The State and Government in the Holy Quran (Al Quran-e Rastra O
Sorkar), Dhaka, Khairun prokashani, 2000, p.31
1. Iman, The leader must believe in the core Islamic beliefs, and considered as a
true Muslim by his words and deeds. According to Islam, Iman is the very fact on
which whole universe and creations are still alive and every Muslim has the
responsibility to establish Iman and its regulations in all aspects of life. So, if
anyone does not believe in Islamic beliefs and ideology, he must not be considered
as a leader of muslim as Allah directly declares- “Allah will judge between you at
the Day of Resurrection, and Allah will not give the disbelievers any way (of
success or leadership) against the believers.”25 Allah again says-
“O ye who believe! Obey Allah, and obey the messenger and those of you who
are in authority (leaders); and if ye have a dispute concerning any matter, refer it
to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day.
That is better and more seemly in the end.”26

2. The second basic quality described by the Muslim thinkers is the leader has to
be a Man, not a woman. This issue is not free from controversies. Many scholars
do not impose this condition selecting the leader, i.e they think that this is not a
compulsory quality for leadership. But unanimously, they have consent on the
speech that appointment of a woman as the leader is not good at all for the
Muslim Ummah. Another point is also undoubtedly taken by the jurists that this
quality is required just for the selection of the Head of the state or the supreme
authority of political and religious affairs of Muslims. Allah says-
 “Men are in charge of women, because Allah hath made the one of them to excel the
other, and because they spend of their property (for the support of women). So good
women are the obedient, guarding in secret that which Allah hath guarded. As for
those from whom ye fear rebellion, admonish them and banish them to beds apart,
and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is
27
ever High, Exalted, Great.”
 “Or chooseth He daughters of all that He hath created, and honoureth He you with
sons? And if one of them hath tidings of that which he likeneth to the Beneficent
One, his countenance becometh black and he is full of inward rage. (Liken they then
to Allah) that which is bred up in outward show, and in dispute cannot make itself
plain?”28

Prophet Muhammad (s) said- “Those tribe or group of people do not got success
who appointed a woman as their leader (head of the state).”29 In Islamic history
we also find the proper implementation of this condition. No woman was

25
Al Qura‟an, 4:141
26
Al Qura‟an, 4:59
27
Al Qura‟an, 4:34
28
Al Qura‟an, 43:16- 18
29
Imam Muhammad Ibn Ismail al Bukhri, As Sahih, op.cit.
appointed as a leader of a state in the early era of Islam, even in the so called
Islamic reign of Ummayad and Abbasid period woman did not hold that position.

3. The leader must have the maturity of age and soundness in mental and physical
condition. Maturity gives him the experiences and patience to face the
contemporary challenges. On the other hand, Mental and physical strength is
needed in every action to do that properly. Al Qura‟an declares in this regard-
“Give not unto the foolish (what is in) your (keeping of their) wealth, which Allah
hath given you to maintain; but feed and clothe them from it, and speak kindly
unto them.”30 In another verse Allah says-
“Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you.
They said: How can he have kingdom over us when we are more deserving of the
kingdom than he is, since he hath not been given wealth enough? He said: Lo!
Allah hath chosen him above you, and hath increased him abundantly in wisdom
and stature. Allah bestoweth His Sovereignty on whom He will. Allah is All-
31
Embracing, All-Knowing.”

4. The leader should have been an inhabitant of Darul Islam, i.e that territory where
muslims are the majority of total population or where the other muslims are living
peacefully with full religious freedom. This condition is also important for
selecting the head of the State, not for the leader of smaller group. Allah indicates
His beloved mankind-
“Lo! those who believed and left their homes and strove with their wealth and
their lives for the cause of Allah, and those who took them in and helped them:
these are protecting friends one of another. And those who believed but did not
leave their homes, ye have no duty to protect them till they leave their homes; but
if they seek help from you in the matter of religion then it is your duty to help
(them) except against a folk between whom and you there is a treaty. Allah is Seer
32
of what ye do.”

5. Finally, a leader should sincere to perform Amal-e Saleh (good deeds) in his
daily works. Salah with humility (Khushop), night prayers, remembrance of Allah
in every moment (Zikr), Du`a (supplication), Infaaq (spending wealth in the way of
Allah and human welfare), Voluntary fasting etc must be performed. He has to be a
pious and perfect man with his conducts and behaviors to the others; Ethics and
moral lessons of Islam should be applied in all of his works. In fact, Amal-e saleh

30
Al Qura‟an, 4:5
31
Al Qura‟an, 2:247
32
Al Qura‟an, 8:72
is that virtue on which the leadership of Islam is promised. Allah declares-“And
verily we have written in the Scripture, after the Reminder: My righteous slaves
will inherit (lead) the earth.”33 Al Qura‟an repeats the same quality-
“Allah hath promised such of you as believe and do good work that He will surely
make them to succeed (the present rulers) in the earth even as He caused those
who were before them to succeed (others); and that He will surely establish for
them their religion which He hath approved for them, and will give them in
exchange safety after their fear. They serve Me. They ascribe no thing as partner
34
unto Me. Those who disbelieve henceforth, they are the miscreants.”

b. Personal attributes required for leadership:

Personal qualities or characters are also given a great importance in Islam.

Specially, at the time of the appointment of someone to a responsible position it
has been carefully observed. For a leader this is a must. He must have an excellent
character so that he may influence his followers. Imam Ragib Ispahani says- “He is
not totally eligible for leadership who has not possessed a purified soul. Because,
without embodying the good character, he can not purify his speech and deed.”35
Here we mention some personal features for the leadership according to Islam.

1. Taqwa: It means humility; being conscious of Allah's presence and fearing Him
at all times. This quality is the only criterion by which people are judged in Islam
as Allah says-
“O mankind! Lo! We have created you from male and female, and have made you
nations and tribes that ye may know one another. Lo! the noblest of you, in the
sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.”36
Taqwa makes a leader humble and more sincere at his work. The prophet of Islam
(s) set the perfect example of Taqwa by his deeds. After that four noble righteous
caliphs also practice modesty, humility and taqwa in their conducts. Being the
caliph and supreme authority of the contemporary super power, Abu Bakr
delivered his first speech full of modesty and humbleness. He said without any
kind of arrogance-
"I have been appointed as ruler over you although I am not the best among you. I
have never sought this position nor has there ever been a desire in my heart to
have this in preference to anyone else... If I do right, you must help and obey me;

33
Al Qura‟an, 21:105
34
Al Qura‟an, 24:55
35
A group of Scholars, Islam in Daily Life (Dainandin Jiboney Islam), Dhaka: Islamic Foundation
Bangladesh, 2007, p. 549
36
Al Qura‟an, 49: 13
 if I go astray, set me aright... Obey me so long as I obey Allah and His
Messenger. If I disobey them, then you have no obligation to follow me."37

2. `Adl (Justice), therefore, a fundamental percept of Islam and an essential

characteristic a leader must possess. Islam always urges for doing justice to all.
Allah Ordered-
“O ye who believe! Be steadfast witnesses for Allah in equity, and let not hatred
of any people seduce you that ye deal not justly. Deal justly, that is nearer to your
duty. Observe your duty to Allah. Lo! Allah is Informed of what ye do.”38
Even in the circumstances where verdict goes against own interest Islam
commands Muslim to be fair and just. Allah says-
“O! you, who believe! Stand out firmly for justice, as witness to Allah, even as
against yourselves or your parents or your kin and whether it be against rich or
poor, for Allah protects both.”39

A leader must keep this quality at any means in order to govern the society
peacefully. Prophet (s) put a lot of example of justice in his administration. In
Madinah, the Prophet (s) ordered the hand of a thief to be cut. Some of his Sahaba
thought the punishment would not be carried out because the person came from a
noble family. When he heard this, the Prophet (s) assured them that if his daughter
Fatimah had been guilty, even she would not have been spared. He then reminded
them that earlier communities had been destroyed because they had one law for the
poor and another for the rich.40

3. Sabr (patience and tolerance): this is also an essential quality for a leader. It
helps a person to do something with great care. Criticism of opposition, failure in
desired success, debate on decision making etc may be properly overcome with the
quality of Sabr. Allah likes the virtue and admires-“And when they became
steadfast and believed firmly in Our revelations, We appointed from among them
leaders who guided by Our command.”41 We see a great number of instances of
Sabr in the life of Prophets like Yakub, Aiyub, Yusuf (s). Our Prophet Muhammad
(s) also showed mentionable patience and tolerance in the event of His Taif tour,
triumph of Makka.

4. Amanah (Trust or trusteeship), an important concept of Islamic leadership. It is a

psychological contract between the leader and his followers in which the former
will try his best to guide, protect and to treat the later with justice. A leader must

37
Tabari, Tarikh al-Umam wal Mulook, Vol. 2, Egypt: Matba„t Mustafa al-Babi, 1936 CE, p. 45
38
Al Qura‟an, 5:8; 7:29
39
Al Qura‟an, 4:135
40
Hadith cited in Nasai: Mishkat al-Masabih, p.559 -
41
Al Qura‟an, 32:24
enjoy this trust with highest degree of responsibility. Allah says- “Lo! Allah
commandeth you that ye restore deposits (amanah) to their owners, and, if ye judge
between mankind, that ye judge justly. Lo! comely is this which Allah
admonisheth you. Lo! Allah is ever Hearer, Seer.”42

5. Tawakkul (dependence on Allah), this virtue means complete surrender to Allah.

A leader must got his plan, policy and strategy in order to achieve any lawful
objectives, And then it is his sacred duty to depend on Allah for the successful
result of his works. If he does so, then any kind of failure does not make him
frustrated. Besides this, Tawakkul gives him courage and helps him to take proper
decision in facing any problem. Allah says- “….. when you have made a decision,
put your trust in Allah, certainle, Allah loves those who put their trust (in Him).” 43

These are the core attributes for a good leader. Besides these, honesty, kindness,
forgiveness, modesty, courage and bravery, mercy, discipline and punctuality,
humane, confidence etc must add a new dimension to the leadership.

Operational qualities of a leader:

To perform the duty and responsibility of a leader, a person must have some
extraordinary qualities that guide him to take proper decision and help him to
utilize his time. These functional attributes make him a successful leader of his
time. Among these some important qualities are mentioned below-

1. Shura (Consultation): It means the quality to share the views and exchange of
opinions in any vital matter. A complete leader possesses this quality of discussion.
Islam gives more concentration in this regard. For mutual consultation of statecraft
Islam regulates a formal body of authority. That is called Majlish-as Shura. As we
see in the history of early Islamic leadership that not a single decision was made
without consulting the followers. Even prophet (s) was also ordered to consult with
his companions- “And those who have answered the call of their lord and establish
prayer and who conduct their affairs by consultation and spend out what we bestow
on them for sustenance.”44 In another verse Allah says- “and ask for His
forgiveness for them; and consult with them in affairs. Then when you made a
decision, put trust in Allah.”45

42
Al Qura‟an, 4:58
43
Al Qura‟an, 3:159
44
Al Qura‟an, 42:38
45
Al Qura‟an, 3:159
2. Ihtisab (Accountability), a vital component for the leadership process.
According to Islam, every single person is responsible for all of his works and he
has to be accountable for this. Allah says- “… Whosoever does good equal to the
weight of an atom shall see it. And whosoever does evil equal to the weight of an
atom shall see it.”46 A leader is mostly responsible for his deeds and he is bound to
be accountable to his followers and Allah the Almighty. Prophet (s) clearly said-
“Each of you is a shepherd and each of you is responsible of his flock. The Amir
(ruler) who is over the people is a shepherd and is responsible for his flock.”47

3. `Ilm wa Hikmah (Knowledge and wisdom): To achieve proper knowledge and

wisdom is an obligatory requirement for a good leader. In Islamic point of view,
Hikmah does not mean the wisdom and special knowledge merely, it is such a
divine gift that comes only through an inner enlightenment and by seeking sincere
guidance from Allah; it is the ability to apply knowledge to a particular situation to
bring about the most desirable outcome. Allah mentions this quality for leadership
in the holy Qura‟an-
“Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you.
They said: How can he have kingdom over us when we are more deserving of the
kingdom than he is, since he hath not been given wealth enough? He said: Lo!
Allah hath chosen him above you, and hath increased him abundantly in wisdom
and stature. Allah bestoweth His Sovereignty on whom He will. Allah is All-
48
Embracing, All-Knowing.”

A leader has to embodied himself with this quality to get success for his direction.
He has to know about the principles of Islamic Fiqh and Shariah, the current
political situation, contemporary trends of international politics, proper utilization
of limited resources, demands and psychological needs of his followers etc. Imam
Ragib Ispahani said- “you will not be able to lead (the nation), until you attain a
deeper knowledge on Islamic laws and the international politics.”49
4. Spirit of sacrifice is another noble virtue that makes a leader popular and
flourishing. It is natural that if a leader become selfish and always decides for his
own interest rather than his followers welfare, the organization must not developed
and the followers will not obey his order. In stead of discipline there exists the
chaos and disorder. Islam stress on this very point to set up example by own works
and sacrifice, so that the people can rely on him and make even greater sacrifice
for their betterment. Allah says- "O you who are divinely committed! Why do you

46
Al Qura‟an, Zilzal:7-8
47
Imam Abu Daud, As Sunan, ibid, 2:827, Chapter 1089, hadith # 2922
48
Al Qura‟an, 2: 247
49
Islam in daily Life, ibid, p. 549
 say that which you do not practice yourself? The worst of you in the sight of Allah
is he who says that which he does not practice."50
Not only the above mentioned qualities are unavoidable to be a good leader, but an
excellent leader has to achieve other virtues. Sincerity to works, respect to the
suggestion of followers, friendly relation with the subordinates, giving dignity
according to merit and works, Neutrality in giving privileges, confidence to defend
the criticism etc should be exercised to operate the leadership. Regarding the
function of leadership Zafar Bangash, a modern Islamic scholar, mentions some
operational tasks. According to him a leader must have the technical quality to do
those tasks accurately. These are-

1. Articulate the goal or vision clearly and demonstrate his personal conviction
for it;
2. Inspire a group of people to follow it;
3. Evaluate the prevailing situation accurately and devise appropriate strategies
for dealing with it, including surmounting problems, difficulties, etc.
4. Initiate, guide, direct and control change towards the desired goal;
5. Ensure continuous cooperation of the movement;
6. Continually expand the movement to strengthen it;
7. Inspire members of the movement to such a degree that they are prepared to
fight and even die for the cause
8. Provide satisfaction so that the members feel their mission has a noble
purpose.51

Conclusion:
Leadership is an important part of Islamic society. Islam emphasize on the unity of man in every
sphere of life. Every aspects of human life such as social, political, financial, national or
international should not be directed by itself. It should be leaded with a friendly relationship of
whole Ummah. In this regard, Islam originates the idea of leadership in every where, even in a
journey of three persons, it has been ordered to put one of them as a leader. Islam uses various
terms for a leader to indicate the area of his authority and eventually discusses the characteristics
of leadership, which is mostly influenced by the core teachings of Islamic beliefs and humanism.
We firmly believe, if we can implement the condition of Islamic leadership properly, humanity
must get a new dimension of prosperity and success in everywhere. And the ultimate destination
of limitless happiness and peace also can be achieved by this process.

50
Al Qura‟an, 61:2-3
51
Zafar Bangash, The concepts of leader and leadership in Islam, ICIT papers on Muslim political thought,
presented on the International conference on “the Seerah: A power perspective”, Colombo, Srilanka, on June 16-
18,2000, p. 4-5

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