Friday, May 6, 2011

Leadership in Islam

Effective Leadership principles of Prophet Muhammad (s)

Author: Muhammad W. Khan

It is a well-known fact that the Prophet of Islam (saw) was the supremely successful man in the entire human history. But he was not just a hero, as Thomas Carlyle has called him. According to the Qur’an, he was the best example for all mankind. He has shown us the way of achieving supreme success in this world. By studying the life of the Prophet (saw), we can derive those important principles which were followed by the Prophet (saw). Indeed, the Prophet of Islam (saw) was a positive thinker in the full sense of the word. All his activities were result-oriented. He completely refrained from all such steps as may prove counter-productive.

First Principle: To begin from the possible

This principle is well explained in a saying of Aishah. She said: “Whenever the Prophet had to choose between two options, he always opted for the easier choice.” (Al-Bukhari) To choose the easiest option means to begin from the possible, and one who begins from the possible will surely reach his goal.

Second Principle: To see advantage in disadvantage

In the early days of Mecca, there were many problems and difficulties. At that time, a guiding verse in the Qur’an was revealed. It said: “With every hardship there is ease, with every hardship there is ease.” (94:5-6).

This means that if there are some problems, there are also opportunities at the same time. And the way to success is to ignore the problems and avail the opportunities.

Third Principle: To change the place of action

This principle is derived from the Hijrah. Hijrah was not just a migration from Mecca to Medina. It was to find a more suitable place for Islamic work, as history proved later on.

Fourth Principle: To make a friend out of an enemy

The Prophet (saw) of Islam was repeatedly subjected to practices of antagonism by the unbelievers. At that time the Qur’an enjoined upon him the return of good for evil. And then, as the Qur’an added, “You will see your direst enemy has become your closest friend” (41:34). It means that a good deed in return of a bad deed has a conquering effect over your enemies. And the life of the Prophet(saw) is a historical proof of this principle.

Fifth Principle: To turn minus into plus

After the Battle of Badr, about 70 of the unbelievers were taken as the prisoners of war. They were educated people. The Prophet(saw) announced that if any one of them would teach ten Muslim children how to read and write he would be freed. This was the first school in the history of Islam in which all of the students were Muslims, and all of the teachers were from the enemy rank. Here I shall quote a British orientalist who remarked about the Prophet of Islam (saw): He faced adversity with the determination to writing success out of failure.

Sixth Principle: The power of peace is stronger than the power of violence

When Mecca was conquered, all of the Prophet’s (saw) direst opponents were brought before him. They were war criminals, in every sense of the word. But the Prophet (saw) did not order to kill them. He simply said: “Go, you are free.” The result of this kind behavior was miraculous. They immediately accepted Islam.

Seventh Principle: Not to be a dichotomous thinker

In the famous Ghazwa of Muta, Khalid bin Walid decided to withdraw Muslim forces from the battlefield because he discovered that the enemy was unproportionately outnumbered. When they reached Medina, some of the Muslims received them by the word “O Furrar (O deserters!)” The Prophet (saw) said “No. They are Kurrar
(men of advancement).” Those Medinan people were thinking dichotomously, either fighting or retreating. The Prophet (saw) said no. There is also a third option, and that is to avoid war and find a time to strengthen yourself. Now history tells us that the Muslims, after three years of preparation, advanced again towards the Roman border and this time they won a resounding victory.

Eighth Principle: To bring the battle in one’s own favorable field

This principle is derived from the Ghazwa of Hudaibiyya. At that time, the unbelievers were determined to engage Muslims in fighting, because obviously they were in an advantageous position. But the Prophet (saw), by accepting their conditions unilaterally, entered into a pact. It was a ten-year peace treaty. Until then, the meeting ground between Muslims and non- Muslims had been on the battlefield. Now the area of conflict became that of ideological debate. Within two years, Islam emerged as victorious because of the simple reason of its ideological superiority.

Ninth Principle: Gradualism instead of radicalism

This principle is well-established by a hadith of Al-Bukhari. Aishah says that the first verses of the Qur’an were related mostly to heaven and hell. And then after a long time when the people’s hearts had softened, the specific commands to desist from adultery and drinking were revealed in the Qur’an. This is a clear proof that for social changes, Islam advocates the evolutionary method, rather than the revolutionary method.

Tenth Principle: To be pragmatic in controversial matters

During the writing of Hudaibiyyah treaty, the Prophet (saw) dictated these words: “This is from Muhammad, the Messenger of God.” The Qurayshi delegate raised objections over these words. The Prophet (saw) promptly changed the word and ordered to write simply Muhammad, son of Abdullah.

These were the principles through which the Prophet of Islam (saw) gained that success which has been recognized by historians as the true success.

Source: Khan, Muhammad W. [1998] “Prophetic Principles of Success.” Minaret, September issue, pp. 8–9.

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The Leadership Process of Muhammad (s) from Hadith Sources

by Rafik Beekun


"As a Muslim leader, you need to have the right intention (niyyah). Are you truly leading this organization, or just holding on desperately to a leadership position because you are the founder? If you are the latter, step down."

General Leadership Principle:

1. Do not be in a leaderless group; appoint a leader. When three men travel together, they should make one of them their leader.
Source: Abu Dawud, on the Authority of Abu Sa’id ‘Al-Khudri

A. Personal attributes a leader should develop in himself/herself:

1. Develop competency in the area in which you are leading others.
Whoever delegates a position to someone whereas he sees someone else as more competent (for the position), verily he has cheated Allah and His Apostle and all the Muslims.
Source: Ibn Taymiyya, Assiyasah Ash-Shar’iyya , 1996

2. Stress virtue and behave with integrity.

Virtue is noble behaviour, and sin is that which creates doubt and you do not like people to know about it.
Source: Nawwas bin Sam’an in Sahih Muslim

Those who take bribes and those who give bribes are cursed by God.
Source: Bukhari and Muslim, on the Authority of ‘Abdullah Ibn ‘Amr Ibn Al-’As.

Greed and faith can never co-exist in the human heart.
Source: An-Nasa’i, on the Authority of Abu Hurayrah

3. Maintain balance and self-control.

Three things are part of the good morals of a believer. When he is overcome by anger, his anger should not drive him to falsehood. When he is happy, his happiness should not take him beyond the bounds of what is right. When he has power, he should not stake a claim to something which is not his.

Source: At-Tirmidhi, on the Authority of Anas Ibn Malik

4. Be proactive and action-oriented especially when confronting evil.

Whosoever of you sees an evil action, let him change it with his hand; and if he is not able to do so, then with his tongue; and if he is not able to do so, then with his heart, for that is the minimum that is desirable from a believer.

Source: An-Nasa’i, on the Authority of Abu Sa’id Al-Khudri.

5. Be modest and self-effacing (i.e. Collins’ Level 5 Leadership)

Hayaa (i.e. modesty) is a part of Iman and Iman shall be rewarded with Paradise. Foul talk is a part of neglect [towards God] and neglect [towards God] shall be rewarded with Hellfire.
Source: Ibn Maajah, no. 4174.

Faith (Belief) consists of more than sixty branches (i.e. parts). And Haya (This term “Haya” covers a large number of concepts which are to be taken together; amongst them are self respect. modesty, bashfulness, scruple, etc.) is a part of faith.
Source: Bukhari, on the authority of Abu Huraira.

The Messenger of Allah (PBUH) said, “The dearest and nearest among you to me on the Day of Resurrection will be one who is the best of you in manners; and the most abhorrent among you to me and the farthest of you from me will be the pompous, the garrulous, and Al-Mutafaihiqun.” The Companions asked him: “O Messenger of Allah! We know about the pompous and the garrulous, but we do not know who Al-Mutafaihiqun are.” He replied: “The arrogant people.”
Source: Jabir in At-Tirmidhi.

6. Keep your word.

Three are the signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust.
Source: Abu Hurairah, in Bukhari and Muslim.

7. Maintain a positive and cheerful attitude.

Do not belittle any good deed, even meeting your brother (Muslim) with a cheerful face.
Source: Abu Dhar in Sahih Muslim.

8. Do not meddle in what does not concern you.
Part of the excellence of one’s Islam is his giving up of that which does not concern him.
Source: Abu Hurayra, At-Tirmidhi.

B. Leader-follower interaction

1. Take responsibility for your followers:
Whenever God makes a man responsible for other people, whether in greater or lesser numbers, he will be questioned as to whether he ruled his charges in accordance with God’s decrees or not. And that will not be all. God will question him even about his family members.
Source: Ibn Hanbal, on the authority of ‘Abdullah ibn ‘Umar.

Each one of your is shepherd. And each one of you will be asked about your flock. A ruler also is a shepherd and he will be asked about his flock. And every is a shepherd to his family. And a woman is the custodian of her husband’s house and his children. Thus each one of you is shepherd, and each one will be asked about his flock.
Source: Bukhari and Muslim, on the Authority of ‘Abdullah ibn ‘Umar
2. Enable your follower by ensuring there is a fit between his/her competencies and the requirements of his/her assignment.

According to A’ishah, the Prophet PBUH never gave others tasks which were beyond their capabilities.
Source:Al-Bukhari.

3. Be kind to your followers:

It is better for a leader to make a mistake in forgiving than to make a mistake in punishing.
Source: Al-Tirmidhi, Hadith 1011

If you show kindness to your servant while employing him in some task, this will weigh heavily in your favour on the Day of Judgement. That will be your reward.
Source: Amr Ibn Harayth

4. Do not not betray the trust of your followers.

When a man tells you something in confidence, you must not betray his trust.
Source: Abu Dawud, on the Authority of Jabir ibn ‘Abdullah.

5. Do not condone or engage in bigotry.

He who preaches bigotry is not one of us. And not being one of us, he may go ahead and fight in the cause of bigotry. He who dies for such a cause is not one of us either.
Source: Abu Dawud, on the Authority of Jubayr Ibn Mut’im

C. Leader interaction with other stakeholders:

1. Do not deceive your (business) partners.

Sa’ib has thus recorded his commendation of the Prophet (s):
In the period of ignorance (i.e. before Islam) when you were my partner in business, you were the finest of all partners. You never deceived me. Neither did you quarrel with me.
Source: Abu Dawud.

2. Step into the reality of your followers, and do not be aloof from the needs of other stakeholders, including the community at large.
None of you (truly) believes, until he wishes for his brother what he wishes for himself.
Source: Bukhari, on the Authority of Anas Ibn Malik.

3. Do not abuse or hurt other Muslims.

Abusing a Muslim is Fusuq (an evil doing) and killing him is Kufr (disbelief).
Source: Bukhari

4. Do not harbor suspicion towards others.
Beware of suspicion, for it is the worst of false tales and don’t look for the other’s faults and don’t spy and don’t hate each other, and don’t desert (cut your relations with) one another. O Allah’s slaves, be brothers!
Source: Bukhari, Vol. 8: No. 717.

D. Follower interaction with a leader:

1. A follower does not support a tyrannical leader.
One who walks with a tyrant, in the full knowledge that he is a tyrant, in order to strengthen him, is such as has already left the fold of Islam.
Source: Al-Bayhaqi, on the Authority of Aus Bin Shurahabil