Leadership and sacrifice by nuh' tahir

LEADERSHIP AND SACRIFICE
(According to Qur’an | Sunnah)
Presented by Nuh’ Tahir
07. Jumada al-akhar.1439 |
24.02.18 AC
Unity Hall of Hamdala Hotel Kaduna

ABSTRACT
¡  Islam is the guide to eradicate all problems in our social life.
Allah (SWT) addresses the believers as Ummah, which implies
the necessity of leadership and sacrifice in Islam.
¡  Allah (SWT) Says..“…I have perfected your religion for you,
completed My favor upon you, and have chosen for you Islam
as your religion” (Surah Al-Maa'idah 5: aya 3).
¡  Muhammad (SAW) said “Every one of you is a shepherd and
every one of you is responsible for what he is shepherd
of” (Sahih Al Bukhari).
¡  Islam as a complete code of life that has a set of principles,
guidelines for managers (leaders) to lead the human resources
in a community | organization | set-up.

ABSTRACT CONTD.
¡  This presentation is an attempt to find out the basic guidelines
laid down in Islam for leadership.
¡  It would (in shaa Allah) point out the operational principles of
leadership | sacrifice and the qualities of a functional leader
from the Islam perspective (according to the Quran | Sunnah).

INTRODUCTION
¡  Allah (SWT) has created mankind with a noble objective that
people would lead their lives in peace and harmony following
the tenets of His revelations sent down through Prophets from
time to time since the very beginning of this society.
¡  Leadership and sacrifice is one of the core corners in our social
life which refers to a process of influencing and supporting
others to work collectively toward achieving an objective.
¡  Leadership and sacrifice is a major factor for the success of any
community | organization | Ummah whether it is small or large,
formal or informal.

INTRODUCTION CONTD.
¡  Before one sees him/herself as an effective leader, you must
first attain:
1.  Success in managing your self and be on top of your game (E.g. 5 daily
prayers, non-procastinative life etc..).
2.  Success with managing your family life (E.g. personal hygiene).
3.  Success in managing your external life (E.g. business concern, government
and political parties).

DEFINATION IN VIEW OF ISLAM
¡  A leader is a member of an Ummah who is given a certain rank
and is expected to perform in a manner consistent with it.
¡  A Muslim leader leads a group who is expected to exercise
influence in forming and accomplishing the ethical goals and
objectives.
¡  But, the success of a leader is dependent on team building
that leads to team spirit. As instructed by Allah….

DEFINATION CONTD.
“O you who have believed, obey Allah and obey the Messenger
and those in authority among you. And if you disagree over
anything, refer it to Allah and the Messenger, if you should
believe in Allah and the Last Day. That is the best [way] and best
in result.” Surah An-Nisa [4:59]

RELATIONSHIP BETWEEN
THE LEADER & THE LED
¡  Allah Says…“So by mercy from Allah , [O Muhammad], you
were lenient with them. And if you had been rude [in speech]
and harsh in heart, they would have disbanded from about
you. So pardon them and ask forgiveness for them and consult
them in the matter. And when you have decided, then rely
upon Allah. Indeed, Allah loves those who rely [upon
Him” (Surah Al Imran, Verse-159)

RELATIONSHIP BETWEEN THE
LEADER AND THE LED
CONTD 1.
¡  The natural feeling to serve first. The Prophet SAW had natural
desire to first help and serve even before prophet-hood, was
able to establish love and care and subsequently foster and
spread it to all those who were in contact with him. The
Quraish used to trust him with their precious properties.
¡  Follower’s progression. The Prophet SAW was persistent and
determined in delivering his message to raise healthy
community despite the vindictiveness, meanness, and cruelty
that he was encountering and subsequently enduring. In this
regards, he stressed that “I would not abandon it [spreading
Allah’s message] until Allah has made me victorious or I perish
therein” (Al-Bukhari, 2009).

LEADER AND THE LED
CONTD 2.
¡  Serving people’s highest priority. The Prophet has adjusted the
Bedouin’s behaviors, which was harsh in habits and
languages, by addressing their needs.
¡  This group was known for their profound love of money, so
one day, a Bedouin came to the Prophet asking for money
using harsh language.
¡  The Prophet’s companions were ready to hurt him for his
wrong behavior, but the Prophet prevented their interference
and took the Bedouin who kept asking him for more money in
his home. The Bedouin was shocked at the Prophet humble
residency and then thanked the Prophet (Sarayrah, 2004).

LEADER AND THE LED
CONTD 3.
¡  Became a leader while remaining a servant. The Prophet SAW
was always amongst his people: teaching, helping and
guiding them.
¡  He never pursued comfort or high position over his people.
Nevertheless, his companion sometimes offered to help him,
yet he refused saying, “Allah isn't pleased with the slave who
distinguishes between himself and his companions, and
considers himself better than others”.
¡  Regardless of his enormous responsibility, he was always in
constant service to his family at home.

LEADER AND THE LED
CONTD 4.
¡  Remaining a servant even after a blessing from Allah. People
often asked Aisha, the Prophet’s wife, how the Prophet lived
at home? She answered: “Like an ordinary man; he would
sweep the house, stitch his own clothes, mend his own
sandals, water his camels, milk the goats, help the servants at
their work, and eat his meals with them, and he would go to
fetch a thing we needed from the market” (Zepp, 1992, p. 49).
¡  As his companions grew healthier and wiser he remained
servant to the people through sacrifice even after he became
a prophet.

LEADER AND THE LED
CONTD 5.
¡  Commitment to the growth of people. The Prophet urged the
importance of education due to its effectiveness in building
community and the continuous growth of his community. In
many hadith, the Prophet emphasized the importance of
seeking knowledge. In one such hadith, he says: “If anyone
threads a path seeking knowledge, God will make his path to
Paradise an easy way” (Muslim, 2009).
¡  Zohery (2004) stated that, “in the annals of human history, we
hardly get another man who laid that emphasis on education
as did Muhammad SAW”. He recognized that acquiring
knowledge would dignify people and contributes to the
world’s growth (Qaiman, 2010).

LEADER AND THE LED
CONTD 6. BY FEW POINTS MUHAMMAD SAW.
¡  Prophet Mohammad (SAW) said that “the leader of a Jamaah
(organization / community / nation) is their servant”.
¡  “Behold! Everyone of you is a leader and you shall be asked
about those you lead. Imam is a leader over the people and
shall beasked about them; a man is a leader of the house and
shall be asked about his household ; a woman is a leader over
her children and she shall be asked about them”.´(Reported
Abdullah Ibn mar in Bukhari and Muslim
“meaning, a leader should be in the business of serving and
helping others get ahead in righteousness and piety”
But Note: That, this instructions can be achieved only when the
leader has some certain characteristics as shown in next slide…

CHARACTERISTICS OF AN
ISLAMIC LEADERSHIP
1.  Allegiance: Must be bound in allegiance to Allah.
2.  Global Islamic Goals: Must perceive the goals of the led not
only in term of the interests of the group, but also in terms of
wider Islamic objectives.
3.  Adherence to Shariah and Islamic Manners: His behavior
must conform to Islamic manners. only then would he/she
continue his office (with peace of mind) as long as he/she
observes the principles of Shariah.
4.  Delegated Trust: He must enjoin this trust with highest degree
of responsibility. Allah Says, “Those, who, if we give them power in the
land, establish Salat and pay Zakah and enjoin the right and forbid the
wrong, with Allah rests the end of affairs” (Surah 21 Al Hajj Aya 41)

CHARACTERISTICS OF AN
ISLAMIC LEADERSHIP - SUMMARY
¡  Islam does not permit any Muslim to live without having a
leader in any situation even if they are on a trip or in a desert.
¡  The primary duties of a leader who is a Muslim are: to lead the
people in offering prayers, to look after their interest with justice
and run their activities in a disciplined and systematic way
(Ahmad, 2006).
¡  However, an Islamic leader will serve his followers or
subordinates under some distinctive principles, out of which
some distinct operational principles are mentioned in next
slides:

PRINCIPLES OF ISLAMIC LEADERSHIP AND
SACRIFICE IN DETAILS

1 – CONSULTATION (SHURA)
¡  Leaders in Islam, must consult with their people or subordinates
before making any decision or in formulating any strategy or
policy.
¡  Allah (SWT) directed his Prophet (SAW) to consult with his companions. Allah
Says “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.” (Surah Al Shura, Verse-38).
¡  Allah also Says “And by the mercy of Allah, you dealt with them gently. And
had you been severe or harsh-hearted, they would have broken away from
you; so pass over (their faults), and ask for (Allah’s) forgiveness for them; and
consult with them in affairs. Then when you have made a decision, put your
trust in Allah.” (Surah Al Imran, Verse-159)
“THIS IS TRUE LEADERSHIP AND SACRIFICE ACCORDING TO ISLAM”

EXPLANATION OF SURAH AL IMRAN AYA 159
¡  A number of points are highlighted:
1.  A leader must be kind,
2.  A leader must be compassionate
3.  A leader must be forgiving towards those whom he
leads.
4.  Shouldn't’t be harsh with them, otherwise, they will
abandon him.
5.  He must also consult them
6.  But once a decision has been made, it should be
stood by “Allah then commands that no weakness
be shown and the policy be pursued with single
mindedness of purpose, determination and
courage”.

2 – FREEDOM OF THOUGHT
¡  Practicing leaders (managers, executives, home makers)
should create an environment that the members or followers or
led can easily opine on any issue. The Four Khalifs of Islam
considered this as an essential element of their leadership
(Patwary, 2003).
¡  Hazrat Umar (R) praised Allah (SWT) that there were people in
the Ummah who would correct him if he went astray.

3 – DEPEND ON FIQH
There are four sources of Islamic Jurisprudence. These are:
Quran, Hadith, Ijmah and Kias. But, how are they used?
¡  In managing any activity, the Muslim leader (manager(s) must
first look to its hints for solution from
1.  The Holy Quran. If hints are not available,
2.  He should give a second search in the Hadith.
3.  Again if the solutions are not found in Hadiths, he should look to
Ijmah (Collective scholarly consensus) and .or…..item 4...
4.  Kias (Analogy) of recognized religiously learned persons and his
good conscience.

4 - JUSTICE
¡  The leaders must behave with the followers justly and fairly
without any discrimination regardless of their race, color, tribe
or religion. Islam always urges for doing justice to all. The
Qur’an commands Muslims to be fair and just in any
circumstances even if the verdict goes against their parents or
themselves.
¡  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”.
(Surah An-Nisa, Verse-135)

5 – DEPENDANCE ON ALLAH
¡  The Muslim leaders must depend on Almighty Allah (SWT) for
the outcome of any action. It is known in Islam as Tawakkul.
Allah asked his believers to depend on Him.
¡  Allah says, “ ….when you have made a decision, put your trust in
Allah, certainly, Allah loves those who put their trust (in Him)” (Surah
Al-Imran, Verse-159).
¡  “However, dependence on Allah without any endeavors is not
supported by Islam. The leader must prepare managerial
plans and policies in order to achieve the rational (halal)
objectives. But he must depend on Allah (SWT) for the success
of his plan.

6 - ACCOUNTABILITY
¡  Accountability is a vital component of leadership in Islam. The
leaders must be accountable for their duties and
responsibilities to the Board of Directors. The Board must be
accountable to the beneficiaries or stakeholders.
¡  According to Islam, each and every human being will be
made responsible for his good or bad deeds and accordingly
he will be rewarded or punished.
¡  Allah says “…whosoever does good equal to the weight of an atom
(or a small ant) shall see it. And whosoever does evil equal to the
weight of an atom (or a small ant) shall see it.” (Surah Az-
Zilzal,Verse- 7-8 )

7 – SINCERITY (KHULUSIAT)
¡  An Muslim leader must be sincere enough to achieve the
objectives of an Ummah or organization. The Qur’anic
terminology of sincerity is Khulusiat. The Holy Quran urges
people to be utmost sincere in his praying, meditations, and
good deeds.

8 – DIGNITY AND LABOR
¡  Islamic leaders must recognize the dignity of labor. Mohammad
(SAW) said, “Pay the wages to the labor before his sweat dries
up” (Al Hadith).
¡  Islam pointed out that the best earning is that which is earned
by the toil of the labor. Hence, practicing leaders should duly
recognize the dignity of all categories of efforts especially
physical labor of the workers and employees.

9 – TEAM EFFORT (ESPRIT DE
CORPS)
Before now and westernization/democracy, Islam had over
1400yrs ago preached and encouraged esprit de corps i.e.
team efforts. Prophet Muhammad (SAW) said “The Hand of Allah
is with the Jama’ah (team)” (Sunnan Al Tirmidhi).
¡  The Muslim leaders must try to achieve sincere goals and
objectives with the team (Companions | sub-heads etc.…)
rather than individual endeavors.
¡  The highest level of unity for the sake of Allah, should be
maintained among the sub-leaders (executives, staff and
workers) for motivating and energizing team works.

QUALITIES OF A LEADER IN
ISLAM
¡  An Islamic leader must possess two fundamental skills, which
are
¡  (i) Islamic character & behavioral competence and
¡  (ii) Islamic & professional knowledge

…..Islam is radically different from other systems in that it
discourages the practice of seeking leadership; if a
person desires it for power and glory rather than serving
the people by implementing the divine laws, he is not fit to
occupy it. THE FOLLOWING QUALITIES MUST BE MET…...

PROPHET MUHAMMAD
SAW’S LEADERSHIP STYLE
¡  Prior to the battle of Uhud. When leaders of the Ansar realized
that the decision to go out of the city to fight was contrary to
the wishes of the Prophet SAW, they wanted to reverse it. The
Prophet, upon whom be peace, however, felt that once it was
decided, they must abide by it. He also reminded them that
they must obey the Prophet, only then will Allah grant them
victory [5].
¡  This episode emphasizes the importance of the leader being
resolute and the people being obedient to him.
¡  Qualities of mercy and forgiveness by the leader are stressed
in other ayat of the Qur'an (Surah 9. Surah At Taubah (The
Repentance):128 & Surah 15. Al Hijr (The Rocky Tract) :88).

LESSON FROM THE PROPHETS
SAW’S LEADERSHIP STYLE
¡  Based on the foregoing seerah on the battle of Uhud, we can
identify the following qualities for leadership from the prophet
SAW (The greatest man that has ever walked the surface of this
earth)
1.  Knowledge and Hikmah (wisdom, insight) ”….Says are those equal, those who
know and those who do not know? It is those who are endowed with
understanding that receive admonition” [Al-Quran, 39:9]
2.  Taqwa
3.  ‘Adl (Justice) and Rahmah (compassion)
4.  Courage and bravery
5.  Shura (mutual consultation)
6.  Decisiveness and being resolute
7.  Eloquence
8.  Spirit of self-sacrifice
9.  Sabr (Patience)
“THIS IS A LEVEL 1 LEADERSHIP AND SACRIFICE ACCORDING TO ISLAM”

ANALYSIS OF THE PROPHET
SAW’S KNOWLEDGE &
HIKMAH
¡  In numerous ayat of the noble Qur'an, Allah Says that the Prophet
SAW, was given both knowledge and Hikmah (wisdom) (Al-Qur'an
2:129; 62:05) but, note that the two are not the same thing.
¡  Almost anyone can acquire knowledge through study and hard
work but hikmah comes only through an inner enlightenment and
by seeking sincere guidance from Allah.
¡  Hikmah is the ability to apply knowledge to a particular situation
to bring about the most desirable outcome. The noble messenger
SAW was given both knowledge and hikmah because Allah had
appointed him for a great purpose in life.
¡  There are many instances from the Prophet's Seerah where
his hikmah achieved results that his followers were unable to see
immediately.

CONTD.
¡  The most striking example is illustrated by the Treaty of Hudaibiyya
in the sixth year of the hijrah. Some 1400 Muslims led by the
Prophet were prohibited by the Quraish from entering Makkah to
perform Umrah.
¡  The conditions stipulated in the treaty appeared on the face of it
to be detrimental to the Muslims and even such close
companions as Umar ibn al-Khattab were unable to understand
their true import at the time, yet it was the Prophet's great hikmah
that brought about the treaty whose benefits soon manifested
themselves
[For details see Zafar Bangash: "Power in the framework of the Seerah" pp. 51-55, in Muhammed al-Asi and Zafar
Bangash: The Seerah: A Power Perspective, ICIT, London, 2000; Tafhim ul-Qur'an: Vol 5; commentary on Surah
FathLahore, 1974; pp.39-40].

EMERGENCE OF A LEADER
¡  A person is thrust into a position of leadership both by
circumstances as well as by his ability to motivate and lead
others towards the realization of a particular goal.
¡  When a group of people accept this vision, it creates a
movement for change. The leader, however, must first
articulate the vision and demonstrate the ability to turn it into
action by aligning performance with vision to create a climate
of success for the realization of the stated goal.

SACRIFICE BY NOT SEEKING
FOR LEADERSHIP
¡  In a well-known hadith, the noble messenger of Allah has said
that he who seeks leadership is not fit to assume it
[Bukhari: Kitab al-Ahkam, chapter 7; Muslim: Kitab al-Amarah,
Chapter 3].
¡  On another occasion, he advised his companion, Abdur
Rahman as-Samurra not to seek a leadership position, for if he
did, he would receive no help from Allah which is only given to
those who do not hanker for positions [Ibn Taimiyya and Abu
Ala Maudoodi, cited in Kanz al-Ammal, Vol.6. No.69.]. If seeking
leadership is discouraged, it may be asked: what is the
mechanism whereby a person is identified/chosen for
leadership?

MECHANISM WHEREBY A
PERSON IS IDENTIFIED/
CHOSEN FOR LEADERSHIP
¡  Articulate the goal or vision clearly and demonstrate his personal
conviction for it
¡  Inspire a group of people to follow it
¡  Evaluate the prevailing situation accurately and devise appropriate
strategies for dealing with it, including surmounting problems, difficulties,
etc.
¡  Initiate, guide, direct and control change towards the desired goal
¡  Ensure continuous cooperation of the Ummah
¡  Continually expand the movement to strengthen it
¡  Inspire members of the Ummah to such a degree that they are prepared to
strugle and even die for the cause
¡  Provide satisfaction so that the members feel their mission has a noble
purpose

CONCLUSSION
¡  In Islam, leadership is an amanah (a trust) and the job of the leader is to
discharge this responsibility to the best of his abilities. Failure to do so will
render him liable before Allah on the Day of Judgment.
¡  In the Islamic system, a person does not seek leadership, it is entrusted to
him because it is a grave responsibility. The candidate must be a good
communicator, able to motivate and mobilize people and inspire them to
rise above petty preoccupations for the sake of a higher and more noble
purpose: the establishment and defense of the Islamic constitution. This he
must demonstrate through personal sacrifice, courage and ability to keep
the group focused on the goal.
¡  The most important task of leadership and and sacrifice, however, is to
implement the laws of Allah on earth. This is the ultimate mission of man as
Allah's khalifah (vicegerent) on earth which can only be achieved in the
framework of the Islamic “state/constitution”. The Prophet's Seerah offers
the best and most comprehensive guide and model to achieve this.

REFRENCES
¡  Kalim Siddiqui: Political Dimensions of the Seerah, Institute of Contemporary Islamic Thought, London and Toronto, 1998.
| Ibid. p.3. 256-259
¡  Mohammed al-Asi, ‘The Prophet and Power', in Mohammed al-Asi and Zafar Bangash: The Seerah: A Power
Perspective, Institute of Contemporary Islamic Thought, London and Toronto, 2000.
¡  Husein Haykal: The life of Muhammad; English translation by Ismail Raji al-Faruqi; Kuala Lumpur, 1993; p.219; p.447.
¡  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.
¡  Bukhari: Kitab al-Ahkam, chapter 7; Muslim: Kitab al-Amarah, Chapter 3. | Ibn Taimiyya and Abu Ala Maudoodi, cited
in Kanz al-Ammal, Vol.6. No.69.
¡  For details see Zafar Bangash: "Power in the framework of the Seerah" pp. 51-55, in Mohammed al-Asi and Zafar
Bangash: The Seerah: A Power Perspective, ICIT, London, 2000; Tafhim ul-Qur'an: Vol 5; commentary on Surah
FathLahore, 1974; pp.39-40
¡  Tabari: Tarikh al-Umam wal Mulook, Vol. 2, p.45; Ibn Hisham: Seeratun Nabawiyya, Vol 4, p.311; Matba‘t Mustafa al-Babi,
Egypt, 1936 CE; [Maudoodi. p.92-
¡  Kanz al-Ummal, Vol. 50, No. 2374; Tabari: Vol 2, p.449 - | Hadith cited in Nisai: Mishkat al-Masabih, p.559 -
¡  Shibli Naumani: Seeratun Nabi, Lahore, nd, p.184; Safiur Rahman Mubarakpuri: Ar-Rahiq al-Makhtoom; Lahore, 1999,
pp.89-90. | Haykal, op. cit., pp.244-246
¡  Muslim: Kitab al-Amarah, chapter 8; Abu Daud: Kitab al-Jihad, chapter 9; Maudoodi: p.71 | Maudoodi: Tafhim al-
Qur'an, Vol. 4, Lahore, 1974. pp.434-436
¡  Valdas Anelauskas: Discovering America as It Is, Clarity Press, Atlanta, GA, US, 1999; pp.61-66)

Leadership and sacrifice by nuh' tahir

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Leadership and sacrifice by nuh' tahir

Similar to Leadership and sacrifice by nuh' tahir (20)

More from Nuhu Tahir

More from Nuhu Tahir (17)

Recently uploaded

Recently uploaded (20)

Leadership and sacrifice by nuh' tahir