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1. Servant Leadership
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Servant Leadership
Author: Barrett, Colleen
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Headnote
We always aim to follow the Golden Rule.
I HAD THE GOOD FORtune to work closely with mentor and
Southwest Airlines co-founder Herb Kelleher, who pioneered
our legendary approach to customer service, which aims to treat
our 35,000 employees like family, to make the workplace fun -
and carry that upbeat attitude to customers.
Our mission statement is posted everywhere in our facilities, so
if you're a customer, you see that we aim to follow the Golden
Rule - to treat people the way that you want to be treated - and
everything else will fall into place.
Customer service is my passion; in fact, I likely spent 85
percent of my time as president dealing with worker issues -
what I call pro-active customer service to our employees - with
the idea that a happy and motivated workforce will extend that
goodwill to customers. When we have employees who have a
problem - or who see a passenger having a problem - we try to
make something positive come out of the situation.
Southwest has posted a profit for 35 consecutive years - yet the
numbers that mean the most are not the ones on our balance
sheet, but those that indicate how many millions of people have
become frequent flyers because of our low-fare, high- volume
strategy. When Southwest flew its first Boeing 737s out of Love

Field in Dallas in 1971, only 13 percent of the American public
flew regularly (mostly businessmen - women only flew for a
family crisis). We changed the way that people think about
flying. Low-fare air travel has held together couples in long-
distance relationships and helped divorced parents watch their
children grow up.
I've relinquished my president's title, but I keep an office and
work on customer -service oriented projects for Southwest. I'm
an evangelist of the company's remarkable story and my own
improbable rise within it - from legal secretary to president over
23 years. I was raised in a poor family, studied to become a
legal secretary, and then got the break of a lifetime when I went
to work for Herb.
Kelleher believed in a collaborative style that involved his
associates, including me, in every step of the process. In the
early years, many of our efforts took place in the courtroom,
battling efforts by larger carriers to restrain Southwest (before
deregulation). When Kelleher became chairman in 1978 and
three years later its CEO, he brought me with him, and we grew
Southwest from a little-known Texas carrier to a coast-to-coast
consumer powerhouse. Kelleher was an egalitarian spirit. He
never embarrassed you - even when you did something silly or
foolish. He always supported me and always treated me as a
complete equal to him. Although I had no formal training in
aviation, I became VP-administration in 1986, executive VP-
customers in 1990, and president in 2001. As a leader, I am a
persistent problem-solver. I like being part of a team. Tell me I
can't do something and I'll kill myself trying. I'm an
overachiever. I didn'f score off the IQ charts or anything, but I
plug away. I'm kind of a firefighter.
My style is one of servant leadership (the Robert Greenleaf
notion). I instigated the Golden Rule into our motto and model
in part because it was drilled into me by my mother. I also
developed the inverted pyramid that focuses on employee
satisfaction, first and foremost, followed by the needs of the
passengers, which creates a profitable business that satisfies the

shareholders. The payback from that strategy is the extra
(discretionary) effort that our employees put into serving
passengers.
If you are not a people person, you won't be comfortable in our
culture. We hire for attitude, and train for skill (but we do hire
top-notch pilots and mechanics). I've always thought that your
avocation can be your vocation, so that you don't have to do any
acting when you leave home to go to work. I try to be friendly,
funny, and far from buttoned-down; I try to make others feel
welcome and comfortable - because thaf s how I expect
everyone at Southwest to treat any guest. We tell job applicants:
we're in the customer service business - we just happen to
provide airline transportation. Our commitment to passengers
and customers is so strong and emotional that the company
trades under the symbol LUV on the New York Stock Exchange.
And we often use LUV when we sign correspondence.
Our culture is fun, spirited, zesty, hard-working, and filled with
love. Love is a word that isn't used often in corporate life, but
we used it at Southwest from the start. For one thing, we were
serving Love Field. For another, we had little money; we had to
get most of our media coverage by way of newspaper stories,
not paid advertising.
I used to fly to all of Southwest's cities to meet with employees
and send them birthday cards. I did it because we consider our
employees as family. The things we do are things you do with
your families. We try to acknowledge any big event in our
brothers' or sisters' lives, whether it's work-related or personal.
If employees have a child who's sick or a death in the family,
we acknowledge it. We celebrate with our employees when good
things happen, and grieve with them when they experience
something devastating. We can't talk about our core values in
our mission statement and not do these things.
We believe we have three types of customers: employees,
passengers, and shareholders. If we're truthful in our
communication with employees, if we show them we care, and
do our best to respond to their needs, they'll feel good about

their work and better serve customers. If employees pay
attention to passengers, then passengers will like our service. If
passengers think the price is right, if we deliver them on time, if
their bags get there, and they get a smile and a little fun, they'll
come back. If they come back, we make money; then our
shareholders are happy.
I don't see how you can have shareholder wealth if you don't
have positively outrageous service. You can't do one or the
other - you must have both.
Herb Kelleher preached about being quick to take advantage of
opportunities because they only come once - and they're
fleeting. If you don't take them, someone else will. After 9/11,
many passengers cancelled flights and wanted refunds - and we
gave them for 30 days. I suspect that we're the only carrier that
received money back from its customers. I got refund checks in
the mail from people who said, "You've been good to me for
many years, and I think you need this more than I do now."
Top executives need to be visible to their customers. In my 25
years in customer service, I've always been visible, writing a
column in Southwest' s magazine Spirit. Anyone responsible for
the vision and delivery of service has to communicate with
employees and customers all the time. If you're dealing with the
public and you want people to know what you do and why you
do it - you need be visible. I want people to be proud of our
decisions. Thaf s why I explained how decisions get made.
To me, the essence of leadership is to analyze situations,
discern the right or best thing to do, and then do it. It never
bothers me to say yes to one person's request and no to another,
as long as I see how the facts in each case are different.
We promote leadership in many ways. We bring in outside
people whom we consider to be good leaders and have them talk
to our managers. Our senior leadership briefing group meets
quarterly. We hold leadership classes for front-line, first-time
supervisors. We developed annual leadership sessions for
people who want refresher classes. We write articles about
leadership. In March we present a state-of-the-nation message

to field employees. We send our president or CEO out
regionally to do a presentation and hold a Q&A for two hours,
and we invite all employees and dependents to attend. Part of
our leadership is showing that we believe if s important for us
to be in the field.
In all we do, we talk about the importance of leadership and the
principles of leadership that we want practiced at Southwest.
And we hold people accountable. In our manager evaluations,
leadership has a .2 out of a 1.0 weighting in importance. If you
care about developing your front-line supervisors - your future -
give them of your time. They can learn a great deal about
leadership by seeing how you motivate others and handle tough
or touchy situations.
I try to mentor anyone who has a passion for what he or she
does or who has a desire to learn. I'd rather have an informal
conversation than make a speech. In our mentoring and
coaching, we talk about the airline's history and culture. As a
result, we have low employee turnover rates. Making employees
happy results in better service for customers.
Sidebar
ACTION: Create a service culture.
AuthorAffiliation
Colleen Barrett is President Emerita and Corporate Secretary of
Southwest Airlines and co-author of lead with LUV: A Different
Way to Create Real Success. Visit www.southwest.com.
Publication title: Leadership Excellence
Volume: 28
Issue: 10
Pages: 4-5
Number of pages: 2
Publication year: 2011
Publication date: Oct 2011
Year: 2011
Section: SERVICE: CULTURE
Publisher: Executive Excellence Publishing
Place of publication: Provo

Country of publication: United States
Publication subject: Business And Economics--Management,
Education
Source type: Trade Journals
Language of publication: English
Document type: General Information
ProQuest document ID: 903978203
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Last updated: 2014-07-12
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1. The role of values in servant leadership
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The role of values in servant leadership
Author: Russell, Robert F
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Abstract:
This paper reviews the existing literature regarding values in
leadership. It identifies issues relating to both personal values
and organizational values. The literature indicates that values
affect leader behavior, as well as organizational performance.
The paper also provides an overview of servant leadership
theory and extrapolates applications of the values in leadership
literature to three aspects of servant leadership: trust,
appreciation of others, and empowerment. Values constitute the
foundation of servant leadership. Fundamentally, leader values
may be the underlying factors that separate servant leaders from

all other leadership types.
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Robert F. Russell: Emory & Henry College, Emory, Virginia,
USA
ACKNOWLEDGMENT: Received: April 2000
Revised/Accepted: December 2000
The topic of values has become an important item of debate in
many arenas, particularly in the field of leadership. Woodward
(1994, p. 95) postulated that, "leaders lead from their values
and beliefs", but we are experiencing a leadership crisis because
self-interest motivates many leaders. The primary purpose of
this article is to examine the existing literature regarding the
role of values in leadership. Secondarily, the paper extracts
various portions of the values in leadership literature and
applies it to servant leadership. The fundamental proposition of
the article is that the personal values of servant leaders
distinguish them from other leader types.
The role of values in leadership
Values are important parts of each individual's psyche. They are
core beliefs - the underlying thoughts that stimulate human
behavior. Rokeach (1973) defined values as prescriptive,
enduring standards that have cognitive, affective, and
behavioral components. Since values are prescriptive, they play
an important role in determining the choices we make. Values
are enduring standards that collectively form the value systems
of our lives.
Personal values of leaders
Kouzes and Posner (1993) postulate that the process and
practices of leadership are fundamentally amoral, but leaders
are themselves moral or immoral. Consequently, the personal
values of leaders have very significant effects on leader-
follower relationships (Burns, 1978; Deal and Kennedy, 1982;
Kouzes and Posner, 1993). In addition, values affect leaders'
moral reasoning and personal behavior.
Moral reasoning

Values affect moral reasoning by influencing judgments about
ethical and unethical behavior (Hughes et al., 1993). Individuals
with strong value systems tend to behave more ethically than
those with weak value combinations (Hughes et al., 1993).
However, males differ from females in their moral reasoning
modes, with females showing higher relationship and caring
characteristics (Butz and Lewis, 1996).
Behavior
Personal values and value systems result in characteristics or
attitudes that in turn affect behavior (Malphurs, 1996; Rokeach,
1968). Rokeach (1973) went so far as to say that the definition
of values includes their behavioral influence. England and Lee
(1974) identified seven ways in which values affect leaders:
1 Values affect leaders' perceptions of situations.
2 Leaders' values affect the solutions they generate regarding
problems.
3 Values play a role in interpersonal relationships.
4 Values influence perceptions of individual and organizational
successes.
5 Values provide a basis for differentiating between ethical and
unethical behavior.
6 Values affect the extent to which leaders accept or reject
organizational pressures and goals.
7 Personal values may also affect managerial performance.
Development of personal values
Personal values develop in a social context; therefore, they may
be influenced by national or regional culture, social institutions
and family (Finkelstein and Hambrick, 1996). Kuczmarski and
Kuczmarski (1995) specified four factors that create values:
1 family and childhood experiences;
2 conflict events which evoke self-discovery;
3 major life changes and experiential learning; and
4 personal relationships with "important" individuals (p. 43).
Similarly, Massey (1979) identified myriad influences on
personal values, including:
- family;

- friends;
- religion;
- education;
- the media;
- geographic roots;
- technology; and
- current events.
Leaders' values may also be a function of education and
cognitive style (Bass, 1990). In addition, Hofstede (1980)
documented the strong effect of national culture on the values
of organizational members.
Lloyd (1998) and Oster (1991) argue there are two dominant
value cultures. One has a short-term perspective motivated by
material and monetary gain. The other is spiritually and morally
driven, and is more concerned with long-term issues. Similarly,
Covey (1989) maintained that two basic ethics have pervasively
influenced ideas about important values and personal success:
1 the historical character ethic; and
2 the modern personality ethic.
The character ethic emphasized personal integrity, humility,
fidelity, courage, and other traditional values. It defined success
by adherence to internally consistent, morally upright values.
The personality ethic emphasizes public image, behaviors,
skills, and other aspects of performance. It defines success
along the dimension of external approval. Covey argues for a
re-emphasis on the character ethic in leadership.
Personal values in leadership
Position power is eroding in many organizations; therefore,
leaders must derive their influence from values (Huey, 1994).
Leaders must clarify and understand their own belief systems in
order to transmit good organizational values to others
(Anderson, 1997; Bennis, 1989; Kouzes and Posner, 1995;
Malphurs, 1996). Blanchard and Peale (1988) maintain that
proper personal values yield a powerful form of leadership,
which they call ethical management. Likewise, Covey (1990)
called for principle-centered leadership. He argued that

effective leadership is "predicated upon certain inviolate
principles - natural laws in the human dimension" (p. 18). The
goal, in his opinion, is to align internalized values with correct
transcendent principles.
Essential values of good leaders
The personal values of leaders become integrated into personal
value systems (Rokeach, 1973), which define the character of
individuals. Various researchers argue that certain values are
essential to the value systems of good leaders. These primarily
include honesty and integrity, but also encompass other
important values such as concern for others, fairness, and
justice.
Honesty and integrity
Honesty is the most admired characteristic of leaders, followed
by their forward-looking nature, ability to inspire, and
competence (Kouzes and Posner, 1993; Posner and Schmidt,
1992). In addition, executive integrity is "one of the key life-
sustaining properties involved in the relational nature of
organizational existence" (Srivastva and Associates, 1988, p. 5).
Clawson (1999) maintains that honesty and integrity form the
moral foundation of effective leadership through the four key
values of:
1 truth telling;
2 promise keeping;
3 fairness; and
4 respect for the individual (pp. 46-9).
Similarly, Snyder et al. (1994) delineated five essential personal
values of leadership:
1 service to others;
2 humility;
3 integrity;
4 honesty; and
5 hard work.
Furthermore, justice, personal restraint, concern for the
common good, and courage may also be critical leadership
values (De Pree, 1992).

Values and decision making
Essentially, values serve as blueprints or foundations for
making decisions, solving problems, and resolving conflicts
(Kouzes and Posner, 1993; Malphurs, 1996). Executives' values:
- limit their field of vision;
- affect their selective perception;
- influence their interpretation of information; and
- reflect in their choices (Finkelstein and Hambrick, 1996).
In addition, values affect decision making at the personal level,
as well as at the organizational level (Learned et al., 1989;
Malphurs, 1996).
Organizational decision making
The values culture of an organization can affect the amount of
risk that decision makers are willing to undertake (Deal and
Kennedy, 1982). March (1994) indicated that decision making
which includes several people involves increased complexity. In
these situations, he stipulated that "beliefs are important" and
"trust and loyalty are both valued and scarce" (p. 110).
Organizations that are developing open leadership styles have
core values that guide decision making (Huey, 1994).
Organizational values"Every enterprise is driven by its leaders'
individual and collective values, whether those values are
consciously understood or unconsciously influential, spoken or
unspoken, written or unrecorded (Bean, 1993, p. 95)."
Organizational cultures consolidate the shared beliefs,
assumptions, goals, and values of their members (Deal and
Kennedy, 1982; Hinings et al., 1996; Schein, 1992). In addition,
various researchers suggest that the shared values of
organizational members, which their cultures encapsulate,
contribute to the sustained success of the organizations (Barney,
1986; Deal and Kennedy, 1982; Fairholm, 1991; Malphurs,
1996; Peters and Waterman, 1982).
Establishing organizational values
Most values come from senior leaders and permeate all levels of
organizations (Hambrick, 1987; Kilcourse, 1994; Schein, 1992).
"The institutional leader is primarily an expert in the promotion

and protection of values" (Rowsell and Berry, 1993, p.18).
"Shared values give everyone an internal compass that enables
them to act independently and interdependently, responsibly and
publicly" (Kouzes and Posner, 1993, p. 53). Excellent leaders
must continually regenerate admirable values in organizations
(Gardner, 1990).
Schein (1992) postulates that leaders who impose their personal
values on groups establish organizational cultures. If the groups
succeed, they adopt and inculcate the values. Thereafter, the
cultural values self-select leaders who fit the existing culture.
However, as the organizations encounter new challenges they
are again open to change and leaders have opportunities to
establish new or different values. Thus, the values of the
organizational culture evolve through a continuous interchange
of leader and corporate values.
Modeling
Modeling is an important means for establishing corporate
values (Behr, 1998; De Pree, 1992; Kouzes and Posner, 1995;
Malphurs, 1996; Manz and Sims, 1989; Schein, 1992). Effective
leaders instill values as much or more through deeds as through
words (Malphurs, 1996; Peters and Waterman, 1982). De Pree
(1992) said the "sacred relationships" between leaders and
followers critically depend on the "clearly expressed and
consistently demonstrated values" of leaders (p. 126).
Organizational values, as well as personal values, may be good
or bad (Malphurs, 1996). Organizations may implicitly or
explicitly, consciously or unconsciously adopt values that
complement one another or that conflict with one another.
Furthermore, good organizational values can erode over time
(Malphurs, 1996). Conflicts and compromise may cause
organizational values to drift in bad directions or poor leaders
may purposely redirect the central values of an organization.
Summary
Clearly, values significantly impact leadership. Personal values
affect moral reasoning, behavior, and leadership style. The most
critical values of good leaders are honesty and integrity. Values

also profoundly influence personal and organizational decision-
making. The values of leaders ultimately permeate the
organizations they lead. Leaders primarily shape the cultures of
their organizations through modeling important values.
Ultimately, values serve as the foundational essence of
leadership.
Overview of servant leadership theory
Robert K. Greenleaf (1904-1990) inspired the servant leadership
concept among modern organizational theorists (Spears, 1996).
Leadership, according to Greenleaf, must first and foremost
meet the needs of others (Greenleaf, 1977; Lloyd and Spears,
1996). In addition to Greenleaf, various other writers espouse
servant leadership as a valid, modern theory for organizational
leadership. For example, Covey (1998) said, "the servant-
leadership concept is a principle, a natural law, and getting our
social value systems and personal habits aligned with this
ennobling principle is one of the great challenges of our lives"
(p. xiv).
The fundamental motivation for leadership should be a desire to
serve (Baggett, 1997; Batten, 1997; Block, 1993; Briner and
Pritchard, 1998; Covey, 1990; De Pree 1997; Fairholm, 1997;
Gaston, 1987; Greenleaf, 1977; Kouzes and Posner, 1993;
Manz, 1998; Oster, 1991; Pollard, 1996; Rinehart, 1998;
Snodgrass, 1993; Snyder et al., 1994). According to Neuschel
(1998), "it is not the lot of the leader to be served but rather
his/her privilege to serve" (p. 135). Servant leaders value
human equality and seek to enhance the personal development
and professional contributions of all organizational members.
"Servant leaders give up personal rights to find greatness in
service to others" (Wilkes, 1996, p. 15).
Values in servant leadership
The values in leadership literature is very pertinent to servant
leadership. Leaders need to "develop a value system that serves"
(Kuczmarski and Kuczmarski, 1995, p. 83). Servant leaders
assert the important place of values, beliefs, and principles in
leadership (Covey, 1990; Ford, 1991). According to many

writers, values are the core elements of servant leadership; they
are the independent variables that actuate servant leader
behavior (Batten, 1997; Covey, 1990; Farling et al., 1999; Ford,
1991; Kouzes and Posner, 1993; Malphurs, 1996; Melrose,
1997; Nair, 1994; Rinehart, 1998). Consequently, the internal
values of servant leaders yield functional, distinguishable
leadership attributes.
Servant leadership characteristics
The literature regarding servant leadership reveals many
distinguishable attributes of such leaders. These include:
- vision;
- credibility;
- trust;
- service;
- modeling;
- pioneering;
- appreciation of others; and
- empowerment (Russell and Stone, 2000).
While all of the attributes of servant leadership are important,
this study focuses on the role of values in only three of the
functional attributes:
1 trust;
2 appreciation of others; and
3 empowerment.
The following review expounds on the three attributes and
provides a discussion of the importance of values in each of the
areas.
Trust
According to the values in leadership literature, the essential
values of good leaders include honesty and integrity. These
values build interpersonal and organizational trust (Bennis,
1989; Bennis and Nanus, 1997; De Pree, 1997; Kouzes and
Posner, 1993; Nanus, 1989; Neuschel, 1998; Yukl, 1998).
"Leaders with integrity inspire confidence in others because
they can be trusted to do what they say they are going to do"
(Northouse, 1997, p. 18). "Without integrity, trust is never

achieved" (Bardwick, 1996, p. 137).
Trust is an essential ingredient in servant leadership, as well as
in other leadership styles (Covey, 1990; De Pree, 1989; 1997;
Fairholm, 1997; 1998; Ford, 1991; Greenleaf, 1977; Melrose,
1995; 1997; Neuschel, 1998; Wilkes, 1998). Trust is
"unquestionably of greatest importance" in establishing leader
credibility and "trust is at the heart of fostering collaboration"
(Kouzes and Posner, 1993, pp. 24, 163). Trust provides the
foundation for people to follow their leaders with confidence
and enthusiasm. However, trust must be earned (Fairholm,
1998). "Trust grows when people see leaders translate their
personal integrity into organizational fidelity" (De Pree, 1997,
p. 127).
"Leaders who do not command our respect reduce the
legitimacy of their leadership and lose our trust" (Nair, 1994, p.
14). Conditional trust arises when people interact with
contingencies, but unconditional trust develops when shared
values permeate the social situation (Jones and George, 1998).
Lack of trust in a work environment can lead to decreased
employee satisfaction (Kuczmarski and Kuczmarski, 1995; Ryan
and Oestreich, 1998). In addition, the failure to establish new
levels of trust can impede the success of organizational changes
(Heckscher et al., 1994). In the absence of trust, fear dominates
organizations and inhibits productivity (Ryan and Oestreich,
1998). The generation of "trust between individuals and
between groups within an organization is a highly important
ingredient in the long-term stability of the organization and the
well-being of its members" (Cook and Wall, 1980, p. 39).
Appreciation of others
Servant leaders visibly appreciate, value, encourage, and care
for their constituents (Batten, 1997; Covey, 1990; Crom, 1998;
Greenleaf, 1977; Kouzes and Posner, 1993; 1995; Pollard, 1996;
Wenderlich, 1997; Winston, 1999). They inspire hope and
courage in others by living out their convictions, facilitating
positive images, and by giving love and encouragement (Kouzes
and Posner, 1993). Such actions reflect appropriate,

unconditional love in the workplace and they build relationships
(Batten, 1997; Covey, 1990; Kouzes and Posner, 1993; Manz,
1998).
Appreciation of others by servant leaders reflects fundamental
personal values that esteem and honor people. Whereas
authoritarian leadership styles may demean followers, servant
leaders respect those they serve. Winston (1999) maintains that
managers should love their subordinates, peers, and superiors,
as well as their competitors (pp. 70, 38). Nix (1997) argues for
the application of love in order to transform the workplace into
something that is better for everyone. He calls for an "all-
encompassing love" that practices patience, kindness, and
forgiveness in work relations (p.14). Optimally, "work is love
made visible" (Batten, 1997, p. 50).
Kouzes and Posner (1993) identified a shift in focus from self to
others among important trends in managerial values (p. 92).
Showing concern for others and putting their needs and interests
as priorities demonstrates empathy and elicits trust (Bennis,
1997; Block, 1993; Greenleaf, 1977; Kouzes and Posner, 1993;
Snodgrass, 1993). In addition to appreciating followers, servant
leaders believe in and encourage the people they lead (Pollard,
1996). Nix (1997) suggested people should practice "intentional
encouragement" in the workplace (p. 28). Commitment to the
growth of people is one of the critical characteristics of servant
leadership (Spears, 1998). Listening is also a key way through
which leaders demonstrate respect and appreciation of others
(Greenleaf, 1977; Kouzes and Posner, 1993; Miller, 1995; Nix,
1997; Sanders, 1994). Spears (1998) identified healing,
empathy, and listening among the ten essential ingredients of
servant leadership.
Empowerment
Empowerment is a central element in excellent leadership; it is
especially important in servant leadership (Block, 1993; Covey,
1990; De Pree, 1989; Fairholm, 1998; Ford, 1991; Melrose,
1997; Miller, 1995; Oster, 1991; Pollard, 1996; Rinehart, 1998).
Empowerment involves entrusting workers with authority and

responsibility (Costigan et al., 1998). It emphasizes teamwork
and reflects the values of love and equality. "Servant leaders
multiply their leadership by empowering others to lead"
(Wilkes, 1996, p. 25). In some respects, empowerment is a
dependent variable; it is an important consequence of other
leadership behaviors (Bennis, 1997; Bennis and Nanus, 1997).
Empowerment creates a new type of leader power - one based
on trust (Covey, 1990).
The goal of empowerment is to create many leaders at all levels
of the organization (Bennis and Nanus, 1997; Kotter, 1990).
"Wise leaders lead others to lead themselves" (Manz, 1998, p.
99). In essence, servant leadership involves turning the
traditional organizational pyramid upside down (Blanchard,
1997). Miller (1995) suggests that servant leaders should
establish vision and direction, but delegate decisions about how
to reach the goals. He cautions, however, that delegation is not
abdication; rather, it involves both trust and accountability (pp.
160-61).
Empowerment is the opposite of the historical management
practices that emphasized manipulation (Oster, 1991). Leaders
have often derived power through coercion based on fear or
through exploitive rewards (Covey, 1990). Empowerment is the
relinquishing of traditional means of power and the delegation
of decision-making responsibilities (Pollard, 1996). Leaders
who genuinely empower operate from a different values
foundation than do those leaders who desire to retain power and
control. Servant leaders respect the capabilities of their
followers and enable them to exercise their abilities and share
power.
"Servant leaders share their responsibility and authority with
others to meet a greater need" (Wilkes, 1996, p. 24). Power
sharing is a process of involving followers in planning and
decision making (Bass, 1990). Leaders enable others to act not
by hoarding the power they have but by giving it away
(Fairholm, 1998; Kouzes and Posner, 1995; Melrose, 1997).
According to Maxwell (1998), "only secure leaders give power

to others" (p. 121).
Servant leadership involves "delegating responsibility and
nurturing participatory leadership" (Neuschel, 1998, p. 151). It
involves offering choices and encouraging followers to take
ownership of responsibilities (Fairholm, 1997; Kouzes and
Posner, 1993). Servant leaders empower their employees by
providing opportunities for them to do their best (Oster, 1991;
Winston, 1999). Leaders can also influence and empower people
by structuring their work environments in such a way that
workers feel more effective and motivated (Miles, 1997;
Pollard, 1996). According to Sanders (1994), "the degree to
which a leader is able to delegate work is a measure of his
success" (p. 138). Unfortunately, Argyris (1998) argues that
delegation and empowerment are still mostly illusions because
executives tend to undermine genuine empowerment.
Summary of the role of values in servant leadership
Values are core elements of servant leadership. The very
concept of servant leadership is based on the values of humility
and respect for others. The primary functional elements of
servant leadership grow out of proper leadership values. The
values of servant leaders not only yield observable attributes,
but they also affect the leaders' organizations. The personal
values of leaders, such as honesty and integrity, play a primary
role in establishing interpersonal and organizational trust. Trust
holds together servant-led organizations. Leaders who show
appreciation for others reflect appropriate, unconditional love
for their followers. Such leaders incorporate empathy, patience,
and encouragement in their relational style. Empowerment of
organizational members also grows out of a trusting
environment. It reflects the leadership values of equality and
love. Overall, servant leadership succeeds or fails on the
personal values of the people who employ it.
Conclusions
Leader values significantly affect followers and ultimately
influence organizational performance. In order to establish
sound leadership practices, leaders must first examine their own

belief systems. Thereafter, leaders should examine the values of
their organizations. "Not until we have considered our
leadership model at the level of its values, assumptions, and
principles, can we discern to what extent we are leading from a
power or a servant base" (Rinehart, 1998, p. 30). Such
evaluations could spur leaders to challenge their personal
beliefs and their organizational cultures. In so doing, they might
initiate a revolution of servant leadership ... may it be so.
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Subject: Leadership; Values; Employee empowerment;
Organizational behavior; Management theory
Classification: 9130: Experimental/theoretical; 2500:
Organizational behavior
Publication title: Leadership & Organization Development
Journal
Volume: 22
Issue: 2
Pages: 76-84
Number of pages: 0
Publication year: 2001
Publication date: 2001
Year: 2001
Publisher: Emerald Group Publishing, Limited
Place of publication: Bradford
Country of publication: United Kingdom
Publication subject: Business And Economics--Management
ISSN: 01437739
Source type: Scholarly Journals
Language of publication: English
Document type: Feature
ProQuest document ID: 226915965

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١٥ ١٥
Chapter on the Modalities of Legislative Statements
Al-Shāfiʿī said: “Legislative statement” is a term comprising
several conver-
gent basic meanings which, however, diverge in their details.
The lowest
common denominator among those convergent and yet divergent
mean-
ings is that such a statement is directed to whoever is addressed
by it among
those in whose language the Qurʾan was revealed. Those
meanings are very
close in import for such persons, even though some legislative
statements
exhibit a stronger emphasis than others. They are quite
disparate, however,
for those ignorant of the Arabs’ language.
Al-Shāfiʿī said: The sum total of legislative statements that God
has pro-

vided for His creation in His Book—concerning those
obligations to which
He has subjected them, according to what He has
foreordained—are several:
One type includes what God has stated in the form of an explicit
text, like
His general obligations to wit: that they must perform prayers,
give alms,
perform the Pilgrimage, and fast; and that He has forbidden
sexual indecen-
cies, whether committed openly or in secret.30 He has also
provided explicit
texts concerning unlawful sexual intercourse, wine-drinking,
and the eat-
ing of carrion, blood, and swine flesh. And He has clarified for
them how to
perform the obligation of ablutions, along with other matters
that He has
explained in the form of explicit texts.31
Another type of legislative statement includes those matters the
obli-
gation of which He has affirmed in His Book and then explained
how they
are to be performed through the words of His Prophet, like the
number of
prayers, alms and the times when they fall due, and other
obligations that He
has revealed in His Book.
Another type of statement includes those things for which God’s
Emis-
sary has established a practice and in respect of which God has
provided no
explicit text of a rule. In His Book, God has imposed the

obligation to obey
His Emissary and to abide by his rulings. Thus, whoever accepts
something
from God’s Emissary accepts it by reason of God’s obliging him
to do so.
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Theory
Account: s7451151
١٧ ١٧
Chapter on the Modalities of Legislative Statements
Yet another type of legislative statement includes those things
in respect
of which God has imposed on His creatures the obligation to
engage in legal
interpretation in order to arrive at an answer. He tests their
obedience in
regard to legal interpretation just as He tests their obedience in
regard to the
other things that He has imposed on them. For God (blessed and
exalted)
says: «We shall try you until We know those of you who strive
hard and are
steadfast, and until We test your tidings.»32 He also says «So
that God might
test what is in your breasts and prove what is in your hearts»33
and «Perhaps
your Lord will destroy your enemy and make you successors in

the land and
see how you act.»34
Al-Shāfiʿī said: He made them face the prayer-direction, toward
the Sa-
cred Mosque, and said to His Prophet: «We see you turning your
face about
in the sky, and so We make you turn to a prayer-direction that
will please
you. Turn your face toward the Sacred Mosque. Wherever you
may be, turn
your faces toward it»35 and «From wherever you approach, turn
your face
toward the Sacred Mosque; and wherever you may be turn your
faces toward
it, so that the people may not have any argument against
you.»36
Thus, He indicated to them (sublime His praise) that if they
were distant
from the Sacred Mosque itself, a correct result would be arrived
at through
interpretation, an obligation which He imposed on them in
conjunction
with the intellects that He placed in them, which can distinguish
between
things and their opposites, and those signs that He set up for
them apart
from the Sacred Mosque itself, toward which He had
commanded them to
face. So He said: «He placed the stars for you, for you to be
guided by them
in the darknesses of land and sea»37 and «And signs. And men
can guide
themselves by the stars.»38

These signs consisted of mountains, night, and day; winds of
well-known
names even though their directions might differ; and the risings
of the sun,
moon, and stars, risings whose locations within the heavens
were well
known. God obligated them to use interpretation in order to face
toward
the Sacred Mosque, indicating its direction for them as I have
just described.
And so as long as they engaged in such interpretation, they did
not aban-
don God’s command (sublime His praise). He did not allow
them to pray in
whatever direction they wished when the Sacred Mosque itself
lay distant
from them.
22
23
24
25
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Theory
Account: s7451151
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- printed on 8/28/2014 1:34
Theory
Account: s7451151

١٩ ١٩
Chapter on the First Kind of Legislative Statement
Thus did He inform them of His decree: «Does Man think he
will be left
without guidance?»39 “Without guidance” means to be neither
commanded
to do something nor prohibited from doing something.
This all indicates that no one other than God’s Emissary may
pronounce
on the law except by means of inference, as I have just
described, or on what
makes someone just such that they may be appointed a witness,
or on the le-
gal equivalent of game wrongly killed. Neither may anyone
express opinions
based on subjective interpretation, since to do so is to
pronounce according
to mere preference, something that is simply invented and not
based on a
prior example.
Included in the foregoing category are rulings in regard to
which God
(blessed and exalted) indicated for His creatures the way to
determine a cor-
rect result based on appearances only. Thus, He made them face
in the direc-
tion of the Sacred Mosque for prayer, and set out signs that they
could use to
guide themselves in facing toward it. He also commanded them
to appoint

two just persons as witnesses. A just person is one who
practices obedience
to God. They had ways to know when a person was just and
when not.40 This
has all been discussed in its proper place, and I have only
mentioned it here
in a general way, hopeful that it will indicate the underlying
point for this
and similar issues.
Chapter on the First Kind of Legislative Statement
God (blessed and exalted) said, concerning one who makes both
pilgrim-
ages at the same time: «Whoever combines the Minor
Pilgrimage with the
Major Pilgrimage shall give whatever offerings are convenient.
Those who
do not find any—a fast of three days during the Major
Pilgrimage and seven
when you have returned; that is ten complete days in all. That is
for those
whose families are not present at the Sacred Mosque.»41 It is
clear to those
addressed by this verse that the fast is the three days during the
Pilgrimage
26
27
28
29
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- printed on 8/28/2014 1:34

Theory
Account: s7451151
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- printed on 8/28/2014 1:34
Theory
Account: s7451151

Report Information from ProQuestSeptember 20 2014 2340Table o.docx

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