Running head: SERVANT LEADERSHIP SERVANT LEADERSHIP Title the Paper: Student’s Name: Instituion Affiliated: Date of Submission: SERVANT LEADERSHIP Servant leadership offers a of a kind point of view to the leadership writing as it is the one hypothesis that is focused on the leader as a servant; this goes past the attention on the association with the emphasis on the needs of adherents. As such, servant leadership is about the leader being servant first according to Page & Wong (2000).While the needs of the association are constantly show, servant leaders put resources into the needs of their supporters, empowering, engaging and supporting them, and delivering servant leaders at all levels of the association, which at last prompts authoritative achievement. Trompenaars and Voerman (2010), in the book Servant Leadership crosswise over Cultures, refer to illustrations from Indian society to demonstrate that servant leadership was rehearsed in antiquated India. This can be exhibited by the way some famous Indian leaders lead their kin. India is a captivating and different nation with numerous dialects, societies, ranks, and religions. India has been formed by different incredible leaders like Mahatma Gandhi, Rabindranath Tagore, Jawaharlal Nehru, Sarojini Naidu, and Ambedkar. These leaders are good examples for leadership, and their remarkable leadership qualities have numerous similarities with the qualities proposed by the servant leadership philosophies. The accompanying are the standards of servant leadership as showed in the Indian social setting which are in accordance with the servant leadership rationalities; Willful Subordination: This quality is a progressive demonstration of will to willfully forsake one's self to others by being a servant and by demonstrations of service. Gandhi was an image of administration to humankind. Being a servant. This quality makes servant leaders view themselves as servants first and foremost, not leaders’ first .Sir. R. Radhakrishnan states: "Gandhi is among the preeminent of the servants of humankind." Gandhi's emulating proclamations indicate how he considered serving individuals a joy and benefit. "Service to the poor people has been my heart's longing, and it has constantly tossed me among the poor and empowered me to distinguish myself with them" Bona fide Self: servant leaders are equipped for driving legitimately, as showed in their steady show of quietude, honesty, responsibility, security, and defenselessness. The study uncovers that Gandhi had the nature of genuine self with all its backup qualities given underneath. Humility; This is the capacity to make a right estimation of one's self Gandhi did not look for after persuasive posts. He was the leader of the Indian National Congress on its arrangement, however when adolescent leaders like Jawaharlal Nehru rose up, he offered approach to them to wind up leaders of the Indian National Congress. Responsibility; This is .

1. Running head: SERVANT LEADERSHIP
SERVANT LEADERSHIP
Title the Paper:
Student’s Name:
Instituion Affiliated:
Date of Submission:
SERVANT LEADERSHIP
Servant leadership offers a of a kind point of view to the
leadership writing as it is the one hypothesis that is focused on
the leader as a servant; this goes past the attention on the
association with the emphasis on the needs of adherents. As
such, servant leadership is about the leader being servant first
according to Page & Wong (2000).While the needs of the
association are constantly show, servant leaders put resources
into the needs of their supporters, empowering, engaging and

2. supporting them, and delivering servant leaders at all levels of
the association, which at last prompts authoritative
achievement.
Trompenaars and Voerman (2010), in the book Servant
Leadership crosswise over Cultures, refer to illustrations from
Indian society to demonstrate that servant leadership was
rehearsed in antiquated India. This can be exhibited by the way
some famous Indian leaders lead their kin.
India is a captivating and different nation with numerous
dialects, societies, ranks, and religions. India has been formed
by different incredible leaders like Mahatma Gandhi,
Rabindranath Tagore, Jawaharlal Nehru, Sarojini Naidu, and
Ambedkar. These leaders are good examples for leadership, and
their remarkable leadership qualities have numerous similarities
with the qualities proposed by the servant leadership
philosophies.
The accompanying are the standards of servant leadership as
showed in the Indian social setting which are in accordance
with the servant leadership rationalities;
Willful Subordination: This quality is a progressive
demonstration of will to willfully forsake one's self to others by
being a servant and by demonstrations of service. Gandhi was
an image of administration to humankind.
Being a servant. This quality makes servant leaders view
themselves as servants first and foremost, not leaders’ first .Sir.
R. Radhakrishnan states: "Gandhi is among the preeminent of
the servants of humankind." Gandhi's emulating proclamations
indicate how he considered serving individuals a joy and
benefit. "Service to the poor people has been my heart's
longing, and it has constantly tossed me among the poor and
empowered me to distinguish myself with them"
Bona fide Self: servant leaders are equipped for driving
legitimately, as showed in their steady show of quietude,
honesty, responsibility, security, and defenselessness. The study
uncovers that Gandhi had the nature of genuine self with all its

3. backup qualities given underneath.
Humility; This is the capacity to make a right estimation of
one's self Gandhi did not look for after persuasive posts. He was
the leader of the Indian National Congress on its arrangement,
however when adolescent leaders like Jawaharlal Nehru rose up,
he offered approach to them to wind up leaders of the Indian
National Congress.
Responsibility; This is characterized as the leaders' readiness to
give the rights to a couple of trusted individuals to pose hard
inquiries all the time, address the choices and activities the
leaders made, and make them responsible (Sendjaya & Sarros,
2002). An episode which happened in 1901, when Gandhi chose
to come back to India from South Africa in the wake of driving
the South African Indians in their battle for uniformity, shows
his responsibility.
Covenantal Relationship; this quality alludes to practices of the
leader that encourage real, significant, and enduring
associations with subordinates and followers
Collaboration, fairness, accessibility and acknowledgement are
the building squares to manufacture Covenantal Relationship,
and Gandhi had all these qualities.
Equality; In South Africa, where bound workers who work
under a prohibitive contract of livelihood for a settled period in
return for installment of entry, settlement, and sustenance were
abused, he treated them as equivalents. At the point when an
untouchable family needed to join Gandhi's ashram, he eagerly
provided for them confirmation and induced others in the
ashram to acknowledge them and treat them as equivalents. This
brought restriction, and financial help to the ashram ceased, yet
Gandhi, despite the trouble, continued and got money related
help wonderfully to run the ashram according to Patterson, K.
A. (2003).
Accessibility: Gandhi was accessible to his devotees and
manufactured genuine and honest to goodness connections.
When he came back to India from South Africa and began the
Indian National Congress, he enthusiastically invested his time

4. with specialists and did administrative work at the Congress
office.
Empowerment: Strengthening is a key normal for servant
leadership. This trademark empowers servant leaders to have a
promise to and get fulfillment from the development of others,
accepting that individuals have a characteristic esteem past their
commitment as specialists. Gandhi's first Indian crusade in
1917, for the benefit of the workers of Champaran, exhibits how
Gandhi engaged the laborers (Sendjaya & Sarros, 2002).
Swindled and mistreated by the British landowners, the workers
welcomed Gandhi to Champaran, a remote territory at the
foothills of the Himalayas. He went to explore their dissentions
however was prompted by the British chief to take off.
The Islamic religion varies with the servant leadership theories
in that the Islamic religion treats Muslims and non-Muslims
altogether different. According to An-Na'im, & Henkin, (2000),
Non-Muslims are alluded to as dhimmi, which are viewed as
peasants. They are not permitted to present proof against a
Muslim in a court of law represented by the Koran. Since his
vow was inadmissible in an Islamic court his Muslim adversary
couldn't without much of a stretch be censured. With a specific
end goal to safeguard him, the dhimmi was obliged to buy
Muslim witnesses at extraordinary cost. The discipline that a
blameworthy Muslim got for a wrongdoing would be incredibly
diminished if the victimized person were a dhimmi (Russell &
Stone. 2002).
Key similarities between servant leadership's theories and the
qualities apparent in the Islamic religion are that the Islamic
state is illegal from separating between residents on the premise
of race, statement of faith, shade or all else. In inception all the
tenets of Islam apply similarly to Muslims and non-Muslims.
Under Islamic Shari'ah law, non-professors " Christians and
Jews in any case " are allowed to live the length of they help
Islam through their Dhimmi charges and are eager to
acknowledge what adds up to a third or fourth class presence,
constantly subject to false allegations and sick treatment.

5. Dhimmis constantly live in apprehension. Dhimmi is the status
of unbelievers under Islam who are allowed to live in Muslim
purviews however just with limitations as peasants.
Furthermore, Muslim ladies additionally endure under a double
standard and experience inferior status. Jack Lowe, Sr. founder
of TDIndustries dedication to servant-leadership began many
years ago; he developed a leadership approach based on his
religious convictions.
It was the responsibility of his leaders to build his organization
by ensuring the achievement of their employees' personal and
professional career goals. This servant leadership approach to
and management has enabled TDI to make the necessary
changes for survival during difficult times. For the last five
decades, they seemed increased profit growth and employee
satisfaction. By taking care of their employees, TDI is ranked
number 36 on Fortune magazines' 100 Best Companies to Work
For What makes this organization so great? This is an
employee-owned contractor company. The board of directors is
elected by employees. According to Jack Lowe Jr. (2006) there
are key elements of servant-leadership that are continuously
emphasized at TDIndustries: being a servant first, making sure
that other people's needs are served, and serving through
listening. Firstly, 'we are committed to providing outstanding
career opportunities by exceeding our customers' expectations
through continuous aggressive improvement.
In conclusion servant leadership is both a leadership philosophy
and set of leadership practices. Customary leadership for the
most part includes the amassing and activity of force by one at
the "highest point of the pyramid." By examination, the servant-
pioneer shares force puts the needs of others first and helps
individuals create and execute as exceptionally as would be
prudent.

6. References
Page, D., & Wong, T. P. (2000). A conceptual framework for
measuring servant-leadership. In S. B.-S. K. Adjiboloss (Ed.),
the human factor in shaping the course of history and
development. Lanham, MD: Rowan & Littlefield.
Patterson, K. A. (2003). Servant leadership: A theoretical
model. Doctoral dissertation, Regent University, Virginia
Beach, VA. (UMI AAT 3082719)
Russell, R. F., & Stone, A. G. (2002). A review of servant
leadership attributes: Developing a practical model. Leadership
& Organization Development Journal, 23(3), 145-157.
Sendjaya, S., & Sarros, J. C. (2002). Servant leadership: Its
origin, development, and application
in organizations. Journal of Leadership and Organizational
Studies, 9(2), 57-64.
An-Na'im, A. A., & Henkin, L. (2000). Islam and human rights:
Beyond the universality debate.
Paper presented at the American Society of International Law,
Washington, DC