Assignment Leadership
Assignment Leadership
Assignment Leadership
SGDU5024
LEADERSHIP IN EDUCATION
TITLE
(EDUCATIONAL MANAGEMENT)
Islamic Etiquette
Social Relation
E. Conclusion.
Islamic Leadership or Leadership from Islamic Perspective
managing an organization. The leader is held accountable. The trust and accountability go
hand in hand. The focus of leadership in Islam is doing good and try his best to guide his
followers and protect them and treat them fairly and with justice. According to Islam,
required to appoint a leader during trip, select a leader to lead the prayer and choose a leader
for other group activities. . Leadership, then, can be depicted as a process by which the leader
seeks the voluntary participation of followers in an effort to reach certain objectives. This
definition suggests that leadership is essentially a process whereby the leader guides willing
followers. At all times, a leader must remember that he cannot compel others to do things
To begin with, Muslims base their behavior as leader and/or as follower upon the Word of
God as revealed in their holy book, the Qur’an. They believe that the Prophet of
Islam, Muhammad (PBUH), has modeled the way for Muslim leaders and followers for all
times. This belief is supported when God says the following about Muhammad (saw):
Muhammad’s (saw) example, then, is what both Muslim leaders and followers seek to
emulate. According to the Prophet Muhammad (saw), leadership in Islam is not reserved for
small elite. Rather, depending upon the situation, every person is the “shepherd” of a flock,
According to the Prophet Muhammad (saw), Muslims must appoint a leader during a trip,
select a leader to lead the prayer, and choose a leader for other group activities. Leadership,
then, can be depicted as a process by which the leader seeks the voluntary participation of
followers in an effort to reach certain objectives. This definition suggests that leadership is
essentially a process whereby the leader guides willing followers. At all times, a leader must
According to Islam, the two primary roles of a leader are those of servant-leader and
guardian-leader. First, the leader is the servant of his followers (Sayyid al Qawn
K h a d i m u h u m ) (Kasule, Sr. , Omar H. 1998, 3). He is to seek their welfare and guide
them towards good. The idea of a leader as a servant has been part of Islam since its
beginning, and has only recently been developed by Robert Greenleaf. The Prophet
Muhammad ( saw) has emphasized a second major role of the Muslim leader: to protect his
community against tyranny and oppression, to encourage God-consciousness and taqwa, and
to promote justice. 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
company, or a country needs able and good leaders. On the global scene there is a need for
good leaders too as today the world is mired by international conflicts, wars and mutual
suspicions which if not corrected can demolish the whole world. The Islamic Leadership
Model and the principles associated with it offer a leadership alternative which can open the
door of excellence and achievement. The principles are gleaned from the Quran the words of
the Mighty Wise, the practice and sayings of Prophet Muhammad, the character and deeds of
the Caliphs and other great Muslim leaders who with meager means and enormous hurdles
reached the zenith of excellence. These principles and their application are equally useful for
every leader be they Muslim or non-Muslim as they transcend racial, religious, and temporal
boundaries. Understanding, acquiring, and application of these mega principles can open up
the doors to success and progress in every human endeavor. Prophet Muhammad, Caliph Abu
Bakar, Umar, Othman, and Ali and their successors practiced these principles and achieved
Leadership in Islam is rooted in belief and willing submission to the Creator, God. It centers
on serving Him.
To serve God, a Muslim leader is to act in accordance with the injunctions of God and His
Prophet (saw), and must develop a strong Islamic moral character. This moral character will
Iman.
At the core of Islamic moral character is iman or faith in God. Iman implies belief in the
Oneness of God and the prophethood of Muhammad (saw). A leader with a strong iman will
consider himself and all his possessions as belonging to God. He will bow his ego, his ideas,
his passions and his thinking to God. Iman also implies belief in the life hereafter and in
one’s ultimate accountability for one’s deeds. A leader with a firm iman will not dodge
responsibility for his actions, and will continuously emphasize good deeds. Although
Muslims consider it desirable to appoint a leader with iman, it may not always be possible to
find such a person. An organization may have to choose between a strong Muslim with weak
leadership skills or a strong leader with moderate/weak Islamic understanding. The example
of Amr Ibn Al ‘Aas is to be remembered here. He had been a Muslim for only four
months when he was appointed by the Prophet (saw) to a key leadership position. A leader
with weak or inadequate expertise can bring disaster to an organization whereas a skilled
leader may advance and help the same organization. Even if the skilled leader were not a
strong Muslim, his shortcomings can be made up through shura or the consultative process of
decision making.
Islam
Building upon iman, Islam is the second layer of the moral personality of an Islamic leader
and followers. Islam means the achievement of peace with God, within oneself and with the
creation of God, through willing submission to Him. As Maudoodi (1991) points out so well,
“Iman is the seed and Islam is the fruition.” Because of his or her iman, a leader who
practices Islam will never see himself as supreme. Ali Ibn Abu Talib’s (ra) letter to Malik al-
Ashtar an-Nukai, the new Governor of Egypt, stresses this point in the following manner:
Malik, you must never forget that if you are a ruler over them, then the Caliph is a ruler over
Taqwa
allencompassing, inner consciousness of his duty towards Him and this awareness of his
accountability towards Him is taqwa. As pointed out by Maudoodi, “the essence of taqwa lies
in an attitude of heart and mind rather than in an outward form.” When imbued with taqwa, a
person’s frame of mind—his thoughts, emotions and inclinations—will reflect Islam. Taqwa
Ihsan
Whereas taqwa is the fear of God and the feeling of God’s Presence, ihsan is the love of God.
This love of God motivates the individual Muslim to work towards attaining God’s Pleasure.
The Prophet Muhammad (saw) describes ihsan as follows: “To worship God as if you see
Him, and if you cannot achieve this state of devotion then you must consider that He is
looking at you.”
The constant feeling that God is watching is likely to prompt any leader or follower with
The word "Tarbiyyah" is an Arabic word that linguistically means increase, growth, and
loftiness. Conventionally, Tarbiyyah means the development and the training of people in
various aspects. In this context, the word Tarbiyyah refers to the systematic development and
of the Muslim character/personality, i.e. spiritual, intellectual, moral, social, and physical
aspects. The Tarbiyyah process aims to put Muslims on the path of constant self-purification,
self-correction and self-development (Tasfiyah), and instill in them the passion for truth,
qualities of leadership in him. A great thinker al Farabi indicates the following characteristics
This concept is portrayed very accurately by the Qur’an. The Prophet Muhammad (saw)
stressed the importance of this inner striving to improve oneself: God's Messenger (saw) said,
"The believers in the world are in three classes: those who believe in God and His Messenger
and do not doubt, but strive with their property and their persons in God's cause; the man
whom people trust with their property and their persons; and the man who, when he is about
to display greed, abandons it for the sake of God, Who is Great and Glorious." The dimension
of inner struggle permeates the very progression from iman to ihsan, and continues thereafter.
process of inner struggle towards self-betterment. Leaders and followers practicing this
principle are continuously monitoring and evaluating their intentions and actions, and acting
to improve themselves accordingly. They work hard at practicing what they say, and
Leadership is an important thing in life. Every movement has a need for leadership.
Leadership is the capability of a person to lead cluster of individuals for the completion of a
certain specified mission, grooming their followers with the aim of succession so that no flaw
can be created. A true leader is always a man of principle who has effective communication,
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https://doi.org/10.1002/jls.20180