Types and Characteristics of Leadership: A Qur’anic Presentation

Musaddiq Majid Khan Nadawi, Ph.D.

Centre For Modern Languages & Human Sciences
University Malaysia Pahang, Lebuhraya Tun Razak, 26300 Kuantan, Pahang
Musaddiq@ump.edu.my

Abstract
Leadership is one of the integral parts of human life because human nature is universally imbued
with cooperation and mutual assistance. It is the leadership which establishes the firm relations among
the people and elucidates the different ways towards the progressive development of civilizations.
Leadership, in contemporary times, is being claimed by the people who themselves do not have ability
to lead. In fact such persons do not have even the basic knowledge about the leadership. Communities
developing under such leadership are like blind followers, like mass who do not understand their role in
their respective communities. This is also one of the factors for fall of civilizations. Quran speaks
about the leadership in details, gives examples of leadership in both; good and bad aspects and their
impacts on the societies. This article will explain the types and characteristics of leadership as
mentioned in the Quran. It is hoped that this article will present a clear and explicit view of Quran
towards the leadership. It will also explain the ingredients and characteristics of the successful
leadership which will exhibit the distinguished approach of the Quran in dealing with different aspects
of the leadership. Because of the limitation of time and space in this article only Qiyādah Al-Rāshidah
and its ethical characteristics will be discussed.
Keywords: Leadership, Quranic Prospective, Types of Leadership, Characteristics of Leadership

Introduction
The word used for leadership in Arabic language is “Al-Qiyādah”. Specifically this word is not
mentioned in the Quran, even the derivations of this root are not used in the Quran. But there are other
words which are used for leadership; such as Al-Imāmah, Al-Kilāfah, Al-Tamkīn. Imāmah is used in
its singular form, in the second chapter of the Quran; Al-Baqarah, while Allāh stated the story of
Abraham. When He was tested by Allāh with certain commands, which He fulfilled. after that Allāh
gave him a glad tiding that He will make him an Imam to the Nations. [2:124]. Same word in its plural
form is used in chapter Al-Qaṣaṣ, while Allāh informed the Prophet Muhammad (PBUH) about the
favors He wished for Mūsā and his people that He want to make them “ Al-’A’imah” leaders and
make them heirs. [28:5]. All the scholars are agreed upon the meaning of the Imāmah in these verses
as leaders. ( abarī and īsābūrī 1986, Ibn Kathir 2004) Al-Kilāfah and its derivations are stated in
many places, but all are giving the same meaning as leading, whether it is in the field of politics or
education. In chapter Ṣād Allāh addressed Prophet Dāw’ūd and told him that it is He Who did indeed
make him a Khalīfah (vicegerent) on earth, so that he may judge between people In truth (and justice)
and may not follow the lusts (of his heart). [38:26]. In another place in chapter Yūnus Allāh indicates
the Al-Khilāfah is conditioned with deeds not with personalities. Allāh addressed the believers that He
made them Kulafā In the land, to see How would they perform. [10:14]. Al-Tamkīn; literality it means
having ability to do something or having power over something. In chapter Yūsuf Allāh mentioned
how He made him a leader and used the word Al-Tamkīn.[12:21] and chapter Al-Kahaf Allāh stated
He established the power of Zū Al-Qarnayn on earth, and He gave him the ways and the means to all
ends and (such) way he followed. [18:84-85].

These words and others which are used for leadership in the Quran has a deep relationship with
each other. Al-Imām is a modal and leader presents himself as modal in all aspects which he is linked.
Al-Khilāfah is politics and dealing with people and showing them the right way according to the
Sharī’ah and the job of the leader is to rule according to the Sharī’ah and dealing with them as per their
circumstances which endorses their benefits. Al-Tamkīn is obtaining love and sincere affection in heart
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and getting the means of power, ability and strength and a leader may not be able achieve his objectives
until without winning the hearts of his followers along with the means of force and capacity. This is in
literal sense. As long as the leadership subject is concerned, Quran presents two types of leadership;
Al-Qiyādah Al-Rāshidah and Al-Qiyādah Al-Fāsidah. Because of the limitation of time and space in
this article only Qiyādah Al-Rāshidah and its ethical characteristics will be discussed.

Al-Qiyādah Al-Rāshidah
According to the Quranic perspective Al-Qiyādah Al-Rāshidah means a divine leadership and
modal, working according to the prophetic approach, having ability to produces a clear, explicit,
straight, appropriate and everlasting worldview, to show the truth and right way to the people, a
stimulated leadership for the determinations of public. A leadership, which had earned the confidence,
honor and sincere sport of the nation. A leadership which is capable to create a chosen and creative
society, to accomplish the objectives laid by the prophets, to achieve the statues of justice, a
responsible authority for managing the unexpected and unforeseen matters, armed with the beneficial
knowledge of Al-Dīn and world; which actualize the needs and interests of the people, in this world
and hereafter (Ibn shūr 1997, Kūmī, A.S., and M.S. anṭāwī 1971, Sha rāwī 1991).

There are three basic responsibilities of Al-Qiyādah Al-Rāshidah:

1. To bring people out of the depths of darkness into the light of belief and knowledge.
Take them out from the unjust nature of other religions to the justice of Islam and from
the tight confinement of this Dunya to the vast life of the Hereafter, from the
domination and hegemony of unjust establishments and materialistic philosophies to
the vast heavens of the true freedom and to the generosity of Islam.
2. To keep eye on expectancies, change the order of priorities, produces the new
solutions, expand the circle of means, have an estimation of threats, have a backup plan
for these threats etc.
3. To lead the people towards the accomplishment of the higher objectives of Ummah by
creating the positives ways. and let the public exploit and utilize them.

Characteristics Al-Qiyādah Al-Rāshidah

Indeed leadership is a trust. It is the most difficult but important task of human organization;
because of the variation of the followers in terms of their nature, customs and circumstances. Since it is
a difficult task, this needs characteristics which make it able to take the charge of governing the people,
and leading them to their desired objectives. The characteristics of Al-Qiyādah Al-Rāshidah are unique
and different than any other leadership; because these characteristics are subject to the divine belief,
conditioned with the application of Sharīah, and the only one goal of this leadership, to achieve the
happiness of this world and the hereafter. Since the leadership have diversified aspects, this paper will
discuss only ethical characteristics.

Ethical Characteristics of Al-Qiyādah Al-Rāshidah

Islam has paid notable attention to ethics and has emphasized to invitee people for equipping
themselves with good conducts. Islamic tradition is full of practical examples of such conduct. While
praising Prophet Muhammad (PBUH) Quran describes him an exalted standard of character. [68:4] He
(PBUH) himself informed that the reason why he has been sent is to perfect good character. (Mālik ibn
Anas and Bewley 2014) With regards to Al-Qiyādah Al-Rāshidah its importance is superfluous;
because of being a modal for the citizens. In addition to that leadership is always center of attraction
and public are subordinates. The high level of conduct a leadership have, the high obedience it may
observe. Abu al-Hasan Ali al-Mawardi1, known in Latin as Alboacen, considered endowing with best

1
A Islamic jurist of the Shafi'i school most remembered for his works on religion, government, the
caliphate, and public and constitutional law during a time of political turmoil.

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of ethic and reformation of conduct an obligation for a leader; because according to him is a tool of
governance and root of leadership.( Māwardī 1987) Quran provides various ethical characteristics of
Al-Qiyādah Al-Rāshidah,which may need a many volumes of books, here only ten most important
characteristic will be presented.

1 Al-‘Adl (Justic)
Al-‘Adl is one of the attributes of Allāh. He describes His commands as justice and excellent.
[16:90] This is one of the most important characteristic of leadership for preserving the control and
leading the people, for achieving the peace and prosperity for the society, for their betterment and
rendering service to them, to provide them their rights perfectly without any deficiency. This is an
obligation upon any ruler who has given an opportunity to serve His creation, to make the AL-‘Adl the
foundation for his rulings; regardless of the backgrounds of the people. (Ibn Taymīyah 1991). Quran
commands the leaders to observe Al-‘Adl in all circumstances and in all stances. Below are few of
them:

 Al-‘Adl in Ruling and Judicial Matters

Allāh ordered the rulers and all those who have been appointed as judges to do justice between
the people; because this is the sign of fulfilling the trust they have been given. Allāh says: “Allah do
command you to render back your trusts to those to whom they are due; and when you judge between
man and man, that you judge with justice” [4:58]

 Al-‘Adl in Words

It is also being made obligatory on all those who have been asked to testify and give any verdict,
to do justice in their words, in all cases, whether they like their opponents or they hate them. Justice is
an obligation in words same as it is in actions. Allāh says: “Do not come near to the orphan's property,
but to improve it, until he reachs the age of full strength; measure and weight with justice;- no burden
do we place on any soul, but that which it can bear;- whenever you speak, speak justly, Even if a near
relative is concerned. [6:152]

 Al-‘Adl with Enemies and Dissenters

Quran gives clear in the issues which looks contradictory in first sight, so that people may not
misunderstand the message. A common man may think that an enemy doesn’t deserve his sympathy
because of his enmity. This is why in such cases Quran gives clear cut instructions. Quran openly
commanded the believers to observe Al-‘Adl with their enemies, same as they are bound to do with
their own community. Allāh says: “O you who believe! stand out firmly for Allah, as witnesses to fair
dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be
just: that is next to Piety: and fear Allah For Allah is well-acquainted with all that ye do”. [5:8] In this
verse it is being strongly and vibrantly stated that the hatred of one should not make leaders deviate to
wrong and depart them from Al-‘Adl.

 Al-‘Adl in Transactions
It is an obligation on the leaders to observe Al-‘Adl with citizens in all kinds of transactions;
financial or labor. Quran woes to those who ask people to give them full what they were asked to give
and when they are to do so they give less than due. Allāh says: “Woe to those that deal in fraud, Those
who, when they have to receive by measure from men, exact full measure. But when they have to give
by measure or weight to men, give less than due”. [83:1-3]. It can be extracted from the verse that if the
leaders are expecting from their subordinates to pay their rights they also are obliged to pay what are
bound to pay. It is a general principle to prohibit having two different standards when behaving with
others. The treatment disapproved for one’s own self must not be approved for others. (Usmani 2017).

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2 Al-Ṣidq (Truthfulness)
Truthfulness is the main essence of the ethics. This is the sign of sincerity and true ‘Imān, a
guide to the firm belief of heart, a symbol of honesty. Al-Muḥāsibī2 considered this characteristic the
base of all spiritual inelegances. (Muḥāsibī 1982). Quran commands to all believers to be with those
who are true (in word and deed). [9:119] Truthfullness of the leadership has many features as
mentioned in the Quran, but can be abridged in to four tings:

 Harmony Between the Words and Actions

Quran commands to the believers to harmonize between their word and actions. Allāh says: O
you who believe! Why you say something that which you don’t do? Grievously odious is it in the sight
of Allah that you say something which you do not. [61:2-3] similarly Quran denunciations hypocrites
whose actions are inconsistent with their words. Allāh says: “There is the type of man whose speech
about this world's life may dazzle you and he calls Allāh to witness about what is in his heart; yet is he
the most contentious of enemies. When he turns his back his aim everywhere is to spread mischief
through the earth and destroy crops and cattle. But Allah does not love mischief. [2:204-205]

 Harmony Between the Apparent and Actual

In sound leadership, it is important for the leaders to harmonize between their apparent forms
and real forms. Their inner must be better than their outer form in all of their circumstances and
discourses. Similarly they are highly recommended not to disharmonize their inner and outer form.
Because this is the sign of the hypocrisy. Allāh says about the Hippocrates: “When they meet those
who believe, they say: "We believe" but when they are alone with their evil ones they say: "We are
really with you we; (were) only jesting. [2:14] In another occasion Allāh describes them: “They have
"Obedience" on their lips; but when they leave you, a section of them meditate all night on things very
different from what you were telling them, but Allah records their nightly (plots): so keep clear of
them, and put your trust in Allah; and enough is Allah as a Disposer of affairs. [4:81]

 Accreditation to Deserved Accreditation of Truth

This is one of the significant characteristic of the sound leadership. Crediting what deserved to
be credited. When Quran was revealed it doesn’t reject everything but it confirms what was right. it is
way Islam under the sound leadership becomes the twofold. Allāh says: “This Qur'an is not such as can
be produced by other than Allah; on the contrary it is a confirmation of (revelations) that went before it,
and a fuller explanation of the Book― wherein there is no doubt from the Lord of the Worlds.” [10:37]

 Fulfillment of Promises

This is being praised by Allāh in many places. Prophet Ismā’īl is being admired by Allāh
because of his unbelievable acceptances to present himself to be sacrificed in the way of Allāh. Allah
says: “Also mention in the Book (the story of) Ismail: he was (strictly) true to what he promised, and
he was a messenger (and) a prophet.” [16:54]

3 Al-’Amānah (Trustworthiness)
Al-’Amānah is one of the basic pillars of the sound leadership. Having vote of confidence from
the citizens depends on this characteristic. The word itself carries the meaning of responsibility. Allāh
says: “Allah do command you to render back your trusts to those to whom they are due”. [4:58]. Al-
abari in the interpretation of this verse, discussed many opinions regarding to whom are addressed in
this verse. and considered more probable addresses the rulers and the leaders. They have been
addressed in this verse to render back the trusts to people, upon whom they have been appointed as

2
Abu Abdullah Harith bin Asad al-Basri. He was born in Basra in 781, He is the founder of the
Baghdad School of Islamic philosophy, and a teacher of the Sufi masters Junayd al-Baghdadi and Sirri
Saqti. (Gavin Picken 2011)

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trustees. In next verse people has been asked to obey those charged with authority among them (al-
Tabari 1997). Trusts which are required to be fulfilled by sound leadership are many like other
characteristics, but here only eight will be mentioned.

 Fulfilling Trust of Al-Dīn

Fulfilling trust of Al-Dīn means to establish its pillars and ceremonials. e.g. Establishing Al-
Salāh and Fasting. To pay Al-Zakāh and preform Hajj. to enjoin the good and forbid the evil. Qurān
reads: “those who, when We give them power in the land, they establish regular prayer and give regular
charity, enjoin the right and forbid wrong” [22:41]
 Fulfilling Trust of the Citizens
Fulfilling trust of citizens means to deal with them according to the rules and commandments of
Allāh as He commanded “Surely, Allah commands you to deliver trusts to those entitled to them, and
that, when you judge between people, judge with justice” [4:58] According to the Mufisrūn the word
Al-‘Adl (which is translated as justice) means to judge with the Qur’ān and prophetic traditions.(al-
Tabari 1997)
 Testifying Truth and Non-Disclosure of facts to the Citizens and Avoiding the Lie and
Deceiving

Qur’ān tells that one of reasons behind the failure of the BanË Isrā’il leadership was the they
hide the facts to their followers. Quran has stated that the curse is on them. we read in chapter Al-
Baqarah “Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have
made it clear for the people in the Book―on them shall be Allah's curse and the curse― of those
entitled to curse.” [2:159]. Al-SayËtī motioned the background of the verse that many companions like
Mu’āz Ibn Jabal and Sa’d Ibn Mu’āz asked the Jews and Christens about certain issue mentioned in the
Al-Tawrāh regarding to the prophecy of Prophet Muhammad (PBUM), they denay to answer and hided
the knowledge they had. (Suyūṭī 1978). In the same chapter another occasion Allāh stated clearly
that hiding truth is major sin. And the tone of the verse is threatening. We read “Those who conceal
Allah's revelations in the Book and purchase for them a miserable profit they swallow into themselves
nothing but Fire; Allah will not address them on the Day of Resurrection, nor purify them; grievous
will be their penalty.” [2:174]

 Choosing Honest and Deserving People

Appointing the faithful, honest and deserving people who do the best to perform the tasks
entrusted to them. Above mentioned verse of chapter Al- isā’ which reads “Surely, Allah commands
you to deliver trusts to those entitled to them” [4:58], also points out the authority should be given to
only those who deserve it. Ibn Taymiyyah in his collection of Fatāwā mentions that there are two types
of trusts; one is related to handing over the authority to others and second is to put something in the
custody. As long as trust in this verse is concerned, it means handing over the authority to those who
deserved it, because of the context of this verse(Ibn Taymīyah n.d.). After The conquest of Mecca the
keys of the Kaaba were taken from the Banu Shaybah, Abbas Ibn Abdul Mutalib asked for these keys
so that he can have privilege to gather tow honors; serving the pilgrims and to hold office of the
custodian of the Kaaba. At this time the verse was revealed. and keys were returned to Banū Shaybah
(Qurṭubī 2008). Furthermore it is also explained in prophetic traditions. Allah's Messenger (PBUH)
said, "When honesty is lost, then wait for the Hour. companions asked, How will honesty be lost, O
Allah's Messenger(PBUH)? then He (PBUH) replaid: When authority is given to those who do not
deserve it, then wait for the Hour3. Al-Hākim in his book Al-Mustadrak narrated on the authority of Ibn
Abbās that Prophet Muhammad (PBUH) said: whosoever employed anyone from the community, and

3
Sahih al-Bukhari » Book of To make the Heart Tender (Ar-Riqaq) » Book 81, Hadith 85

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at the same time there is someone in the community who is more gratified than employed one, indeed,
he had betrayed Allāh and His Messenger and All the believers (Muslim Community) 4.

 Trusting on Believers only for Friendship and Alliance

Trusting on believers only for friendship and alliance mean not to choose that whose belief is
against the belief of leader. Quran states: “Let not the Believers take for friends or helpers unbelievers
rather than believers; if any do that, shall have no relation left with Allah except by way of precaution,
that ye may guard yourselves from them. But Allah cautions you (to fear) Himself for the final goal is
to Allah.[3:28] This is because by showing affection they actually want to have confidence enter in to
the hearts of the believers. They want believers to be satisfied so that they can harm them at the
moment they get opportunity. In the same chapter in other occasion Allāh commends to the believers:
“O you who believe! Take not into your intimacy those other then you; they will not fail to corrupt you.
They only desire your ruin: rank hatred has already appeared from their mouths; what their hearts
conceal is far worse. We have made plain to you the Signs, if ye have wisdom”. [3:118]

 Sincere Advise to the Citizens and being eager to their Acceptance

Sincere advice to the citizens and being eager to their acceptance means leader should always
think about the betterment of his followers. He shall try again and again in case they don’t accept truth.
He should use diffident methods in leading them. Qur’ān describes how Prophet (PBUH) was eager to
guide people. Looking at his pains Allāh addressed Him (PBUH). “So, (O Prophet) perhaps you are
going to kill yourself after them, out of grief, if they do not believe in this discourse”. [18:6]

4 Al-Ḥikmah (Wisdom)
The fourth characteristic of the sound leadership is Al-Ḥikmah which is wisdom. Al-Ḥikmah
is the foundation of sound and beneficial knowledge. Al-Ḥikmah leades a person towards the
comprehensive understanding of Al-Din. It encarages A person to do good and abstain from evil. A
person who possess Al-Hikmah is able to hit the nail on the head and to deal with people according to
their status. It protects human life towards the perfection and integrity because of the harmonization
and blessings of Allāh, Qur’ā tells us “He gives wisdom unto whom He will, and he unto whom
wisdom is given, he truly has received abundant good. But none remember except men of
understanding” [2:269]. Abu Musā Al-‘Ash’ari was appointed as a chief justice of Al-Basrah by the
Khalifah Umar Ibn Al-Khatāb. Onec he advisied him to deal with people with Al-Hikmah. In his letter
he mentioned that Al-Hikmah cannot be achieved by the age but it is a gift of Allāh and He gives it
whom He wishes ( 1947). Al-Hikmah is knowledge and understanding of Al-Din but can’t be
achieved without the application of this knowledge and understanding through Al-Tawfeeq of Allah.
Stephen R. Covey in his book “First Things First” has quoted Alfred North Whitehead (An English
mathematician and philosopher): In a sense, knowledge shrinks as wisdom grows: for details are
swa1lowed up in principles. the details of knowledge which are important will be picked up ad hoc in
each avocation of life, but the habit of the active utilization of well-understood principles is the final
possession of wisdom”. (Covey 2017) Allāh clearly speaks about the conferment Al-Hikmah upon the
prophets. For Dā’ud we reads: “ We made his (Dā’ud’s) kingdom strong, and gave him wisdom and
decisive speech”. [38:20]. With regard to Luqmān we read: “We gave wisdom to Luqman, and said,
“Be grateful to Allah;” and whoever is grateful is, in fact, grateful for his own benefit, and whoever is
ungrateful, then Allah is free of all needs, worthy of all praise”. [31:12] For Ibrahim Allāh says: “We
had given the people of Abraham the Book and Wisdom and conferred upon them a great kingdom”.
[4:54]. As long as the manifestations of Al-Hikmah in the Qur’ān are concerned they are many. Here
we may mention few of them.

 Being tender and kind while dealing with Citizens

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Being kind with citizens while dealing with them, is one of the manifestations of Al-Hikmah.
Qur’ā tells us the story of prophet Ibrāim. How he dealt with his father while inviting him to Allāh. We
read in chapter Maryam: “ He was a man of truth, a prophet. Behold, He said to His father: "O My
father! why worship that which neither can hear nor can see, and can profit you nothing? "O My
father! to me has come knowledge which has not reached you: so follow Me: I will guide you to a way
that is Even and straight. "O My father! serve not Satan: for Satan is a rebel against ((Allah)) Most
Gracious. "O My father! I fear Lest a penalty afflict you from ((Allah)) Most Gracious, so that you
become to Satan a friend."[19:41- 45]. In these verses one may observe that Prophet Abrahim is using
word “O My father!’ in every sentence, to show his compassion to his father.

 Being hard and tough while dealing with corruption

If showing kindness to citizens is the demand of Al-Hikmah, it also demands to show hardness
while dealing with corruption or with the elements which can damage a cause. Allāh commands a
leader to disperse those who announce war. So that it can be an example and warring for others. Qur’ān
reads “ If you gain the mastery over them In war, disperse, with them, those who follow them, that
They may remember.” [8:57]

 Being Justice in prosecution

While prosecution, a leader must observe justice by giving appropriate and suitable punishments
to the culprits. Qur’ān says: “And if you were to harm (them) in retaliation, harm them to the measure
you were harmed but if you Show patience, that is indeed the best (course) for those are patient.”
[16:126]. This verse was reveled when Ḥamzah ibn ‘Abdul-Muṭṭalib paternal uncle of the Prophet
Muhammad was martyred. Hind bint Utbah cut off his ears and nose to make a necklace. Then she
drew a dagger and cut open the martyr's belly She took out his liver savagely and bit it like the dog.
Then Abu Sufyan came and tore Hamza's body with his spear. At this juncture Muslims vowed for
revenge and said they will do the same when they will take over these people who had done this
(Qurṭubī 2008). It is more explicitly mentioned in chapter Al-Mā’dah and Al-Shurā. We read: “We
ordained therein for them: "Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and
wounds equal for equal." But if anyone remits the retaliation by way of charity, it is an act of
atonement for himself. And if any fail to judge by (the light of) what Allah hath revealed, they are (no
better than) wrong-doers.” [5:45] “The recompense for an injury is an injury equal thereto (in degree):
but if a person forgives and makes reconciliation, his reward is due, from Allah: for (Allah) loveth not
those who do wrong. [42:40] and

 Avoiding getting involved with ignorant people

A leader should not get involved with ignorant people and unnecessary things. Allāh say in
chapter Al-Furqān: “when the ignorant people speak to them, they reply peacefully. [25:63] In chapter
Al-Qasas Allāh says: “And when they hear absurd talk, they withdraw from it and say, “Our deeds are
for us and your deeds are for you. Peace be on you. We do not wish (to be entangled with) the ignorant
people.” [28:55]. According to Al-Jassas saying “Peace be on you” means Al-Masalamah (parting
ways) ( 2013).

 Progression by steps in the application of Al-Ahkām

Leader must not burden the people by immediate applications. They should be given time to
understand new provisions. There are so many examples for progression of provisions of Al-Ahkam.
e.g. Prohibition of alcohol. It was not prohibited in one shot, but in three different steps. In first step, it
was only mentioned that in consuming alcohol, there are some benefits for people but the harm is
greater than its benefit. we read: “They ask you concerning wine and gambling. Say: "In them is great
sin, and some profit for men; but the sin is greater than the profit." [2:219]. Here it was not forbidden.
In second step it was forbidden only when you want to preform Al-Salah. Allāh says: “O you who

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believe! Approach not prayers while you are intoxicated, until you can understand all that you say”
[4:43]. After that comes last step. where Allāh declared it made up by Satan. Therefore, people should
refrain from it, to have successful life. Allāh says: “O you who believe! wine and gambling and stone
altars and divining arrows are only an abomination, a handiwork of Satan, shun it wherefore, that haply
you may fare well.” [5:90]. This kind of progression is not only legislation but should be observed in
all aspects of life.

 Working for unification of Ummah

Leaders must work for unification of Ummah in both religious and worldly affairs. This is what
Allāh has advised all His messengers to work for one cause and for it protection. And Allāh has
cautioned them, not to indulge with dispraised disagreements which lead to the disunity and dissension.
Allāh says: “. The same Religion has He established for you As that which He enjoined on Noah - the
which we have sent by inspiration to you - and that which we enjoined on Abraham, Moses, and Jesus:
Namely, that you should remain steadfast In religion, and make no divisions therein.” [42:13] In
chapter Aal-Imrān Allāh commands to be united: “ And hold fast, all together, by the rope which Allah
(stretches out for you), and be not divided among yourselves; and remember with gratitude Allah.s
favour on you; for you were enemies and He joined your hearts In love, so that by His Grace, you
became brethren; and you were on the brink of the pit of fire, and He saved you from it. Thus dose
Allah make His Signs Clear to you: that you may be guided.” [3:103]

 Getting assurance before issuing any order

This is one of the important aspects of Al-Hikmah. Leader must use all his potentiality in order
to reach out to the essence of any problem he may face. He should not feel degraded or dishonored to
consult those who have the knowledge. Allāh says: “And pursue not that of which you has no
knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on
the Day of Reckoning).” [17:36]. Consulting the people of knowledge will save him to commit
mistakes. In chapter Al- ahal we read: “ And before you also the apostles we sent were but men, to
whom we granted inspiration: if you realise This not, ask of those who possess the Message.”[16:43]

5 Al-Wafā’ (Faithfulness)
Al-Wafā’ is one of the remarkable human values. It establishes the confidence between the
humans and makes their relationship stronger and firm. It is one of the human characteristic, whosoever
loses it, he loses the humanity (Ibn Humayd 2006), so loosing leadership obvious. In chapter Al-
‘ rāf while discussing the factors of fall of pervious civilizations Allāh says: “We found no covenant
in most of them; and most of them We found ungodly.” [7:102]. When Adam eat from the tree which
he was asked not to eat anything from it. The reason why Adam broke his promise is also mentioned in
the Qur’ān. we read: “And assuredly We covenanted with Adam aforetime, then he forgat, and We
found not in him steadiness.” [20:115]. Here in this verse two reasons are mentioned; forgetting and
unsteadiness. it is being concluded that to achieve Al-Wafā a person must observe two things. Firstly
not to forget what he had promised and secondly he must have a strong determination to fulfill it
( hazālī 2012). Allāh says: “Fulfil covenant of Allah, Thus He enjoineth you that haply you may be
admonished.[6:152]. Sound leadership is not allowed to just break their covenants with their enemies
on realizing the betrayal, instead they have to inform them about their betrayal and end of covenant.
Allāh says: “And should you fear betrayal from any people cast back then unto them their covenant to
be equal. Verily Allah approves not the treacherous.” [8:58].

6 Al-Tawāḍu‘ (Humbleness)
Qur’ān has labeled the Al-awādu one of the special characteristics true believers. Allāh tells us: The
servants of the Rahman (the All-Merciful, Allah) are those who walk on the earth humbly. [25:63]. In
another occasion All’āh describes the true believers as humble toward the believers. we read “O ye
who believe! whosoever of you apostateth from his religion, then presently Allah shall bring a people
whom He shall love and who shall love Him, gentle toward the believers, stern toward the infidels”.

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[5:54]. Here in this verse scholars of Qur’ānic sciences has interpreted the usage of preposition “’Alā”
in to ways; firstly the word “’Alā” carries the meaning of sympathy and compassion, which means they
behave gently to the believers because of their humbleness and humility. Secondly it carries the
meaning of superiority in terms of status and position, thus the verse means that even though they
possess high ranks in the society, they still show their humbleness to those who are below them in rank
and position (Abū Ḥayyān, 2001). The manifestations of Al-Tawādu in the Qur’ān can be seen in
below features.

 Obedience to Allāh’s Jurisprudence and Prophetic traditions

Obey Allāh and His prophet (PBUM). Submit to them. Their rules and advises should be given
priority in each and every aspect. Even though they are not to allow to forward in the presence of
Allah and His apostle. [49:1] In chapter Al-Ahzāb Allāh says: “it is not for a believing man or a
believing woman, when Allah and His apostle have decreed an affair, that they should have any choice
in their affair. And whosoever disobeys Allāh and His apostle has strayed with a manifest straying.”
[33:36]

 Appreciation of the contributions of the citizens

Those who possess knowledge and those who are coming from the noble backgrounds, their
contributions should be acknowledged. that is the appreciation of their contributions. We read in
chapter HËd Allāh says: Bestow abounding grace on all who abound in merit!” [11-3]. A leader must
give all the citizens their rights in true and upright scales. and not withhold their rights justly due them.
Alāh says: “And weigh with a balance straight, and defraud not people of their things”. [26:182-183]

 Avoiding self-pride

Leader must avoid the self-pride and self-centeredness. He should not associate all the affaires,
whether related to the action or opinion, to himself. He must associate it to Al-Tawfiq of Allāh. Allah
commands: “Do not claim purity (from faults) for your selves. He knows best who is God-
fearing.”[53:32].

 Not to judge people according to their appearance

Sound leadership never judge people according to their appearance or according to their wealth.
it considers all equal. Qur’ān tells us about the story of QārËn, the wealthiest person according to the
Qur’ān. We read in the Qur’an about his welth: “We had vouchsafed him of the treasures whereof the
keys would have weighed down a band of strong men” [28:76]. But what happened to him Allāh says:
“Then We sank the earth with him and his dwelling-place. And he had no host to defend him against
Allah,nor was he of those who could defend themselves.” [28:76]

 Accepting the truth from all without any exception

Sound leadership accepts the truth regardless of looking at the narrator. Allāh says: “Say: is there any
of your associate-gods who guids you to the truth! Say: Allah guides unto the truth. Is He, then, who
guids to the truth more worthy to be followed, or one who finds not the guidance unless he is guided.
What ailed you then? How ill you judge!” [10:35]

 Accepting the Excuses

Accepting excuses from the citizens. having mercy and kindness on them. Not to use
unnecessary force. This can be extracted from the leadership of Prophet YËsuf when his brethren
admitted their wrong doings. We read: “They said: by Allah! assuredly Allah has chosen you above us,
and we have been sinners indeed. He said; no reproach upon you today. May Allah forgive you; and
He is the Most Merciful of the merciful.” [12:91]

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 Meeting people with cheerful face

Leader should meet people with cheerful face. Allāh tells us about the advises of Luqmān.
Among them is: “And turn not away thy cheek from men nor walk on the earth stultingly, verily Allah
loveth not any vainglorious boaster.” [31:18]

 Social interaction

Meeting people, indulging with them, listening them and their problems, are the manifestations
of Al-Tawādu. A leader must follow that. This can be extracted from the life Prophet Muhammad
(PBUH). People of Makkah used to say: “And they say: what ails this apostle: he eat food and walk
about the market-places” [25:7]

7 Al-Ḥilim (Forbearance)
Al-Hilim one of the signs of best conducts. Tag for high determination, best of characteristics.
Person with Al-Hilim is able to control himself at the time of anger. He dosent take revenge from silly
and ignorant people. This is one of the attributes of Allāh. Allāh says: “And if Allah were to lay hold of
mankind for their wrong-doing, not a living creature He would leave on it, but he deferrers them to a
term appointed.” [16:61]. The manifestations of Al-Hilim are explicitly clear in the Qur’ān, here we
may highlight four aspacts.

 Avoiding getting involved with ignorant people

When the leader is interpreted by ignorant people he avoids them. Allāh says: And when they
hear vain discourse they withdraw therefrom and say: unto US our works, and unto you your works;
peace be unto you; we seek not the ignorant.” [28:55]

 Repelling (evil) with what is best

The sound leadership doesn’t repel evil with evil but with best of the favors. Allāh commands:
“ or can good and evil be equal. Repel evil with that which is goodly then will he between whom and
you was hatred become as it were your friend and intimate!. And none attains that except those who are
patient; and none attains that except the owner of mighty good fortune.” [41:34-35]

 Control anger and forgive people

Controlling anger and forgiving people produces honor in the hearts of the people. and the sight
of Allāh they are considered as Al-Muhsinīn. Allah says: “Be quick in the race for forgiveness from
your Lord and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared
for the righteous, Those who spend (freely) whether in prosperity or in adversity; who restrain anger
and pardon (all) men; for Allah loves those who do good”. [3:133]

 Honoring people regardless of their disadvantageous

Even the citizen may do bad to the leaders they should not stop honoring them. They must give
them their rights. When ‘A’shah daughter of Abu Bakar was accused by some of the people among
them was one whom Abu Bakar was helping financially. when Abu Bakar came to know about him
that he was involved in imputation, he swore an oath that he will not provide any financial sport to him.
At this occasion Allāh revealed to emphasize not to withhold his sport from him (al-Tabari 1997).
Allāh says: “Let not those among you who are endued with grace and amplitude of means resolve by
oath against helping their kinsmen those in want, and those who have left their homes in Allah's cause:
let them forgive and overlook: do you not wish that Allah should forgive you? For Allah is Oft-
Forgiving Most Merciful.” [24:22]

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8 Al-Ṣabr (Patience)
Ibn Al-Qayyim said he heard Ibn Taymiyyah saying that by Al-Sabr and Al-Yaqin leadership
can be obtained. As proof he recited a verse of chapter Al-Sajdah where Allāh says: “We appointed,
from amongst them, leaders guiding others by Our command, when they had persevered patience, and
of Our signs they were convinced.” [32:24] In this verse tow things have been mentioned to obtain the
leadership; preservation of patience and firm belief (Ibn Qayyim 1980). Below are some manifestations
of Al-Sabar presented in the Quran.

 Tolerance for followers

Leader must have patience with his followers and associates and tolerate their mistakes. This
can be extracted from the story of Musā (PBUH) when Yūsha’ Ibn ūn forgot inform Him
about the fish which made its way in to the sea. We read in the Qur’ān: “And recall what time
Musa said unto his young man: I shall not stop until I reach the confluence of the two seas, or
I shall go on for ages. And when the they reached the confluence of the two, they forgot their
fish, and it took its way into the sea freely. And when the they had passed by, he said unto his
young man: bring us our morning-meal, assuredly we have met from this journey of ours, toil.
He said: you see! when we betook ourselves to the rock, then forgot the fish; and naught but
the Satan made me forget to mention it, and it took its way into the sea--a marvel! Musa said:
that is that which we have been seeking. So they turned back upon their footsteps, retracing.
[18:60]. Without saying anything to him he just asked him let us go back.

 To sit with sincere and poor people

Leader should not discriminate between the poor and rich people. All citizens should be
treated equally. This is what we read in chapter al-Kahaf. We read: “Keep your soul content
with those who call on their Lord morning and evening, seeking His Face; and let not thine
eyes pass beyond them seeking the pomp and glitter of this Life; nor obey any whose heart
We have permitted to neglect the remembrance of Us, one who follows his own desires,
whose case has gone beyond all bounds.[18:28] There were some people who asked the
Prophet Muhammad (PBUH) to remove the poor people from his teaching session so that they
can sit. Their request was not granted. Instead it was made prohibited to do so (al-Tabari
1997).

 Tolerance for accusations and challenges

No leadership is free from the accusations and challenges. It is up to the leadership how they can deal
with it. A sound leadership has to be patient and tolerate them. Allāh commands: “Bear, then, with,
patience all that they say and celebrate the praises of thy Lord, before the rising of the sun and before
(its) setting.” [50:39].

 Being patient at the bad times

Having patience at bad times and in changing situations is one of the manifestations of observing
patience. when the people of Moses were torched and treated badly. They were asked to have patience.
We read in the Qur’ān: “Moses Said to his people: "Pray for help from Allah and (wait) in patience and
constancy: for the earth is Allah's to give as a heritage to such of His servants as He pleaseth; and the
end is (best) for the righteous. [7:128]

 Being patient at the time of war

When there is a battle Qur’ān asks to be patient. Allāh says: “O ye who believe! persevere in patience
and constancy: vie in such perseverance; strengthen each other; and fear Allah; that ye may prosper.”
[3:200] In another occasion while mentioning the

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“When Talut set forth with the armies, he said: "Allah will test you at the stream; if any drinks of its
water, he goes not with my army; only those who taste not of it go with me; a mere sip out of the hand
is excused.―" But they drank of it, except a few. When they crossed the river― he and the faithful
ones with him they said: "This day we cannot cope with Goliath and his forces." But those who were
convinced that they must meet Allah, said: "How oft, by Allah's will, hath a small force vanquished a
big one? Allah is with those who steadfastly persevere." (249) When they advanced to meet Goliath
and his forces, they prayed: "Our Lord! pour out constancy on us and make our steps firm; Help us
against those that reject faith." [2:249-250]

9 Al-‘Iffah (Self-discipline)
One of the significant reasons of the successful dealing with people is to work for sake of Allāh, to ask
His contentment and acceptance. And the center for these attributes is found in Al-‘Iffah. e.g. To work
according to Al-Sharī’ah and its conducts not according to the mare desires, being satisfied with little
and not to be greedy. The manifestations of Al-‘Iffah in the Quran can be seen in below points.

 Abstemiousness from People

Abstemiousness from people means not to look what people possess. once Messenger of Allah was
asked about an action which, if it is done, Allah will love the person. He answered to have no desire
for this world, and have no desire for what people possess 5. Allāh says in the Qur’ān: or strain your
eyes in longing for the things We have given for enjoyment to parties of them the splendour of the life
of this world, through which We test them: but the provision of thy Lord is better and more enduring”.
[20:131]

 Abstemiousness from so called beatifications of the world

Abstemiousness from so called beatifications of the world means that this world is only show and
amusement, pomp and mutual boasting among the people, and rivalry in respect of wealth and children.
It is as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it
dries up and you see it turning yellow; then it becomes straw. Allāh says in the Quran: “The likeness of
the life of the present is as the rain which We send down from the skies: by its mingling arises the
produce of the earth― which provides food for men and animals: (it grows) till the earth is clad with its
golden ornaments and is decked out (in beauty): the people to whom it belongs think they have all
powers of disposal over it: there reaches it Our command by night or by day, and We make it like a
harvest clean-mown, as if it had not flourished only the day before! Thus do We explain the Signs in
detail for those who reflect.” [10:24]. All these things are being created for the test. These things
should be means not the objectives. Allāh says: “That which is on earth We have made but as a
glittering show for the earth, in order that We may test them, as to which of them are best in conduct.
Verily what is on earth We shall make but as dust and dry soil (without growth or herbage).” [18:7]

 Abstemiousness from Harām wealth

Abstemiousness from Harām wealth means take money against the job done by the leader. Not take
advantage of the needs of the people. This can be extracted from the qur’ānic verse: “And do not eat up
your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may
eat up wrongfully and knowingly a little of (other) people's property.” [2:188]

 Abstemiousness from following the privacies of the citizens

Abstemiousness from following the privacies of the citizens means not to hunt for the faults of the
people. It narrated that the Messenger of Allāh said: " "Beware of Zann (suspicion), for indeed Zann is
the falsest of speech." (Tirmidhī Maḥfūz, 2011) Abu Dāw’ud reported that Mu'awiyah said I heard

5
Sunan Ibn Majah »Book of Zuhd, Vol. 5, Book 37, Hadith 4102

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the Messenger of Allah say: If you search for the faults of the people, you will corrupt them, or will
nearly corrupt them - - 2008). Allāh says:
“O ye who believe! avoid suspicion as much (as possible): for suspicion in some cases is a sin: and spy
not on each other.” [49:12].

 Abstemiousness from speaking

Abstemiousness from speaking means avoiding making mockery of the people. not defame and not call
one another with bad nicknames. Not to speak ill of each other behind their backs. Allāh syas: “ O ye
who believe! let not some men among you laugh at others: it may be that the (latter) are better than the
(former): nor let some women laugh at others: it may be that the (latter) are better than the (former):
nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: -seeming is a
name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are
(Indeed) doing wrong.” [49:11]

 Abstemiousness from hearing

Abstemiousness from hearing means not to listen such things which are not permissible. e.g. Allāh
says: And when they hear vain talk, they turn away therefrom and say: "To us our deeds and to you
yours; peace be to you: we seek not the ignorant." [28:55]

10 Al-‘Afwu (Forgivness)
Al-‘Afwu is also one of the attributes of Allāh. While explaining the meaning of Al-‘Afwu Imām Al-
Ghazali stated that human beings are concern they have their shear in this attribute as well. That is to
forgive those who unfair with you and make favors unto them; because Allāh’s favors are for all in this
world. Allāh doesn’t punish people quickly but gives them time to repent. ( azzālī 1971). In sound
leadership leader should not take revenge all times, He should forgive people for their small mistakes.
Allāh commands Prophet (PBUH) to take forgiveness as His habit. [7:199] As long as manifestation of
Al-‘Afwu in the Qur’ān are concerned they can be seen in to following aspects.

 Forgiving people

Leaders should deal people with kindness and pardon. They should not use hard and Incivility
approach while dealing. Allāh commands them: “It is part of the Mercy of Allah that thou dost deal
gently with them. Wert thou severe or harsh-hearted they would have broken away from about thee; so
pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of
moment). Then when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put
their trust (in Him). [3:159] It is narrated on the authority of Abu Masa that when the Messenger of
Allah deputed any of his Companions on a mission, he would say: Give tidings (to the people) ; do not
create (in their minds) aversion (towards religion) ; show them leniency and do not be hard upon them
(Muslim ibn al-Ḥajjāj al-Qushayrī Siddiqui, 2004).

 Forgiving culprits

Sound leadership should forgive culprits sometimes as well. Allāh says while discussing the people
who break their covenants: But because of their breach of their Covenant, We cursed them, and made
their hearts grow hard: they change the words from their (right) places and forget a good part of the
Message that was sent them, nor wilt thou cease to find them,― barring a few-ever bent on (new)
deceits: but forgive them, and overlook (their misdeeds): for Allah loveth those who are kind.” [5:13]

Conclusion
Al-Qiyādah Al-Rāshidah, which is being translated in this paper as Sound leadership, is a leadership
which fulfils its responsibilities as given by the creator. Which perfectly renders its services for their

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people. This paper tries to find out how this status can be achieved. Since the Qur’ān is being revealed
as a guide book for all the human beings which includes leaders as well, a small effort is being offered
to extract the ethical characteristics from it. In this paper ten basic characteristics such as Al-‘Adl
(Justic), Al-Ṣidq (Truthfulness), Al-’Amānah (Trustworthiness), Al-Ḥikmah (Wisdom), Al-Wafā’
(Faithfulness), Al-Tawāḍu‘ (Humbleness), Al-Ḥilim (Forbearance), Al-Ṣabr (Patience), Al-‘Iffah (Self-
discipline), Al-‘Afwu (Forgivness) are mentioned. The manifestations of these characteristics has been
extracted from the Qur’ān in order to provide and modal for the sound leadership. I hope this paper will
help people to understand and have a clear picture about the Al-Qiyādah Al-Rāshidah. Allah best
knows.
Acknowledgement
This is an acknowledgement that this paper is being developed
under the research project RDU1603104.
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