LECTURE DELIVERED TODAY AT IMO MOSQUE, BY DR ABDULAZEEZ LAWAL. (2-4-2023)
TOPIC: SERVANT LEADERSHIP STYLE OF THE HOLY PROPHET MUHAMAD (PBUH)
BY ABDULAZEEZ A. LAWAL,FORMER RECTOR AND CHIEF IMAM, MUSLIM COMMUNITY, LAGOS POLYTECHNIC, IKORODU, LAGOS.
A RAMADAN LECTURE PRESENTED AT THE ISLAMIC MISSION ORGANIZATION ON SUNDAY 2ND APRIL, 2023 AT IMO ISLAMIC CENTER.
PREAMBLE:
In the name of Allah, the most Beneficent, the most Merciful. The restorer of peace, bestowal of understanding and the creator. He has indeed made Islam a source of world knowledge and civilization.Praise be to Allah, glory be to Allah in the morning and evening. He is able to do all things. I bear witness that there is no god but Allah alone with neither a partner nor associate. I bear witness that our leader, model, mentor and master – Muhammad bin Abdullahi is His chosen prophet and messenger. May Allah bestow peace and blessings on him, his families, companions and those who follow them in righteousness till the day of recompense. May Almighty Allah grant us the same and all righteous servants
1.0. INTRODUCTION:
The phenomenon and art of leadership are the fundamental conditions for achieving success. It is a comprehensive requirement for all levels of human civilization (Alvehus, 2021).
Researchers and academics have been interested in leadership since the beginning of recorded historyLeadership effectiveness is a prerequisite for sustainable growth. It is the entity’s most visible and promising prospect. Effective leadership is inwardly focused and cognizant of the advantages the community can receive from the global environment (George, Nwogu and Obara, 2018).
These leaders embrace responsibility for the general interest, deploy knowledge, solve challenges, and motivate followers to see and utilise their latent and unrealized potential. Over the years, industrialized and emerging nations have regarded leadership as a crucial issue and recognized its significance, resulting in voluminous research studies.
These investigations led to the development of visionary, transformational, transactional, charismatic, ethical, and servant leadership concepts. Benson and Peprah (2021) suggested servant leadership as a model for contemporary leaders. This leadership meets the criteria for effective leadership and may be desirable for all companies in the twenty-first century and beyond (Gandolfi and Stone, 2018).
The concept of servant leadership examines leadership through the lens of the leader’s moral and ethical conduct. Moreover, it deviates significantly from the norms of several leadership styles (Brière, Le Roy, & Meier, 2021).
The leadership style of servant leadership is not new. There are numerous examples of historical servant leaders in the literature on servant leadership, including Jesus Christ, Confucius, Mahatma Gandhi, and Martin Luther King Jr. (Gandolfi and Stone, 2018). Nevertheless, despite the abundance of studies on servant leadership, few attempts have explicated the servant leadership attributes of the Holy Prophet Muhammad (PBUH)..
Therefore, this study aims to clarify the Holy Prophet’s leadership and servant leadership styles. The specific purpose is to demonstrate that the leadership of the Holy Prophet’s Servant fits the requirements for excellent leadership and has the potential to be highly effective in meeting the challenges of developed and emerging nations.
This paper’s remaining sections are organized as follows: The next section covers the study’s conceptual and theoretical basis. Following is the methodology. The empirical findings are reported afterward. The report concludes with a summary of the findings, limitations, and future areas for research.
2.0 CONCEPTUAL AND THEORETICAL FRAMEWORK:
Concept of Leadership”Leadership is the process by which a person encourages a group to attain a common objective (Northouse, 2013). Based on a review of the literature on leadership, Othman al Hazaim (2011) differentiates the essential parts of the leadership phenomenon as follows: Leadership is a “process.”Leadership involves “influence.”A “group” establishes its leadership. Leadership entails “goal achievement.”
Lawal (2012) defines leadership as influencing others in a predetermined direction through inspiring, motivating, and guiding their activities to achieve group or organizational goals using non-coercive ways. Concept of Servant Leadership. The concept of servant leadership has existed since the beginning of time. Theologians and historians have written so extensively on the topic that some experts have erroneously concluded that servant leadership is a Christian paradigm. After reading Hesse’s Journey to the East (1956), Greenleaf was codified and popularized. Greenleaf (1904-1990), in his seminal work “The Servant as Leader,” first published in 1970: coined the concept of Servant leadership.
The concepts of Servant and leader are usually thought of as being opposites. Robert Greenleaf (1977) brought the two concepts together in a creative and meaningful way to create a paradoxical idea of Servant leadership Greenleaf’s experience with influential organisations partly contributed to the conception of servant leadership.
However, Greenleaf’s views became more evident after reading The Journey to the East by Herman Hesse (1956). It is the tale of a group of guys who, on their initiative, embarked on a spiritual trip with no apparent purpose or destination.
The primary responsibilities of a servant have been allocated to Leo, the protagonist. Leo’s talent for uplifting tunes and optimistic attitude united the group by instilling confidence and purpose. However, when Leo left the group, group cohesion and the group’s quest ended. In later years, it was determined that Leo, whom the group members mistook for a servant, was the leader of the organisation that sponsored the journey.
Thus, his initial service to others proved Leo’s excellence as a leader. Greenleaf found that those with a strong desire to assist others demonstrate genuine leadership. Since Greenleaf’s (1977) invention of servant leadership, scholars have been able to create models illustrating the attributes of servant leaders.
After closely considering Greenleaf’s 1977, Spears (1995) extracted the following 10 crucial aspects of servant leadership: listening, empathy, healing, awareness, persuasion, conceptualization, foresight, stewardship, dedication to the growth of people, and community building.
Patterson’s Model of Servant Leadership outlined seven components employed by servant leaders to manage the affairs of their followers. These include agape love, acts of humility, selflessness, the followers’ vision, trust, service, and the empowerment of members. (Patterson, 2003). Dierendonck (2011) identified six aspects of servant leadership that provide conceptual coherence. They demonstrate humility, are real, accept individuals for who they are, provide guidance, and are stewards who work for the benefit of the entire group.
The preceding analysis illustrates experts’ divergent perceptions of the traits of a Servant leader. This is due to the absence of a precise definition of servant leadership. Nevertheless, Dierendonck’s (2011) six servant leadership qualities will serve as a basis for studying the servant leadership practices of the Holy Prophet Muhammad ( PBUH).
The primary sources of information are the Quran, Hadith, and works on the life of the Prophet Muhammad (PBUH). These three crucial documents contain extensive knowledge regarding the causes, processes, and effects of the Holy Prophet Muhammad’s servant leadership practices ( PBUH).
3.0 SERVANT LEADERSHIP STYLE OF THE HOLY PROPHET MUHAMMAD:
From the text analysis of the sources mentioned above, eight groupings of major servant leadership characteristics with many references and connections are synthesised: Prophet empowered and developed followers. Prophet demonstrated humility. Prophet accepts people for who they are. Prophet provided direction for his followers.
Prophet was authentic and Prophet showed exemplary stewardship. Prophet proffered a workable model for modern interfaith, especially Muslim–Christian relations. The Holy Prophet showed love and kindness to his Companions Prophet-Empowered and Developed Followers.
Prophet Muhammad’s public administration method was predicated on identifying subordinates with distinct skills who were entrusted with authority and allocated specific assignments (Jamil, 2015). He picked leaders based on their own abilities, regardless of their age, which was an uncommon leadership practice at the time.
The selection procedure was incredibly effective and exceptional in leadership development training. After the Prophet’s passing, the companions gained knowledge, morals, and direction from the Prophet, making them highly valuable social leaders. The Prophet (PBUH) inspired his people to pursue a path of constant self-improvement. According to reports, he said, “If somebody treads a path in search of knowledge, God would make his path to paradise easy.” (Muslim) Prophet Demonstrated Humility It is a recognition of one’s skill, a readiness to learn from others, and a desire to hear fresh ideas. The opposite of humility is pride. Muslims display humility by submitting entirely to Allah’s will.
By responding to their needs, the Prophet altered the harsh customs and languages of the Bedouin people. One day, a Bedouin approached the Prophet and begged for money using vulgar words. This clan was notorious for its insatiable thirst for wealth. The Prophet prevented his supporters from interceding and took the misbehaving Bedouin into his home when they attempted to hurt him for misbehaviour.
The Prophet’s humble dwelling startled the Bedouins, who later showed their thanks to him (Sarayrah, 2004).Similarly, the Prophet intervened during the battle of Khandaq in the fifth (5th) year of migration, when adversaries from Makkah plotted with clans from around Madinah to launch an assault on the city of Madinah.
As a focused leader, he gathered his followers to determine how to confront an adversary with far greater personnel and equipment. The collective agreement required a defensive war to be waged. The suggestion of an experienced Persian, Salmah Farsi, that they construct trenches around the city to keep the invaders at bay was deemed the wisest course of action given the circumstances.
For instance, the Prophet Muhammad agreed with the proposal, and they all decided to dig a trench on the open land to the north of Al-Madinah. It was understood that the city was only vulnerable on its northern flank, so the decision was appropriate. Moreover, it was well shielded to the west, south, and east by enormous populations of date palms, rocky volcanic plains, and granite hills.
(Najeebabadi (2000) Prophet as Authentic Makhmoor (2018) acknowledged that the personality of the Prophet Muhammad is the best model of an authentic leader. Throughout his life and the effort to create Deen, his deeds and words remained constant.
As a leader, he was incredibly influential on both the religious and secular levels. His genuineness, reliability, and sincerity were unparalleled. He is the most trustworthy and truthful person in history, setting an example with his exemplary moral behaviour. The Prophet was charismatic and influential enough to persuade and shape the attitudes and behaviours of others. As a model of servant leadership, the Apostle (PBUH) changed the dismal lives of Arabs into meaningful ones.
His significant and influential Sunnah made the global spread of Islam feasible. It is hardly surprising that his followers and followers of other religions ranked him as the most important individual in history. Once, he commented about truthfulness: “You must be honest. Indeed, sincerity leads to justice, and justice leads to paradise ” (Al-Bukhari, 6094).
The Prophet Muhammad is not alone in displaying genuine leadership. Nonetheless, his companions (or followers) were also among those who met the requirements of an authentic leader, such as the personalities of Umar Ibn Khattab, Abu Bakar, Umar Ibn Abdul Aziz (may Allah be pleased with them all), etc.; and many Muslim leaders from later generations, such as Salah Uddin Ayyube, who recaptured Jerusalem; Muhammad Ali Jinnah, founder of Pakistan; etc.
The Prophet Showed Exemplary Stewardship Prophet frequently communicated with his disciples, instructing and supervising their affairs. He did not seek comfort or a position of authority over his people. Nevertheless, he fulfilled his responsibility personally. This style is derived from his sayings: “Allah is not pleased with the slave who differentiates himself from his fellows and fancies himself superior to others.”
Prophet Muhammad (PBUH) engaged with individuals regardless of their social standing. He expressed compassion for people and a participative leadership style by adhering to Allah’s command…and advising them on the topic […]. (Quran 3:159).
In making decisions, the Prophet Muhammad (PBUH) consulted with his followers, including men, women, children, the wealthy, the poor, whites, blacks, natives, foreigners, slaves, and leaders. Abu Hurairah narrated the following about the Prophet’s advice to his companions: “I never saw anyone consult his companions more often than the Messenger of Allah.” (Ahmad) The mutual conversations concerned situations where neither the Quran nor the Sunnah provided divine direction. The Prophet (peace be upon him) never engaged in battle, for instance.
The battlefield of Badr was determined based on Al-Habbab ibn al-recommendation. Mundhir’s In most situations, the Prophet Muhammad would urge, “Give me your opinion, people.” According to the Quran, this practice of Shura has become a defining characteristic of the ideal Muslim community: …and whose concerns are a topic for consultation… (Ash-Shura, 42: 38).
Among the Prophet Muhammad’s most notable servant-leadership traits was his ability to lead by example. He guided his disciples with compassion, fairness, a kind hand, and an attentive ear.
According to verse 3:159 of the Quran, the Prophet’s gentleness was a model for his followers. “O Prophet of Allah! It is a great mercy of God that you are kind and kind to them since if you had been harsh and heartless, they would have all abandoned you. Compassion and mercy are described in the next verse. “Now there has come to you from among yourselves a Messenger; it grieves him to see you in suffering; he is ardently concerned for you; towards the Believers, he is sympathetic and merciful (Quran 9:128)
The Prophet Muhammad’s (peace be upon him) attitude to the training and development of the Sahaba proved his kindness. His approach to instruction consisted of employing a wise manner that entailed respect for the pupil. A Bedouin, for instance, urinated in the mosque, prompting the locals to rush and beat him. Prophet Muhammad (peace be upon him) said: “Do not interrupt him when he is urinating. The Prophet then requested a tumbler of water and put it over the location of the pee.” (Al-Bukhari)
In the following Hadith, the Prophet underlined that leadership implies responsibility and accountability: “You are all shepherds, and every one of you is responsible for his flock….” In addition, the Prophet emphasised the significance of being accountable to those we are answerable and considering the expected benefit for all without damaging one another or the environment.
An abundance of facts supported his awareness of ecology and resource sustainability for future generations. His mosque’s eco-friendly design and his counsel for tree planting and judicious use of natural resources serve as illustrative examples. When one of his associates observed excessive water use for ablution, he disapproved of his conduct and instructed him to use water sparingly, demonstrating a dedication to the person’s requirements.
As illustrated by the Prophet Muhammad, leadership is also slavery (PBUH). The Prophet was a servant-leader who listened to his followers and was dedicated to their improvement in this world and the next. He affirmed this in the next Hadith: “The most effective leaders among you are those you love and who love you back. They pray for your well-being, and you pray for theirs. (Muslim) each of you is accountable for his flock […] “You are all shepherds, and everyone is responsible for his sheep. Prophet Accept People The nature of human orientation is virtuous and connected. This strategy is predicated on the principle that persons must be treated with respect and dignity. It includes dealing with others with compassion, genuine concern, care for their well-being, and recognising and protecting their rights.
Prophet Muhammad guaranteed numerous individual freedom rights, including freedom so long as the individual did not cause harm to others. This indicates that all individuals should be treated equally, regardless of their social standing, economic standing, or political connections.
Numerous individual liberties, such as freedom, are guaranteed so long as the individual does not damage others. Under the promise that everyone will participate in society in a manner that assures the community’s continued safety and security for all, liberty is guaranteed.
This indicates that all individuals should be treated equally, regardless of their social standing, economic standing, or political connections. Freedom is guaranteed by the promise that everyone will participate in society in a manner that ensures it maintains a safe and secure environment for all. The Holy Prophet (PBUH) remained in close contact with his people and was aware of their circumstances.
He exhibited sufficient empathy for the predicaments of his followers and was always a part of them. This leadership trait is recognised in the Holy Quran: “Undoubtedly, a Messenger has come to you from among yourselves. What you endure is distressing to him; he worries for you and is kind and merciful to believers.” [Quran, 9: 128].
The preceding Ayah reveals in detail the Prophet’s intimate relationship with His people, which formed the basis for their respect and confidence in his leadership. Knowledge and familiarity with the follower helped the selection of leadership and the dedication of followers, resulting in a rise in output and productivity.
The Prophet noticed and made use of the positive characteristics of his followers. One of the prominent companions, for instance, Bilal ibn Rabah, had a really beautiful voice. The Prophet accepted this gift and designated Bilal a mu’adhin (caller to prayer).
In contrast, the Prophet (peace be upon him) rejected to award Abu Dharr al-Ghifari, a prominent Sahaba, an administrative position because he lacked the necessary abilities and expertise. Humans are not angels but rather mortals. They are prone to making mistakes. Therefore, it is essential to manage errors by learning from them and avoiding repetition. In one of his renowned Hadiths, the Prophet Muhammad (peace be upon him) stated, “Every son of Adam makes mistakes, and the best of those who make mistakes are those who repent.” (At Tirmidhi).
Holy Prophet Muhammad commanded respect for human dignity, property, and life (PBUH). In his administration, the Holy Prophet (PBUH) clearly stated that “another man’s possessions are forbidden for a Muslim, as are his blood, possessions, and esteem.” The best example of human rights is seen in the final sermon of the Prophet (PBUH), “Hujjatul Wada.”
The Prophet (PBUH) proclaimed, “Your lives, your property, and your honour have the same value as today (Day of Arafah) has,” hence the name “Charter of Humanity.” This Hadith illustrates the significance of each of these human characteristics.
Constitutions of the United States, United Kingdom, France, Switzerland, and the rest of the world contain the most notable and prominent examples of these related elements. The United Nations has also judged these principles essential for every person on the earth. The Holy Prophet (PBUH) declares his administrative position on state duty.
He (PBUH) asserts that this Muslim has received assurance from Allah and His Prophet on the safety of his life and property (PBUH). Prophet Providing Direction for Followers Leadership’s directing feature is persuading, guiding, overseeing, inspiring, and communicating with followers to achieve predetermined objectives.
Leadership is vital for directing through instilling followers with trust and zeal. This necessitates directing and advising followers comprehensively and effectively. In preparation for his relocation to Madinah, the Prophet Muhammad organised and coordinated the activities of his followers from 622 BCE, when he had not yet joined them in Madinah, to 622 CE, when he finally did.
The Prophet’s arrival in Medina signalled the beginning of a new era in Islamic history. As the leader of the nascent Islamic nation, the Prophet oversaw the transformation of the entire Arabian Peninsula into a nation-state. Before establishing a centralised government, Arab nations consisted of several tribes without a unified government. Under the leadership of the Prophet, the Islamic state extended from the Arabian Peninsula to Spain, Central Asia, and northwestern India (Cook, 2006).
Prophet proffered a workable model for modern interfaith and especially Muslim-Christian relations.On the instruction of the Beloved Prophet (PBUH), a group of Muslim believers travelled to Habshah (Abyssinia) in the fifth year after Nabuwwah (615 AD) in response to persecutions of the Quresh of Makkah. The troop of Muslims was met by the King of Abshah, Najsh. His behaviour towards Muslims was exceptional and quite proactive. During their time in Abshah, he was influenced by Muslims’ beliefs and conduct, and he ultimately converted to Islam. As soon as he learned of his death, the Prophet (PBUH) prayed for his burial in Madinah.
This occurrence is supported by numerous hadiths of the Prophet Muhammad (PBUH) and historical data. Imam Muhammad bin Ismail Bukhari said in his book of Hadith: “Abu Huraira narrated that the Prophet of Allah (peace be upon him) told the people of the death of Negus on the day he died, then took them to the prayer location and performed four takbirs. (Saeed,2019).
Prophet showed kindness to followersEvery aspect of the character of the Prophet, Allah’s peace and blessings be upon him, is tremendously alluring and captivating. His compassion, generosity for his disciples, and unselfish compassion were multifaceted. The clouds laden with his love and mercy continually showered everywhere and on everyone to such an extent that everyone was thoroughly saturated.
No one was deprived of his kindness. This gesture of compassion enriched both the underprivileged and the wealthy. The youngsters and the elderly profited from it. Men and women participated equally. Both free people and slaves received it.
This demonstration of affection and giving lasted throughout the day and night. In both adversity and success, their beneficent Master was good to them. In short, the love and kindness of the Holy Prophets never ceased to rain down over each section of the Companions.
When Zaid ibn Thabit met the Holy Prophet, he was a young man. The Prophet set him free and adopted him as his son after he arrived as a slave. He earned the distinction of being the first slave to convert to Islam. Hazrat Zaid’s love and intense affection caused him to forget his parents’ love.
Due to the love and kindness of God’s Beloved, he had grown so close to the Prophet that he preferred his company to that of his parents. When Zaid’s parents and relatives arrived to take him away, the Holy Prophet gladly authorized his departure, but Zaid refused to leave. Even though his parents insisted, he refused to accompany them. Anas was blessed to have served the Holy Prophets for a decade.
As a servant, the Prophet treated him with such deference that Anas could claim, “I served the Prophet for ten years. By the grace of God, he never once used the word “Uff” [a harsh term indicating irritation] to me. He never questioned my actions or inactions. If I made a mistake, he would never chastise me; rather, he would console and instruct me with affection. He was never unkind to me.
He consistently supported me with a variety of tasks. Anas states, “On several instances, the Holy Prophet sent me on an errand; however, as a youngster, I would join other children in play and forget all about the assignment, not returning for an extended period. Instead of correcting me, the Holy Prophet would sneak up behind me and grab my ear or head. I would say, “I will now depart.”
He would release me affectionately. I would then proceed to complete the task.” In the context of the Prophet’s affection and charity for his Companions, his treatment of his servants stands out. In general, servants are seen as valueless slaves. They are deprived of their dignity and subjected to numerous sorts of cruelty. In comparison, the behaviour of mankind’s benefactor was quite different.
4.0. CONCLUSION AND RECOMMENDATIONS:
The Prophet Muhammad (PBUH) famously said, “The master or leader of the people (country) is he who serves them.” Essentially, this is the foundation of the concept of servant leadership. Prophet Muhammad’s Servant leadership is a model ordained by Allah to transform humanity from the path of ignorance, humiliation, backwardness, arbitrariness, monopoly, oligopoly, anarchy, instability, materialism, and religious blasphemy into the direction of light, truth, and sustainable development.
The Holy Prophet’s knowledge and wisdom resulted in a successful change in human existence and a large number of devoted followers willing to sacrifice their lives and property for the propagation of Islam.The accompanying Islamic traditions and the Islamic civilisation have revealed the servant leadership style of Prophet Muhammad (PBOH); this style was exhibited by the companions like Sayyidina Abu Bakar, Sayyidina Umar and many more (may Allah be pleased with them all) (may Allah be pleased with them all).
Prophet Mohammed’s inclusion on the 100 Most Influential People in the History list is unsurprising. (Hart,1992). Hart selected the Prophet because he was the only one who had achieved accomplishment on both the religious and secular levels. Muhammad (PBUH) founded one of the world’s most well-known religions and became an influential political leader. In the modern global environment, his effect is still potent and significant. Despite the Servant leadership methods displayed by the Prophet and the early Muslims, contemporary Islamic societies are for weak leadership. This is contrary to reality.
Most Muslims in positions of authority and responsibility have not adopted the servant-leadership attributes of the Holy Prophet Muhammad (PBUH). Muslims in leadership positions should reflect on the Prophet’s behavior (peace be upon him) and adopt his servant-leadership style in managing their various institutions. The love for the Prophet should be manifested by following the Prophet’s ways and guidance in all aspects: at home, at work, with families, relatives, friends, and neighbours regardless of race, religion, colour, or social standing.