There was a group of people who felt that Imam Ali
should have been the khalifah instead of Abu Bakr Siddiq. In
an attempt to exploit this, Abu Sufyan went to Imam Ali offering to
bring out 10,000 armed men in his support if he so desired. Imam
Ali's reply is instructive:
"What you have said reflects your open enmity to Islam
and the Muslims. I do not want any help from you. All Muslims are
brothers to each other; only the munafiqun cut each other.
We consider Abu Bakr to be fit for this position otherwise we
would not have let him assume it" [11].
Because of his taqwa, Imam Ali refused to
encourage anyone or anything that would appear to promote his
personal interests or act in any way that might lead to fitna
(sedition) in society.
3: �Adl and Rahmah
'Adl (justice) and Rahmah (compassion) are two
other essential characteristics a leader must possess. Justice
without compassion leads to tyranny, while compassion without
justice creates anarchy. A leader needs to maintain a careful
balance keeping the overall good of society in mind (Al-Qur'an 5:08;
4:135; 7:29). In Madinah, the Prophet ordered the hand of a thief to
be cut. Some Sahaba (companions) thought the punishment would
not be carried out because the person was a distant relative of the
Prophet. When he heard this, the Prophet, upon whom be
peace, assured them that if his daughter Fatimah had been guilty,
even she would not have been spared. He then reminded them that
earlier communities had been destroyed because they had one law for
the poor, and another for the rich [12].
The same concern for the poor and the oppressed was the reason for
his participation in the "Hulf al-Fudool", a pact he entered
into in Makkah before his Prophethood. A trader from
Yemen was cheated out of his fair due by a powerful Makkan merchant.
The Yemeni proclaimed his plea in the Ka�ba. A group of notables,
among them al-Amin, vowed to restore his right and thereafter that
of anyone else who was wronged [13].
Justice, therefore, is a fundamental precept of Islam; even more so
for a leader because it is part of his responsibility to maintain
balance in society. Injustice invariably leads to turmoil and
conflict. At the same time, justice must be tempered with
compassion. An Islamic leader must combine the two in his
personality.
4. Courage and Bravery
Those who lead are expected to set an example by showing courage
and taking calculated risks. Courage and bravery, important for
everybody, are essential attributes for a leader. People must see
their leader as someone who is not afraid to face danger. Only by
doing so can a leader inspire others to perform great feats. In the
battle of Badr, for instance, the Prophet was clearly taking a great
risk. That this was inspired by Allah is true but the odds were such
that it appeared to be a complete mismatch. The Quraish of Makkah
not only had far greater numerical superiority (three to one) they
were also heavily armed. An ordinary leader would have demurred from
such confrontation. The Prophet's exemplary courage and bravery not
only inspired his followers but also changed the course of history.
Badr highlighted the Prophet's courage, as well as the commitment of
Muslims. The expedition to Tabuk (9AH) was fraught with just as
great a risk. There, 30,000 Muslims marched across the desert in
scorching heat to confront a Roman army of 100,000. It was the
example of such courage and bravery that established a pattern for
future generations to emulate. Throughout the Prophet's life,
Muslims faced much larger armies but charged with iman
(faith-commitment) as well as following the personal example of
bravery, courage and wisdom of the Prophet, they emerged victorious.
Similarly, it was the Prophet's courage and bravery in the battle of
Hunayn (8AH) that saved Muslims from a near-defeat and routed the
enemy. We saw similar courage demonstrated by the late Imam Khomeini
when Iraq invaded the fledging Islamic state of Iran in September
1980; and by the people of Afghanistan when the Soviets invaded in
December 1979. In recent days, the Hizbullah in Lebanon and the
Chechens in Ichkeria have demonstrated similar courage against great
odds.
5. Shura
Shura (mutual consultation) is a Qur'anic command (3:159;
42:38); the Prophet himself regularly consulted his companions on
all important matters. It is even more important in the case of
Muslim leaders. The most outstanding example of the Prophet's
Shura occurred on the eve of the Battle of Uhud (3AH). While
he was of the opinion that the city should be defended from within,
the majority wanted to go out and fight. The Prophet accepted this;
he did not impose his own opinion. There is an important lesson
here: the followers' trust and confidence is gained if their opinion
is respected. That the majority opinion ultimately turned out to be
wrong was not used to point accusing fingers. The Prophet used the
opportunity instead to instill discipline and to impress upon them
the importance of following instructions of the leader whose
abandonment had led to the Muslims' defeat despite their initial
success in battle. People can be inspired to make sacrifices only if
they feel that their opinion is respected and that the leader does
not merely dictate to them. In the Battle of Ahzab (5AH), the
suggestion of the companions to dig a trench as a defence mechanism
worked well for the Muslims.
6. Decisiveness and Resolution
A leader must be decisive and resolute. He must demonstrate such
qualities at all times because a decision delayed may be an
opportunity lost. The Prophet himself showed great decisiveness at
many critical moments in life. Despite suffering a setback in the
Battle of Uhud, he decided to go after the Quraish the following day
instead of waiting for them to re-launch their offensive. It was
this brilliant thinking and decisiveness on the part of the Prophet
that forced the Quraish to abandon their plans to return and attack
again.
Similar decisiveness was demonstrated when dealing with the
Jewish tribes in Madinah -- the Banu Qaiynuqa�, Banu Nadhir and Banu
Quraidha -- after their treachery was exposed. The Banu
Qaiynuqa� were expelled from Madinah following the Battle of Badr
because of their scandalous behaviour towards a Muslim woman in
public. This led to fighting between the Jews and Muslims and
despite the Prophet's appeal to them, the Banu Qaiynuqa� refused to
abide by the terms of the treaty binding them, the Covenant of
Madinah [14].
They were thus expelled from Madinah. The Banu Nadhir were the next
to violate the terms of the treaty during the Battle of Uhud, so
they too were expelled. But despite witnessing such expulsions
resulting from their coreligionists' treachery, the Banu Quraidha
still broke their treaty obligations by conspiring with the Quraish
to undermine Muslims during the Battle of Ahzab (5AH). After the
battle was over, essentially as a result of the confederates fleeing
following a siege that lasted more than a month, all the male
members of the Banu Quraidha were executed while their women and
children were taken captive. Thus was the Jewish menace in Madinah
eliminated. Only a leader with firmness and conviction could
implement such a policy.
The Prophet, upon whom be peace, advised Abu Dharr, a very close
companion but weak in physique, not to seek leadership position
because it is not for the weak. Those who are given such
responsibility must live up to its obligations. If they fail, they
violate a great trust and are answerable for it on the day of
Judgement. It is clear from the Prophet's Sunnah that
decisiveness and firmness are important considerations for
leadership; those who are weak are not fit for it.
This may appear to contradict the requirement for Shura.
How can a leader carry out his programme if he has to listen to
conflicting advice and yet be decisive and firm? From
the Islamic point of view, a leader is required to seek the advice
of his followers but is not obliged to act upon it if his own
judgement, based on Islamic values, indicates otherwise. The people,
however, are obliged to obey him at all times, except when he orders
something prohibited in Islam. There is no obedience in
munkar (forbidden). (hadith: Obedience in Islam is
only for ma�roof (good and upright conduct) and not for
munkar [15].
Even in salat, if the Imam makes a mistake, someone from the
congregation must correct him, but if the Imam continues, then the
congregation must follow him.
7. Eloquence
A leader must be eloquent and articulate. This is required to
communicate the purpose of the mission clearly and to inspire people
to follow it. The Qur'an itself is the most eloquent document; it
appeals both to the mind and the heart. The Prophet, upon whom be
peace, articulated the message of Islam in a way that was
immediately accepted by a small group of people in Makkah. Even the
Quraish acknowledged that his message had merit but they opposed it
because they viewed it as undermining their personal interests. When
Utbah ibn Rabi�ah went to the Prophet with offers of money,
beautiful women or a position in the Makkan hierarchy, in an attempt
to dissuade him from his mission, the noble Messenger gave him a
patient hearing. When Utbah had finished, the Prophet
recited Surah Ha Mim Sajda (Surah 41), instead of
responding to his suggestions which clearly imputed ulterior motives
to the Prophet. The recitation of the Surah had such an
effect on Utbah that he returned to his fellow chiefs in utter
humiliation, telling them to leave the Prophet alone [16].
Equally worthy of note is the Prophet's rejection of any leadership
role within the Makkan hierarchy because it had no divine
legitimacy. In rejecting it, the Prophet clearly saw that he and his
companions would suffer persecution, but this was preferable to
working within the jahili system.
8. Spirit of sacrifice
Simplicity and self-sacrifice are other qualities that Islam
enjoins, especially for a leader because his behaviour has a direct
bearing on the conduct of others. If the leader is seen to be making
personal sacrifices, then the followers will make even greater
sacrifices. The leader will soon lose all support if he asks others
to do so but himself holds back. Similarly, he must have no personal
or class interests. The Prophet, for instance, never did anything to
benefit himself or his family. In fact, throughout his life, he made
great personal sacrifices. Often he and his family went without food
for days on end. Once when his beloved daughter Fatima asked for a
servant to help with household work, he told her that he was sent to
secure the akhira, not to seek the comforts of this world. On
another occasion, when Umar ibn al-Khattab saw marks on his blessed
body because the Prophet had been lying on a coarse mat on the
floor, he asked why the Prophet denied himself even the small
comforts of life when the rulers of Persia and Rome enjoyed great
luxury. The Prophet's reply has been a guiding light for sincere
Muslims throughout their lives: such comforts are for people who
wish to cling to this dunya (worldly life).
Not only did the Prophet personally participate in many battles
but in some of the most crucial ones, members of his own family --
his uncle Hamza, and cousins Ali and Ja�far -- were in the
forefront. Hamza was martyred in the battle of Uhud (3AH) while
Ja�far was martyred in the battle of Mu'ta (8AH). In the battle of
Badr, when the Quraish refused to fight members of the Ansar, the
Prophet sent Hamza, Ali and Ubaydah ibn al-Harith to confront them.
There is another area in which the Islamic order is fundamentally
different from the predominant secular western system today. An
Islamic leader and those in positions of authority make sacrifices
so that the downtrodden would have more. In the west, the elites
live in luxury while exhorting the people to make sacrifices,
telling them that once the rich get richer the benefits of
prosperity will trickle-down to the poor. In other
words, the poor must wait for the rich to get even richer before the
poor will get any relief. In real life, even this is not true; in
many rich societies, the poor are becoming poorer. In the US, for
instance, which has the largest economy in the world, there are more
than 35 million poor people; 20 million children are without medical
care [17].
In fact, the poor in the US are poorer than the poor in some of the
poorest countries of the world. Islam condemns any system which
allows such disparities; it wants people at the top to make
sacrifices so that those at the bottom can have more. Ostentatious
living is specifically discouraged; Islam enjoins its adherents to
"Eat and drink [of what Allah has provided you] but do not be
extravagant" (Al-Qur'an 7:31). Similarly, it rejects gross
inequalities in society which lead to conflict and ultimately
violence.
We also find the same kind of simplicity practised by the
Khulafa ar-Rashidoon. Abu Bakr Siddiq took a small portion from
the Bait al-Mal for his family's upkeep because he had to give up
his own business when he became the khalifah. On his
deathbed, he instructed his family to return to the Bait al-Mal
whatever was left of his possessions. It was this example which
prompted Umar ibn al-Khattab to say that he had left a very
difficult legacy for his successors to follow. During Umar's
Khilafah, the Sahaba wanted to increase his stipend
from the Bait al-Mal but he flatly refused despite the Islamic
domain having extended far and wide and having acquired great
riches. Similarly, Imam Ali led a very simple life. A beduin once
found him shivering in a worn out sheet because he could not afford
to buy a better cloth to cover himself in. Such examples of
self-sacrifice abound in the early history of Islam. These leaders
never ordered anything that they did not practise themselves. They
were always conscious of the Qur'anic command:
"O you who are divinely committed! Why do you say that
which you do not practise yourself. The worst of you in the sight
of Allah is he who says that which he does not practise"
(Al-Qur'an 61:02-3).
It was only when Muslim rulers,
especially during the period of mulukiyyah, abandoned these
principles that they became separated from the people and eventually
lost all trust leading to the defeat of Muslims and the loss of
power.
9. Sabr
Sabr (patience) is another quality essential for a leader.
Impatience will simply drive his followers away. In the face of
immense persecution in Makkah, the Prophet not only showed great
patience himself but he also counselled his followers to do
likewise. Similarly, when the Muslims were besieged in Sha�b abi
Talib, it was their sabr that saw them through. We see from
the lives of such Prophets as Ayub, Yaqub and Yusuf, that they
endured their trials and tribulations with great patience. Yet one
needs to make a distinction between the trials one is put through
directly by Allah and those that one faces at the hands of other
human beings. For instance, Prophet Ayub's trial was not caused by
human beings; in the case of the Prophets Yaqub, Yusuf, and the
Prophet Muhammad, upon them all be peace, it was the people who
tormented them. It was most critical in the case of the noble
Messenger, because he not only had to endure such suffering himself
but also counselled sabr to his companions who were being
persecuted. An outstanding example of the Prophet's sabr was
demonstrated following his suffering at the hands of the people of
Ta'if in the tenth year of his mission in Makkah. When the chiefs of
Ta'if set the hooligans of the town upon him, instead of seeking
revenge, the Prophet prayed for their guidance.
Tasks a leader must
perform
1. Articulation of the vision
Clear articulation of the vision as well as firm conviction of
the leader are the primary requirements for any movement to bring
about change. Those who are invited to join must know the ultimate
objective. When the messenger of Allah started to deliver the
message of Islam, it was clear and concise: worship of the One and
only God who has no partners, and Muhammad, upon whom be peace, is
the messenger of Allah; there was no ambiguity about it. It was a
direct challenge to the existing order based on tribal affiliations,
exploitation and an arrogant belief in self-importance. The Prophet
challenged the very foundations of this system by calling for a new
order based on tawheed (Oneness of God) and Muslim
Brotherhood. The vision was articulated in such a way that tribal
and family affiliations were not only loosened but also broken.
Those who were supposed to carry on the old tradition because they
would be its principal beneficiaries, became its greatest opponents.
This became evident in Makkah where members of many leading families
joined the new faith braving the wrath of their kindred. Rejection
of the existing order was an important part of the vision. The
Prophet also made clear through his own example that there could be
no cooperation with the existing jahili system. Thus, the
goal was articulated in such a way that its recipients understood it
clearly and were prepared to face any challenge to defend it,
including separation from their families.
2. Inspire/Motivate People
Together with a clear articulation of the vision, the leader must
inspire and motivate people. Translating vision into action is an
important task. The leader must turn people's indifference into
interest, pessimism into optimism and motivate them to action for
the realization of the goal. The noble messenger of Allah was able
to motivate people who not only accepted the message but were also
prepared to sacrifice their lives for it. This level of commitment
was not inspired by any enticements to worldly gains; their only
reward, they were told, was in the Hereafter. The Qur'an narrates
the stories of many Prophets who delivered the message but their
people did not accept it. When Prophet Lut urged his people to
abandon their abominable ways, there was nothing wrong either with
the message or with his articulation of it; yet his people rejected
it. Thus, acceptance of the message is an important part of the
mission. If it is not accepted, the mission remains unfulfilled.
3. Proper understanding of the existing
order
In order to motivate people, a correct analysis of the prevailing
system is necessary. It is only when people understand that the
existing system is exploitative and unjust that they will be
motivated to work to change it. A leader must outline an effective
strategy for dealing with the prevailing order, especially in
surmounting problems and difficulties that will be encountered when
it is challenged. He must also indicate what he plans to replace it
with. In Makkah, the Prophet rejected the unjust prevailing order;
he called people to the worship of One God, to abandon killings,
especially of their daughters, and to be truthful and honest in
their dealings with each other. He also called for an end to
oppression of the weak. The chiefs of Makkah understood the
significance of such a message; it was a direct challenge to their
socio-economic and political order. That is why they opposed the
Prophet so vehemently. Despite great oppression and persecution, the
Prophet did not directly respond to such provocations; he also urged
his companions to endure their hardships with sabr. When the
oppression intensified, he allowed a group of them to migrate to
Abyssinia. What is remarkable about the Makkan period is that so few
Muslims abandoned their faith despite such great hardships even when
the Prophet had no power to prevent them from doing so. A few
Muslims, who had migrated to Abyssinia, however, converted to
Christianity and stayed there.
4. Initiate, guide and control change
A successful leader is able to initiate, guide and control change
in order to achieve the stated objectives. Many movements, even
those struggling for a genuine cause, are often subverted from
within by agents provocateurs, or when they are forced to
move too quickly because they arouse expectations which cannot be
fulfilled. It is the responsibility of the leader to keep the
expectations of the people within realistic limits. Prophet Musa's
mission was temporarily sabotaged by Samirri in his absence even
though he had left his brother, Haroon, another Prophet, in charge
of the flock (Al-Qur'an 2:92-93). In the contemporary age, the
Algerian Islamic movement, penetrated by agents of the military
junta, has been virtually destroyed by subversive acts. The Shah's
principal backer, the US, was unable to destroy the Islamic movement
led by Imam Khomeini although western agents such as Bani Sadr,
Sadeq Qutbzadeh and elements of the Mujahideen-e Khalq Organisation
had penetrated it. The difference in the two cases must be found
both in the quality of leadership as well as the depth of commitment
of their followers. Imam Khomeini's was a towering personality;
others paled before him. There was also much depth in the movement
he led; infiltrators were unable to subvert it from within.
During the Prophet's life in Madinah, there were munafiqun
(hypocrites) in the ranks of the Muslims who made every effort to
subvert Islam from within but the Prophet's great hikmah
overcame all their attempts. It is, therfore, important for the
leader to guide and control change as well as overcome the obstacles
to change to ensure the desired result. Often the difference between
success and failure is predicated on the pace and direction of
change. In fact, a leader himself is judged on the basis of whether
he is able to bring about change that is in consonance with the
vision he has articulated. A good leader is able to see an
opportunity and take advantage of it to advance the cause. Great
leaders often create opportunities by challenging the status
quo.
5. Sustaining movement over the
long-term
Sustainability of the movement is one of the most difficult tasks
a leader faces. Initially, people may participate because their
enthusiasm is aroused and they have not encountered any problems or
difficulties. While this was not the case with the Muslims in Makkah
for they faced numerous difficulties from the beginning which
progressively got worse, yet their attachment to the faith remained
strong. There were some who had to conceal their faith but the
majority bore their tribulations with great patience. One of the
essential qualities of a leader is that he is able to secure
continuous cooperation of the group. The Prophet achieved this both
in Makkah and in Madinah. In Makkah the people were persecuted, yet
their loyalty was retained. In Madinah, the hosts (Ansar)
were motivated to make great sacrifices by accommodating and looking
after the newcomers (Muhajiroun) as well as offering
protection to the Prophet. An additional challenge was to prevent
any misunderstandings arising between them as a result of the sudden
influx of such a large number of people in Madinah. There were
trouble-makers trying to create dissension in the ranks of the
Muslims. The Quraish of Makkah regularly sent emissaries to the
notables of Madinah urging them to get rid of the Muslims. There
were those, like Abdullah ibn Ubayy�, who viewed the arrival of the
Muslims as undermining their own leadership ambitions. The same was
true of the Jews who viewed the Muslims as undermining their
monopoly on religious matters. Group solidarity was, therefore,
extremely important for Muslims in the face of these challenges but
it was based on iman rather than on blood ties or tribal and
ethnic identity. Similarly, mobilising resources to sustain the
movement is another important task a leader must perform.
6. Motivation to fight
Any group that is not prepared to fight and, if need be, to die
for its principles will not be able to survive for long. The
validity or legitimacy of the message alone is not sufficient as we
have seen from the life-struggle of so many Prophets. Others, such
as the Prophets Zakariya and Yahya, were killed by the people. The
Prophet Muhammad, upon whom be peace, was able to motivate his
followers to such an extent that they were willing to make any
sacrifice. In fact, it is one of the remarkable aspects of the early
history of Islam, that Muslims always faced an enemy many times
larger but they seldom lost a battle. The Muslims made up in
motivation and dedication what they lacked in weapons and material
resources. It was the inspiration provided by the noble Messenger of
Allah that enabled the Muslims to achieve such feats.
7. Satisfaction
All activity is undertaken because it provides some degree of
satisfaction. The higher the level of satisfaction, the greater the
willingness of the people to identify with the mission and the
greater their readiness to make sacrifices for it. Satisfaction is,
therefore, an important consideration in the motivation of a group.
Most leaders in the world today appeal to such notions as
nationalism, race, or material benefits etc. The US, which claims to
lead the west, offers its people the heady brew of "American
interests." Thus, other people's interests and lives become
dispensible to satiate America's greed. Worldly temptations often
act as a strong motivational force. Islam does not resort to such
temptations. In fact, at no stage did the Prophet offer to his
followers any worldly rewards except if it advanced the cause of
Islam. For instance, the Qur'an allows zakat funds to be used to
free slaves or to win people's hearts (Al-Qur'an 9:60). The Prophet
always told his companions that their reward would be in the
Hereafter. This was most clearly demonstrated when the delegations
from Yathrib came to meet him in Makkah on the eve of the
hijra. Upon inquiry about what they would get in return for
providing him protection and accepting his leadership, the Prophet's
responded that their reward was in the akhira. So impressed
were the Yathribi delegations that they proclaimed this to be
entirely to their satisfaction. In Islam, the satisfaction is
spiritual and moral rather than material.
Succession
Finally, we need to consider the question of succession. How do
Muslims choose a successor to the leader when he dies or is
incapacitated? While there were differences of opinion among Muslims
in early Islamic history, such issues are no longer relevant today.
A successor is chosen by a Shura of elders called the ahl
al-hal wal �aqd (those who loosen and bind). This concept
evolved during the period of the Khulafa ar-Rashidoon as a
mechanism to choose the leader of the Muslims. The ahl al-hal wal
�aqd are the leading personalities of society who are
knowledgeable and have a proven track record of sincerity and
sacrifice. They have no personal or class interests. The person who
is appointed leader also does not covet such a position but is seen
as most suitable for the job. Islam rejects such western concepts as
democracy and party politics in which public opinion is manipulated
and interest groups exert pressure to gain advantage. In the Islamic
system, the willing consent of the people is obtained only after the
ahl al-hal wal �aqd have nominated a leader. There is no such
concept as the will of the majority since man is not free to make
laws for himself. Everyone, the ruler and the ruled, must follow the
laws of Islam. The job of the leader is to implement these laws in
society because he is the most suitable for the job. Attempts by
some Muslims to equate the Islamic concept of Shura with
democracy springs from a lack of understanding and self-confidence.
The two have little or nothing in common.
Conclusion
In Islam, leadership is an amanah (a trust) and the job of
the leader is to discharge this responsibility to the best of his
abilities. Failure to do so will render him liable before Allah on
the Day of Judgement. In the Islamic system, a person does not seek
leadership, it is entrusted to him because it is a grave
responsibility. The candidate must be a good communicator, able to
motivate and mobilise people and inspire them to rise above petty
preoccupations for the sake of a higher and more noble purpose: the
establishment and defence of the Islamic State. This he must
demonstrate through personal sacrifice, courage and ability to keep
the group focused on the goal.
The most important task of a leader, however, is to implement the
laws of Allah on earth. This is the ultimate mission of man as
Allah's khalifah (vicegerent) on earth which can only be
achieved in the framework of the Islamic state. The Prophet's
Seerah offers the best and most comprehensive guide and model
to achieve this.
Notes
- Kalim Siddiqui: Political Dimensions of the Seerah,
Institute of Contemporary Islamic Thought, London and Toronto,
1998. - (Back
to text.)
- Ibid. p.3. - (Back
to text.)
- Mohammed al-Asi, �The Prophet and Power', in Mohammed al-Asi
and Zafar Bangash: The Seerah: A Power Perspective,
Institute of Contemporary Islamic Thought, London and Toronto,
2000. - (Back
to text.)
- Husein Haykal: The life of Muhammad; English
translation by Ismail Raji al-Faruqi; Kuala Lumpur, 1993; p.219;
p.447.- (Back
to text.)
- Ibid. pp. 256-259.- (Back
to text.)
- Nahjul Balagha, p.50, quoted in Imam Khomeini: Islam
and Revolution: Writings and Declarations of Imam Khomeini;
edited and annotated by Hamid Algar, Mizan Press, Berkeley, CA,
US. 1981. p.67. - (Back
to text.)
- Bukhari: Kitab al-Ahkam, chapter 7; Muslim: Kitab
al-Amarah, Chapter 3. - (Back
to text.)
- Ibn Taimiyya and Abu Ala Maudoodi, cited in Kanz
al-Ammal, Vol.6. No.69.- (Back
to text.)
- For details see Zafar Bangash: "Power in the framework of the
Seerah" pp. 51-55, in Mohammed al-Asi and Zafar Bangash:
The Seerah: A Power Perspective, ICIT, London, 2000;
Tafhim ul-Qur'an: Vol 5; commentary on Surah Fath Lahore,
1974; pp.39-40 - (Back
to text.)
- Tabari: Tarikh al-Umam wal Mulook, Vol. 2, p.45; Ibn
Hisham: Seeratun Nabawiyya, Vol 4, p.311; Matba�t Mustafa
al-Babi, Egypt, 1936 CE; [Maudoodi. p.92-
(Back
to text.)
- Kanz al-Ummal, Vol. 50, No. 2374; Tabari: Vol 2, p.449
- (Back
to text.)
- Hadith cited in Nisai: Mishkat al-Masabih, p.559
- (Back
to text.)
- Shibli Naumani: Seeratun Nabi, Lahore, nd, p.184;
Safiur Rahman Mubarakpuri: Ar-Rahiq al-Makhtoom; Lahore,
1999, pp.89-90. - (Back
to text.)
- Haykal, op. cit., pp.244-246 -
(Back
to text.)
- Muslim: Kitab al-Amarah, chapter 8; Abu Daud: Kitab
al-Jihad, chapter 9; Maudoodi: p.71 -
(Back
to text.)
- Maudoodi: Tafhim al-Qur'an, Vol. 4, Lahore, 1974.
pp.434-436 - (Back
to text.)
- Valdas Anelauskas: Discovering America as It Is,
Clarity Press, Atlanta, GA, US, 1999; pp.61-66) - (Back
to text.)
About this paper
This paper was presented by Zafar Bangash at the International
Conference on 'The Seerah: A Power Perspective' convened by the
Institute of Contemporary Islamic Thought (ICIT) and Crescent
International in Colombo, Sri Lanka, on June 16-18, 2000. Zafar
Bangash is Director of the ICIT. In this paper, he outlines his
understanding of the nature of leadership in Islam, and practical
aspects of a leader. - (Back
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