ABDUL AZIZ TRUST

Darul Aziz

169 Railway Road, California, Trinidad, West Indies

Telephone: 636 2353 / Telephone/Fax: 636 3400

LEADERSHIP

Mobarack Ali Aziz

Address at the Abdul Aziz Trust Annual Memorial Lecture (2017)

Introduction

Leadership is defined in varying ways by many proponents of the phenomenon, but we can simply and safely look at it as a process of encouraging and inspiring individuals, groups and teams to give of their best.

According to Richards and Engle, it is as articulating visions, embodying values, and creating the environment within which things can be accomplished; Schein refers to it as the ability to step outside the cultures, while others look at it as a process of making sense out of what people are doing together for them to understand and make a commitment.

Henry Kissinger refers to it as the art of taking people where they would not have gone by themselves. To be a leader you need to have followers, and you need to be taking them somewhere.

We are familiar with the Western concept of leadership and acquainted with the system in Britain and North America, most of which have been adopted in our own country by people who have been trained and educated in those countries.

The word leadership has fallen into disrepute globally within recent years and by over-compensating and claiming that success in industry, organisations, groups and teams can be achieved not by leadership but through management science without a person of courage, vision, training and experience at the helm of the organisation or enterprise.

We are witnessing this occurring now at all levels in the society – in government, state companies, private companies and enterprises, organisations – be they religious, secular, sporting – resulting in ineffectiveness and abject failure.

Role of Leadership

The role of a leader must not be misconstrued with that of a ruler/monarch. It may be appropriate to clarify the differences between a leader and a ruler at this juncture. While both are often used interchangeably, they are not the same. A leader has certain inherent qualities which are required and which we would address later, and are quite independent of any office or position he may occupy. These include qualities of personal character (taqwa) and the capability to motivate others towards the realisation of specific goals or objectives. Inherent in this also is the assumption that his leadership is accepted by everyone, and that it was not an imposition by him through physical force or coercive strategies. Similarly, his authority is not dependent on any office he may hold.

On the other hand, the ruler’s power and authority are linked directly to the office he occupies. Without it, he may be powerless and quite ineffective, situations which we find common on a worldwide basis.

We can therefore assume that holders of positions of monarchy, presidency or prime ministership may not necessarily be suited for the job per se, but derive their authority, might-is-right attitude, and power, which they frequently resort to use, due to the office they occupy.

Leadership is a function of the law of the situation. In a social environmental type of situation, processes always go together: the adjustment of man and man, and that of man and the situation. A good example of what is expressed is of the man, Sir Winston Churchill. He made a good wartime leader because the situation demanded a man with his penchant for this type of activity, and his charisma. On the other hand, he failed as a peacetime prime minister.

If we address this particular issue from an Islamic viewpoint we can see that power is regulated so that it does not lead to injustice in the society and serves to avoid the abuse of power/authority over others. The role of a leader is not only to demonstrate his own qualities, skills and capabilities but to bring out the best in those whom he leads by constant exhortations, education and training. His responsibility is to transform the society by leading in the achievement of his mission and not get side-tracked in the journey. He must create a compelling vision for the future and be able to communicate this vision and strategy in a way that builds support and commitment to delivering it.

This can be best and clearly demonstrated in the life of the noble Messenger of Allah (swt), Muhammad (uwbp), as related in Al-Quran, Chapter 65, verse 11. He was able to transform in Arabia a society which was steeped in ignorance and darkness, and to bring the light of Islam into their lives. They were inspired and motivated by the Holy Prophet to reject the established order and create a new life and a new Islamic state. He was able to use his inherent and gifted qualities as a leader to bring about transformation.

He possessed the qualities of personal character and the ability to motivate others and to make transformation through his wisdom, insight, compassion, selflessness, justice, eloquence, patience, courage, and bravery, and kind and forgiving towards whom he led, with strength in decision making, and being determinate, courageous and resolute.

In Al-Qur’an, Chapter 9, verse 128 states: “Certainly a leader [referring to Prophet Muhammad] has come to you from among yourselves; grievous to him is your falling into distress, most solicitous for you, to the believers (he is) most kind, compassionate and merciful.” The Holy Prophet was able to instil belief, inspire and empower his followers, and build an effective team, leading the change in a positive manner.

This is the true picture of the heart which grieved, not for his followers alone, not for one tribe or country, but for all humanity. He was solicitous for the welfare of all.

And the Qur’an also states in Chapter 4, verse 58: “Allah commands you to make over trusts to those worthy of them, and that when you judge between mankind that you judge with justice, in accordance with the law.” 

This requires us to entrust the affairs of state or other duties to people who are worthy of this responsibility.

The world has seen many great leaders who have had influence on their own countries as well as the world at large. Mahatma Ghandi is widely recognised as one of the twentieth century’s greatest political and spiritual leaders. He emerged in India as the father of the nation, pioneering and practicing resistance to tyranny by employing mass non-violent civil disobedience; as the pre-eminent leader of the Indian independence movement in British-ruled India. Like other good leaders, he possessed the qualities of charisma, deliberateness, patience, and commitment, which he used to effect the political changes.

Mahatma Ghandi, like many other great scholars and leaders, has written about the leadership of the Holy Prophet Muhammad (uwbp) as an example to the world. Speaking on the character of Muhammad as a leader, he said: “I wanted to know the best of one who holds today’s undisputed sway over the hearts of millions of mankind. I became more than convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the self- effacement of the Holy Prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his great leadership, and his absolute trust in God and his own mission.”

Leadership styles

There are frameworks based on different approaches to leadership. There are common useful approaches which can be applied, embraced and adopted to create a more effective leader depending on the needs of the people who are led and the requirements of the situation.

Kurt Lewin, a psychologist in the early twentieth century, argued that we can look at three distinct styles of leadership which are still operational today in organisations and institutions.

1. Autocratic Leadership

A style in which decisions are handed down without consultation with team members, even if their input would have been useful to the decision. In most cases this type of action is taken when quick decisions or responses are needed and team agreement and input are not necessary for a successful outcome. This style of leadership can be demoralising and can lead to absenteeism as well as staff turnover in companies.

1. Democratic Leadership

This is the preferred style in which team members are included in the decision making process. They are encouraged to be creative, develop new ideas and thoughts, and they are often engaged in participating in projects and decisions. This approach motivates members, resulting in job satisfaction and high productivity.

It is not effective in circumstances requiring quick decision making.

1. Laissez-faire Leadership

This is not a very common leadership style but it is practised in some organisations/institutions. It allows freedom to team members to organise their tasks and set their own deadlines, with support in the form of resources and advice, if needed, without actually getting involved. This autonomy can give high job satisfaction but can also be damaging if members do not manage their time well or if they do not have the knowledge, skills or self-motivation to perform their duties effectively. (This also occurs at managerial level.)

Again, no one style of leadership fits all situations, so it is useful to understand different leadership frameworks and styles. You can then adapt your approach to fit your situation.

The emergence of a leader

A person is thrust into a position of leadership both by circumstances as well as by his ability and capacity to motivate and lead others towards the realisation of a particular goal and the achievement of an objective.

When this type of vision and approach is accepted by groups, organisations, teams, etc., it creates a movement for change which has great dynamism. To successfully realise the stated and targeted goal, the onus is always upon the leader to articulate the vision and approach and demonstrate the capability to align them with performance and action.

If we examine this from an Islamic viewpoint, we would realise that Islam discourages the practice of seeking leadership. If a person desires it for power, glory and self-aggrandisement rather than serving the people and the cause and implementing the divine laws, he is not suitable to assume the role. If the seeking of leadership is discouraged, then what mechanism is applied whereby a person is identified or entrusted with a position of leadership and responsibility?

Islam clearly identifies the criteria whereby a person’s performance of the tasks propel him into occupying the leadership position. The responsibility requires the holder to have a clear vision of the task and to be able to articulate the goal or objective by demonstrating his personal conviction for it.

Inspiration is a key element to the followers to achieve the cause for which they would be prepared to sacrifice, support, and do battle or act in accordance with the requirement.

Accurate and proper evaluation of the prevailing situation is required to devise appropriate strategies to deal with any surmounting problems, difficulties and unexpected occurrences.

The leader would be expected to initiate, guide, motivate, influence, direct and control change in moving towards the desired goal, ensuring continuous cooperation in the forward thrust. In the continual expansion and strengthening of the objective, satisfaction must be provided so that the followers have the confidence that their mission has a noble and achievable purpose.

Imam as a leader

If we address the Imam as leader, the role in a broad and comprehensive sense includes both intellectual authority and political leadership. At the demise of the Holy Prophet Muhammad (uwbp), the Imam was entrusted with the guardianship of the Prophet’s accomplishments and the continuation of Prophet Muhammad’s leadership (in accordance with Al-Qur’an and religion). He was to guide them in all dimensions of their existence.

Such leadership, if exercised truly and properly, is the realisation of the goals of Islam and the implementation of its precepts as established by the Messenger of God.  

The spiritual dimension of man is connected intimately with the mission of religion, and the true and veritable Imam is that exalted person who combines in himself intellectual authority and political leadership, who stands at the head of the society, enabling him to convey the divine laws which exist and to implement them, and who preserves the collective identity and human dignity of his society (Muslims) from decline and corruption. It is the Imam who should guide the movement of men towards perfection. He should be a living exemplar, as was the Holy Messenger, Muhammad, and his life should reflect virtue for the Islamic community with his leadership skill and style.

A leader does not set out to seek for his own interest but for the best welfare of others. He does not serve for himself but for what is ordained on him by Almighty God, Who decrees our purpose and mission in this world.

The late Imam and founder of the Abdul Aziz Trust, the organisation which was named after him, was a community leader who conducted his activities responsibly, whether they were personal or in service to the community at large, with a sense of honesty, trust and dignity, and at no time did he compromise his integrity in fulfilling his duties and obligations.

His role as Imam was broad and comprehensive and included both intellectual authority and political leadership, as I alluded to earlier as responsibilities of an Imam. Imam Abdul Aziz stood at the head of the society, which acknowledged and functioned under the panchayat system in his time, a successful system brought from India by our ancestors.  He led people of all religious persuasions and status in the community, enabling him to convey the divine as well as the statutory laws which existed, and implemented them to preserve the collective identity and human dignity of the society from decline and corruption.

He possessed and displayed exemplary qualities of personal character, and had the capability to motivate others whom he was entrusted leadership upon, and he made the necessary transformations through his wisdom, insight, compassion, selflessness, courage and bravery.  In his jurisdiction over personnel and issues, he always applied appropriate Quranic injunctions.

This was in part the person the late Imam Abdul Aziz was – one who was certainly a leader, and whose leadership was entrusted upon him by his peers and those whom he had the responsibility to lead.      

Conclusion

If leadership is a skill, or requires the mastery of a number of skills, then the good news for us is that we can all be leaders as we can work to become more proficient and competent in each skill, and continue to grow and become better leaders. However, competencies are more than just skills. They require right attitudes and behaviours, thinking and acting strategically, demonstrating passion in delivering the vision, and ensuring that the desired outcome is achieved.  There is no consensus or single view and opinion on what makes a great leader, as the need is always to focus on how to be an effective leader in handling each vision and each situation.  

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References

      1.   Armstrong Michael, How to be a Better Manager (1983)

      2.   Husein Haykal, The Life of Muhammad (Islamic Book Trust, 1993)                     

      3.  Maulana Muhammad Ali, The Holy Qur’an (1995 ed.)