Leadership in Islam

Thoughts, Processes and Solutions in Australian Organizations

Nezar Faris, Mohamad Abdalla

• Publisher: Palgrave Macmillan
• Year: 2017
• Print ISBN:
  9783319664408
• eBook ISBN:
  9783319664415
• Topic: Business
• Subtopic: Business Strategy
• Index: Business

Engages with distinctive leadership dynamics within Islamic groups

Contributes to leadership thinking in corporate and social policy

Discusses leadership within an inter-cultural society

© The Author(s) 2018

Nezar Faris and Mohamad AbdallaLeadership in Islamhttps://doi.org/10.1007/978-3-319-66441-5_1

Begin Abstract

1. Introduction

Nezar Faris¹ and Mohamad Abdalla¹

(1)

University of South Australia, Adelaide, South Australia, Australia

End Abstract

Leadership and leadership processes are important concepts in Islam. According to Islam, the best leaders are the Prophets of God– Noah, Abraham, Moses, Jesus, and Muhammad, to name a few. They were the best leaders because of their moral courage , sincerity , trustworthiness , humility , kindness , generosity, and consultative approach, among other traits. Therefore, we procure ample lessons from their teachings and exemplary lifestyles. Ibn Khaldun, the fourteenth century philosopher, historian, and sociologist, emphasizes the personal qualities of a leader, and called them “perfecting details,” which were needed for leadership and institutionalizing leadership. They include:

Generosity, forgiveness of error, patience and perseverance, hospitality toward guests, maintenance of the indigent, patience in unpleasant situations, execution of commitments , respect for the religious law, reverence for old men and teachers, fairness, meekness, consideration to the needs of followers , adherence to the obligations of religious laws, and avoidance of deception and fraud (Sidani 2008, p. 70).

The Qur’an advises its readers to follow the role model of the Prophets of God, “Those were the people God guided, follow the guidance they received” (6:90), and “The Messenger of God is an excellent model for those of you who put your hope in God and the Last Day and remember Him often” (33:21). From an Islamic worldview, leadership is based on trust and responsibility , which is subject to accountability in this life and the next. When one of the companions (Sahaba) of the Prophet Muhammad asked for a leadership position, the response he received was insightful and truthful, “You are weak,” said the Prophet, “and leadership is a trust ; it is a disgrace and regret on the Day of Judgment except for those who claim it rightfully, and fulfill its responsibility .” That is the reason that Islam sees leadership as a responsibility and not a privilege. A leader, political or otherwise, has the duty to serve (servant leadership), and his authority is sanctioned by his followers. In Sunni political theory (as opposed to Shia Islam), leadership is based on merit and competence, it is not inherited.

To fulfill the responsibility of leadership, Islam stipulates guiding principles, some of which are “universal.” This is consistent with research that shows “after testing 62 cultures, it was” found that specific aspects of charismatic/transformational leadership were universally endorsed across cultures” (Sidani 2008, p. 73). Of those, for example, transparency , accountability , and consultation are just few principals. Islam is not interested in leadership ‘labels,’ but the processes and virtues of leadership. Just as Islam is not interested in a particular form of government , but principals of good governance. Historically, the Islamic civilisation produced excellent examples of leaders and leadership processes , as in the example of the Prophet Muhammad, the rightly guided Caliphs, and others such as Umar ibn Abd Al-Aziz (d.720), Saladin (d.1193) and many more. There are a good number of books written on leadership in Islam, and/or Muslim leaders, but there is no empirical research, as far as we are concerned, on the status quo of leadership and its processes in Islamic organisation within minority-Muslim context, such as Australia .

This book is not a new work on leadership, but rather builds on the work of other scholars and researchers to enhance the understanding of leadership processes . However, the novelty of this book is that it examines leadership within the context of the unique setting of Islamic organizations in Australia (from which minority Muslim communities in Western contexts may also benefit). In doing so, the book seeks to derive an understanding of the nature and leadership processes in Australian Islamic organizations, based on the views of Australian Muslims –men, women, young, old, leaders, and followers.

The concept of this book emanated from the pioneering work of Dr Nezar Faris evidence-based research to fill a vacuum on leadership in Islamic organizations within a Western, or more precisely, an Australian context. With a few notable exceptions, studies into leadership have largely eschewed the distinctive leadership dynamics within Islamic groups and organizations. Ali points out that the majority of the current research on Islamic organizations is in its infancy, and little of the research seeks to understand the manifestation of leadership in Islamic organizations around the world, and even much less research on leadership in Islamic organizations within Western societies.

Since September 11, 2001, the Muslim community in Australia and elsewhere has faced multiple challenges, which forced it to examine its structures and organizations to respond appropriately to those challenges. One of those ruminations focused on the leadership and organizations that represent them. Understanding leadership is as important as are leadership processes . There is no absence of individual leaders within Muslim communities; however, Islamic organizations often fail because of the absence of leadership processes ; which is what this book demonstrates. The processes can be basic or complex, but collectively they will help Islamic organizations become sustainable, inclusive, truly representative of followers, and capable of meeting the many challenges faced by Australian Muslims .

During the past two decades, the debate regarding effective Australian Muslim leadership has been a subject of discussion among Australian Muslims . Furthermore, the media and political and public discourse have generated further discussion on the nature of leadership and leadership processes in Australian Islamic organizations, particularly because of the problems associated with the Australian Federation of Islamic Councils (AFIC). AFIC is the main Islamic entity representing Australian Muslims , and has been in the spotlight because of allegations of corruption , lack of transparency , ineffective representation of Muslims , lack of accountability , financial irregularities, mismanagement, unaccountable leadership, governance issues, infighting, scandals, chaos, money-making venture and elections irregularities (Branley, 2016; Morton, 2015; Mann, 2016; O’Brien, 2008; Ray, 2015). More recently, and due to such problems, AFIC lost control of its largest Islamic schools resulting from charges of corruption and mismanagement.

We are aware of problems within organizations such as AFIC because of government investigations and media reporting, not because of any academic research. In fact, to our knowledge, there are no academic publications on the question of leadership in Australian Muslim organizations. This is a serious gap given the attention given over the past few decades to Islam and Muslims , particularly in relation to radicalization and countering violent extremism.

A qualitative, grounded theory approach with reflexive interpretation is used in order to respond to the following research question; how does the process of leadership function within an Australian Islamic organizational context? Several methods of data collection ranging from interviews, observations, and document analysis informed the basis of data collection. Data were extracted from 24 formal interviews, 18 informal interviews, five focus groups, observations of various activities and document analysis. Participants in interviews and focus groups were approached individually, and came from different professions, ethnicities, nationalities, demographics, and genders. However, in one form or another they were all attached to the work of the Australian Muslim organizations, and know about it through their previous or present work and positions within these organizations. The sampling strategy was considered very carefully in order to bring about rich data. Sampling strategy incorporated purposive sampling and theoretical sampling to satisfy the broader limitation and delimitation of grounded theory. Grounded theory is considered to be an appropriate and fascinating method in researching new phenomenon within a new substantive context. Leadership is well situated within grounded theory, which allows insight about leadership social processes and dynamics. Our research looked at the process of leadership rather than the sole action of a leader.

Four phases of data collection and analysis brought the findings to light. Phase one of data collection and analysis uncovered problematic leadership. The second phase informed us about problematic context. The third phase unveiled the category of reconciling problems. The fourth and the final phase of data gathering and analysis disclosed sense making and accommodating complexity and embracing basics. Phase 4 wrapped up the data collection and analysis by reaching theory delimitation and saturation.

This book contributes significantly to leadership scholarly discussions by addressing the issue of leadership within Australian Islamic organizations based on empirical research gathered through a qualitative approach, premised on the understanding of leadership from Western and Islamic perspectives. Although focusing on an Australian context, lessons can be drawn for other similar Muslim minority contexts.

Structure of the Book

Chapter 2 outlines and discusses the concept of leadership from an Islamic perspective based on the Qur’anic paradigm of leadership, and its manifestations in the hadith literature and the example of the Prophet Muhammad (Sunnah). While those sources do not articulate the exact meaning of leadership, they do provide us with narratives, anecdotes, and clear directives that allow for theoretical constructs. The chapter is significant because it offers ...

Table of contents

• Cover
• Frontmatter
• 1. Introduction
• 2. Leadership in Islam Based on Primary Sources
• 3. Overview of the Australian Muslim Context
• 4. Australian Muslims’ Perceptions of Leadership
• 5. Leadership: Core Problems
• 6. Problematic Context
• 7. Reconciling Problems
• 8. Accommodating Complexity and Sensemaking
• 9. Embracing Basics: Internal and External
• 10. Conclusion
• Backmatter