Leadership is a crucial field of study in the social sciences, psychology, and management. In practice, leadership demands not only managerial skills but also high moral integrity. However, recent developments indicate that many leaders—in both the public and private sectors—engage in behavior inconsistent with social norms and religious values, using their leadership for personal gain. This indicates a gap between widely held leadership theories and the reality of practice. Various leadership theories have been developed to address this challenge. However, the moral crisis in leadership remains an unresolved issue. This raises the critical question: are existing leadership theories sufficient to shape leadership that is not only effective but also ethical and moral?
Therefore, it is important to reexamine existing understandings of leadership and consider alternative models that may have been underexplored in secular academic studies. One approach that can be offered is a leadership model from an Islamic perspective. Islam not only offers normative principles derived from the Qur’an and Sunnah but also provides concrete examples through the life of the Prophet Muhammad (peace be upon him). The concept of leadership in Islam emphasizes trustworthiness, justice, social responsibility, and an orientation toward the afterlife, all of which have the potential to form the basis for a leadership model that is not only effective but also ethical and sustainable.
Discussing leadership in Islam means examining one of the primordial reasons for human creation which was questioned by the angelic community to Allah Subhanahu wa Ta’ala as enshrined in the Qur’an: ” And (remember) when your Lord said to the Angels, “I will make a caliph on earth.” They said, “Are you going to make someone who will destroy and shed blood there, while we praise You and sanctify Your name?” He said, “Truly, I know what you do not know.” (Qs. Al-Baqarah: 30)
According to Ibn Katir (ad-Damsyqi, 2004), Ibn Jarir said that the interpretation of this verse is as follows: “Indeed, I want to make on earth a caliph from Me whose position is to replace Me in deciding the law fairly among My creatures.” This explanation is a response to the angels’ concerns as mentioned in the previous verse, that the duty of the caliphate is not to cause damage or shed blood, but to carry out the divine mandate in justice and obedience. In fact, the caliph is Adam and those who occupy his position in obedience to Allah and decide the law fairly among His creatures. Those who like to cause damage and shed blood without justifiable reason, this is not from His caliphs (ad-Damasyqi, 2004).
Meanwhile, the following is al-Zuhaili’s (2013) comment regarding the interpretation of the thirtieth verse of Surah al-Baqarah. O Muhammad, tell your people the story of the creation of their ancestor, Adam. At that time, Allah said to the angels, “I will make a caliph on earth.” This caliph will remain on earth, implementing the laws of Allah, and generation after generation will succeed him. The angels asked in surprise, “Why did You create creatures that will cause damage and shed blood? Even though we always praise and sanctify You?” This is not a form of rejection, but curiosity. How did they know that this creature would destroy the earth, even though it was a supernatural thing? The scholars explain several possibilities; it could be because Allah has told them, or they saw the records of the lauhul mahfuzh, or because of the knowledge that creatures other than angels are not infallible. There is also an opinion that previously there was a creature on earth that did damage, then the angels equated humans with that creature. Angels felt they were more worthy to be caliph because they always obeyed. But Allah replied that He knew a wisdom they did not. It is precisely human nature, which has choices and the drive to compete, survive, and fight against desires, that will make life on earth prosper. In this case, Allah shows the angels that He created caliphs for a reason. Allah knows everything, both visible and hidden, even what they say and hold in their hearts. Among the hidden things is the belief of some of them that there will be no creatures more noble than angels. Thus, Allah confirms that His knowledge encompasses everything, both visible and hidden.
So, it is inevitable, no human being can escape this duty, not even our grandfather Adam (peace be upon him). We are all caliphs; that is one of the purposes of human creation. Humans should truly realize and understand this. Because being a caliph is a direct command from Allah Subhanahu wa Ta’ala to all humans. There is something interesting when paying attention to the angel’s question to Allah Subhanahu wa Ta’ala, from this question it can be understood that humans will do things that are completely contrary to Allah’s purpose in creating caliphs on earth, namely they will destroy the earth and shed blood (hurt each other). So, it is legitimate to assume that the function of the caliph on earth is to prevent the emergence of these two things, or do the opposite. The leader’s goal must be preservation, not destruction, and prosperity, not harm (or bloodshed).
It is necessary to explain that leadership (caliphate) is a mandate that Allah Subhanahu wa Ta’ala entrusted to humans. This is stated in the word of Allah Subhanahu wa Ta’ala : “Indeed, We offered the mandate to the heavens, the earth, and the mountains; but all of them were reluctant to carry it out and they feared that they would not carry it out. Then, the mandate was carried by humans. Indeed, they (humans) are very unjust and very stupid.” (QS. Al-Ahzab: 72). Ibn Asyur explained that there are several interpretations that tend to be correct regarding the mandate contained in this verse, including: the belief of monotheism, trust (antonym of khiyanah), reason, and caliphate. Allah Subhanahu wa Ta’ala offered to be a caliph to the heavens, the earth, and the mountains, all of them were reluctant because the consequences of the caliphate mandate were so great. And then humans with their reason (aql) accepted the offer. It is the same as the meaning of reason, then khilafah and reason are a great gift and high glory that Allah Subhanahu wa Ta’ala entrusted to be accounted for by humans (Ibn Assyria, 1984).
The idea of the role of being a caliph is entrusted by Allah Subhanahu wa Ta’ala to all humans, which we found previously in line with the words of the Prophet Muhammad Salallahu ‘Alaihi Wasallam: From Abdullah bin Umar RA, that the Messenger of Allah Salallahu ‘Alaihi Wasallam, said: “Know, each of you is a leader, and each of you will be asked about those he leads. The Imam is a leader over people and he is asked about those he leads. A man is a leader over the people of his house and he will be asked about those he leads. A woman is a leader over the people in her husband’s house and her husband’s children and she will be asked about them. A man’s slave is a guardian of his master’s property and he will be asked about it. Know, indeed, all of you are leaders and all of you will be asked about those he leads.” (Narrated by Bukhari, No. 7138)
To complete our understanding, it is necessary for us to know what is meant by caliph. Etymologically, caliph comes from the Arabic word khalfun, which means behind, the opposite of quddam, which means in front. While khalafa is the opposite of salaf, which means past or has passed. So, people who are late or behind are often called al-khalaf, which with the vowel is read khalaf, used for pious people, while with sukun it is read khalf for bad people (ad-Din, 1998). Then this word developed into khalifah, which means replacing another person, either because of the absence of the person being replaced, because the person died, because of old age so that he can no longer carry out his function, or because the aim is to glorify the person who replaces him (al-‘Ashfahaniy, 2013). It seems that the third meaning is more appropriate to the context of Allah Subhanahu wa Ta’ala entrusting the role of caliph to humans, His creatures whose creation is the most perfect than other creatures.
After understanding the meaning of caliphate, how should human beings carry out this primordial task? The Qur’an gives the following instructions: “O Dawud! We have made you caliph on earth, so judge (cases) between people fairly and do not follow your desires, because it will lead you astray from the path of Allah. Indeed, those who stray from the path of Allah will suffer a severe punishment, because they forgot the day of reckoning.” (QS. Shad: 26)
According to Ibu Katsir (ad-Damsyqi, 2004), this verse is a command from Allah Subhanahu wa Ta’ala to the Prophet David (peace be upon him) and also serves as guidance for leaders and rulers to decide matters between people with the truth revealed from Him. And Allah Subhanahu wa Ta’ala also warns against following lusts. This warning is not only advice, but also accompanied by a threat to those who deviate from the path of truth. This threat is emphasized by Allah in the closing of the verse, namely that those who deviate from the path of Allah Subhanahu wa Ta’ala and forget the day of reckoning will receive a severe punishment. As-Sadi interprets that this verse refers to those who abandon righteous deeds as provisions for the day of reckoning. Thus, justice and awareness of the existence of the last day are very important for leaders who hold the mandate of the caliphate.
Al-Zuhaili (2013) comments on the verse as follows. Allah Subhanahu wa Ta’ala appointed Prophet David (peace be upon him)as the successor to power and as a judge among humans on earth. He was given power and government, so that humans are obliged to submit and obey the laws he enforced. After that, Allah Subhanahu wa Ta’ala explained to David (peace be upon him) the legal principles that must be taught to humans. First, Allah commands to enforce the law between humans fairly, because it is with justice that the heavens and the earth are established. This is the basic and most important principle in upholding the law. Second, Allah Subhanahu wa Ta’ala warns that in implementing the law, one should not follow worldly desires or ambitions, because following desires will lead a person into error and can even lead to hellfire. Allah Subhanahu wa Ta’ala says, “..because it will lead you astray from the path of Allah…” which shows that following desires can lead a person away from the path of truth and cause suffering. In the continuation of this verse, Allah SWT again warns: “Indeed, those who stray from the path of Allah will suffer a severe punishment, because they forgot the day of reckoning.” They did not prepare themselves for that day, including by not enforcing the law fairly and correctly. In this case, Ibn Abi Hatim narrated that Abu Zur’ah once met Caliph Walid bin Abdul Malik. Walid asked him, “Tell me, will a caliph be brought to account? Because you have read the Qur’an and understand it.” Abu Zur’ah asked permission to answer, “May I speak, O Amirul Mukminin?” Walid answered, “Speak, you are under the protection of Allah Subhanahu wa Ta’ala “. So, Abu Zur’ah said, “O Amirul Mukminin, are you more noble in the sight of Allah than Prophet Dawud Alaihis Salam?” Allah Subhanahu wa Ta’ala has given David (peace be upon him) a combination of prophethood and power, but still warned him firmly in His word, namely in surah Sad verse 26. Therefore, whoever is the leader after him will certainly not be free from accountability before Allah Subhanahu wa Ta’ala.
This verse also shows that the duty of the caliph is to make decisions fairly, without following his own desires, so that the decision does not deviate from the truth. The truth in question is the commands and prohibitions of Allah Subhanahu wa Ta’ala written in the Qur’an and the teachings and example of the Prophet Muhammad Salallahu ‘Alaihi Wasallam documented in the Hadith (sharia). So, it can be said that the main duty of the caliph or the method used by the caliph to carry out his function of preserving and prospering is by making just decisions based on the principles of sharia. Based on the verse above, it can also be understood that a good decision is a decision formulated fairly by considering its harmony with sharia, which leads to the preservation and prosperity of the earth and its contents, conversely a bad decision is a decision formulated arbitrarily (at will-unjust) following lusts, which leads to bloodshed and damage to the earth and its contents.
Up to this point, we find that: 1) Leadership (caliph) is a mandate given by Allah Subhanahu wa Ta’ala to humans, 2) The function of the caliph is to preserve and prosper the earth and its contents, 3) The task of the caliph is to make decisions fairly, and 4) Fair decisions can only be achieved when the sharia is used as a guide in the decision making process rather than lust.
So, it can be concluded that globally in Islam, leadership (caliph) is a noble task that is directly entrusted by Allah Subhanahu wa Ta’ala to humans to maintain and prosper the earth and its contents through making just decisions based on sharia to achieve success in this world and the hereafter.
As a primordial task directly mandated to human beings by Allah Subhanahu wa Ta’ala, leadership is as old as human history itself. A complete understanding of this most important task is essential for humans to carry it out as intended by who gave the task, thus ensuring their safety on the day of judgment of Allah Subhanahu wa Ta’ala. Hopefully, this small step we are taking can bring new color to the treasury of knowledge about leadership. We ask forgiveness from Allah Subhanahu wa Ta’ala for our intellectual weakness in understanding His word. Shadaqallahul ‘adheem and balagha rasuuluhul kariem wa nahnu ‘alaa dzaalika minasy syaahidin.
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AUTHORS:
Ahmad Fuady St. Khalifah
Analisa Inovasi Revolusi, PT, Jakarta, Indonesia
pongkale@gmail.com
Muhammad Thoriq Nitiraharja
Nirmala Satya Development, PT, Jakarta, Indonesia
thoriqm804@gmail.com
Fahmie Ahmad Syakir
Islamic Association 84 Ciganitri, Islamic Boarding School, Bandung, Indonesia
fahmisyakir2507@gmail.com
Abdul Ghani
Al-Aqidah wa Al-Falsafah, Al-azhar University, Cairo, Egypt
gundoel19@gmail.com