UNDERSTANDING RABBANI LEADERSHIP CONCEPT BASED ON … · CONCEPT BASED ON THE LIFE OF THE PROPHET...
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International Journal of Management (IJM) Volume 11, Issue 7, July 2020, pp. 79-92, Article ID: IJM_11_07_009
Available online at http://www.iaeme.com/IJM/issues.asp?JType=IJM&VType=11&IType=7
ISSN Print: 0976-6502 and ISSN Online: 0976-6510
DOI: 10.34218/IJM.11.7.2020.009
© IAEME Publication Scopus Indexed
UNDERSTANDING RABBANI LEADERSHIP
CONCEPT BASED ON THE LIFE OF THE
PROPHET MUHAMMAD (PBUH)
Hailan Salamun*, Firdaus Khairi Abdul Kadir
Centre for Fundamental and Continuing Education,
Universiti Malaysia Terengganu, Malaysia
Rofishah binti Hj. Rashid
Institute of Teacher‟s Education,
Dato Razali Ismail Campus Terengganu, Malaysia
*Corresponding author: [email protected]
ABSTRACT
This paper proposes the life of Prophet Muhammad (pbuh) as a new
organizational framework that builds on the concept of Rabbani leadership. Special
attention has been put on spirituals in organizations, and roles as exemplified by
Prophet Muhammad (pbuh) whose approaches differ substantially from common
spiritual values. The faith and work of Rabbani leadership framework identifies five
distinct organizational leadership principles at work (i.e. develop Benevolence
(Ihsan), empowerment, brotherhood, knowledgeable culture, and management). This
paper specifies two potential antecedents of Rabbani vertical leadership. Specifically,
the paper identifies the Leaders Code of Conduct as well as the consequences of
leadership as potential predictors of subsequent Rabbani leadership. Moreover, it
articulates how Rabbani vertical leadership might result in principles of Rabbani
leadership, besides demonstrating how both vertical and principles of Rabbani
leadership can act as key factors in the creation of faith and spiritual organizational
framework.
Key words: Rabbani Leadership, Spiritual context, Social justice and humanity,
Sustainable prosperity
Cite this Article: Hailan Salamun, Firdaus Khairi Abdul Kadir and Rofishah binti Hj.
Rashid, Understanding Rabbani Leadership Concept Based on the Life of the Prophet
Muhammad (PBUH), International Journal of Management, 11(7), 2020, pp. 79-92.
http://www.iaeme.com/IJM/issues.asp?JType=IJM&VType=11&IType=7
1. INTRODUCTION
A central idea of evolutionary leadership is based on the effective leadership practices in
organization and cultural evolution. A key area in which the concept of the effective
Understanding Rabbani Leadership Concept Based on the Life of the Prophet Muhammad (PBUH)
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leadership has been used to explain various leadership model is in relation to human traits,
behavior, contingency and contemporary theory of leadership. The effective leadership
concept may assist us in understanding the modern leader‟s style. An evolutionary leadership
approach attempts to understand how organization‟s activities needs to be evolved under
environmental conditions which leaders and followers make deals.
Successful organizations have created programs to bring spirituality to the workplace.
Previous research has demonstrated that by addressing the spiritual side of human experience
organizations help reduce stress, enhance creativity, and improve problem solving (Pawinee
Petchsawang & Dennis Duchon, 2012). Chaston, J., & M. Lips-Wiersma (2014) assert
spiritual leadership is critical to organizational performance and employee engagement (Alan,
M. Saks, 2011). They added spiritual leadership is becoming increasingly important in a
world organization where overall productivity levels are rising, longevity of people is
increasing and the financial sector is becoming more complicated. Developing spiritual
values, any organization may become more profitable, whom the employee have high
commitment in the workplace (Christian Vandenberghe, 2011).
In the view of J. Chaston and M. Lips-Wiersma (2014), the spiritual leadership still in its
infancy. To obtain in-depth follower perspectives alongside leader perspectives, leadership
concept will end up with dual-sided leadership theory. One question arises, how to combine
both code of conduct and effective leader – principles of leadership in a holistic framework?
More importantly the theory had developed significantly for transforming organization whom
leaders and their employees‟ spirituality may be developed as holistic human beings in terms
of their physical, mental, emotional, and spiritual needs. In this regard, Rabbani leadership
was initiated to provide Shari‟ah-compliant leadership services to Muslims who preferred not
to deal with conventional leadership model because of religious convictions.
The primary objective of this study is to create the foundation for Rabbani conceptual
model of leadership and to develop Rabbani leadership model from Islamic perspective based
on the life of Prophet Muhammad (pbuh) and his approach. To come up with a framework of
Rabbani leadership from an Islamic perspective would require not only having appropriate
Shari‟ah-compliant services but also an understanding of the broader Islamic values and
principles governing leadership practices in general.
Rabbani leadership makes the life of the Prophet Muhammad (pbuh) as a reference to
understand the real meaning of leadership. Religious and moral spirit (fear of God) dominated
leadership during the Prophet‟s (pbuh) and the four caliphs‟ reign. From an Islamic
perspective, the Islamic roots of leadership generally exist in the primary sources of Shari‟ah
(Qur‟an and Sunnah) in addition to the practices of the early Muslims (Khaliq Ahmad,
Ogunsola O.K., 2011).
2. METHODS
This paper sheds some lights on the leadership practices from the life of Prophet Muhammad
(pbuh) covering Quranic and Hadith views on the subjects. This content analysis approach
will cover both analysis of secondary data and other available literatures on the subject. In
addition, Muslim scholars‟ view related to Rabbani leadership will also be covered for better
understanding. All the data are analyzed and presented according to the selected themes as
mentioned in the paper.
Hailan Salamun, Firdaus Khairi Abdul Kadir and Rofishah binti Hj. Rashid
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3. RESULT AND DISCUSSIONS
3.1. The Nature of Rabbani Leadership
The word „rabbani‟ is an Arabic word rooted from the word rabb and added the letters Alif
and letter nun makes its pronunciation as rabbani. The word developed its phrase be robbi,
rabbana, robbuna, rabbani and rubbubiyah and ohers referring to God the most gracious one.
When it is said Islam is rabbani it shall mean the rights that belong to Allah Almighty. All the
legal concept of the principle of value and scale in the religion of Islam stem from Allah
SWT. Humans just adapt to Islam and carry it out alone based on the teaching of the Prophet
Muhammad (pbuh). Al-Baidhowi (1968) interprets rabbani as people who have perfect
knowledge. Whereas Al-Alusi (1987) interpret the word rabbani as, a person who is; a)
knowledgeable, b) knowledgeable and wise; c) knowledgeable and righteous; d) smart in
regulating human affairs.
According to Ibn Hisham (213H) in the prophetic biography, Ibn Abbas (3 SH - 68 H)
explains that Prophet Muhammad (pbuh) invites the Jews and Christians to become Muslims.
They asked: O Muhammad! Are we invited to worship you as in Christianity who worship
Jesus (Jesus)? The Prophet responses: We seek refuge in Allah from this attitude. Na'udzu
billah to worship other than Allah, or to worship other than Him. I was not sent for that. Nor
is it commanded to do so! Then come down verse 79 in surah Ali Imran who explained that it
is not supposed that the Prophet ruled worship other than Allah. Naturally they became part of
the Rabbani generation through the teachings of the Book and following its contents. In that
verse, Allah explains that the prophecy of the Prophet (pbuh) is to call mankind to become
Rabbani generation as recorded in surah Ali Imran verse 79 „Kunu Rabbaniyyin‟. The verse
clearly shows the Prophet Muhammad (pbuh) conveying revelation to his people to guide
them to become rabbani generation from among Sahabahs, tabiin, tabi 'tabiin up to the
present generations.
Rabbani leadership specifically include the pursuit of righteous and moral goals for both
individuals and the organizations in which they work. According to Iehsan (2003), the
rabbani education methodology highlighted must be based on an understanding of the role of
human life in the world as a servant of God (al-Zariat: 56), as well as human as Khalifah (al-
Baqarah: 30). In addition, the human life is also to undergo the test provided by Allah based
on Surah al-Mulk; verse 2 (Haron Din, 1988). Human beings who carry out responsibilities
based on divine and humanity consciousness (Hablun min Allah wa hablun min al-Nas) will
be able to control his life towards the happiness of the world and hereafter (Faisal Othman,
1993).
Rabbani concept that deal with the conduct of leaders are in turn divided into two kinds:
concept that stress the consequences of leaders‟ actions and those that emphasize the duty or
rules governing leaders‟ actions. In assessing consequences, there are three different
approaches to making decisions regarding religious conduct: Divinity, Humanity, and
Development of human life (Salamun, H. and Shah, S., 2013). Adibah Rahim (2013) assumes
Islamic conduct has a good relationship between khaliq (the Creator) and makhluq (the
creature), and between makhluq (the creature) and makhluq (the creature) themselves.
Thus, Rabbani leadership falls within two broad domains namely concept about leaders‟
conduct and concept about leaders‟ character. Such character could be acquired through
training and practice. Adibah Rahim (2013) combines these two domains conduct and
character in one word, which is an Islamic ethics. Al-Ghazali (1988) stated that man consists
of two forms, conduct and character. Conduct refers to the physical form of mankind while
character refers to the spiritual form of mankind. Thus, Islamic ethics from al-Ghazali‟s point
of view is rooted in the soul and manifested through man‟s actions.
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In regard to leadership, rabbani has to do with what leaders do and who leaders are. It is
concerned with the nature of leaders‟ behavior and with their virtuousness. In any decision
making situation, religious issues are either implicitly involved. The choices leaders make and
how they respond in a given circumstance are informed and directed by their Rabbani
concern. Rabbani leadership refers to leadership on shared responsibility and accountability
by showing leadership practices driven by rabbani considerations to get the pleasure of Allah
Almighty (Salamun, H., Rahman, A. A., Aziz, H, Rashid, R., 2018). In the rabbanis'
leadership, considerations have relevance to the goals and purposes of human creation. All the
planning, activities and engagement of energy resources in organization are linked to the
upholding a tawḥīd vision, social justice and humanity, and sustainable prosperity (Salamun,
H. and Shah, S., 2013).
3.2. Rabbani Leadership in Spiritual Context
Tanyi, R. A. (2002) claims spirituality is understood to be a multidimensional concept without
an agreed upon definition. She refers to nursing authors that transcendence, unfolding
mystery, connectedness, meaning and purpose in life, higher power, and relationships are
interpreted as spiritual. Petruţa-Paraschiva Rusu and Maria-Nicoleta Turliuc (2011)
emphasize the majority of theorists say there is a distinction between religiosity and
spirituality. Some researchers use spirituality and religiosity interchangeably, which there is a
belief in the supernatural which to some extent influence the behavior of human being.
Religion is understood as an organized of structured set of beliefs and practices shared by a
community related to spirituality (Moss, B. (2005). However, Richards, P. S., & Bergin, A. E.
(1997) assert religion as a subset of the spiritual. Those who are looking for spiritual
experience means having a transcendental relation with a superior being, whereas being
religious means adopting a certain religious structured set of beliefs and practices. In this
context, Moss, B. (2005) claims the word „transcendence‟ is the heart of the major
monotheistic religions. Hence, it is acknowledged that not every individual who seeks
physical and mental health, tolerance, pro-social behavior and positive interpersonal
relationships pursues a particular religious belief or faith.
Islamic leadership and evolutionary western based leadership models emphasize inquiry
from the human experiences. Rabbani leadership follows the life of Prophet Muhammad as
the true benchmark for leadership. The Prophet‟s actions should be understood as an
interpretation, a prophetic and divine interpretation, of the Holy Qur‟an (M. A. Muqtedar
Khan, 2001). The key of leadership characteristics in Islam is that individuals‟ relationships
with God do not require intermediaries. One‟s relationship with God – needs no mediator;
indeed, in principle, when it comes to religious matters, Muslims need no leaders at all.
Muslims themselves are deeply conscious of this fundamental principle, and the most
celebrated Muslim leaders, i.e. those who most abide by the teachings of the Qur‟an and the
principles of the sunnah (Darwish Almoharby and Mark Neal, 2013).
There is no distinction between religion and spiritual, in the context of attachment to
Allah. Islamic spirituality and post-modern western spirituality is different and has its own
source. Islamic spirituality is based on the words of God as expressed in the Qur‟an
(Muslims‟ Holy Book) and cannot be based on human speculation. In Islamic perspective,
religion is the „way of life‟, which provides the roadmap to one‟s ultimate purpose in life to
live continuously in relationship with God. The concept of religion based on its own sources
of knowledge cannot be equated with the concept of religion as understood in the west today.
The term "religion" in the Holy Qur'an prescribes the meaning of „deen‟ and does not limit
itself to the personal rituals and faith as usually understood by the term religion. Thus, the
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separation between religion (the roadmap) and spirituality is not accepted in the Islamic way
of life (Farizah Ahmad, Mazanah binti Muhammad, Amini Amir Abdullah, 2011).
Islam encourages spiritual development, syariah compliance and the application of the
Qur‟an and the Sunnah to civic and political decision-making. Al-Quran and the Sunnah are
the highest sources of power and authority in Islam. For Muslims, both of these texts are
understood to be the absolute source of enlightenment on any civic, political or personal issue.
Abu Bakr (ruled 632-634), the successor of Prophet Muhammad stressed that as long as he
held the power as khalifah then he commanded people to execute the divine rules. He added
that other than Allah and the Prophet there were no legitimate grounds for his power and
authority. He ruled the government which provide the Islamic governance system in politics,
society, economy, and all other matters, were thus seen to derive their legitimacy with syariah
compliance.
Islamic leadership has two interconnected types of authority, referent and charismatic
authority rooted in the Prophet Muhammad‟s personality and actions, there are the sacred
texts (Quran and Sunnah) and Islamic rational-legal authority for the understanding and
promotion of good leadership. Darwish Almoharby and Mark Neal (2013) argue these two
truths are the basis of Islam, foundational to any subsequent reasoning about the
particularities of leadership in one situation or another. It further explores the implications of
this model for organizational leadership, where not only cultures but also religions. The
discussion may develop and describe a multiple-level ontological model of leadership which
proposes and creates an integrative model of organizational leadership (Dzulkifli Abdul
Razak, 2017). The concept of rabbani leadership based on inner meaning, leader values,
vision and moral examples at multiple levels of being to prior behavior of organizational
leadership.
Thus, the writing examined the leadership qualities and personal attributes exemplified
from Prophet Muhammad (pbuh) enumerated in the holy Qur'an, the Sunnah and seerah
(biography of prophet Muhammad) to propose rabbani leadership model. Leaders code of
conduct, the consequences of leadership and principles of his leadership were scrutinized to
construct a model that can influence a follower‟s mind and can achieve quality decision
making.
Table 1 Rabbani Leadership Framework
Leaders Code of
Conduct
The consequences of leadership What makes for an effective leader-
principles of leadership
Divinity
Courage and justice
Humanity
Temperance and justice
Human life
Wisdom and justice
Every leaders will make decisions which
have consequences off ;
Upholding the Vision (tawḥīd)
Vision: upholding the context of worshiping
and submission to Allah by “Command to
good and forbid the evil” in every sphere of
life.
Upholding social justice and humanity
Humanity: Upholding a complete code of life
(syariah) traced from two sources: Quran (the
Holy Book) and Sunnah
Sustainable Prosperity
Prosperity: Managing and developing natural
resources for the benefit of human‟s lives
Cultivating benevolence
Knowledgeable culture
Brotherhood
Empowerment
Management
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Based on the framework, the study will elaborate the practical dimensions of Rabbani
leadership covering leaders‟ code of conduct such as Divinity: courage and justice;
Humanity: temperance and justice; Human life: wisdom and justice; and their consequences
on leadership responsibilities. There are three important responsibilities where the leaders
have to observe throughout their leadership period.
3.2.1. Upholding the Vision (Tawḥīd)
Islam is based on the concept of Tawḥīd, or Unity of God. Al- Tawḥīd is the key element in
Islamic worldview concept. Muslims are strictly monotheistic and fiercely reject any attempt
to make God visible or human. Islam rejects any form of idol worship, even if its intention is
to get "closer" to God, and rejects the Trinity or any attempt to make God human. The
teaching is based on religious scripture that is the holy Qur‟an and al-Sunnah. It compresses
both the world of seen and unseen. Tawḥīd, or the doctrine of absolute unity implies that only
He is worthy of worship, of service. The obedient person lives his life under this principle
(Ismail Raji Al-Faruqi, 1995).
The development of Islamic leadership concept refer to Prophet Muhammad‟s (pbuh) life.
Rabbani leadership was bestowed on a person who recognize himself as a servant. In fact, the
way a person emerges as a leader is by first becoming a servant for the sake of God. This
foundation happens within the context of worshiping and submission to Allah Almighty. All
human being are called to “Command to good and forbid the evil” in every sphere of life.
Salma Naz (2018) asserts when Muhammad (pbuh) reached the age of 40, he received
revelation from God, and started preaching Islam in Mecca. The Prophet migrated to Medina
because Muslims faced persecution in Mecca and found it difficult to practice their religion
(Matan Uberman and Shaul Shay, 2016); Mustapha Isa Qasim, 2014). The prophet (pbuh)
thought that Mecca was no longer a safe place, and he waited for permission from Allah to
leave Mecca. Elaine Padilla and Peter C. Phan (2014) summarize Muhammad accepted an
invitation to move his community north from Mecca to the city of Medina when the situation
became unbearable for the prophet (pbuh) and his companions.
Every single leaders help themselves and their followers by setting direction, build an
inspiring vision, and create improvement to their organization. Hence prophet Muhammad
(pbuh) involved articulating, communicating and inspiring a vision to all Muslims throughout
an organization or Muslim community. He was showing courage and the ability to take
calculated risks were essential attributes of a leader. A leader must be seen as someone who
was not afraid to face danger when he delivered Tawḥīd and revelation to Mecca population.
He was successfully cultivating benevolence among his companions and captivating
communication to transform individual goals into the ummah goals. These attributes describe
rabbani behavior, which promoted the concept of Tawḥīd, or Unity of God by cooperation,
creativity and innovation through informal and formal sharing of divinity (al-Quran). The
Prophet (pbuh) employed divine teaching to reshape the culture and climate of humanity. The
Prophet‟s teachings addressed the soul that was the most important component of humanity.
He taught with wisdom and changed the souls of individuals among companions like Umar
ibn Khatab. Hence, it looks like that learning process was gradual in nature until it could
develop a culture of knowledge within Muslims community and consequently they were had
to give up on drinking alcohol, killing, civil wars and others (Miiro Farooq, Siraje Abdallah
Ssekamanya, 2018)
The prophet Muhammad (pbuh) publicly preached Islam for over a decade. Hijrah, it was
not a last minute decision to flee in desperation. Rather, it was a carefully thought out plan by
the Prophet, and his followers could start a new life. Hijrah signifies a new beginning in Islam
who portrays Muhammad as a new leader and has courage to fight the message of Tawḥīd.
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Courage is the act to ensure the harmonious state of balanced in managing anger, display of
desires and domination. Balanced of principles virtues will result in quality that gives rise to
mobility endurance, dignity and suppression of rage. In the early stages of the spread of Islam,
the Prophet (pbuh) preaching secretly. But after facing a certain situation, the Prophet (pbuh)
change the strategy of da'wah outright. The holy prophet Muhammad (pbuh) using a new
approach climbing to the hill of Safa in Mecca to build a direct connection to the Quraish
conveying da'wah message. At the top of the hill, he spoke aloud to invite the Quraish to
worship God and to leave the idols and to testify that Muhammad was his messenger.
It is clear that Prophet Muhammad (pbuh) is honest and true as a bearer of happy news
and warnings to all mankind. Whatever news or message delivered is true because everything
comes from Allah Almighty as His word in surah (An Najm: 4-5) which means: And he does
not say it (the Qur'an) of his desires. His speech is nothing but revelation revealed to him.
"Accordingly, the nature of siddiq or true has a close relationship with the heart. The honest
heart was born out of sincerity to influence all intentions, in words, actions and acts of
worship merely relying on Allah Almighty. While being honest with others by doing acts that
can give great benefit to others. The honesty possessed by the Prophet (pbuh) encouraged
others to believe in him holding a trust. The nature of siddiq or honestly is part of the
character that describes the words, the great deeds of Muhammad (pbuh). Musyrikin of
Mecca believe in the Prophet because he is honest in words and deeds when interacting with
other members of the community who are famous for the practice of Jahiliyyah. The honesty
of the Holy Prophet is an inner impulse which is guided by Allah Almighty to be able to
highlight his kindness affecting pure desires, and courage in all actions.
The existence of the Quba‟ mosque and the Nabawi mosque in the journey of the Prophet
proved that the importance of maintaining a relationship with God in every mission of the
struggle. Spahic Omer (2010) states that the functions of buildings are created to be at the
complete service of their users. As a result of this principle, the Prophet‟s Mosque eventually
evolved into a multifunctional community centre catering to the spiritual, social, educational
and political needs of the nascent but dynamic Muslim community. This historic event clearly
demonstrated how much the first Muslims needed the institution of the mosque for their
pursuits to be facilitated and further spurred. The prophet (pbuh) advocate to his companions
to fulfill several things in every mission of the struggle, taking into account the mission of the
oness of Allah (Tawḥīd) (Sahih Muslim, hadith 1716).
It is clear that the key characteristics of leadership in Islam is that individuals‟
relationships with God do not require intermediaries – spiritual leaders included. One‟s
relationship with God – needs no mediator; indeed, in principle, when it comes to religious
matters, Muslims need no leaders at all. Muslims themselves are deeply conscious of this
fundamental principle, and the most celebrated Muslim leaders, i.e. those who most abide by
the teachings of the Qur‟an and the principles of the sunnah (Darwish Almoharby and Mark
Neal, 2013).
3.2.2. Upholding Social Justice and Humanity
In Islam, one of the leaders' responsibilities is to guide followers closer to Allah Almighty and
carry out all His commandments. Islam gives a complete code of life, thus it introduced its
own conduct and principles of life that can be traced from two sources: Quran (the Holy
Book) and Sunnah (actions of the Prophet Muhammad (pbuh)). Islam is a religion which
provide a complete way of life. Every rule that is good for humanity has been ordained in the
Shariah of Allah Almighty. Everything human needs, in order to live successfully, can be
found in the Quran.
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Amongst these very important divinely instructed laws is the law of establishing justice
(Dr. Farhat Naz Rahman, 2012). Similarly as with the issue of conflict and peace, many
guiding principles are given in Quran and Sunnah (actions of the Prophet Muhammad) on the
issues of contemporary world (Salma Naz, 2018). When prophet Muhammad (pbuh) migrates
from Mecca to Medina, he is the head who is leading Muhajirun from Mecca and Ansar from
Medina. Those who traveled with the prophet during the Hijrah were called the Muhajirun
“emigrants,” and those in Medina who became Muslims were called the Ansar or “helpers. He
spent his lifetime during Mecca period teaching and mentoring his followers in the core
Islamic virtues and values. Help people look beyond their self-interest and he stressed the
universal brotherhood of mankind, enjoined benevolence, kindness and justice and argued
against the egoism (Almoharby, D., & Neal, M., 2013). They were no longer a small,
oppressed religious group in Mecca; they were now an autonomous religio-political
community of Believers that dominated Medina (Donner, Fred M., 2016).
Before migrated to Medina, there are conflict between „Aws‟ and „Khazraj‟. They have a
communal dispute based on the honour and superiority of their own tribe. Everyone claimed
their supremacy over others and did not hesitate to hurt others in favour of his own clans.
When Prophet Muhmmad (pbuh) arrived at Medina, he launched the notion of Islamic
brotherhood so that they began to think every Muslim as their brother irrespective the color,
caste and clans. This remarkable policy showed Muhammad (pbuh) was a successful leader
undoubtedly. He has binding the humanitarian relationship among the people of Medina, the
Muslims with the Jews (Azahar Yaakub, 2006; Mustafa Monjur, 2011).
Accordingly, prophet Muhmmad leadership able to guide and control change to achieve
the stated context objectives. Prophet Muhammad (pbuh) empowered his companions to
migrate from Mecca to Medina. When Muhammad (pbuh) received permission to leave
Makkah, he left Alī ibn Abī Ṭālib to clear debts and return deposits to people, despite the fact
that they were his enemies and that he had to leave Makkah because of them. Abū Bakr‟s son,
„Abdullāh was assigned to gather intelligence and report to Muhammad (pbuh) while Abū
Bakr‟s daughters, Asmā‟ and „Ā‟ishah were tasked to provide food. Empowerment is the
willingness to enable people with skills and knowledge to use their talents and energies to
become increasingly effective. When people are empowered, they are able to solve work-
related problems and make decisions, preferably as a team unit. Allāh Almighty revealed
Surah (Qur‟ān, 9:40) that “He (The Almighty) motivated him and his companion to rely
completely on the Almighty‟s Power, Mercy and Wisdom. Muhamamd (pbuh) continuously
encouraged his companions to practice what they believed in. He urged the companions to
practice Islam even if situations move against personal wishes and gains (Qur‟ān, 4:135)
(Miiro Farooq, Siraje Abdallah Ssekamanya, 2018, Daud Ismail, 2016).
Prophet Muhammad (pbuh) started with three fundamental things; there were construction
of mosque, creating brotherhood between Muhajirun and Ansar, and drafting Medina
constitution. He called for agreement with different groups of people; they were his
companions, Jews and Christians. It was agreed in the meeting a constitution should be
drafted to carter for the needs of each party in the agreement (Mustapha Isa Qasim, 2014).
The citizen of Medina warmly welcomed him and almost all of the pagans of both „al-Aws‟
and „alKhazraj‟ accepted Islam spontaneously. Muhammad (pbuh) tied them with the
brotherhood of Islam and the existing enmity vanished and never back again.
Among the key issues that the Prophet‟s lessons emphasized was the concept of love and
brotherhood. He taught the companions about being careful while dealing with one another in
their day-to-day life. The Prophet Muhammad‟s (pbuh) endeavor to unite the followers
together upon the same common values starting from individual, family and community
levels. He explained the rights for each category and ensured that duties towards one another
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were upheld in the society. The companions sacrificed their riches to others for the sake of
Allah and worked together as believers towards fulfilling the goals of the Ummah (Miiro
Farooq, Siraje Abdallah Ssekamanya, 2018).
Islam aims at building a society based on religion, morality and social justice. The Qur'an
asks the Muslims to give share in the wealth of the country proportionately to everyone in
accordance with his capacity and work, and particularly according to his needs. The Prophet
in fact designed to bring about social justice by his moral teachings (Ahmad Hasan, 1971).
The Prophet solved the economic problems of the nascent Muslim society by introducing the
institution of brotherhood (mu'akhat). The Prophet by doing so implemented the injunction of
the Qur'an which describes Muslims as brothers and urges them to cooperate with each other.
Social justice is strengthened through the concept of ukhuwwah (brotherhood). Brotherhood
makes Muslims responsible to each other. The commitment of Islam to justice and
brotherhood demands that Muslim society take care of the basic need of the poor (Mohd Rizal
Muwazir @ Mukhazir, Rusnah Muhamad and Kamaruzaman Noordin, 2006).
Based on the life of Prophet Muhammad (pbuh), the main objectives of social solidarity
should be to demonstrate responsibility not only to Allah and human beings, but also to
environment. The concept of rabbani model who manifest tawḥīd in leadership by playing
man‟s role as that as vicegerent of God (Khalifah Allah) on earth. Muhammad was a rabbani
leadership model, who signifies the acceptance of unity of Allah, provides one single
direction in guaranteeing a unified spirit in adhering to Shariah Islamiyyah.
3.2.3. Sustainable Prosperity
The basic guidelines which were laid by the Prophet in the early stage in Madinah where he
established a city-state. He formed a blue print of how Muslims should deal with other
religions and ethnicity to manage them in unity as an ummah. He granted minority rights to
different religious groups through pledges, documents and mutual agreements succeeded in
creating a healthy social atmosphere. In Madinah, the prophet was successfully established
new system to manage the development of both spiritual and material growth of the different
religious groups living under the Islamic rule. Historians of medieval Islam consider the
Constitution of Medina to be a window into the political context and social dynamics of the
early Muslim community. The interplay between religious identity, tribal politics, community
building, and defense potentially find expression in the document and are addressed in
varying degrees by the historiographical literature written about this document (Anver Emon,
2001).
M. A. Muqtedar Khan (2001) argues Medina was based on a social contract, was
constitutional in character and the ruler ruled with the explicit written consent of all the
citizens of the state. Comprehensive law and Shariah governance framework is essential to
ensure the sustainability of Islamic society goals. Both elements are essential towards the
process of social justice in diversity. The transformative and sustainable nature of the new
development agenda as well as the principles of Islamic system which support socially
inclusive and development-promoting activities has the potential to contribute to the
achievement of the sustainable prosperity in the country (Ruzian Markom, 2018). Prophet
Muhammad (pbuh) wrote a constitution that proposed one united ummah (community) out of
the plurality and diversity of Medina, whose population was mostly idol worshippers, with a
large contingent of Jews and at least a few Christians (Spahic Omer, 2010).
In Medina, the Prophet openly preached for 10 years until his death. In politics, there are
three main elements inherent to a group of people to be called a real community or political
society, namely the existence of a particular region that binds them to live together and work
together with a sense of security to develop the resources of their lives and practice their
Understanding Rabbani Leadership Concept Based on the Life of the Prophet Muhammad (PBUH)
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religion; social conscience to work together to achieve a common goal; and a legitimate
political authority in the community capable of maintaining peace and promote the
community (Patmawati, 2016).
The wisdom of the Prophet compiled strategies and using the expertise of others helped
him to successfully establish a Muslim state of Medina. Knowledgeable person inherits
wisdom who may illustrates his skills in facing the situation he faced because of his
knowledge, beliefs and skills. Many hadiths suggesting the importance of knowledge and
skills. The Prophet immediately changed the name of the town, Yathrib, to Medina. The word
“Medina” a root of “tamaddun” means civilization. The change describes determination, the
people who aspired a civilized society. The formation of the people of Madina and then
transformed into a state and government, was marked by the agreement written in 622 AD
between the prophet and community groups in Medina (Patmawati, 2016). .
Human beings play an important role in managing natural resources and developing them
for the benefit of their lives (Muhammad Syukri Salleh, 2002). As God's word (al-Mulk,
67:15) which means:
"He it is Who hath made the earth easy for you, and walk in all directions, and eat of His
provision, and unto Him ye will be raised."
Human development approaches to addressing religion and spirituality at work and its
surrounding. The word Adl in Arabic language defines as developed and excellence. Wisdom
is the human quality of knowing deeply and acting aptly in primal instinct (fitrah) that
distinguishes true from false in making conscious balanced decision. Balanced of principles
virtues will result in discretion to higher level of motivation and morality, excellence, subtle
implication of action and the hidden defect of the soul. Islam gives very much emphasis on
the importance of ethics and its significance for the development of individual and society.
Good individual will produce a good society at large (Rahman, A. A., Said, S., Salamun, H.
Aziz, H., Adam, F. and Ibrahim, W. A.W., 2018).
Islam teaches man that he should accept and protect everything in the world as a value.
The philosophical background of the Islamic attitude to the environment is respect for plants
and animals and the ecological balance of nature for the sake of Allah who created all things
which therefore have a value. According to Islam, the protection of environment as well as
utilization of natural resources for business purpose should be socially responsible. The right
to utilize and harness natural resources, which Allah has granted man necessarily involves an
obligation on man‟s part to conserve them both quantitatively and qualitatively. As a khalifah,
Muslim businessman is expected to preserve and protect their natural environment. (al-
A‟raf:74) Mohd Rizal Muwazir @ Mukhazir, Rusnah Muhamad and Kamaruzaman Noordin.
(2006).
Adibah Rahim (2013) argues ethics must be counter part of other sciences, such as, law,
politics, science, economics, and others for such sciences become soulless or insignificant if
detached from ethics. As such, basic ethical principles like justice, freedom, equality, and
rights should be exist and applied in all disciplines. Otherwise, they would have been so many
problems occurred. So, ethics should exist in each and every field of discipline. Apart from
knowledge, skills are also considered important and are part of the factors that help Prophet
Muhammad (pbuh) succeeded in the mission of Hijrah.
The effort to manage and develop natural resources requires knowledge and skills. Many
verses of the Qur'an and traditions touch on the importance of science. Zulkifli Mohamad
(2007) examines the hadith related to science advocating for Muslims to have some skills,
namely; knowledge management skills, systems management skills, thinking skills,
organizational skills and etc. In order to ensure the happiness and goodness of life, man needs
to refer to the code of ethics to monitor his relationship with God, with his family, with other
Hailan Salamun, Firdaus Khairi Abdul Kadir and Rofishah binti Hj. Rashid
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fellow men in society. For example, ethics provide some manners in performing ritual
obligations, such as, performing five daily prayers within stipulated time and also the manners
in reciting the Qur‟an in which ablution is necessary. It shows the beauty of Islam that
everything should be done in proper ways. Therefore, man cannot ignore the code of ethics
because negligence of it would lead to the deviation and going astray from the syariah. In
terms of the relationship between man and his fellows, it is clearly mentioned in the Qur‟an
that Muslims are brothers; thus, one should possess ethical characteristics, such as, helpful,
kind hearted, generous, and polite to one another (Yusuf H.R. Seferta, 1985).
4. CONCLUSION
This rabbani model emphasizes the leader‟s code of conduct, the consequences of leadership
and managerial skills of leadership‟s principles. These attributes are the important elements to
construct a rabbani leadership model and to determine its relationship to leader-follower
mutuality and their decision-making quality. Drawing on a priority links between spiritual
leadership theory and prophet Muhammad leadership that have recently garnered the interest
of scholars, that links the leader‟s personal qualities to synergy and decision making quality.
Altruism is proposed to enhance the relationships between a leader‟s personal qualities and
relationship to leader-follower mutuality. There are many Qur‟anic verses and hadiths which
indicate the importance of ethics which it leads to close human relationship. The Qur‟an
mentions,
“Let there arise out a group of people inviting to all that is good enjoining what is right
and forbidding what is wrong. They are the one who attained success”.
These two important points can be highlighted from the above verse; first is calling others
to all that is good, and second is enjoining what is right and forbidding what is wrong.
Accordingly, Rabbani leadership focus on the virtuousness of members and their motives in
organization. Leaders are taking steps to ensure justice and honesty, influencing and enabling
others to pursue righteous. They are responsible to work together achieving the moral goals
for themselves and their organizations and helping others for the sake of Allah Almighty.
Leadership in Islam is a trust (amanah). As pointed out clearly by Prophet Muhammad in
one of the hadiths, "Every one of you is a shepherd and everyone is responsible for what he is
shepherd of" (Bukhari and Muslim). The Prophet explained that everyone is responsible
within his or her domain. Just as a father is responsible for his household and a mother for
taking care of children and domestic affairs, the imam is responsible in his organization for
the accomplishment of organizational goals and the provision of advice to the needy.
Accordingly, each one shall demonstrate the leadership role within his or her limits and scope
of responsibilities.
There are few examples of Rabbani leadership one can perceive from the life of the
prophet such as the leaders code of conduct as well as the consequences of leadership
responsibilities. It expresses how Rabbani leadership model demonstrating principles of
Rabbani leadership can act as key factors in the creation of faith and spiritual organizational
framework. The faith and work of Rabbani leadership framework identifies five distinct
organizational leadership principles at work (i.e. develop Benevolence (Ihsan), empowerment,
brotherhood, knowledgeable culture, and management).
ACKNOWLEDGEMENT
This study is part of the project under research grant (FRGS-59280) funded by the Ministry of
Higher Education (KPT). The authors are grateful to the Ministry of Higher Education,
Malaysia, for the financial support granted towards the success of the research project.
Understanding Rabbani Leadership Concept Based on the Life of the Prophet Muhammad (PBUH)
http://www.iaeme.com/IJM/index.asp 90 [email protected]
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