Notes on Leadership and Management

1- If we want to find out the Islamic equivalents of the technical terms, leadership and management in their modern expanded sense, we should say irshad (direction) and rushd (maturity), or hidayat (guidance) and rushd. According to Islamic terminology the capability of leadership is called hidayat and irshad, and the capability of management is the same as what is called rushd in Islamic jurisprudence.

In ordinary use and day to day Persian parlance 'rushd' is a physical quality relating to body and stature, but as a term of Islamic jurisprudence it is a quality related to mental development. It means maturity of understanding as distinguished from physical maturity. When a child has attained this maturity, his property is handed over to him. The jurists (Fuqaha) say that physical maturity is not enough for contracting a marriage. Mental maturity is also required for this purpose. In this sense rushd means possessing discrimination and common sense and having the capacity of utilizing and taking care of the means of life.

2- The second point is that the guidance of man has two aspects, one stable and the other changing. While discussing Islam and the requirements of time we have said that human life has some stable aspects fitting in a stable framework. These aspects are represented by moral principles and inviolable Islamic laws. In other words human life has a fixed orbit as well as changing stages. The guidance and leadership of the Prophets fall within a fixed orbit, but human guidance and leadership operate within the range of specific questions and changeable details. For example the Holy Qur'an gives instructions about Jihad. It lays down against what people and under what circumstances holy war is to be waged, and under what conditions peace is to be concluded. This type of directions and guidance are given by the Prophets. But at what time, under whose command and with what equipment the army is to march, are the questions of detail. They are related to the movement within a fixed orbit.

3- We have said that the word, 'Wali' is synonymous with leader. It is possible that somebody says that 'Hidayat' means guidance, not leadership. Guidance has an instructional and propagative aspect, whereas leadership implies the sense of mobilization and giving a forward motion along a certain path. The conception of leadership covers such acts as those of formulating the ideas, mobilizing the forces, organizing the individuals and launching a movement.

Our reply is that it is correct that the word 'Hidayat' signifies guidance but it is used in the sense of leadership also. Not only that, but it is used to convey the sense of leading to the desired goal too. Perhaps the words, Siyadat, Qiyadat and Imamat convey the sense of leadership better.

4- There is one more question. It is the question of the need of leadership and a leader. This pivotal point is the basis of the Prophets' teachings. In the Shi'ah creed the question of Imamat is based on the permanent need of the existence of an infallible and impeccable person.

5- Another question is that of the conditions, means and principles of leadership.

6- One more question is that of the objectives of leadership.

7- Another question is that of the types of leadership.

8- "Thorough knowledge of human physiognomy is essential for a leader, and for that matter for any man who works with other people on any level, whether in the house, in the school, in the factory or in any other organization^"1.

9- We have cited a well-known tradition regarding travelling. The Holy Prophet has said that if two (or three) persons travel together, they should choose one of them as their chief and the manager. This tradition shows how much importance Islam attaches to leadership and to discipline.

10- Relationship between leadership on the one hand and organization and discipline on the other.

11- Leadership is an art that can be learnt like any other arts.

12- "Human behaviour has its own laws or mechanism. Every action produces a corresponding reaction. If we want to work smoothly with other people, we must know the laws and the mechanism that govern their behaviour. Men are like a mystery box, to open which a special key is required. Their cooperation can be secured by means of knowledge and graceful manners, not by force. The laws of human behaviour are not to be formulated. They are to be discovered like the laws of physics, chemistry and physiology. The rules and regulations made to guide human conduct will be received well only if they are in consonance with the laws of human nature and human behaviour^"2.

The same book quotes a high official of the secretariat as having said: "Our office equipment has been modernized, but unfortunately our men are worn out."

13- Ref: No. 4 & 11: "Nowadays the need of leadership is discussed under the general heading of management. Industrial management, commercial management, technical management and administrative management are all probably classified as administrative sciences. Our age is the age of administration and management^"3.

14- "Do not cross this stage unaccompanied by a Khizr (true guide). It is a dark place; beware of going astray."

15- "He will perish who does not have a wise man to guide him and a foolish man to support him."

16- The famous Persian poet, Hafiz says: "Try to learn if you do not know. Unless you walk yourself, how will you be able to lead others?"

17- Describing the qualifications required for a leader, Plato says that the kings must be philosophers. The eminence of a philosopher must be combined with the grandeur of a king.

18- Conditions and Means of Leadership

"A leader must be able to play a creative role in:
(i) Organizing divergent human forces,
(ii) And utilizing them for achieving the desired objectives, both individual and collective."⁴

19- The following Qur'anic verse explicitly shows the active and reformative leadership of the Holy Prophet of Islam:
﴾It was by the Mercy of Allah that you were lenient with them, for if you had been stern and fierce of heart, they would have dispersed from you. So pardon them and seek forgiveness for them and consult with them upon the conduct of affairs. And when you are resolved, then put your trust in Allah. Surely Allah loves those who put their trust in Him.﴿⁵

20- The incident of Abu Lubabah and his repentance and the incident of the three persons who lagged behind at the time of the Battle of Tabuk, and were subsequently excommunicated by the order of the Holy Prophet. They were left isolated and so took shelter in the hills. ﴾And to the three also (did He turn in mercy) who were left behind, when the earth, vast as it is, was straitened for them, and their own souls were straitened for them, till they bethought them that there is not refuge from Allah save towards Him.﴿

The incidents of Sa'd ibn Rabi', Abuzar and Abdullah ibn Jumu' are unique examples of securing general cooperation and carrying out public affairs and relationship.

21- One of the requirements of a leader is his possessing of cooperative spirit and his practical participation in general effort. Initiative is all the more necessary. Example is more important than precept.

22- Relating to the importance of the right action at the right time, 'Preface To Leadership' says: '"nine factor plays the basic role in leadership. Time-consciousness is an essential quality of a successful leadership."

23- The Holy Prophet was the bearer of the Divine Message and the leader of Divine movement. Imam Husayn son of Imam Ali was the leader of a revolutionary uprising in Islam. The Holy Prophet undertook the task of awakening a slumbering society and Imam Husayn rose to bring back a straying society to the right path. Both of them displayed high qualities of leadership. The Holy Prophet was a leader having a mission, a message and an ideology. He organized the necessary forces and mobilized them. He conveyed the Divine Message to the people of the world and shattered their ideological and social shackles. Imam Husayn led a Holy revolution against ostentation, hypocrisy and falsehood, and guided a reformatory uprising in order to enjoin what is right and to forbid what is wrong.

With reference to No. 22 - Ali and time-consciousness -- In reply to Abu Sufyan Imam Ali said: "Successful is he who either rose up with a wing or resigned and relaxed. This water is polluted. It is a morsel which chokes its eater. The one who plucks the fruit before it is ripe is like the man who sows in the land which does not belong to him."⁶

25- Self-confidence is one of the essential qualities of a leader. In other words a leader must have faith in his success. The Holy Prophet in the early days of his apostleship used to talk of the forthcoming submission of the Romans and the Iranians. At that time the Quraysh and the Bani Hashim ridiculed him. ﴾The messenger believes in that which has been revealed to him from his Lord.﴿⁷ What had been revealed included this verse: ﴾He it is who has sent His messenger with the guidance and the religion of truth, so that He may cause it to prevail over all religion﴿⁸

Imam Husayn was fully confident of the result of his uprising. He said to Abu Hirrah or someone else that his opponents would kill him, but afterwards they would be disgraced and would bring shame on themselves. On the day of Ashura (10th Muharram) he told his companions that they had only that much time left to them as a rider takes in riding his horse and getting off it. He also said to his family members:

"Note that only Allah is your protector and saviour."

26- For the essential qualities of a leader refer to the notes[41] on the qualities of a reformer, especially to Imam Ali's saying:
"Nobody can establish Allah's command except he who does not compromise on principles, is not a specimen of depravity and is not greedy."⁹

A number of positive and negative qualities of a leader have been mentioned in 'Preface to Leadership', p. 66. The positive qualities include correct and quick appraisal of the situation, being firm and quick in decision, bold and quick action, visualization of precautionary measures in case of failure, preparedness to face criticism, tolerance of opposite views, courage of taking responsibility and accepting the consequences in case of failure, fair distribution of human labour, handing over authority commensurate with ability, organization, eagerness to obtain the latest information relevant to his functions, leniency mixed with sternness, dignity accompanied with simplicity, encouragement of the subordinates and the promotion of their capabilities, attention to the emotional problems of the individuals and the feeling of delight at their success. [Some of these items are the duties of a good leader, not his essential qualities].

The negative qualities of a reformer are lack of self-confidence, faltering decisions, fear of the possible consequences, getting perplexed when faced with an unexpected development, intolerance of criticism and of the views contrary to his own, impatience for achieving results, having a complex of leadership, demanding blind obedience from every body, self-praise, unsociability, abstaining from studies and acquiring information, getting depressed at the success of others and indifference to the human and emotional needs of the people.

He who lacks the above mentioned positive qualities cannot organize and mobilize the unfolded, but marvellous human forces for constructive purposes. Before everything else a man aspiring to become a leader should evaluate his positive and negative qualities.

Style of Leadership

27- The style of leadership may be despotic, dictatorial or 100 per cent individualistic. It may also be consultative, cooperative and based on common thinking.
Naturally ordinary people having individualistic and despotic tendencies dictate their laws and policies to their followers and do not care for the opinion of others. They encourage their followers and chide them in accordance with their own decisions and personal feelings. In the words of "The Preface to Leadership" such people are self-appointed leaders.

A consultative leadership always discovers the necessary solutions to the problems coming before it out of the suggestions advanced by its followers. Such a leadership, according to the same book is a popular and democratic leadership.

Besides, a leader who consults his followers and gives due importance to their suggestions, accords a personality to his followers, encourages them to follow him willingly and secures their whole-hearted cooperation.

"The style of a leader is different from his objectives. It is possible that the objectives of a leader may be noble, but his style of leadership be despotic and objectionable. It is also possible that his objectives may be objectionable, but the method adopted by him to implement them be democratic."

28- There is another useful and interesting discussion in 'The Preface on Leadership'. "Some leaders pay exclusive attention to their objective and almost pay no attention to their followers. The policy of some other leaders is entirely contrary to that. The first group thinks of the desired results only and pays no attention to the individual wishes, emotional longings and special aspirations of its followers. Not only that but occasionally treats them sternly. The second group regards the winning of the hearts of its followers more important than anything else and just to please them often deviates from its basic goal in the middle of the way.

To keep a balance between these two tendencies is one of the most basic duties of a good leader and his success depends on his finding a solution to this problem."

29- Under the heading "Prosperity -A Common Desire Of All Men", this book makes an improper interpretation of the root-cause of the success of the great leaders. It says: "All men usually keep waiting for a better day and a more opportune time when they may secure every thing to their heart's liking and may find no trace of oppression and tyranny, corruption and poverty, grief and disease. After all what are all the uprisings, revolts, yearnings, hopes, vexations, excitements, waiting and suffering for? Are they not for a better day, a more prosperous time and a more dignified future?"

The writer does not explain what he means by a better day. Does he mean a day when better and more profuse means of living would be available or does he believe that man has a higher ideal also in the depth of his soul, for the achievement of which he is always consciously or unconsciously striving? Or is it that he does not go beyond the limits of bread and butter?

Discussing the impulse that induces man to look for a leader and a saviour, to admire the leader and the saviour and to indulge in hero-worship, the author says: "What usually induces man to look for a leader, is his desire to obtain prosperity. For this purpose man makes every effort to find the best possible leader, and when he thinks that he has found one, he does all that he can to praise him and applaud him.

The author believes that hero-worship results from man's desire to find a saviour. In his opinion man lauds a hero as a means of getting better livelihood. But this is a very debatable point. Hero-worship is different from admiring a hero. A hero-worshipper is willing to sacrifice himself for the sake of the hero whom he worships. He does not merely like him as a means of his own prosperity. The cause of the author's mistake is that he has not paid due attention to the sense of worship or has not attached enough importance to it.

30- The Qur'an says: ﴾And (remember) when his Lord tried Ibrahim with His Commands, and he fulfilled them, He said: Surely I have appointed you an Imam for mankind. Ibrahim said: 'And of my offspring' (will there be Imams)? He said: 'My covenant includes not the wrongdoers.﴿¹⁰ . This verse indicates the importance of leadership and man-management. Prophet Ibrahim had to pass through many trials because of his faith. He was thrown into a burning fire; he had to fight a whole nation single-handedly; he broke the idols and he went to the extent that he was about to slaughter his own son. After he had passed through all these trials successfully, Allah called him an Imam and a leader. From this an idea of the extraordinary importance of leadership can be easily gathered. There is a tradition which says: "Allah appointed Ibrahim a Prophet before He appointed him His Messenger; He appointed him His Messenger before He appointed him His Friend; and He appointed him His Friend before He appointed him an Imam."

There is a well-known tradition according to which the Holy Prophet said: "If more than two persons travel together, let them elect one of them as their leader." This tradition shows the importance which Islam attaches to organization, management and leadership.

It is a fact that to mobilize the dormant human forces and leading men along the path of perfection are the most noble and the most difficult tasks both from the viewpoint of this worldly social life and from the viewpoint of moral and spiritual life. That is why no one is worthy of an all round and perfect leadership but such men as Prophet Ibrahim, the last Holy Prophet of Islam and Imam Ali (Peace be on them).

31- We have said that maturity means capability of utilizing and managing the assets and the means of life and looking after them. Now we say that the most important of all assets are human assets and the most important and the most basic type of maturity is one's capability of correctly exploiting and looking after one's own personal and moral resources. That is why we see that when Ibrahim asked Allah to appoint some of his descendants also Imams and leaders, he was told: ﴾My covenant does not include the wrongdoers﴿¹¹. In other words, those who lack individual and personal maturity, that is those who lack human and moral maturity cannot become the leaders of others. He who is not himself a man, cannot be a man-maker, man-engineer and a cultivator of men. (Like plants putting forth their shoots).

Organization of human resources, their exploitation and utilization, their motivation and mobilization means breaking off man's moral and spiritual shackles: ﴾He will relieve them of their burden and the fetters that they used to wear.﴿¹². It is this maturity that is called today management or leadership.

In respect of individual maturity it must be made clear that man's mental and intellectual faculties are one of his assets. They require good management for being utilized well. For example there is a faculty of memory. How should it be utilized? Some people think that it is enough to have a good and strong memory. Others think that as their memory is weak, it is no use doing any intellectual work. They do not think that memory also requires management and training. It needs a special method to promote it. If it is supposed that memory was like an unorganized store, it would not be of much use. But if man guides his memory and uses it methodically, it will be like a well-managed library in which books have been arranged systematically in the racks and shelves according to their subjects and sizes and not heaped together haphazardly. Those who study all sorts of books unmethodically and read a book of history today, a book of psychology next day, a political book on the third day and a religious book some other day, do not acquire any knowledge. The correct method is to select books for study consciously according to one's personal needs and not to leave the selection of books to any chance. One should not study whatever book falls into one's hand. The second point is that after studying a book, the reader should check whether its contents have actually been committed to his memory. The third point is that even if one has a very strong memory, it is not enough to study a book only once. Consecutive study of a book at least twice is necessary for a strong memory and more than two times for a weak memory.

The fourth point is that study must be subject wise. Every time a particular subject should be selected for deep study. A number of relevant books should be chosen and studied. Notes should be taken and a summary should be compiled. Then that summary and the results of that study should be deposited in one of the cages of memory. Only then it can be said that optimum use of memory has been made and that the person concerned has the capability of directing and managing one of the faculties at his disposal. There is a well-known sentence in Nahjul Balaghah, which throws some light on the method of study and the management of thinking. Imam Ali says: "Like the bodies the hearts also get bored. Therefore seek for them interesting pieces of knowledge."¹³

Another example of personal guidance and self-management is exercising a control over one's feelings, emotions and inclinations. We can say that a sensitive man who cannot control his feelings is as imperfect as a licentious man. Basically personality is nothing but the ability of self-control. A man who cannot manage his desires of eating and sleeping and cannot control his tongue, eyes, ears and sexual drive, is not a man in the real sense.

As we have stated in our treatise on Wilas and Wilayat (See: Master and Mastership, I.S.P. 1984), sometimes man is able to acquire so much self-control that he becomes the master of his thoughts and thinking power, as the famous Persian poet Mowlawi says:

"I am master of my thoughts, not a slave of them, Like a mason who is master of what he builds."

Sometimes man may acquire so much self-control, that he can bring about any change he likes in his body. He can cast off his body if he so wants. Man can bring about changes in the outside world too, but that question is beyond the scope of what we are discussing now.

Man must exercise self-control even in respect of his acts of worship. There is a well-known Prophetic tradition addressed to Jabir in respect of the preservation of interest in devotional acts. The Holy Prophet said: "Do not make worship of Allah hateful to yourself, for with coercion you can neither pass any stage, nor can keep the spirit intact."

As for managing other people, the modern age believes in its importance so much that in Dr. Abu Talib's words, "our age is the age of management." This importance given to management is based on several considerations:

(i) Human assets are the most important assets of every society. Imam Ali says that knowledge is more important than wealth, for knowledge is a human force and a human asset, whereas wealth is a non-human force and a non-human asset. Without this human asset that non-human asset is a calamity. If the non-human asset is missing, it can be acquired with the help of human asset but not vice versa. We see today that illiterate but rich nations possessing huge subterranean resources like Iran[42] and Saudi Arabia are helpless before the world powers lacking these resources and are being exploited by them. A tradition says: "Men are like mines of gold and silver."

(ii) Just like petrol, which is discovered, extracted, refined and then used, the human assets, that is men are also in need of being managed, guided, discovered and turned to account. Unlike the animals that are equipped with instinct, man lacks instinct and requires learning. In other words he is in need of guidance and being led. Man's need of guidance is the basis of the teachings of the Prophets and the philosophy of their mission. The Holy Prophet's mission is also based on this philosophy.

(iii) The third point is that, as we have stated earlier, men, in their behaviour and their spiritual life, have special laws or mechanism and a special system of actions and reactions. If we want to work with human beings, we must know their mechanism and the laws governing their behaviour. Men are like mystery boxes. To open the box of their spirit and to gain their cooperation, more than anything else knowledge and tact are required, but not force. The laws of human behaviour are not to be formulated they are to be discovered like the laws of physics, chemistry and physiology.

It may clearly be seen that Islam has paid due attention to all these three points. The importance of human assets is illustrated by what Islam states about the position of man, who has been described as the vicegerent of Allah before whom the angels prostrate themselves and who has a Divine spirit in him. The Prophets have come to disclose the hidden treasures of human intellect. Allah says to man: "I have created all things for you and have created you for Myself. He has made available to you all that is in the heavens and the earth. We have created for you all that is in the earth. We have made your livelihood in it. He has created you from the earth and settled you in it."

The second principle is that about which we have said that it is the basis of the Prophets' mission. The third principle is the same that is nowadays called the principle of management. It can be inferred from two Islamic sources, the first of them being the marvellous life account[43] of the Holy Prophet, Imam Ali and the rest of the Holy Imams, and the second source being the instructions issued by these great personalities to their representatives, whom they appointed them as the guides of the people. According to the Sirah Ibn Hisham the Holy Prophet told Mu'az bin Jabal: "Make things easy for the people; do not make them difficult; win their hearts by telling them pleasing things; do not scare them away; and when you offer prayers with them, your prayers should be such as suit the weakest of them."

In the policy instructions issued by Imam Ali to his governors and administrators such as Uthman bin Hunaif, Qutham bin Abbas, Muhammad bin Abu Bakr, Abdullah bin Abbas and especially to Malik Ashtar, hundreds of psychological and social points relating to the principles of management and leadership can be discovered.

Unfortunately we are not aware of the philosophy of these instructions. For example we do not know the basic philosophy of austerity closely connected with leadership. We often describe voluntary austerity as an escape from this world and life. The well-known event of Imam Ali narrated in Nahjul Balagha, which we have reproduced in our article on ascetism, makes this philosophy quite clear. Imam Ali once went to 'Ala bin Ziyad Harithi's house where after some conversation 'Ala made a complain against his brother, Asim bin Ziyad. Imam Ali sent for him and addressed him as "0 enemy of yourself". The Imam reproached 'Asim for his self-imposed asceticism. In reply 'Asim cited Imam Ali's own example. The Imam said: "Allah has made it incumbent on the Imams of the Muslims to keep themselves at the level of the poorest men, so that the poor may not feel ashamed of their poverty."¹⁴

In the charter he issued to Malik Ashtar, Imam Ali throws light on the spirit of the elite and the masses. He says: "Do not rely on those who are self-satisfied, having two much expectations and ever demanding more and more. Instead of them rely on the masses who know the value of service and are ready to follow the truth."¹⁵ . In the same charter he discusses some points relating to administration and issues instructions in regard to the manner of dealing with different section of society such as the secretariat staff, army, craftsmen, judges, merchants etc. He throws light on the spirit and the value of each of them.

32- The capability of leadership is either innate or acquired. In fact it is innate as well as acquired. Some persons from childhood show a natural aptitude for leadership. They induce other children to follow their plans, both personal and general. They bring other children under their influence and make them obey them. It is, said that the Iranian king, Nadir while still a child used to draw his plans of invasion and conquest using his herd of sheep as his army. Some people believe that all or most upright Prophets have at some time in their life worked as shepherds in order to gain practical experience of leadership. Of course even an inherent leader if not infallible, needs to gain experience and learn the art of leadership. When Prophets have to be shepherds, it is evident what others will be required to do.

A point that shows ridiculous ignorance of our people is that anybody who for some time has studied jurisprudence and theology, acquired a limited knowledge in this field and writes a small book, is at once proclaimed by his followers the "outstanding leader of Shi'ism." For this very reason the question of marja' (religious authority) is one of the basic problems of the Shi'ah world. We propose to discuss it, Allah Willing, in a separate article under the heading "One of the Basic Problems of Divinity". The fact that our society regards as leaders even those divines who are at the most fit to convey only the formal religious opinion, has stagnated the Shi'ah forces. In fact those who convey the juristic opinion, are successors to the Holy Prophet (only as far as a section of the rules of law is concerned) whereas leadership means succession to the Imam. (A successor to the Imam is responsible for issuing juristic opinion as well as assuming leadership of the Muslims.)

33- Consequences of immaturity:[44] -- As we have stated in the article on Islamic Maturity, No. 5, he who does not possess financial maturity, a custodian and guardian is appointed for him. Similarly in the case of an immature nation another nation comes and immediately become its guardian either overtly or covertly. The old colonialism was an open and unconcealed guardianship whereas the new colonialism is a disguised and concealed one. The guardian nation carries away every thing including the religion of the world nation. What these guardian nations have given to the Muslim nations under their hegemony is only a distorted form of Islam.
In our article on asceticism we have said that compassion is one of the rationales of austerity. In other words when it is not possible to render material help to the needy, at least moral help must be rendered. This sort of asceticism is incumbent, on the leaders.

To this effect we have quoted a tradition from Imam Ali. He said: "Allah, the Almighty has appointed me an Imam of His creation. As such He has made it incumbent on me to be on a level with the poorest so that a poor man may remain content with his poverty and the riches of a rich man may not distract him."

Notes On Leadership In Islam

1- Imam Ali addressing to Uthman said:
"The best man in the sight of Allah is a just ruler, who has been guided by Islam and who guides others - towards it, who keeps up the Holy Prophet's traditions and who exterminates the vile innovations. The worst man in the sight of Allah is a despotic ruler, who himself is misguided and who misguides other, who exterminated the accepted traditions and reintroduces the discarded innovations. I beseech you in the Name of Allah not to be such a leader of this ummah as to be killed by the oppressed, for it has been predicted that a leader of the ummah who will open the gates of ever lasting bloodshed and sanguinary feuds, would be killed. He will create doubts among the ummah and will cause widespread disturbances, with the result that people will not be able to distinguish between what is right and what is wrong. They will be agitated and confused. Therefore with your age and experience do not be a pet animal to Marwan and do not allow him to drive you wherever he likes." (See Nahjul Balagha - Sermon164)

The last sentence signifies that a leader must have an independent thinking and must not be a tool in the hands of the people surrounding him. The earlier sentences refer to the importance of the spirit of justice which a leader must possess.

2- Imam Ali's instructions to one of his functionaries whom he had sent to collect zakat.

After giving him certain instructions and advising him to be sincere in his words and deeds, Imam Ali said: "I order you not to be hostile to them, not to oppress them and not to keep yourself away from them, showing your superiority to them because you are a government officer. They are your brethren in faith and are expected to help you in the collection of dues. . . . . . Woe be to the person against whom the poor, the destitute, the beggars, the under-privileged, the sufferers and the way-farers complain before Allah! The worst form of treachery is the embezzlement of public funds and the most despicable form of faithlessness is to deceive the Imam."¹⁶

3- Imam Ali has said: "In comparison to enjoining what is right and restraining from what is evil, all virtuous deeds and Jihad in the way of Allah, are no more than a breath in an unfathomable ocean. Enjoining what is right and restraining from what is evil do not bring any one closer to his death nor do they diminish the subsistence of anybody. But what is more valuable than all this is a just word before a cruel ruler."

Hence, internal reform (enjoining what is right and retraining from what is wrong) is more important than waging a holy war against the external infidels, but what is all the more important is the struggle against the deviations of a leader.

However, it may be noted that enjoining what is right is a stage of Jihad, and similarly a just word before a cruel ruler is also a sort of "enjoining right and forbidding wrong."

4- "Imam Ali expressly says that the view of the Khawarij that the Quran is enough and that there is no need of a government, any administrative machinery and any leader is wrong. The Khawarij used to say that "there is no arbiter and judge except Allah". Imam Ali said: "Their slogan is right but they draw a wrong conclusion from it. They say that there should be no government except that of Allah. But the people must have a ruler, whether virtuous or wicked, under whose rule both the faithful and the disbeliever may work and enjoy life."¹⁷

The administrative machinery is called government because it maintains internal and external peace and enforces law and order. It is called Imamat because it is headed by a leader who mobilizes the dormant forces and unfolds the hidden capabilities.

In Nahjul Balaghah expression of Wali and Ra'iyyat has been used for the ruler and the subjects. The expression implies that the duty of the ruler is to protect and take care of his subjects. Imam Ali says: "The greatest claim prescribed by Allah is the claim of the ruler on the subjects and the claim of the subjects on the ruler." ¹⁸

5- "The requirements of a human being are not confined to food and shelter. The requirements of man are entirely different from those of a pigeon or a deer. Man has a number of psychological needs also which must be attended to. Therefore it is not enough for a government which wants to be normal, popular and tolerable, to meet only the material needs of the people. It is equally necessary to pay attention to their human and spiritual needs also. What is important is how the government looks at the people. Does it regard them as lifeless tools - which are also incidentally to be maintained; or as beasts of burden and milk-giving animals - that require medical care too, or as human beings having equal rights and privileges. In short, are the people for the leader or the leader for the people?"¹⁹

In the above mentioned article we have said that the recognition of the rights of the people and abstinence from anything that is detrimental to their authority is the first essential condition of a sound and normal leadership that wants to satisfy the people and gain their confidence.

We have said in the above mentioned article that the artificial link that the Church maintains between a belief in God and the rejection of the sovereignty of the people and as a corollary of that, between the sovereignty of the people and the rejection of God, has been an important factor in turning the people away from religion and faith.

* Man and Universe, chapter 38. By Martyr Ayatullah Murtada Mutahhari. Published by: Islamic Seminary Publications ISBN 0-941724-52-2. Reproduced with permission by the Ahlul Bayt Digital Islamic Library Project team.

^{1- Preface to Leadership, p. 25.
2- Preface to Leadership, p. 25.
3- Preface to Leadership, p. 35.
4- Preface to Leadership, p. 45.
5- Surah Ale Imran, 3:159.
6- Surah at-Taubah, 9:118.
7- Surah al-Baqarah, 2:285.
8- Surah al-Fath, 48:28.
9- See Nahjul Balagha - Saying 109.
10- Surah al-Baqarah, 2:124.
11- Surah al-Baqarah, 2:124.
12- Surah al-A'raf, 7:157.
13- (See Nahjul Balagha, Saying 91.
14- See: Nahjul Balagha, Sermon 209.
15- See Nahjul Balagha, Letter 53.
16- See Nahjul Balagha - Letter 26.
17- See: Article - 10 on Nahjul Balagha, Murtaza Mutahhary.
18-(Nahjul Balagha, Sermon 216.
19- Article - 5 on Nahjul Balaghah.}