NEW SUPPORTIVE TERMS OF FOLLOWERSHIP IN THE QUR’AN

NEW SUPPORTIVE TERMS OF FOLLOWERSHIP IN THE QUR’AN

Diar Mahmood Saeed Adnan Bin Mohamed Yusoff Universiti Islam Sains Malaysia

ABSTRACT

Followership is a relatively new complex science. It has been an understudied theme in academic literature and an underappreciated topic among practitioners. The Qur’an support the eight types of followership as suggested by Kellerman and the Qur’an deepen our understanding of this science. The aim of this study to define followership in Western and Islamic perspectives, to analyze and discuss the Qur’anic verses related to the subject of followership, to extract lessons from the different types of followership in the Qur’an, and to confirm and build on Western study on the matter by adding three types of followers to the list. Through the “Islamization of followership”, Tareq Al-Suwaidan distinguishes eight different types of followers, an idea he developed from Barbara Kellerman and Robert E. Kelley (partner follower, effective follower, supportive follower, consultative follower, puppet follower, stubborn follower, alienated follower and committed follower). This study builds on their work by broadening the list of follower types to eleven. This study uses textual analysis of the Qur’an and Western literature and discourse analysis to draw parallels between both as well as conclusions on the way to successful leadership.

Keywords: Qur’an, Followership, Relationship & Leadership

ABSTRAK

Pengikutan merupakan suatu ilmu kompleks yang agak baru. Ia telah menjadi satu tema dalam bidang kesusasteraan akademik. Walau bagaimanapun, topik ini kurang dibincangkan dalam kalangan ahli akademik. Al-Quran mendasari lapan kategori pengikutan seperti yang dicadangkan oleh Kellerman. Al-Quran juga telah membantu untuk memperkukuhkan lagi pemahaman terhadap ilmu ini. Tujuan kajian ini adalah bagi menentukan kategori pengikutan daripada perspektif Barat dan Islam, menganalisa dan membincangkan ayat-ayat al-Quran yang berkaitan dengan kategori pengikutan, mengambil pengajaran daripada pelbagai kategori pengikutan yang terdapat dalam Al- Quran, dan juga bagi mengesahkan kajian Barat mengenai perkara itu dengan menambah tiga lagi kategori pengikutan ke dalam senarai. Berdasarkan kategori pengikutan menurut pandangan Islam, Tareq al-Suwaidan membezakan lapan kategori pengikutan. Idea beliau ini telah dibangunkan dari Barbara Kellerman dan Robert E. Kelley (pengikutan pasangan, pengikutan yang memberi kesan, pengikutan yang memberi sokongan, pengikutan yang boleh dirujuk, pengikutan boneka (ikut-ikutan), pengikutan yang keras hati, pengikutan yang terasing dan pengikutan yang memberikan komitmen). Kajian ini dijalankan bagi memperluaskan senarai kategori pengikutan kepada sebelas kategori. Kajian ini menggunakan kaedah analisis teks al-Quran dan sastera Barat serta analisis wacana untuk melihat persamaan antara kedua-dua serta kesimpulan ke arah kepimpinan yang berjaya.

Kata kunci: Al-Qur’an, Pengikut, Hubungan & Kepimpinan

INTRODUCTION

Followership has been an understudied topic in academic literature and an underappreciated topic among practitioners. Followership may be defined as the ability to effectively follow the directives and support the efforts of a leader to maximize a structured organization (Elizabeth et al 2006), and it refers to a role held by certain individuals in an organization, group, team, or family. Kouzes and Posner (2007), authors of The Leadership Challenge, define leadership as “a relationship between those who aspire to lead and those who choose to follow. It’s the quality of this relationship that matters most when we are engaged in getting extraordinary things done” (Jim Kouzes &

Barry Posner 2007). Followers can have a negative or positive effect on a leader.

Followers in Qur’an are also encouraged to counsel the leader in his role and in doing that, they have to be fully impartial, unprejudiced, and completely honest. Their relationship with the leader should not be based upon their personal interest and voracity; it should rather be pure and based on the will of Allah SWT. The deeper the Qur’an is studied, the more humbling it is. At every turn, the reader is reminded how little he knows. The Qur’an demands that believers never follow anyone blindly and that they follow the right way. The Qur’an encourages humans to keep thinking positively because thoughts become words. Positive words become positive behavior. Positive behavior becomes good habits to follow the right path. Good habits become good values. And good values become destiny. Islam uses the same method of accountability for both leader and follower, and warns them of their actions. Islam gave followers the same importance as leaders.

STATEMENT OF PROBLEM

The term “followership” is often linked to negative and demeaning words, like passive, weak, and conforming. The statement “Always be a leader, never a follower” has significantly contributed to the stigma of being a follower. The study of followership is integral to a better understanding of leadership, as the success and failure of organizations, groups and teams is not only dependent on how well a leader can lead, but also on how well the followers can follow. Leaders do not exist without followers.

Together they form a reciprocal relationship within a group, and the success of that group depends on the actions of those who lead and those who follow. Success is no accident. It requires hard work, perseverance, learning, studying, sacrifice and most of all love of what the person is doing or learning to do. Leaders are often accused of all the wrongs.

But who supports those bad leaders? Who must shoulder the blame for the mismanagement and corruption? The rulers or the followers? Leaders rise up from the masses, they are neither angels nor devils. Although leaders have their part of responsibility, it is the followers who are responsible for bringing leaders to power.

Leadership and followership are among the most highly studied subjects in Islam and yet remains among the least understood. A comparative approach can harmonize the Qur’anic perspective with Western research on followership, which will enhance understanding on the matter from an Islamic perspectiveThis will contribute to the corpus of knowledge and, if applied, could have a significant impact on the political landscape in the Muslim world.

OBJECTIVES OF THE STUDY

The main objectives of the study are as follows:

1. To define followership in Western and Islamic perspectives.

2. To analyze and discuss the Qur’anic verses related to the subject of followership, to extract lessons from the different types of followership in the Qur’an.

3. To confirm and build on Western study on the matter by adding three types of followers to the list.

FOLLOWERSHIP IN WESTERN AND ISLAMIC PERSPECTIVE

Followership is essentially the capacity of an individual to actively follow a leader.

Variations on this definition have been proposed by Robert Kelley, Ira Chaleff, Barbara Kellerman and Jean Lipman-Blumen, four recognized pioneers in the field of followership.

Their recent contributions have created the foundation for further study.

Jean Lipman-Blumen (2008) presents followership in relation to toxic leaders. She believes the follower falls victim to the toxic leader. “The majority of followers acquiesce to toxic leaders because the ticket to escape is too costly, whether the coinage by psychological, existential, financial, political, or social, or in the worst of all cases, an overflowing mix of these currencies.”

According to Robert Kelley (2008), effective followers are individuals who are considered to be enthusiastic, intelligent, ambitious, self-reliant and have a strong sense of ethics. He states that, “we need to view followers as the primary defenders against toxic leaders of dysfunctional organization.”The leader cannot change all the people surrounding him, but he can change the people that he deems to be the best followers.

Barbara Kellerman (2008) defines followers as “subordinates who have less power, authority, and influence than do their superiors, and who therefore usually, but not invariably, fall into line.” She claims that “followers are important; every bit as important as are leaders.” She does not want to diminish the leadership literature, nor the leadership schools, institutes, centers, courses, seminars, workshops and programs this literature sustains. Rather, she points out that the canvas on which we paint is simply too small. It should hold more than a single looming figure, the leader. It should be enlarged to accommodate followers as well.

This study examines the subject of followership from the perspective of the Qur’an-a subject which has been neglected or misinterpreted due to the fact that it is traditionally studied according to Western concepts. Yet, there are approximately 1,200 verses in the Qur’an relating to the subject of leadership and followership. This study is rooted in the idea that the follower is the heart of the nation; if the follower is corrupt, the whole society is corrupt. Since the Qur’an is the guidance for humanity in all aspects, it therefore contains effective followership tools .The concept of followership also exists in Islam and was first presented by the Prophet Muhammad peace be upon him who spoke about the relationship between leader and follower in practical and simple terms: “The best of your rulers are those whom you love and who love you, who invoke God’s blessings upon you and you invoke His blessings upon them. And the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you. It was asked

(by those present): “Shouldn’t we overthrow them by the sword?” He said: “No, as long as they establish prayer among you. If you then find anything detestable in them, you should hate their administration, but do not withdraw yourselves from their obedience” (Muslim No 1855).Islam places the same accountability on both leader and follower, since punishment in the Hereafter will not only reach oppressors, but their followers as well (Dykstra, C. A 1939).

Moreover, the Qur’an demands that believers never follow anyone blindly and that they follow the right way. Prophet Muhammad peace be upon him said: “There is no obedience to a creature in disobedience to the Creator”. A significant part of Islamic followership dimensions are derived from two sources: ‘Naqly’ (revealed sources, derived from the Qur’an and the Sunnah and ‘Aqly’ (rationally derived through research similar to the scholarly outputs of the West). Muslims must integrate ‘Aqly’ and ‘Naqly’ to nurture new generation. Linked strongly to the ‘Naqly’ processes are the three compulsory commitment that Muslim followers must adhere to, namely: ‘Tawhid’ “belief in one God”,

‘Ibadah’ “worship”, and ‘Shari’ah’ (Islamic law already determined) as a guideline. This

‘Naqly’ portion then is the one that contributes to the major differences of the two perspectives on followership. The Qur’an, which teaches the concept of followership, supports the notion that there are many types of followers, as suggested by Kellerman and Kelley and reiterated by al-Suwaidan. Further analysis of the Qur’an reveals that this list can be broadened to more types: Wise (Star) Follower, Pragmatic and Rabbaniyyun (Religious Scholars Follower). This study also emphasizes the importance of alignment between follower and leader in order to increase chances of leadership success.

DIFFERENT TYPES OF FOLLOWERS IN THE QUR’AN

THE PARTNER FOLLOWER

The partner follower is an active follower who has leadership abilities and collaborates with the authority to change the events and bring about the positive effects. According to Chaleff, “ if (followers) are to be effective partners with leaders, it is important to remember …followers … possess (their) own power, quite apart from the reflected power of the leader” (Kelley 1988). Tareq al-Suwaidan believes that the partner follower is one of the best and highest kinds of followers. Indeed, the true follower appears in times of crisis and in difficult situations. For example, Abu Bakr’s conversion to Islam (may Allah SWT be pleased with him) proved to be a milestone in Prophet Muhammad’s mission peace be upon him. According to the references in the Qur’an, Abu Bakr is one of Prophet Mohammad’s best partner follower peace be upon him. Prophet Muhammad peace be upon him said: “Follow those that come after me: Abu Bakr and Umar” (Tirmidzi No 3662). Great leaders do not tell you what to do, but they show you how things are done.

Great leaders lead to a positive place not away from a negative one. As is evidenced in several verses of the Qur’an, Abu Bakr is unique in that he embodies the qualities of the partner follower. Abu Bakr (may Allah SWT be pleased with him) is mentioned in the Qur’an in reference to the event of the Hijra (immigration), with Prophet Muhammad peace be upon him, where they hid in the cave of Jabal Thawr from the Makkan search party that was sent after them, thus being one of few who are directly referenced in the Qur’an (Cyril & Huston 2003).

Abu Bakr is a follower to Prophet Mohammad peace be upon him and tries to follow him in the most challenging situation, in matters death and life. In one occasion, he said to the Prophet: “If only they had looked under their feet we would assuredly be seen.”

The Messenger answered: “What do you think O Abu Bakr about two people if Allah is the third,” meaning that Allah SWT was with them. Allah SWT Says: “If you do not aid the Prophet - Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, "Do not grieve; indeed Allah is with us." And Allah sent down his tranquility upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah - that is the highest. And Allah is Exalted in Might and Wise.”At-Taubah 9:40:

َيِناَث ْاوُرَفَك َنيِذَّلا ُه َج َر ْخَأ ْذِإ ُ هاللّ ُهَرَصَن ْدَقَف ُهوُرُصنَت َّلاِإ اَمُه ْذِإ ِنْيَنْثا

ُهَتَنيِكَس ُ هاللّ َلَزنَأَف اَنَعَم َ هاللّ َّنِإ ْنَز ْحَت َلا ِهِبِحاَصِل ُلوُقَي ْذِإ ِراَغْلا يِف ُةَمِلَك َو ىَلْفُّسلا ْاوُرَفَك َنيِذَّلا َةَمِلَك َلَع َج َو اَه ْو َرَت ْمَّل ٍدوُنُجِب ُهَدَّيَأ َو ِهْيَلَع ُهاللّ َو اَيْلُعْلا َيِه ِ هاللّ

كميِك َح كزي ِزَع

Abu Bakr was the best example of a partner follower and the best leader to succeed the Prophet peace be upon him because the Prophet passed on his aspiration (dream), inspiration (visions) and motivation (encouragement). Leaders always choose the harder right rather than the easier wrong. Abu Bakr realized many goals during his reign as a Caliph. For example: the Ridda wars, the preservation of the Qur’an, military expansion, the conquest of the Sassanid Persian Empire, and the invasion of the Eastern Roman (Byzantine) Empire.

THE EFFECTIVE FOLLOWER

The effective follower is a person considered to possess an active personality and a positive approach to question authority and provide different views in order to change the direction of the history. Recently, Susan Baker and David Gerlowski’s research has shown that “the view of followers has shifted from one that saw followers as passive, blindly obedient subordinates who unquestionably obeyed the directives of their superiors to one that recognizes followers as active and collaborative participants in the leader-follower relationship” (Suzan Baker & David 2007). The Arabic term used in the Qur’an to designate the effective follower is ‘uloo al-baqiyah’, meaningpersons endowed with qualities that enable them to forbid and end corruption. Allah SWT Says: “So why were there not among the generations before you those of enduring discrimination forbidding corruption on earth - except a few of those We saved from among them? But those who wronged pursued what luxury they were given therein, and they were criminals”. Hud 11: 116:

يِف ِداَسَفْلا ِنَع َن ْوَهْنَي ٍةَّيِقَب ْاوُل ْوُأ ْمُكِلْبَق نِم ِنوُرُقْلا َنِم َناَك َلا ْوَلَف ِهيِف ْاوُف ِرْتُأ اَم ْاوُمَلَظ َنيِذَّلا َعَبَّتا َو ْمُهْنِم اَنْيَجنَأ ْنَّمِّم ًلايِلَق َّلاِإ ِض ْرَلأا َنيِم ِر ْجُم ْاوُناَك َو

Umar ibn al-Khattāb (also known as Umar al-Faruq) was one of the most powerful and influential effective followers in history. Umar was second only to Abu Bakr as-Siddiq in closeness to and approval from the Prophet.

There are verses in the Qur’an pertaining to the role played by Umar ibn Al-Khatab as an effective follower. For example, when Umar held a specific view or shared advice, a verse of the Qur’an would sometimes be revealed to support it, proving the legitimacy and wisdom Umar’s views, and thereby confirming his role as an effective follower.

Umar is regarded not only as a paragon of followership, but also as one of the most influential figures and most effective leaders in Islamic history. In the process, followers are transformed into leaders. Both leaders and followers become more effective and ethical. Burns, who coined the term transforming leadership notes: “Such leadership occurs when one or more persons engage with others in such a way the leaders and followers raise one another to higher levels of motivations and morality” (J. M. Burns 1978). Truly, he was the architect of the Islamic Empire. As a leader, Umar was known for his simple, austere lifestyle.

THE CONSULTATIVE FOLLOWER

Abu Hamid al-Ghazali (1982), traditional political concepts in Islam include leadership by elected or selected successors to the Prophet known as Caliphs, (Imamate for Shia); the importance of following Islamic law or Sharia; the duty of rulers to seek Shura or consultation from their subjects; and the importance of rebuking unjust rulers. The consultative follower does not have what it takes to be a leader. However, he is intelligent, is able to provide unique perspectives, and is ready to participate in the decisions. Shura is an Arabic word meaning "consultation". The Qur’an encourages Muslims to decide their affairs in consultation with those who will be affected by that decision. Societies high in power distance are more prone to manipulative use of power, gender inequalities and minorities; authoritative figures expect obedience and receive. Societies low on power distance prefer a more consultative, participative leadership style and expect supervisors to adhere to that style (Donald Oxford York 2012).

Shura is mentioned three times in the Qur’an as a praiseworthy activity. The consultative follower has modest leadership skills, positive views on how to change the situation, and the will to participate in decision making. One of the examples from the Seerah (biography of the Prophet) is the story of Al-Hubab ibn al-Mundhir ibn Zayd who was one of the prominent companions from the Khazraj tribe. He was the one who advised Prophet Muhammad peace be upon him on filling all but one well during the battle of Badr (Muhammad Jarir 1961).

The 42^nd Surah of the Qur'an is titled ‘Ash-Shura’. The 38^th verse of that Surah suggests that Shura is a praiseworthy practice for a successful truthful believer to follow.

It also suggests that people whose matter is being decided upon should be consulted. Allah SWT Says: “Those who hearken to their Lord, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance”. Ash-Shura 42:38:

ْنِم ْاوُّضَفنَلا ِبْلَقْلا َظيِلَغ اًهظَف َتنُك ْوَل َو ْمُهَل َتنِل ِ هاللّ َنِّم ٍةَم ْح َر اَمِبَف

َتْم َزَع اَذِإَف ِرْمَلأا يِف ْمُه ْرِواَش َو ْمُهَل ْرِفْغَتْسا َو ْمُهْنَع ُفْعاَف َكِل ْوَح

َنيِلِّك َوَتُمْلا ُّبِحُي َ هاللّ َّنِإ ِ هاللّ ىَلَع ْلَّك َوَتَف

THE SUPPORTIVE FOLLOWER

Supportive followers do not possess sufficient leadership skills and qualities. However, they are active and able to follow the decisions taken by the leader and can be strong supporters especially if they are great in numbers. They can, at times, have enough courage to discuss matters candidly with the leader. According to Ira Chaleff, the supportive follower is described as practicing five key dimensions. He has the courage to:

A- Assume responsibility; B- serve; C- Challenge; D- Participate in transformation; and E- Take moral action (Ira Chaleff 1995). According to Islamic belief, the disciples of Prophet Isa (Jesus) peace be upon him were supportive followers. Ibn Kathir used the terms Hawariyun to describe the disciples of Prophet Isa: "The Helpers of Jesus have been named Hawariyun because of their white clothes”, but Hawari in Arabic also means

‘support’. The Qur’an addresses the disciples of Jesus as Hawariyun five times in four different verses.

The Qur’anic account of the disciples does not include their names, numbers, or any detailed accounts of their lives. Whether called exemplary or courageous, Prophet Isa’s supportive followers’ strength is their ability to fulfill their mission, or what is known as the Great Commission: “O you who have believed, be supporters of Allah, as when Jesus, the son of Mary, said to the disciples, "Who are my supporters for Allah?" The disciples said, "We are supporters of Allah”. And a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemy, and they became dominant”. As-Saff 61:14:

َمَي ْرَم ُنْبا ىَسيِع َلاَق اَمَك ِ َّاللّ َراَصنَأ اونوُك اوُنَمَآ َنيِذَّلا اَهُّيَأ اَي َلاَق ِ َّاللّ ىَلِإ ي ِراَصنَأ ْنَم َنيِّي ِرا َوَحْلِل ِ َّاللّ ُراَصنَأ ُن ْحَن َنوُّي ِرا َوَحْلا

ىَلَع اوُنَمَآ َنيِذَّلا اَن ْدَّيَأَف كةَفِئاَّط ت َرَفَك َو َليِئا َر ْسِإ يِنَب نِّم كةَفِئاَّط تَنَمَآَف َني ِرِهاَظ اوُحَبْصَأَف ْمِه ِّوُدَع

THE COMMITTED FOLLOWER

The committed follower obeys the decision of the leader and applies orders. He rarely challenges the leader; he busies himself with following the rules rather than discussing matters. The Qur’an showcases in Surah Al-Kahf two examples of leadership and committed followership in the story of Prophet Musa peace be upon him and committed follower his servant. In Qur’an leadership means service, not position. In the first part, Allah SWT directly teaches the lessons of leadership-followership to both of them. These lessons are made manifest through the revelation where Prophet Musa peace be upon him is a role model for his follower servant. Allah SWT Says: “And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period”. Al-Kahf 18:60:

اًبُقُح َي ِضْمَأ ْوَأ ِنْيَر ْحَبْلا َعَم ْجَم َغُلْبَأ ىَّتَح ُحَرْبَأ َلا ُهاَتَفِل ىَسوُم َلاَق ْذِإ َو

In the second part, the Qur’an deals with the question of leadership between the leadership of Khidr (good worshipper) and the committed followership of Prophet Musa peace be upon him, which is called the “God-given leadership” bestowed upon the Khidr.

Allah SWT Says: “Moses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”. Al-Kahf 18:66:

اًدْشُر َتْمِّلُع اَّمِم ِنَمِّلَعُت نَأ ىَلَع َكُعِبَّتَأ ْلَه ىَسوُم ُهَل َلاَق

THE STUBBORN FOLLOWER

The term Aaneed means stubborn and it appears four times in the Qur’an. Allah SWT Says:

“Nay! For lo! he hath been stubborn to Our revelations”. Al-Muddathir 74:16

اًديِنَع اَنِتاَي ِلِ َناَك ُهَّنِإ َّلاَك

and “[Allah will say], Throw into Hell every obstinate disbeliever”. Qaf 50:24

ٍديِنَع ٍراَّفَك َّلُك َمَّنَهَج يِف اَيِقْلَأ

There are stubborn leaders and stubborn followers. Followers play an active role in organization, group, and team successes and failures (Baker S. D 2007). Specifically, stubborn follower plays an active role in provoking failures for the leader. The stubborn follower does not accept the leader’s decisions nor does he wish to follow his way.

Stubborn followers have the following characteristics:

A- Their leadership skills are very poor. However, they may have power if it is inherited.

B- They have strong views with which to challenge or disobey the leader.

C- They talk big but seldom act. They are not very effective.

Allah SWT warns stubborn followers who do not follow the truth will have a great punishment: “But they (the Messengers) sought victory and help [from their Lord (Allah)], and every obstinate, arrogant dictator (who refuses to believe in the Oneness of Allah) was brought to a complete loss and destruction”. Ibrahim 14:15

ٍديِنَع ٍراَّبَج ُّلُك َباَخ َو ْاوُحَتْفَتْسا َو

THE PUPPET (YES-MAN) FOLLOWER

This type of follower is like a puppet that blindly follows the orders of the puppeteer. This follower does not hold any position or role and so does not participate in the decision- making process. For the leader, it is a matter of quantity, not quality. This type of follower is very popular; indeed, in most dictatorships, the vast majority of followers are puppets.

The puppet followers are committed to the leader and to the goal (or task) of the organization (or group/team). They are conformists who do not question the decisions or actions of the leader. Furthermore, puppet followers will adamantly defend their leader when faced with opposition from others (Kelly 1988)

The Qur’an curses yes-man followers because of their poor judgment and tendency to go along without regard for what is right: “Those of the Children of Israel who went astray were cursed by the tongue of David, and of Jesus, son of Mary. That was because they rebelled and used to transgress Nor did they (usually) forbid one another

the iniquities which they committed: evil indeed were the deeds which they did”. Al-Maida 5:78-79

ِنْبا ىَسيِع َو َدو ُواَد ِناَسِل ىَلَع َليِئاَرْسِإ يِنَب نِم ْاوُرَفَك َنيِذَّلا َنِعُل َنوُدَت ْعَي ْاوُناَك َّو اوَصَع اَمِب َكِلَذ َمَي ْرَم ٍرَكنُّم نَع َن ْوَهاَنَتَي َلا ْاوُناَك

.

َنوُلَعْفَي ْاوُناَك اَم َسْئِبَل ُهوُلَعَف

THE WISE (STAR) FOLLOWER

The wise follower is a star follower. According to Kelley, these exemplary individuals are positive, active, and independent thinkers. Star followers will not blindly accept the decisions or actions of the leader until they have evaluated them completely.

Furthermore, these types of followers can succeed without the presence of a leader (Kelly 1988). The wise follower has a quality of Uloo albab (man of understanding), Ulool absar (strong vision to read the future and to make the best plan), Uloo nuha (prevent the calamity with wise decision) and plan wisely because if you fail to plan, you plan to fail.

The words Hukm, “to rule”, and Hikma, “wisdom”, are found throughout the Qur’an. The first qualification a leader must have wisdom and to be wise. Allah SWT Says:

“By the Qur’an, full of Wisdom”. Yassen 36:2

ِميِكَحْلا ِنآ ْرُقْلا َو

Wisdom means total insight and sound judgment concerning a matter or situation through understanding the causes and effects. Wisdom followers have the power of discerning and judging properly as to what is true or right; possessing discernment, judgment, or discretion. The wise follower is one the most qualified persons to give advice on surviving. The wise follower has special qualities of leadership, which are God-given

“He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind”. Al-Baqarah 2:269

اَم َو ا ًريِثَك ا ًرْي َخ َيِتوُأ ْدَقَف َةَمْكِحْلا َت ْؤُي نَم َو ءاَشَي نَم َةَمْكِحْلا يِتؤُي ِباَبْلَلأا ْاوُل ْوُأ َّلاِإ ُرَّكَّذَي

The wise follower has positive energy and is actively engaged in leadership affairs.

The wise follower has the ability to challenge the authority, to give wise advice, and to interfere with the matter in a wise way, because the wise follower is proactive in his quest for a solution. The actions of the wise follower are vital to a successful leadership because they bring the leader closer to his goals than intention alone. Salman al-Farisi is an excellent example of a wise follower. He gave advice on war tactics at the most dangerous time in Islamic history. Imam Ali called him Luqman al-Hakeem (Luqman is a reference to a wise man in the Qur'an known for his wise statements; al-Hakeem translates to “the wise”) (Al-Jayyaz 2012). The wise follower, in his interactions with the leader, does not support tyranny. Allah SWT Says: “So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah], and do not transgress. Indeed, He is Seeing of what you do. And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped”. Hud 11: 112-113

كري ِصَب َنوُلَم ْعَت اَمِب ُهَّنِإ ْا ْوَغْطَت َلا َو َكَعَم َباَت نَم َو َت ْرِمُأ اَمَك ْمِقَتْساَف

.

ُد نِّم مُكَل اَم َو ُراَّنلا ُمُكَّسَمَتَف ْاوُمَلَظ َنيِذَّلا ىَلِإ ْاوُنَك ْرَت َلا َو ْنِم ِ هاللّ ِنو

َنوُرَصنُت َلا َّمُث ءاَيِل ْوَأ

The wise follower shares the following characteristics: loyal, humble, desire to serve, vision and clarity.

THE PRAGMATIC FOLLOWER

Pragmatic followers are identified as survivors and are located at the center of Kelley’s follower grid. These followers are middling in their independence, engagement, and general contribution. These followers are characterized by their lack of characteristics on either end of the dependent/independent and active/passive spectrums. They are the background followers who contribute what they can when they can. They are simply the rank-and-file members of the group Kelly 1998).The best example of pragmatic followers is Al-mala’. The word of Mala’ has different meanings according to the context and has been used 20 times in the Qur’an. Al-mala’ are the elites of a society, those people who are prominent in the community like ministers, directors, and bosses. They are the helpers and followers of the leaders. In the past, they were those who campaigned against the prophets and who supported the bad leaders. The reasons that pushed them to support the oppressors include love of wealth and power. Moreover, those people preferred to follow the ignorant and the proponents of traditions rather than truth. For instance, the chiefs of Pharaoh have tried to take advantage of the situation and show their full support to their leader to gain their personal interest. Allah SWT Says: “And the eminent among the people of Pharaoh said, "Will you leave Moses and his people to cause corruption in the land and abandon you and your gods?" [Pharaoh] said, "We will kill their sons and keep their women alive; and indeed, we are subjugators over them”. Al-Aaraf 7:127

ِض ْرَلأا يِف ْاوُد ِسْفُيِل ُهَم ْوَق َو ىَسوُم ُرَذَتَأ َنوَع ْرِف ِم ْوَق نِم ُلأَمْلا َلاَق َو ْمُهَق ْوَف اَّنِإ َو ْمُهءاَسِن يِي ْحَتْسَن َو ْمُهءاَنْبَأ ُلِّتَقُنَس َلاَق َكَتَهِلآ َو َكَرَذَي َو َنوُرِهاَق

THE ALIENATED FOLLOWER

According to Kelley, the alienated followers are negative and often attempt to stall or bring the group down by constantly questioning the decisions and actions of the leader.

These individuals often view themselves as the rightful leaders of the organization and are critical of the leader and fellow group members (Kelly 1988).The alienated follower does not wish any good thing for the leader and is a hypocrite. The alienated follower is arrogant, but may have adequate leadership qualities. Indeed, he flaunts his skills, real or perceived, and fancies himself as a leader. The arrogant follower challenges the decision of the leader because he cares only about his personal interest. However, this has no effect on the decisions of the leader because the leader does not trust him. According to the Qur’an, one of the worst followers of Prophet Muhammad peace be upon him was Abd- Allah ibn Ubayy because he had bad intentions PJ Bierman (tt) Surah al-Munafiqun (The Hypocrites) reprimands him as a hypocrite, which is why it bears that title: “They say, "If we return to Medina, surely the more honorable (element) will expel therefrom the

meaner." But honour belongs to Allah and His Messenger, and to the Believers; but the Hypocrites know not”. Al-Munafiqun 63:8

ىَلِإ اَنْعَجَّر نِئَل َنوُلوُقَي ُة َّزِعْلا ِ َّ ِلِلّ َو َّلَذَ ْلأا اَهْنِم ُّزَعَ ْلأا َّن َج ِر ْخُيَل ِةَنيِدَمْلا

َنوُمَل ْعَي َلا َنيِقِفاَنُمْلا َّنِكَل َو َنيِنِم ْؤُمْلِل َو ِهِلوُس َرِل َو

RABBANIYYUN OR RELIGIOUS SCHOLARS FOLLOWER

This last follower type is completely founded in Islamic theology and is not supported by Western literature since the latter tends to be secular. Sayyid Abul-A’la Mawdudi noticed that human civilization travels in the direction determined by the people who lead. Rulers and scholars are responsible to direct the ummah to the right or wrong direction (Sayyid Abul A’la Al-Maududi 1984). Authority religious scholars usually try oversimplifying the Islamic texts for the interest of rulers. It is not permissible to constantly of simplifying matters, or to cherry-pick extract from the Qur’an without understanding it within its full context. Prophet Mohammad peace be upon him Says: “Whoever speaks about the Qur’an without knowledge should await his seat in the Fire”(Tarmidzi No 2950). Behind every bad leader there lies a bad scholar who approves the wrongful actions of the leader. The Qur’an recommends that the people be Rabbaniyyun (meaning wise, learned, and forbearing) because the Rabbaniyyun are teaching the Holy Book and are studying it. Allah SWT Says: “And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious”. At- Taubah 9:122

كةَفِئآَط ْمُهْنِّم ٍةَق ْرِف ِّلُك نِم َرَفَن َلا ْوَلَف ًةَّفآَك ْاوُرِفنَيِل َنوُنِم ْؤُمْلا َناَك اَم َو ْمُهَّلَعَل ْمِهْيَلِإ ْاوُعَجَر اَذِإ ْمُهَم ْوَق ْاوُرِذنُيِل َو ِنيِّدلا يِف ْاوُهَّقَفَتَيِّل َنوُرَذ ْحَي

This verse recommends that believers should not all go to battle so that a number of them who are learned may ensure the survival of the traditions and knowledge. The scholar’s duty is to encourage and help a leader to practice justice.Ibn Taymiyyah spoke regarding politics, civilization is rooted in justice, and the consequences of oppression are devastating “Allah will support the just state even if it is led by unbelievers, but Allah will not support the oppressive state even if it is led by believers” (Syaikhul Islam Ahmad Ibn Taymiyyah 728AH)

FINAL ANALYSIS

In conclusion, followership is one of the greatest challenges of the Muslim mind. In recent times, the most important dilemma encountered in Muslim societies has been the question of followership. This is the heaviest burden that both leader and follower must carry, according to the Qur’an. Allah SWT Says: “And bid them stand; surely they are to be questioned”. As-Saffat 37:24

َنوُلوُئ ْسَّم مُهَّنِإ ْمُهوُفِق َو

This verse means that leadership-followership is trusteeship on behalf of Allah SWT. To be a person of understanding is the major qualification for both a leader and a follower to possess. Therefore, the follower, like the leader, must have the capacity to

understand and take lessons from everyday situations. The person of understanding is praised in the Qur’an because he is able to set life goals and reach them, a quality heedless people lack. He is able to obey Allah’s command by choosing the best method in all situations. Allah SWT Says: “Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding”. Az-Zumar 39:18

َكِئَل ْوُأ َو ُ َّاللّ ُمُهاَدَه َنيِذَّلا َكِئَل ْوُأ ُهَنَس ْحَأ َنوُعِبَّتَيَف َل ْوَقْلا َنوُعِمَتْسَي َنيِذَّلا ِباَبْلَ ْلأا اوُل ْوُأ ْمُه

There is no true guarantee of success in leadership but, the chances increase significantly if leaders and followers are able to align their aspiration, inspiration and motivation while heeding together the commands of the Qur’an.

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KETERANGAN BERKENAAN PENULIS:

Diar Mahmood Saeed

Universiti Sains Islam Malaysia Diar100@yahoo.com

Adnan Bin Mohamed Yusoff Universiti Sains Islam Malaysia adnan@usim.edu.my