"Before diving into our discussion, let's catch up on the latest headlines," Limbuk announced, tapping the screen of her iPad to life. "Ah, the Indonesian economy—what a thrilling rollercoaster of government experiments, corporate acrobatics, and a touch of nickel-coated magic! The World Bank, ever the enthusiastic cheerleader, predicts a solid 5% growth. Because why not? A little inflation, a little deflation, and a lot of domestic spending keep the economy dancing on the edge of prosperity—or a cliff? No one knows which.
Indonesia's middle class is shrinking like an ice cream in the sun, down by 20% in just six years in Mulyono's era. The reason? Jobs that pay less than your neighbor’s online skincare business. So, who's the mastermind behind the great high school skincare giveaway? You guessed i: Vivivavi. But don't worry—there's always hope in becoming a TikTok Presidential candidate!
The government is throwing billions at a new city, IKN, PIK 2, complete with a Formula 1 racetrack. The question is, does PIK 2 celebrate Indonesian identity, or is it just a pastiche of Macau's culture? Because the last time I checked, King Airlangga didn't have scales or breathe fire. Those dragon statues are a bit of a giveaway, aren't they? The statues certainly aren't giving 'King Airlangga' - more like a Ming dynasty which would be expensive if offered to antique dealers. Where's the Indonesian soul in all this?
Next, the news is: Can rampant, full-blown corruption put the brakes on a nation's economic joyride? Or can massive corruption hinder a nation's economic growth? As if a kleptocracy could ever be a recipe for prosperity! Gasp!
Well, isn't that a question fit for the ages? When corruption becomes the norm, every industry takes a hit, turning bustling production lines into scenes of utter stagnation. Companies struggle, jobs vanish faster than free donuts at a police convention, and poverty skyrockets. It’s like trying to bake a cake with all the ingredients pilfered—utter chaos!
If taxes are the lifeblood of a nation, then corruption is the world's most successful vampire. Revenue streams dry up as tax officials line their pockets. The public loses faith, and the whole system crumbles.
Corruption worsens a country's financial health, increasing already existing debts. It's like those in power are thinking only of themselves without realizing the repercussions of their actions.
Corruption scares away foreign investors faster than a skunk at a picnic. Who wants to invest in a place where the rules change on a whim and bribes are just part of doing business? This hinders economic development.
When funds are siphoned off to line pockets, the quality of goods and services nosedives. We're talking about shoddy infrastructure, unsafe products, and public services that make you long for the good old days of carrier pigeons. Corruption greases the palms of bureaucrats, and also inflates the cost of economic transactions. Public resources meant to meet the needs of society are diverted for personal gain.
In a nutshell, corruption throws a wrench into economic growth by scaring off investors, reducing the quality of public services, and generally making the economy about as efficient as a screen door on a submarine. Some argue that corruption can grease the wheels by cutting red tape, but that's like saying a broken leg is good because it gets you a sweet parking spot.
So, can massive corruption hinder a nation's economic growth? Only as sure as politicians make promises they can't keep!"
"Okay, okay, Limbuk! Let’s pause the news," Cangik interjected with a chuckle. "Now, how about we dive into our discussion on 'Why must there be a leader and leadership' from an Islamic perspective?"
In Islam, leadership is not merely a privilege but a responsibility, a trust (amanah) that ensures order, justice, and the proper implementation of divine guidance," Limbuk replied. Then she went on, The Prophet (ﷺ) himself highlighted the necessity of leadership, even in the smallest of groups. He (ﷺ) said,
إِذَا خَرَجَ ثَلاَثَةٌ فِي سَفَرٍ فَلْيُؤَمِّرُوا أَحَدَهُمْ
'When three persons set out on a journey, they should appoint one of them as their leader.' [Sunan Abu Dawood; Sahih according to Shaikh Al-Albani].
If such a small group requires leadership for order and direction, then how much more necessary is it for an entire society? This hadith emphasises the importance of appointing a leader when traveling in a group, even as small as three people, to maintain organisation and harmony during the journey.
Without a leader, society would descend into chaos, and oppression would prevail, for it is in human nature to differ, to dispute, and at times, to act out of self-interest.
The role of a leader is not one of personal gain but of servitude and accountability before Allah. The Prophet (ﷺ) described the leader as a shield, saying,
إِنَّمَا الإِمَامُ جُنَّةٌ يُقَاتَلُ مِنْ وَرَائِهِ وَيُتَّقَى بِهِ فَإِنْ أَمَرَ بِتَقْوَى اللَّهِ عَزَّ وَجَلَّ وَعَدَلَ كَانَ لَهُ بِذَلِكَ أَجْرٌ وَإِنْ يَأْمُرْ بِغَيْرِهِ كَانَ عَلَيْهِ مِنْهُ .
'A commander (of the Muslims) is a shield for them. They fight behind him, and they are protected by him (from tyrants and aggressors). If he enjoins fear of Allah, the Exalted and Glorious, and dispenses justice, there will be a (great) reward for him; and if he enjoins otherwise, it redounds on him.' [Sahih Muslim].
A righteous leader is a defender of the people, ensuring justice, security, and the proper application of the Shariah. Without leadership, injustices would go unchecked, disputes would have no resolution, and the strong would oppress the weak.
The great scholars of Islam, including Imam Al-Mawardi in Al-Ahkam As-Sultaniyyah, have emphasized that leadership exists to protect the faith, uphold justice, and preserve unity among Muslims. Ibn Taymiyyah, in his work, stated that governance is among the greatest obligations in Islam, as religion itself cannot be fully established without order and authority. The consensus of scholars affirms that an organized Muslim society must have a leader to guide it.
Yet, leadership is not about blind obedience. The Prophet (ﷺ) warned against following rulers who deviate from justice, saying,
لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ
'There is no obedience to the creation in disobedience to the Creator.' [Mishkat al-Masabih, Sahih by Shaikh Al-Albani]
Thus, while a leader is to be obeyed, his legitimacy rests on his adherence to the Qur’an and Sunnah. If he commands evil or injustice, the obligation to obey him ceases.
Therefore, Islam has emphasized the necessity of leadership to guide the people with justice and to uphold the laws of Allah.
Allah commands in the Qur’an,
يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْٓا اَطِيْعُوا اللّٰهَ وَاَطِيْعُوا الرَّسُوْلَ وَاُولِى الْاَمْرِ مِنْكُمْۚ فَاِنْ تَنَازَعْتُمْ فِيْ شَيْءٍ فَرُدُّوْهُ اِلَى اللّٰهِ وَالرَّسُوْلِ اِنْ كُنْتُمْ تُؤْمِنُوْنَ بِاللّٰهِ وَالْيَوْمِ الْاٰخِرِۗ ذٰلِكَ خَيْرٌ وَّاَحْسَنُ تَأْوِيْلًا ࣖ
'O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.' [QS. An-Nisa (4):59]
This verse establishes a hierarchy of obedience: first to Allah, then to His Messenger (ﷺ), and finally to those entrusted with governance. It signifies that leadership in Islam is not absolute or independent but bound by divine guidance. Islamic scholars have extensively discussed this verse, emphasizing the significance of each level of obedience. Obedience to Allah means adhering to His divine commands as revealed in the Qur’an. Obedience to the Messenger (ﷺ) is separate yet equally binding because the Prophet (ﷺ) was sent to explain and implement Allah’s law. His Sunnah is an essential source of guidance, and following it is part of obeying Allah.
Then, the verse mentions obedience to Ulū al-Amr—those in authority. Scholars have debated who exactly this refers to. Some, like Ibn Kathir, explain that it primarily means the rulers and leaders responsible for governing the affairs of Muslims. Others, such as Al-Qurtubi, include scholars and jurists among Ulū al-Amr, as they are entrusted with guiding the people in religious matters. Al-Tabari and other commentators also highlight that this can include military commanders and judges, as they hold authority in specific aspects of governance.
In Islam, leadership is not about personal gain or power but a responsibility and trust (Amanah) given by Allah. The Prophet (ﷺ) emphasized that leadership should be given to those most capable and righteous, not those who seek it for personal ambition. He ﷺ said,
إِذَا وُلِّيَ الأَمْرَ رَجُلٌ وَفِي الْقَوْمِ مَنْ هُوَ خَيْرٌ مِنْهُ فَقَدْ خَانَ اللَّهَ وَرَسُولَهُ وَالْمُؤْمِنِينَ
'When a man is made a ruler over the people while there exists one who is more qualified than him, he has betrayed Allah and His Messenger and the believers.” ]al-Mustadrak 7022 graded Sahih by Al-Albani in Sahih al-Jami’ 6015]
This hadith highlights the great responsibility of leadership in Islam and warns against appointing unqualified leaders while more capable individuals exist. It emphasizes that leadership is an amanah (trust) that must be given to the most deserving, not based on favoritism, status, or personal gain. A true leader is not one who seeks leadership but one who fears Allah and takes on the role for the sake of justice and serving the people.
However, Sunni scholars have made it clear that obedience to Ulū al-Amr is conditional. The Prophet (ﷺ) himself warned against blind obedience to anyone who commands something contrary to the teachings of Islam. He (ﷺ) said,
عَلَى الْمَرْءِ الْمُسْلِمِ السَّمْعُ وَالطَّاعَةُ فِيمَا أَحَبَّ وَكَرِهَ إِلاَّ أَنْ يُؤْمَرَ بِمَعْصِيَةٍ فَإِنْ أُمِرَ بِمَعْصِيَةٍ فَلاَ سَمْعَ وَلاَ طَاعَةَ
'The Muslim is obliged to obey (the ruler) whether he likes it or not, unless he is commanded to commit an act of disobedience. If he is commanded to commit a sin, then he should neither listen nor obey.' [Sunan Ibn Majah; Sahih]
This hadith emphasizes the obligation of Muslims to obey their leaders in all matters, except when commanded to commit sins or acts of disobedience to Allah. If a leader commands something against the Qur’an and Sunnah, Muslims are not obliged to follow them. This understanding protects the community from oppressive rulers and ensures that Islamic governance remains within divine boundaries.
The verse continues, 'And if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day.' This part reinforces the idea that ultimate authority lies not with human rulers or scholars but with divine guidance. Whenever disputes arise—whether in matters of faith, law, or governance—Muslims are instructed to seek solutions in the Qur’an and Sunnah. Imam Al-Shafi’i used this verse to prove that the Sunnah must always be consulted, as the command to obey the Rasool (ﷺ) is stated separately from the command to obey Allah.
Ibn Kathir explains that this verse serves as a safeguard against misinterpretation and corruption. Even if a ruler or scholar issues a ruling, it must always be checked against the Qur’an and Sunnah. If it contradicts Islamic teachings, it has no authority. This principle ensures that Islamic leadership remains accountable and that the laws governing Muslims are always rooted in divine revelation.
In essence, this verse encapsulates the balance between leadership and accountability in Islam. It acknowledges the need for governance but places clear limitations to prevent tyranny. It promotes unity by urging Muslims to resolve conflicts through divine guidance rather than personal opinions or power struggles. And ultimately, it emphasizes that true belief in Allah and the Last Day requires returning to the Qur’an and Sunnah in all affairs.
Leadership in Islam is not a position to be sought for personal gain, nor a title that elevates one above others in arrogance and pride. It is a trust—a heavy responsibility that places the leader in direct accountability before Allah. Unlike worldly concepts of leadership that often prioritize power, influence, and control, Islamic leadership is deeply rooted in servitude, justice, and the fear of Allah. It is a role that is less about ruling over people and more about guiding them with wisdom, mercy, and unwavering integrity.
The Prophet (ﷺ), the greatest leader to ever walk this earth, did not rule with tyranny or oppression, nor did he seek leadership for his benefit. He led with love, sacrifice, and an unwavering commitment to truth. His leadership was one of service—when the companions built the mosque, he carried bricks with them; when they dug the trench in battle, he dug alongside them. His heart was with the people, and he ruled not as a king, but as a shepherd caring for his flock.
The weight of leadership is so great that the Prophet (ﷺ) warned against seeking it for the wrong reasons.
It has been narrated on the authority of Abu Dharr who said to the Prophet (ﷺ), 'Messenger of Allah, will you not appoint me to a public office?' He stroked my shoulder with his hand and said,
يَا أَبَا ذَرٍّ إِنَّكَ ضَعِيفٌ وَإِنَّهَا أَمَانَةٌ وَإِنَّهَا يَوْمَ الْقِيَامَةِ خِزْىٌ وَنَدَامَةٌ إِلاَّ مَنْ أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِي عَلَيْهِ فِيهَا
'O Abu Dharr, thou art weak and authority is a trust. and on the Day of judgment, it is a cause of humiliation and repentance except for one who fulfils its obligations and (properly) discharges the duties attendant thereon.' [Sahih Muslim 1825]
This statement alone reveals that leadership is not an honor to be desired but a trial that requires sincerity, wisdom, and unwavering dedication to justice.
Among the rightly guided caliphs, Abu Bakr (radhiyallahu 'anhu) exemplified humility in leadership. When he was chosen as the first caliph, he stood before the people and declared: "O people! I have been appointed over you, though I am not the best among you. If I do well, help me; and if I do wrong, correct me." These were not the words of a man who sought power but feared the weight of his responsibility before Allah. His leadership was built on taqwa, justice, and accountability, for he knew that true leadership success was not in how many people followed him but in how sincerely he served them.
Umar ibn al-Khattab (radhiyallahu 'anhu), known for his justice, would patrol the streets at night to ensure no one was in need. He feared that even if a single animal under his rule suffered, he would be answerable to Allah. His leadership was not dictated by personal desire but by a deep sense of responsibility. He established the principles of governance that emphasized fairness, consultation (shura), and the protection of the weak.
A true leader in Islam does not seek authority but one who carries the burden of leadership with humility and sincerity. He does not rule with arrogance, nor does he serve his interests. He understands that every decision he makes affects the people under his care and that on the Day of Judgment, he will be asked about every soul he was entrusted with. Leadership is not about superiority—it is about responsibility, sacrifice, and standing for the truth even when it is difficult.
A leader must rule with justice, for injustice is one of the greatest causes of destruction. The Prophet (ﷺ) warned that unjust rulers would be among those who face the harshest punishment on the Day of Judgment. Leadership is not about benefiting oneself; it is about bringing benefit to the people.
In every era, leadership determines the rise or fall of a nation. When rulers act with taqwa, justice prevails, and society flourishes. But when leadership is driven by greed, oppression, and selfishness, corruption spreads, and people suffer. The Prophet (ﷺ) foretold that there would come leaders who would betray their people and rule with tyranny. But he also reassured the believers that the best leaders would be those who love their people and are loved by them, who pray for their people and are prayed for in return.
In Islam, a leader should first pray for his people before expecting to be prayed for in return because leadership is fundamentally a responsibility and an act of servitude, not a privilege. A true leader is entrusted with the well-being of his people, and his role is to ensure justice, provide guidance, and care for them with sincerity and devotion.
The Prophet (ﷺ) exemplified this principle, as he constantly prayed for his ummah, seeking Allah’s mercy, forgiveness, and blessings for them. His leadership was rooted in concern for his followers, not in personal gain. Similarly, a righteous leader in Islam should prioritize the needs and well-being of his people, asking Allah to grant them success, guidance, and protection.
Moreover, the Prophet (ﷺ) warned about the dangers of selfish and oppressive rulers. A leader who neglects his people and only seeks their prayers without first fulfilling his duty towards them is failing in his responsibility. In contrast, when a leader genuinely cares for his people and prays for them, they will recognize his sincerity and, in turn, pray for his success and well-being. In Sahih Muslim, 'Awf ibn Malik reported that the Messenger of Allah ﷺ said,
خِيَارُ أَئِمَّتِكُمُ الَّذِينَ تُحِبُّونَهُمْ وَيُحِبُّونَكُمْ وَيُصَلُّونَ عَلَيْكُمْ وَتُصَلُّونَ عَلَيْهِمْ، وَشِرَارُ أَئِمَّتِكُمُ الَّذِينَ تُبْغِضُونَهُمْ وَيُبْغِضُونَكُمْ وَتَلْعَنُونَهُمْ وَيَلْعَنُونَكُمْ
"The best of your rulers are those whom you love and who love you, who invoke Allah'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."
This hadith emphasizes the mutual affection and prayers between righteous leaders and their people, highlighting the qualities of leadership in Islam.
In Islam, prayers are a reflection of sincerity and gratitude. A leader who prays for his people acknowledges his duty towards them and seeks divine assistance in fulfilling his role justly. When the people see such sincerity, their hearts are inclined to reciprocate, praying for their leader’s guidance, strength, and righteousness.
Thus, in Islam, a leader should first pray for his people because leadership is about service, responsibility, and accountability before Allah. When a leader fulfills his duty with sincerity and prays for his people, their prayers for him become a natural and heartfelt response, strengthening the bond between the leader and his people.
Leadership in Islam is a means to preserve the faith, maintain justice, and ensure harmony within society. It is not a pursuit of power but a heavy trust that comes with great responsibility. Without leadership, chaos would reign, disputes would escalate, and the weak would suffer. This is why Islam mandates leadership—not as a means of control but as a necessity for stability, justice, and the preservation of divine law.
Leadership in Islam is ultimately about service, accountability, and justice. It is a path that requires deep sincerity and an awareness that every action taken as a leader will be judged by Allah. The true leader does not seek to be followed, but one who walks a path so just and noble that people choose to follow him. He does not rule with arrogance but leads with the fear of Allah in his heart, knowing that the greatest success is not in worldly power but in standing before Allah having fulfilled his duty with honesty and sincerity. May Allah grant us righteous leaders who rule with justice, wisdom, and taqwa, and may He protect us from the trials of unjust leadership. Ameen.
