[Part 1]"Islamic leadership is not limited to politics or governance—it applies to business, education, family life, and community leadership. In every field, a leader must act with justice, accountability, humility, and service to others. Let’s explore how Islamic leadership can be applied in various fields," Limbuk went on."A business leader is responsible for employees, customers, and society. Honesty and fairness must be the foundation of leadership. No deception, corruption, or unjust exploitation is allowed. A business leader must pay employees fair wages on time. It was narrated from 'Abdullah bin 'Umar that the Messenger of Allah (ﷺ) said:أَعْطُوا الأَجِيرَ أَجْرَهُ قَبْلَ أَنْ يَجِفَّ عَرَقُهُ'Give the worker his wages before his sweat dries.' [Sunan Ibn Majah; Sahih]A business leader avoids riba (usury) and unethical profits. Allah says,اَلَّذِيْنَ يَأْكُلُوْنَ الرِّبٰوا لَا يَقُوْمُوْنَ اِلَّا كَمَا يَقُوْمُ الَّذِيْ يَتَخَبَّطُهُ الشَّيْطٰنُ مِنَ الْمَسِّۗ ذٰلِكَ بِاَنَّهُمْ قَالُوْٓا اِنَّمَا الْبَيْعُ مِثْلُ الرِّبٰواۘ وَاَحَلَّ اللّٰهُ الْبَيْعَ وَحَرَّمَ الرِّبٰواۗ فَمَنْ جَاۤءَهٗ مَوْعِظَةٌ مِّنْ رَّبِّهٖ فَانْتَهٰى فَلَهٗ مَا سَلَفَۗ وَاَمْرُهٗٓ اِلَى اللّٰهِ ۗ وَمَنْ عَادَ فَاُولٰۤىِٕكَ اَصْحٰبُ النَّارِ ۚ هُمْ فِيْهَا خٰلِدُوْنَ يَمْحَقُ اللّٰهُ الرِّبٰوا وَيُرْبِى الصَّدَقٰتِ ۗ وَاللّٰهُ لَا يُحِبُّ كُلَّ كَفَّارٍ اَثِيْمٍ اِنَّ الَّذِيْنَ اٰمَنُوْا وَعَمِلُوا الصّٰلِحٰتِ وَاَقَامُوا الصَّلٰوةَ وَاٰتَوُا الزَّكٰوةَ لَهُمْ اَجْرُهُمْ عِنْدَ رَبِّهِمْۚ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُوْنَ يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوا اتَّقُوا اللّٰهَ وَذَرُوْا مَا بَقِيَ مِنَ الرِّبٰوٓا اِنْ كُنْتُمْ مُّؤْمِنِيْنَ فَاِنْ لَّمْ تَفْعَلُوْا فَأْذَنُوْا بِحَرْبٍ مِّنَ اللّٰهِ وَرَسُوْلِهٖۚ وَاِنْ تُبْتُمْ فَلَكُمْ رُءُوْسُ اَمْوَالِكُمْۚ لَا تَظْلِمُوْنَ وَلَا تُظْلَمُوْنَ'Those who consume interest (included is that given on commercial as well as consumer loans) cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, 'Trade is [just] like interest.' But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allāh. But whoever returns [to dealing in interest or usury] - those are the companions of the Fire; they will abide eternally therein. Allah destroys interest and gives increase for charities. And Allāh does not like every sinning disbeliever.' [Surah Al-Baqarah 2:275-279]A business leader maintain transparency and fairness in contracts. He provide a healthy and just work environment. Allah says,وَيْلٌ لِّلْمُطَفِّفِيْنَۙ الَّذِيْنَ اِذَا اكْتَالُوْا عَلَى النَّاسِ يَسْتَوْفُوْنَۖ وَاِذَا كَالُوْهُمْ اَوْ وَّزَنُوْهُمْ يُخْسِرُوْنَۗ'Woe to those who give less (than due, i.e., those who cheat people by giving them less than what they paid for when weighing or measuring - an amount so little as to hardly be noticed]. Who, when they take a measure from people, take in full. But if they give by measure or by weight to them, they cause loss.' [QS. Al-Mutaffifin (83):1-3]For example, Abdul Rahman ibn Awf (radhiyallahu 'anhu), became wealthy without engaging in dishonest trade. He shared his wealth with society, funding Islamic projects. He remained humble despite his success. This proves that Islamic leadership in business leads to success without compromising values.In Education, education leaders (Teachers, Scholars, and Mentors) must teach with sincerity, not for personal status; encourage critical thinking and wisdom; be role models of Islamic character; and guide students to apply knowledge for the benefit of society.Scholars (Ulama) are leaders in guiding society based on the Qur’an and Sunnah. They must not be influenced by money, power, or political pressure. Imam Abu Hanifa, for example, refused high government positions to remain independent in his fatwas. A true Islamic scholar teaches with hikmah (wisdom), patience, and sincerity.Political Leadership must be based on shariah ethics. A government leader must rule with justice. Allah says,اِنَّ اللّٰهَ يَأْمُرُكُمْ اَنْ تُؤَدُّوا الْاَمٰنٰتِ اِلٰٓى اَهْلِهَاۙ وَاِذَا حَكَمْتُمْ بَيْنَ النَّاسِ اَنْ تَحْكُمُوْا بِالْعَدْلِ ۗ اِنَّ اللّٰهَ نِعِمَّا يَعِظُكُمْ بِهٖ ۗ اِنَّ اللّٰهَ كَانَ سَمِيْعًاۢ بَصِيْرًا'Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allāh instructs you. Indeed, Allah is ever Hearing and Seeing.' [QS An-Nisa (4):58]Political Leadership must consult the people (Shura system). Allah says,وَالَّذِيْنَ اسْتَجَابُوْا لِرَبِّهِمْ وَاَقَامُوا الصَّلٰوةَۖ وَاَمْرُهُمْ شُوْرٰى بَيْنَهُمْۖ وَمِمَّا رَزَقْنٰهُمْ يُنْفِقُوْنَ ۚ'And those who have responded to their Lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend,' [Ash-Shura (42):38]Political Leadership must be accessible to citizens, like Umar ibn al-Khattab (radhiyallahu 'anhu). He must fight corruption and uphold Islamic morals. The just Caliph such as Umar ibn Abdul Aziz cut unnecessary government spending to serve the poor. He removed corrupt governors from office. He ruled with fairness and ensured wealth distribution. This shows that Islamic governance prioritizes justice, not personal gain.The Prophet ﷺ warned,مَا مِنْ عَبْدٍ يَسْتَرْعِيهِ اللَّهُ رَعِيَّةً يَمُوتُ يَوْمَ يَمُوتُ وَهُوَ غَاشٌّ لِرَعِيَّتِهِ إِلَّا حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ'Any servant whom Allah puts in charge of people and he dies while he cheats those under his rule, Allah will forbid Paradise for him.' [Sahih Muslim]This hadith is a strong warning against the betrayal of leadership responsibilities. It emphasizes that those in authority must govern with sincerity, justice, and integrity. Deception and neglect of one's people lead to severe consequences in the Hereafter.Taqwa is the core of leadership in Islam because it keeps a leader aligned with the truth, justice, and fairness. A leader without taqwa can easily be swayed by personal desires, external pressures, or corruption. When a leader possesses taqwa, they prioritize justice over personal or political gains, fearing Allah’s judgment above all else.When leadership is stripped of taqwa—the consciousness and fear of Allah—it becomes hollow, driven by personal desires rather than Divine guidance. Leadership in Islam is not merely about power or governance; it is a responsibility, an amanah, entrusted by Allah. Without taqwa, this trust is quickly betrayed, and the consequences ripple through societies, affecting not only those in power but every soul under their rule.A leader who lacks taqwa no longer sees his position as a trust from Allah but as a privilege to exploit. Justice is no longer upheld for the sake of truth, but rather for personal or political gain. The oppressed cry out, but their voices are drowned by the ambitions of those who rule over them.Deception, dishonesty, and tyranny are inevitable when a leader is not grounded in taqwa. Without the fear of Allah, accountability fades. The leader begins to believe that his decisions are above reproach, that power is his right rather than his test. He surrounds himself with those who flatter him rather than those who advise him with sincerity, and in doing so, he distances himself from the truth.But a leader without taqwa does not only harm himself—he destroys the very people he is meant to serve. Injustice spreads like wildfire, corruption becomes the norm, and trust between the governed and the governors erodes.A society ruled by a leader without taqwa suffers in ways both seen and unseen. Oppression becomes common, wealth is hoarded rather than distributed justly, and those who speak the truth are silenced. Knowledge is replaced with stupidity, and guidance is lost in the shadows of deception. The people begin to despair, for they no longer see justice being upheld, nor do they feel protected under their leadership.History bears witness to the downfall of nations that were led by rulers who lacked taqwa. From the tyrants of the past to the corrupt regimes of today, leadership without the consciousness of Allah only leads to destruction. In contrast, when rulers govern with taqwa, justice prevails, mercy is extended, and society flourishes.Ultimately, leadership is not about power but about responsibility. A ruler without taqwa forgets that he will stand before Allah, where his wealth, status, and authority will mean nothing. He will be asked about every decision he made, every injustice he allowed, and every person he wronged. On that Day, no excuses will suffice, and no power will save him from the judgment of the Most Just.Thus, when leadership lacks taqwa, it is not just the leader who suffers—it is the entire Ummah. The solution is clear: A ruler must rule with the fear of Allah in his heart, uphold truth with unwavering sincerity, and remember that his true accountability is not to the people but to the One who created him.A leader guided by taqwa upholds the truth (haqq) even when it is difficult or unpopular. Islam warns against leaders who distort the truth for personal benefit or societal approval.The Truth in Islam is not merely a concept; it is the very essence of existence, the guiding light that distinguishes right from wrong, and the unwavering foundation upon which faith is built. In the Qur'an, Allah repeatedly emphasizes the Truth as something absolute, not subject to personal interpretations or worldly manipulations. It is what was revealed to the Prophet (ﷺ) as divine guidance, the straight path leading to salvation.""Allah declares in the Qur'an,وَقُلْ جَاۤءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۖاِنَّ الْبَاطِلَ كَانَ زَهُوْقًا'And say, 'Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart.' [QS. Al-Isra (17):81]This verse serves as a powerful reminder that Truth is not fragile, nor does it require validation from people. It stands firm, prevailing over falsehood as the sun outshines the darkness. The Truth is what the Prophets brought—pure, unaltered, and meant to lead humanity to righteousness.The Prophet (ﷺ) himself was the embodiment of Truth, both in speech and in action. Before his prophethood, he was already known among his people as Al-Sadiq (the Truthful) and Al-Amin (the Trustworthy). His words were never deceitful, and his promises were never broken. Every revelation he conveyed was the ultimate Truth, free from doubt or error.One of the most profound sayings of the Prophet (ﷺ) regarding Truth is:عَلَيْكُمْ بِالصِّدْقِ فَإِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ وَمَا يَزَالُ الرَّجُلُ يَصْدُقُ وَيَتَحَرَّى الصِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ صِدِّيقًا وَإِيَّاكُمْ وَالْكَذِبَ فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ وَمَا يَزَالُ الرَّجُلُ يَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا 'Adhere to truthfulness, for indeed, truthfulness leads to righteousness, and righteousness leads to Paradise. A man will continue to speak the truth and strive for truthfulness until he is recorded with Allah as a truthful person. And beware of lying, for indeed, lying leads to wickedness, and wickedness leads to the Hellfire. A man will continue to lie and strive in falsehood until he is recorded with Allah as a liar.' [Sahih Muslim]This hadith reveals the intimate connection between Truth and righteousness. Truthfulness is not just about speaking the truth; it is a way of life, an internal state of sincerity that reflects in one’s actions, decisions, and character. The more one adheres to the Truth, the closer one is drawn to Allah and to ultimate success in the Hereafter.The Truth in Islam also extends beyond words—it is justice, honesty, and fulfilling one’s duties without deception. It is the standard by which leaders are judged, the foundation upon which businesses should operate, and the principle that should guide personal relationships. A society built upon Truth thrives, while one that embraces falsehood eventually crumbles.Yet, standing for the Truth is not always easy. Throughout history, those who upheld the Truth faced opposition, rejection, and hardship. The Prophet (ﷺ) himself endured great trials, not because he (ﷺ) was a liar—his people knew he was truthful—but because he (ﷺ) challenged the falsehoods that were deeply ingrained in their way of life. However, he (ﷺ) never wavered, for he (ﷺ) knew that Truth is not determined by majority opinion or convenience but by divine revelation.In every aspect of life, the believer is called to uphold the Truth, whether it is in matters of faith, governance, business, or personal conduct. It is a trust from Allah, a defining quality of the righteous, and the path to ultimate success. And in the end, when all illusions fade, when falsehood is exposed, and when every soul stands before its Creator, it is only the Truth that will remain,وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَاَنْتُمْ تَعْلَمُوْنَ'And do not mix the truth with falsehood or conceal the truth while you know [it].' [QS. Al-Baqarah (2):42]To embrace the Truth is to embrace the message of Islam itself—a message that is unchanging, unwavering, and ever-relevant. It is a light for those who seek guidance, a shield against deception, and the key to eternal success.As-Sidq is one of the greatest virtues in Islam. It is more than just speaking the truth—it includes sincerity in worship, honesty in actions, and staying firm on the path of righteousness. In the context of Islamic ethics, 'sidq' (صِدْق) means truthfulness or being true, both in words and actions. It's a fundamental principle, emphasizing the importance of aligning one's inner self with outward conduct and living an upright life according to Allah's will. Sidq means true thought, true words and true actions. Sidq is reflected in the life of a traveler on the path to Allah as follows: he or she does not lie or tell a falsehood, lives according to truthfulness, and strives to be a trustworthy representative of loyalty to Allah.So, Sidq, or truthfulness, is a fundamental virtue in Islam, deeply ingrained in the teachings of the Qur’an and the Sunnah of the Prophet (ﷺ). It is not merely about speaking the truth, but it extends to sincerity in intention, honesty in actions, and integrity in dealings with people. A person who embodies sidq in all aspects of life attains the highest ranks in the sight of Allah.Allah commands the believers to uphold truthfulness, saying,يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوا اتَّقُوا اللّٰهَ وَكُوْنُوْا مَعَ الصّٰدِقِيْنَ'O you who have believed, fear Allah and be with those who are true!' [QS. At-Tawbah (9):119]This verse emphasizes that truthfulness is not just an individual trait but a quality that should define the company one keeps. The truthful ones (as-siddiqoon) are those whose words, hearts, and actions are aligned in sincerity. They are the ones who live their lives in truthfulness and will be honored by Allah on the Day of Judgment. From this, we learn that Truthfulness is linked to Taqwa (God-consciousness). Allah commands believers to stay with truthful people.This verse not only commands truthfulness but also instructs believers to associate with the truthful, showing that truthfulness is a foundational trait of the righteous. Those who adhere to it are honored in this life and the Hereafter.Sidq is not just a habit but a path leading to ultimate success—Jannah. Conversely, falsehood leads to destruction and Jahannam. It highlights that sidq is not a one-time act but a continuous effort that shapes one's destiny.A hadith narrates how truthfulness was a defining quality even among the Companions (radhiyallahu 'anhum). Ka‘b ibn Malik (radhiyallahu 'anhu), one of the three Companions who stayed behind during the Battle of Tabuk (The three men were Ka'b bin Malik, Hilal bin Umayyah, and Mararah bin Rabi'. They were blamed for not wanting to participate in the Battle of Tabuk.), was later forgiven by Allah because he chose truthfulness over false excuses. He could have lied to gain the Prophet’s (ﷺ) pardon, but he remained truthful, and Allah revealed verses acknowledging his honesty in Surah At-Tawbah (9) verses 117-118.لَقَدْ تَّابَ اللّٰهُ عَلَى النَّبِيِّ وَالْمُهٰجِرِيْنَ وَالْاَنْصَارِ الَّذِيْنَ اتَّبَعُوْهُ فِيْ سَاعَةِ الْعُسْرَةِ مِنْۢ بَعْدِ مَا كَادَ يَزِيْغُ قُلُوْبُ فَرِيْقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْۗ اِنَّهٗ بِهِمْ رَءُوْفٌ رَّحِيْمٌ ۙ وَّعَلَى الثَّلٰثَةِ الَّذِيْنَ خُلِّفُوْاۗ حَتّٰٓى اِذَا ضَاقَتْ عَلَيْهِمُ الْاَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ اَنْفُسُهُمْ وَظَنُّوْٓا اَنْ لَّا مَلْجَاَ مِنَ اللّٰهِ اِلَّآ اِلَيْهِۗ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوْبُوْاۗ اِنَّ اللّٰهَ هُوَ التَّوَّابُ الرَّحِيْمُ ࣖ'Allah has already forgiven the Prophet and the Muhājireen [the early Muslims who emigrated from Mecca to Medina, a pivotal event in Islamic history known as the Hijra, and are also known as the 'immigrants' or 'emigrants'] and the Anṣār ['The Helpers' or 'Those who bring victory', also spelled Ansaar or Ansari, were the local inhabitants of Medina (mostly Muslims) who supported the Prophet (ﷺ), and his followers (the Muhajirun), when they fled from Mecca to Medina during the hijrah. The Anṣār belonged to the Arabian tribes of Banu Khazraj and Banu Aws] who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful.And [He also forgave] the three who were left alone [i.e., boycotted, regretting their error] to the point that the earth closed in on them in spite of its vastness [thus it seemed to them in their extreme distress] and their souls confined [i.e., anguished] them and they were certain that there is no refuge from Allāh except in Him. Then He turned to them so they could repent. Indeed, Allāh is the Accepting of Repentance, the Merciful.'This incident demonstrates that while truthfulness may sometimes bring hardship, it ultimately leads to Allah’s mercy and honor. Ka‘b ibn Malik (radiyallahu 'anhu) was one of the three Companions who stayed behind during the Battle of Tabuk. When the Prophet (ﷺ) returned, many people who had failed to participate gave false excuses, and the Prophet (ﷺ) accepted them outwardly, leaving their true judgment to Allah. However, Ka‘b chose to be truthful and admitted that he had no excuse. As a result, Allah revealed verses in the Qur’an honoring his truthfulness and eventually granting him forgiveness.Sidq is also crucial in business and social interactions. Sidq in trade and dealings brings immense rewards, elevating a person to the highest ranks in the Hereafter.Moreover, sincerity in worship is a form of sidq. A person who truly believes in Allah and submits to Him is being truthful in their faith. The hypocrites (munafiqoon), on the other hand, are condemned in the Qur'an because they claim faith with their tongues while their hearts harbor disbelief.Sidq is a lifelong commitment, not just a momentary act. A person who consistently speaks and acts truthfully is honored with the title of siddiq, just as Abu Bakr (radhiyallahu 'anhu) was given this title due to his unwavering faith and truthfulness in supporting the Prophet (ﷺ).Sidq is not limited to speech; it extends to every aspect of life. A person must be truthful in their intentions, ensuring that their worship is sincere for Allah’s sake.The hypocrites (munafiqoon) are condemned in the Qur’an precisely because of their lack of sidq. Their words contradict their hearts, and their actions betray their false claims of faith. This shows that true faith is not just a verbal statement but an inner conviction that manifests in honesty and sincerity.When a leader or leadership lacks Sidq (truthfulness), the consequences can be severe, both for the leader and for the people they govern. Leadership in Islam is a trust (Amanah), and truthfulness is one of its most essential qualities. A leader who lacks Sidq betrays this trust, leading to corruption, injustice, and, ultimately, destruction.A leader who is not truthful quickly loses the trust of the people. When promises are broken, falsehoods are exposed, and deception becomes apparent, people no longer believe in the leader’s words or decisions. The Prophet (ﷺ) said,أَمْقَتُ الرِّجَالِ إِلَى اللَّهِ تَعَالَى الْكَذَّابُ'The worst trait in a person is al-kadhdhāb.' [Musnad Ahmad; Sahih by Shu‘ayb al-Arna’oot in his authentication of Musnad Ahmad]The word الْكَذَّابُ (al-kadhdhāb) is an intensified form (Sīghat al-Mubālaghah) of كَاذِب (kādhib), meaning 'a liar.' However, الْكَذَّابُ specifically refers to 'a habitual liar' or 'one who excessively and frequently lies.' It signifies someone who does not merely tell lies occasionally but is characterized by dishonesty as a consistent trait. In the context of the hadith, it means that among the most detested people in the sight of Allah is one who continuously engages in falsehood and deception.A dishonest leader creates an atmosphere of skepticism and doubt, making it difficult to govern effectively. Trust, once broken, is hard to restore.Leadership is a great responsibility, not a privilege. A leader is entrusted with the well-being of their people, and failing to be truthful is a betrayal of that trust. The Prophet (ﷺ) warned about this. In Sahih al-Bukhari, from Abu Hurairah, it was narrated that while the Prophet (ﷺ) was saying something in a gathering, a Bedouin came and asked him, 'When would the As-Sa'ah (Doomsday) take place?' Allah's Messenger (ﷺ) continued his talk, so some people said that Allah's Messenger (ﷺ) had heard the question, but did not like what that Bedouin had asked. Some of them said that Allah's Messenger (ﷺ) had not heard it. When the Prophet (ﷺ) finished his speech, he said, 'Where is the questioner, who inquired about as-Sa'ah?' The Bedouin said, 'I am here, O Allah's Apostle.' Then the Prophet (ﷺ) said, 'When the trust (Amanah) is lost, then await as-Sa'ah (i.e., the Day of Judgment).' The Bedouin said, 'How will that be lost?' The Prophet (ﷺ) said, 'When authority is given to those who are not qualified, then wait for as-Sa'ah.'This shows that dishonesty in leadership is a sign of societal decay and one of the indications of the approach of the Last Day. The term 'Amanah' (trust) in this context refers to responsibilities, including leadership roles. When leadership is given to those who lack truthfulness, integrity, and capability, it leads to widespread corruption and injustice. The Prophet (ﷺ) further clarified this in the full narration, where he was asked how trust would be lost.This hadith highlights that dishonest and incompetent leadership is a sign of societal downfall and one of the indications of the approach of the Last Day. A leader who lacks Sidq and does not fulfill responsibilities properly leads to oppression, corruption, and moral decay. This, in turn, weakens the nation and causes chaos, which is a precursor to the final destruction before the Day of Judgment.When a leader lacks sidq, corruption becomes widespread. Lies cover up oppression, injustice prevails, and the weak and vulnerable suffer. Allah warns against unjust rulers, 'And do not mix the truth with falsehood or conceal the truth while you know [it].' A dishonest leader may manipulate laws, oppress people for personal gain, and deceive the masses to maintain power. Instead of leading with integrity, such leadership fosters an environment where dishonesty becomes the norm at every level of society.A truthful leader unites people, while a dishonest leader creates division and conflict. When people see their leader engaging in deception, it leads to disputes, rebellion, and even civil unrest. The Prophet (ﷺ) warned, 'A leader who lies and deceives his people will not even smell the fragrance of Paradise.'Without truthfulness, people lose faith in their leadership, and divisions arise as individuals and groups seek alternative sources of justice and leadership.A leader who lacks Sidq faces disgrace in this life and severe punishment in the Hereafter. The Prophet (ﷺ) said,مَا مِنْ عَبْدٍ يَسْتَرْعِيهِ اللَّهُ رَعِيَّةً يَمُوتُ يَوْمَ يَمُوتُ وَهُوَ غَاشٌّ لِرَعِيَّتِهِ إِلاَّ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ'There is none amongst the bondsmen who was entrusted with the affairs of his subjects and he died in such a state that he was dishonest in his dealings with those over whom he ruled except that Paradise is forbidden for him.' [Sahih Muslim]This is a grave warning that leaders who deceive and fail to uphold truthfulness will face divine punishment. In history, many rulers who ruled with dishonesty met humiliating ends, as Allah removed blessings from their leadership.In contrast, a truthful leader earns the love of the people and the pleasure of Allah. The Quran describes the righteous leaders,وَجَعَلْنَا مِنْهُمْ اَىِٕمَّةً يَّهْدُوْنَ بِاَمْرِنَا لَمَّا صَبَرُوْاۗ وَكَانُوْا بِاٰيٰتِنَا يُوْقِنُوْنَ'And We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs.' [QS. As-Sajdah (32):24]A truthful leader rules with justice, sincerity, and wisdom.When a leader lacks Sidq, the entire society suffers—trust is lost, corruption spreads, and divisions arise. Worse, such leaders face disgrace in this world and severe punishment in the Hereafter. Leadership is a responsibility that requires absolute honesty. A leader must serve with integrity, sincerity, and truthfulness, for only then can they achieve success in this life and the next. May Allah guide all leaders to be truthful and just. Ameen," Limbuk concluded.As a closing, Cangik and Limbuk sang Ustadh Derry Sulaiman's song,Orang kaya mati[The rich die]Orang miskin mati[The poor die]Raja-raja mati[Kings die]Rakyat biasa mati[Common people die]Semua pergi mnghadap Ilahi[All gone facing the Divine]Dunia yang dicari[The world they sought]Tak ada yang berarti[Holds no meaning]Takkan dibawa mati[Nothing can be taken to the grave]
[Part 2]
