Servant leadership theory

Because it emphasizes the leader as a servant, servant leadership theory offers a distinctive viewpoint to leadership literature. Servant leadership requires leaders to first become servants. Greenleaf (1977) asserts that the goal of a servant leader is to serve rather than to lead; to foster a feeling of community, power sharing, and participation of all parties in the process of making crucial decisions. The best leaders are those who inspire, encourage, and guide others to success. The ability to recognize and respond to others’ needs enables the leader to help their community. Every faith, every culture, and people from every background may use servant leadership to advance their own selves and their communities. Questions, however, arise on what universal qualities and what values and philosophies should servant leader possess. The paper will analyze the differences and similarities values and philosophies in Bedouins-Arabic culture and Islamic Religion.

Differences in Bedouins-Arabic Culture

In the Middle East, the leadership culture ahs three main formative areas that include the desert, village, and city. Before the introduction of Islam, the Bawd (Bedouins) inhabited the Arabian Peninsula (Greaves, 2012). The Bawd endured the desert life and environmental conditions together with their livestock as the source of livelihood. The Hadar, on the other hand, lived in towns and villages with agriculture and trade as their primary economic activity. Today, the Bedouin communities can be found in Egypt, Saudi Arabia, Yemen, Jordan, and Iraq in the Middle East. In Northern Africa the Bedu people inhabit deserts parts Algeria, Tunisia, Morocco, Sudan and Libya).

The desert has a profound influence on leadership traits that evokes loyalty and admiration from Mideast populations. The people persisted harsh desert condition for many years. Prophet Mohamed, the founder of Islamic religion, was a city dweller but his persona as a desert tribal and religious figure assisted in the definition of the dominant cultural substratum in the Arabic nations and the Middle East. According to Losleben (2003) the Middle East leaders utilize the garb of their desert nomads in their official dressing styles. In the royal family of Saudi Arabia and other leaders such as Muammar Qadaffi were well-known to use garb in their dressing. During military occasions, state officials and officers would always retain village or traditional headdress.

The Bedouin nomads exemplify the values of the desert odds and are viewed at first glance as the primary leadership requirements. In the stone-age period, the Bedu people existed in devoid of political powers (Greaves, 2012). There were no laws or overarching system coercing people to do against their will. There were unknown state sanctions against crimes committed. The fierce independence of Bedouin tribesmen led to turning down of any attempts to introduce laws. Similarly, the Bedouins were autonomous as they were egalitarian.

The political organization of the medieval Arabs had the communal unit of clans (Ashiira). The Fakhadh led the clans and worked under Shaykh who was in charge of the entire tribe (qabila). According to Greaves (2012), the Shaykh was responsible for pasture allocation and solving disputes. The leadership position came as a result of personal astute that read the opinion of the majority. The leader had no powers to assist in enforcing decisions made during arbitration of disputes. The leader relied on moral authority and the agreement of the community with the leader’s point of view Losleben, E. (2003). With the introduction of Islam, the Bedouins community embraced servant leadership under Islamic teachings and laws.

Islam

The Islamic religion is the third world’s largest monotheistic religion that began with Judaism. The belief is that Islamic religion is a way of life. Muslim has a doctrine and laws as inseparable components. The doctrine is the basis on which the Islamic law was formulated. The Followers respects the law without coercion or external compulsion. There are leaders in the Muslim religion that include Amir, Khalifa, and Imam. The word As-Siyasah refers to herding and tending the herd. The ruling of people should observe the Islamic sharia or law. The term applies to politics based on sharia, and that does not violate fundamental postulates.

Islam promotes the servant leadership concept. The prophetic tradition in the Quran expounds on this concept. The Islamic leaders demonstrate features that include Exoteric and esoteric features. Exoteric are process, skills, and behavior or the outer dimension of leadership. Esoteric features are the inner dimension of leadership that includes sovereignty of God, values, and relationship with the divine Creator. The esoteric features are the core values, concept and philosophy of Islam (Mir, 2010). The traditional prophets emphasized on honesty and dedication of leaders while serving the followers. Interestingly, Islamic leadership deals with environmental and social impacts.

Examining Mohamed indicates that as a religious and political leader, the prophet concepts of servant leadership as described by Greenleaf (1977). Mohamed was a trustworthy among the compatriots for offering help to the old, weak and the helpless. Mohammed placed service before self-interests. In modern society, the leader should be a role model to the followers. The Prophet (PBUH) and early Muslim leaders demonstrated the same. The Muslims should view the prophet as their role model as commanded by the Quran. The Messenger of God is the role model and has the best manners. As role models, the leader can lead, motivate and inspire. Consequently, both the followers and the leaders are transformed.

Servant leadership is also transformational where leaders articulate vision and foster acceptance of group goals (Northouse, 2013). Prophet (PBUH) articulated a vision of universal society based on equality and justice. “O believers, stand firm for justice and bear true witness for the sake of God” [4:135]. The Prophet’s (PBUH) teachings inspired thousands of people from their paganism ways and changed to believing in one God (Mahazan & Wan, 2012). The religious leader changed the various aspects of lives in those who believed. The traditions of the Prophet as stated in the Quran illustrates that the followers need to have a standard of behavior toward the accomplishment of group goals. The people must abandon bad traditions such as tribal elitism to a society of oneness, equality, and justice.

Adam and his offsprings were trusted by God to establish justice throughout the worlds. The Islamic leadership principle stresses on justice, freedom, and consultation thus ethical leadership. Islamic leadership emphasizes on the willingness to voluntary submitting to the Creator. Leadership originates from different layers of moral responsibility. Therefore, Muslim leaders need to have operational principles. They include honoring promises, righteousness observation, fulfillment of trust, exercising justice and perseverance in doing what is right.

Islam enhances servant leadership by the principle that leaders must not seek appointment to higher seats or offices but rather wait to be nominated by others (Mahazan & Wan, 2012). The nominees for the position have a track record that elevates him/her over the others. The process denotes or distinguishes between the people dedicated to service or those who want the leadership positions- leader first characters. The leaders who meet the operational principles are dedicated to leadership and God for they will observe ethical leadership.

Similarities

The Leader Bedouins people differ from other Islam and other Arab tribes because of their kinship networks. The extended networks enable the leaders to support the community with the necessity of life for survival. The traditional systems enabled the tribe to ensure family security and property well protected. However, just like Islam, the Bedouins had collective and individual duties. The collective duties involve fasting, worshiping and praying. Collective tasks in the society involve a group of people volunteering to perform on behalf of the entire community. Leadership is required for the proper conduct and management of people’s affairs in the society. Therefore, leadership is a collective duty.

The Muslim leaders are obliged to majority opinion and need to consult before making decisions. For instance, before the battle of Uhud, Prophet Mohamed consulted the people before making decisions. The example indicates common features of Islamic leadership model and the Bedouins-Arabic concept of participative leadership. The Arabic traditions suggest that if three people traveled together, they needed a leader. With the introduction of Islam, the Bedouins community embraced servant leadership under Islamic teachings and laws.

Conclusion

The leadership styles globally are challenged to engage, excites and involves staff, followers, and people. The leaders must compromise instead of engaging in confrontations. Effective leaders have a good relationship with followers that build trust, create connections and become role models. In Arabic cultures, the Imam and Shaykh are role models who must teach Muslims how to good servants like Prophet Mohammed (PBUH). The leaders must consult the followers for effective decision making and safeguard the interests of the community.

References

Greaves, S. (December 01, 2012). A Primer of Middle Eastern Leadership Culture. Journal of Strategic Security, 5, 4, 99-118.

Losleben, E. (2003). The Bedouin of the Middle East. Singapore: Times Eds.

Mir, A. M. (December 07, 2010). Leadership in Islam. Journal of Leadership Studies, 4, 3, 69-72.

Mahazan, A. M., & Wan, M. F. A. W. R. (January 01, 2012). The concept of servant and Islamic leadership: A comparative analysis. International Conference on Islamic Leadership, 227-245

Northouse, P. G. (2013). Leadership: Theory and practice. Los Angeles: SAGE

Spears, L. C. (January 01, 2010). Servant Leadership and Robert K. Greenleaf’s Legacy.