Introduction

Leadership is a central theme in human life. The history of civilization has never been free from the dynamics of leadership. In the Islamic perspective, leadership is not merely a political matter but a divine mandate (amanah) that possesses moral, social, and spiritual dimensions.

The Qur’an, as the way of life for Muslims, pays great attention to the issue of leadership. This is evident from the many verses discussing leaders, the character of a leader, the obligation to obey leaders, and the limits of such obedience.

Leaders in the Qur’an

The Qur’an uses several terms to describe a leader, each with different nuances of meaning.

• Khalifah (The Successor)
  This term refers to a figure given the mandate to manage and uphold the law on earth. In Surah Sad verse 26,

يٰدَاوٗدُ اِنَّا جَعَلْنٰكَ خَلِيْفَةً فِى الْاَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوٰى فَيُضِلَّكَ عَنْ سَبِيْلِ اللّٰهِۗ اِنَّ الَّذِيْنَ يَضِلُّوْنَ عَنْ سَبِيْلِ اللّٰهِ لَهُمْ عَذَابٌ شَدِيْدٌ ۢ بِمَا نَسُوْا يَوْمَ الْحِسَابِࣖ ۝٢٦

“O David! We have surely made you an authority in the land, so judge between people with truth. And do not follow ˹your˺ desires, or they will lead you astray from God’s Way. Surely those who stray from God’s Way will suffer a severe punishment for forgetting the Day of Reckoning.”

Prophet David (Dawud) is referred to as a khalifah and is commanded to judge between people in truth and not follow desire. The key meaning of this concept is that leadership is a trust (responsibility), not an absolute right.

• Imam (The Guide)
  The word imam means “the one who is followed.” In the Qur’an, this term is used for leaders who bring guidance (such as the prophets), but it can also be used for leaders who lead toward deviance. This indicates that leadership is linguistically neutral; its quality is determined by the direction and policies taken.
• Wali (The Guardian)
  The term wali is often translated as protector, ally, or an authority figure. In Islamic political discourse, this term becomes the basis for debates regarding leadership and relationships between religious groups.
• Ulil Amri (The Authority)
  Ulil amri refers to those in authority or rulers who have jurisdiction over public affairs. In Surah An-Nisa verse 59,

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 تَأْوِيْلًاࣖ ۝٥٩

“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.” 

the people are commanded to obey Allah, the Messenger, and the ulil amri. This concept forms the basis for discussing the relationship between the leader and the citizens.

Criteria of a Leader in the Qur’an (Agreed Criteria)

The Qur’an does not only mention the terms for a leader but also provides the criteria a leader must possess, namely:

1. Integrity

Integrity means consistency between words and actions. A leader with integrity is honest, consistent, trustworthy, and does not abuse power. Integrity in leadership is exemplified by Prophet Muhammad. The four primary prophetic traits often used as the moral standard for leadership are:

• Shiddiq (Truthful)
  Shiddiq means being true and honest in both speech and action. In the context of leadership, this means:
  • Not lying to the people.
  • Not manipulating information.
  • Not making false promises.
  • Not covering up mistakes with lies.
    Honesty is the foundation of public trust. Without it, a leader’s legitimacy will collapse because the people lose faith.
• Amanah (Trustworthy)
  Amanah means being able to hold and fulfill trust with full responsibility. Leadership in Islam is viewed as a trust, not a personal right. In practice, amanah means:
  • No corruption.
  • Not using the position for personal or family interests.
  • Prioritizing the interests of the people.
  • Being accountable for the policies made.
    The author emphasizes that a position is a deposit that must be accounted for; therefore, the abuse of power is a form of betrayal of trust.
• Tabligh (Delivering the Truth)
  Tabligh means conveying the truth openly and not hiding important information. In the context of modern leadership, this can be understood as:
  • Transparency in policy.
  • Openness of public information.
  • Willingness to explain decisions to the community.
  • Not covering up mistakes.
    A leader with the trait of tabligh is not afraid of criticism and does not build a closed leadership style.
• Fathanah (Intelligent)
  Fathanah means intelligence and wisdom. It is not enough for a leader to just be honest and good; they must also possess the intelligence to understand problems and find solutions. This intelligence includes:
  • The ability to think strategically.
  • The ability to read social and political situations.
  • Accuracy in decision-making.
  • The ability to predict the impact of policies.
    Without intelligence, policies made even with good intentions can harm society.

2. Just (Adil)

Justice is the core of leadership in the Qur’an. In Surah Sad verse 26, Prophet David was commanded to judge justly and not follow passion. A leader is required to:

• Be non-discriminatory.
• Not be oppressive.
• Not take sides illegally.
• Give rights to those who deserve them.
  Justice is the foundation of state and social stability. Without it, inequality, social conflict, and public distrust will emerge.

3. Competence (Capability)

In addition to integrity and justice, a leader must have capability or competence. Classical scholars such as al-Mawardi and al-Ghazali mention several requirements for capability, including:

• Knowledgeable.
• Of sound mind.
• Capable of making decisions.
• Having a leadership vision.
• Brave and firm.
  This capability covers intellectual ability, managerial ability (managing government and resources), and the ability to make decisions in difficult situations.

To What Extend Should a Leader Be Obeyed?

The Qur’an teaches the importance of maintaining social order through obedience to leaders. However, this obedience is not absolute. Scholars explain that:

1. Obedience applies as long as the leader does not command disobedience (ma’siyah) or the violation of fundamental religious values.
2. If a leader makes a mistake, the community has the right to remind them.
3. If a dispute occurs, it must be referred back to the principles of religious teachings.
   In other words, obedience is conditional and exists within a legal and moral framework.

Can a Leader Be Dismissed?

Scholars differ in opinion, but generally, there are several conditions that allow for a leader to be dismissed:

• Committing a serious violation of the law.
• Abusing power.
• Practicing systematic injustice.
• Losing the ability to perform duties.
  However, dismissal must consider the public interest. If dismissal would cause greater chaos, it must be handled with extreme caution. The primary principle emphasized is maintaining stability and the interests of the society.

Conclusion

Based on the discussion above, it can be concluded that the concept of leadership in the Qur’an places the leader as a trustee who bears a great responsibility before Allah and humanity. Leadership is not understood solely as political power, but as a moral and spiritual duty that must be carried out with full awareness of accountability.

The Qur’an introduces various terms for leadership such as khalifah (The Successor), imam (The Guide), wali (The Guardian), and ulil amri (The Authority), showing the breadth of meaning and dimensions of leadership in Islam. Regarding criteria, a leader is required to have integrity (Honest, Trustworthy, Conveying, Intelligent), uphold justice, and possess competence in managing public affairs. Justice and trust are the primary foundations that determine the legitimacy and sustainability of leadership.

Obedience to a leader in Islam is conditional, lasting only as long as it does not conflict with religious values and moral principles. Under certain conditions when a leader violates the law, commits systematic injustice, or loses capability dismissal can be considered while still prioritizing the welfare and stability of the community.

Thus, leadership in the perspective of the Qur’an is a concept that balances authority and responsibility, rights and obligations, and power and accountability. Ideal leadership is leadership oriented toward justice, the benefit of the people, and divine values.

Source

Herlambang, S. (2018). Pemimpin dan Kepemimpinan Dalam Al-Qur’an: Sebuah Kajian Hermeneutika. AYUNINDYA | Mitra Penulisan dan Penerbitan. https://d1wqtxts1xzle7.cloudfront.net/61063593/Pemimpin_dan_Kepemimpinan_Dalam_Al-Quran20191029-95215-31i3so-libre.pdf?1572409603=&response-content-disposition=inline%3B+filename%3DPEMIMPIN_DAN_KEPEMIMPINAN_DALAM_AL_QURAN.pdf&Expires=1772433937&Signature=NzNVgIc~tIzqpgii17h4pgAIU1RXu4VndCGk0Azhq763zXTOJnHEyyw1Z-fa78xSUrbH3L4E8NWH5-eFZgpFAoD5VDL5~tv1qWqfH0uIe7-DeZ0QH4ilwcpO9bBVLQt6LZw~K1AqF47TbVuvXlBWO5zw45G9sVu9bJt2RoIrbseLHgD0r3yEf1W0lMMPZUbH2yBLPmCbUsQgeejW1yYHbIaXToMlopd5PBArlEzoZFFQrmajsa8AiCp9UhI-no55Ny04WZ58shbgJ5MsP0m3KDP2pKf5thyR8Mq1jXg1lsirx9Mgx1q7MHGLruNh0NcL1JZOzEQ5VivJNPjd2FDfNw__&Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA

Surah Sad verse 26 and Surah An-Nisa verse 59. quran.nu.or.id/