HEROIC LEADERSHIP 1

Heroic Leadership:

Effective Islamic Principles and Practices

Gonzaga University

Nuha Alzaheri

Electronic copy available at: http://ssrn.com/abstract=2262185

 HEROIC LEADERSHIP 2

Abstract

Based on the escalation of the situation in the Middle East, the most challenging phase

is yet in the horizon. These challenges required a new style of leadership that would

transform the sense of urgency among corrupt leaders, encouraging them to adapt the

previous successful legacy of Islamic leadership in order to increase the effectiveness of

their current leadership situations and eventually create a brighter future for the Islamic

community. This research is attempting through histographic analysis of the Golden Age

of Islam (specifically the Abbasid caliphate) to create a new culture of The Islamic

Heroic leadership. This paper concluded five most effective pillars for Islamic heroic

leadership that have the potential to improve the leadership style and heroic behaviors of

current leaders in the Middle East amidst its ever-changing cultural climate.

Electronic copy available at: http://ssrn.com/abstract=2262185

 HEROIC LEADERSHIP 3

The Golden Age of the Islamic Empire (9th and 12th centuries):

The Ideology of Leadership

The Quran states, And your Lord would not have destroyed the cities unjustly

while their people were reformers (Quran 11:117). Abu Bakr Jabir Algerian interpreted

this phrase to mean that any nation having a just society will be sustainable, even if it is a

nation of infidels, and any nation living in injustice will collapse, even if it is a believing

nation (Author, 1997).

People in the Middle East have dreamt of seeking after dignity and justice within

their communities, but living in long-term poverty and injustice during periods of

hegemony have led to ringing demands for change from the oppressed public. The

common culture of these countries has changed in recent years because their belief

systems have changed. Consequently, followers of the new belief systems have

established new behaviors that have since escalated into a revolution to implement new

change (Weiss.A, ND). As Barakat (1993) said, What is needed is the transformation of

prevailing structures and transcendence through comprehensive, sustained, even

development (p.69).

People in the Middle East have now been under coercive leadership for a decade, and

because their need for justice has not been fulfilled, they crave to fulfill it. The events that led

to the development of the Arab spring and the massive ramifications afterword led to a

reevaluation of the leadership styles in the region and their impact on the future
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of these countries. People who live there are willing to change and make improvements,

starting with their leaders and continuing by resetting their vision and holistic goals for

the betterment of all.

The modern Arab region is craving a new culture that highlights the primes of

openness and transparency; moreover, it hopes to repair the current situation politically,

financially and socially, with an increased emphasis on empowering and engaging with

the people. The common census behind recent revolts in the region has been to seek a

more equitable economy and better life for all.

Increasing the urgency to react to these public oppositions, leaders must adapt

their practices to new transitions without contradicting the need for successful response;

nevertheless, as Diamond (2005) insisted, different societies react differently to solve

their problems depending on their cultural values and perspectives. There is a significant

need to change the traditional style of leadership to adapt to what is needed to enhance

sustainability and develop a new set of cultural values by investing in the resources of

the history of Islamic legacy and utilizing its successes in the new era of leadership.

Additionally, the Middle East may need to consider various facets of western

leadership approaches as a hero who rises to the fore in times of crisis (Senge, 2006).

These approaches require the development of new practices to fit this new role of

leadership, which focus on building a shared vision, [bringing] to the surface and

[challenging] prevailing mental models, and [fostering] more systemic patterns of

thinking(Senge, 2006, p.768). Given these viable practices, leaders must understand and

rethink how they react to certain events and learn how to look beyond their national
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borders to develop their organizations and leadership practices to be effective

even outside their nations in the larger, global community.

Research into Islamic life is significant to all who are interested in

understanding the true ideals of Islam in moving toward a more peaceful environment

and successful people; hence, this research highlights the effective principles and

practices of Islamic heroic leadership. The purpose of this paper is to spotlight the sense

of urgency among corrupt leaders, encouraging them to adapt the previous successful

legacy of Islamic leadership in order to increase the effectiveness of their current

leadership situations and eventually create a brighter future for the Islamic community.

This research is attempting through histographic analysis of the Golden Age of Islam to

create pillars for Islamic heroic leadership that have the potential to improve the

leadership style and heroic behaviors of current leaders in the Middle East amidst its

ever-changing cultural climate.

Key Terms

In order to create a common language through which to discuss the topic at

hand, the following key terms must be defined as they are used in this document.

- Heroic leadership: Schwartz, B (1983) explained the concept of heroic leadership in the

following way: Heroic leadership is a form of domination, which evokes strong

reverential sentiment in the context of fateful enterprises, campaigns, and movements

(p.19). In other words, heroic leadership is the influence that provokes key situations,

which increase the significance of the transformation.

- Heroic Islamic leader: Drawing from Schwartzs definition of heroic leadership, a

heroic Islamic leader is someone who is uniquely motivated to improve humanity with
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innovative objectives that systemically provide success in a genuine

interdependence between the state and the Islamic religion.

- Effective Islamic leadership: This term was coined specifically for this paper. It

refers to the ability to objectively incorporate Islamic principles to accomplish the goal

of promoting and reinforcing excellence in the lives of human beings economically,

socially, politically, and spiritually.

The Dawn of the Golden Age: Abbasid Rise to Power

The Golden Age of Islam is a term used to refer to the period of Islamic history in

which the nation of Islam reached the pinnacle of its strength. It began with the rise of

the Abbasid Empire in the eighth century and lasted until the fall of the Abbasid Empire

in the twelfth century. This empire came to power after the downfall of the four hundred

year reign of the Umayyad Caliphate, with massive support from Persia in 750. Many

revolutions and uprisings followed the collapse of the Umayyad Caliphate from various

branches of the Prophet Mohammads family, finally resulting in the rise of the dominant

Abbasid family through the strength of their superb swordsmanship. After a long battle

among the other dynasties, they gained the control of a region that reached across the

African and Asian continents. According to Islamic historian Kotapish (2000), It took its

name from Abbas, the Prophet Muhammads paternal uncle and an Abbasid ancestor

(p.6).

The transition of leadership from the Umayyad to Abbasid did not flow easily, and as

a result, the foundation of the new Empire was rough, and the implementation of a new

leadership culture included treachery and betrayal for many years, especially during the

period of The Slayer (750-754) and the first few years of The Victorious (754-775).
 HEROIC LEADERSHIP 7

El-Hibri (1999) stated that, despite these difficulties, The Abbasids continued to

enhance the social and cultural symbiosis, and economic integration began to take root

in this new state, giving shape to a new society characterized by the cohesive powers of

a common language and currency and a unifying religio-political center (p.1).

The power of the Abbasid Caliphate led to the recognition of their dominance in

the region due to the importance of their territory among the various empires at the

time as a center of economy and trade, even though the foundation of their empire was

built upon the blood of many. Famous Abbasid caliphs such as Harun Al-Rashid and

Al-Mamun were great patrons of the arts and sciences at a time when both Islamic

philosophy and science began to flourish. The early Abbasid period was also the era in

which the codification of the sharia law, begun during the Umayyad period, was

finalized, and the traditional school of law as it exists to this day was established (Nasr,

2009, p.121). However, not all the Abbasid leaders were effective and successful in

improving Islamic society and developing the awareness that made their civilization a

part of the golden era of Islam with a deep correlation between the sharia and the

sophistication of the knowledge.

The Abbasid came to the power with, as Ayoub (2004) described, the strength of a

religious ideology. They adopted messianic and highly eschatological names. For instance,

the first ruler or caliph was Al-Safah (the slayer), the second caliph was Al-Mansur (the

Victorious) and the third was Al-Mahdi (the rightly guided messianic ruler) (p.86). This

would indicate the use of Islamic guidance even in assigning their names, and the more

powerful the name, the more effective the leader. Moreover, implementing the sharia law

under Abbasid rule emphasized their leadership power by continuing after

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the previous successor Umayyad. Historian Ayoub (2004) emphasized, The Abbasids

did not band the religious character of their claim to caliph authority, rather, they

endeavored to distance themselves from the very revolution that had brought them to

power (p.87). Moreover, El-Hibri (1999) stated, Beyond their internal affairs, the

Abbasids concentrated their efforts on building a cohesive monarchal institution based on

a structured hierarchy of political and military clientage rooted in the memory of the

revaluation (p.7). In other words, this Empire created new realization of the political

structure and communication internally and externally which made their revolution

successful.

The Lens of Heroism

A histographic analysis of Abbasid characteristics will allow for a broad

investigation of sources including: Greek, Persian, and Sanskrit, as well as its

insistence that such learning be translated into Arabic. It was not until the 10th and 11th

centuries that scientific works began to be written in Persian. Even then, they tended to

be summaries of longer works composed in Arabic. The Abbasid realized that the

Arabic language was powerful, and knowledge could be pooled, shared, and built upon

in new and dynamic ways (Bennison, 2009).

From this brief description of the Abbasids rise to leadership and the effective

achievements that led to their recognition as one of the brightest civilizations of their time,

this investigation analyzes the correlation between this effective leadership and the

successful leadership culture that created the Islamic heroic leadership concept and

principles. This paper focuses on the most effective Abbasid leaders who created an

outstanding mark in Islamic history during the Golden Age, leaders like AL-Mansur, Al-
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Mahdi, AL-Rashid, AL-Mamun, and Al-Moatasim. Each of these leader sought to better

the lives of those they ruled by improving the civilization either economically, socially,

politically, and/or spiritually These leaders, despite their differences, have been

considered by many scholars to be the peak of the Golden Age, which will be utilized in

this paper as a source from which to draw effective leadership principles and to delineate

the practices of Islamic heroic leadership.

By examining the influence of these leaders on the Golden Age of Islam, it will

be apparent which accomplishments and outcomes of their leadership style contributed

to The Golden Age itself. The following pages define six important leaders who

embodied the principles and practices of Islamic heroic leadership that contributed to the

success of Golden Age.

Six Abbasid Leaders

Al- Safah (The Slayer) 750-754:

Al- Safah was well known for his intense aggression and genocide of all who

were related to the Umayyad secession or any individual who might create a new political

movement. In fact, he introduced himself in his first speech after the revolution as the

rebel and the slayer. Also, according to Hibri (1999), the Abbasid revolution developed in

Khrasan; therefore, the Abbasids (and by association, Al- Safah) had a skill for creating

cohesive relationships with the people of the region.

One of Al- Safahs famous endeavors as leader was to murder all who attempted

to antagonize the new Empire. Historian and spiritual commentator Al Kodary (1985)

wrote in his letter to Abu Muslim Al Khrasani, the military leader in Persia, Kill

whomever you suspected (p.60).

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Even though Al- Safahs accomplishments were well known for being

implemented through force, his leadership style was narcissistic. His title articulated his

lack of empathy; moreover, his violent behavior indicated a high sense of self-importance

in that he was willing to do whatever it took to conquer and achieve his goals. In order to

serve these goals, he even empowered his followers to kill any person who plotted

against his leadership.

Based on the previous discussion, it can be concluded that Al- Safah was an

effective leader, at least in terms of his own agenda. His leadership style allowed him to

fulfill the commitment that he made to himself and his people and to utilize his power to

maintain the success that he wanted despite the unethical deeds that helped him reach

those goals. Politically, he dominated the region and forced respect by fear from

individuals both internally and internationally. His style led him to make a poor decision

in order to declare his successor; he named two potential leaders after him with less

acknowledgment if the ramifications which eventually led to further division and more

violence. Unfortunately, he managed to force his leadership style on his followers, and he

is not considered to be an effective leader in any but the political sense.

Al-Mansur (The Victorious) 754-775:

Al-Mansur was the first true example of heroic leadership during the Golden Age.

His greatest strength lay in his emphasis on the implementation of the four pillars of

Islam. According to Al Kodary (1985), he was the epitome of the victorious leader in that

he was a Judge who maintained justice without any discrimination, policeman who

sustained peace and secured the situation, capitation-tax-man who would never oppressed

the people, and mail man who consistently kept leadership updated of everyones work
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(p.97). Al-Mansur was a man who valued both conscious awareness and transparency

among his people. He held as an important goal the establishment of justice through

collaborations between key parties to ensure justice and collective engagement from

all individuals.

Perhaps the most memorable feat of Al-Mansurs reign was moving the capital

city to the Iraqi/Persian region in what is now Baghdad. Ayoub (2004) stated that it was

due to initial revolutions conceived and developed by the Abbasid. Al Mansur built the

capital of the caliphate to a small village in Iraq named Baghdad. He moved the Islamic

Empires capital for many reasons including protection from its enemies and allowing

commerce and trading to thrive. As Kotapish (2000) stated, this would allow the empire

to keep in touch with lands as far as China and bring us all that the seas yield (p.7) He

also stated within decades Baghdad had become an intellectual capital as well as the

seat of the Abbasid caliphate as many people congregated to have benefaction and

become part of the famous intellectual life of the city (p.10).

Al-Mansur was also well known for his support of scholars, especially religious

scholars. Under his leadership, knowledge was at the forefront of Islamic society and

culture, and many great scholars and spiritual leaders thrived. For instance, Maliki legal

school was founded during Al-Mansurs leadership by Maliki b. Anas. Maliki also wrote

his famous book al-Muwatta, which is a primary source of prophetic hadith and legal

tradition in Islam even to this day (Ayoub, 2004).

Al-Mansur was also well known for solemnity of leadership. Spiritually, he was

famous for his attention to all five prayers and the witr prayer in particular, which is the

optional night prayer. He focused his attention to build and improve Baghdad to become
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the center of architecture and knowledge and to support the amassing of all scholars

and literary scientists. Due to this determination, Baghdad became a sanctuary to all

who were interested in knowledge.

On the other hand, though Al-Mansur was a great leader, both progressive in

thought and well liked by the people, he was not perfect. According to Al Kodary (1985),

his ability to conquer along the road to success was due to his firm stand against any

challenge that arose during the initial years of his rule and to his sincere determination

without any hesitation in decision-making. Thus he was seen as a formidable opponent to

any who might oppose his reign.

Al-Mansur was seen as one of the most powerful leaders of the age in terms

of handling any attempts to usurp his leadership. He did everything he could to

ensure everyone was under his control. Moreover, he sustained implementation of the

Sharia law in leadership culture, which indicated that he practiced Islamic culture in

his leadership while also supporting the pursuit of knowledge for his people.

Al-Mansur is considered an effective leader because he was aware of the

significance of his position. He devoted his entire life to service, and with skillful actions

was able to guarantee the greatness of his kingdom through collaboration among key

people who could make this success possible. Trustworthiness was the essence of the

caliphate during his period as the solid foundation for the successor as well as preserving

the rights of all individuals.

Al-Mahdi (The Rightly Guided) 775- 785:

With each new leader comes a new style of leadership, and the Abbasid Islamic

Empire was no exception. As Al Kodari (1985) stated, Al-Mahdi (The Rightly Guided)
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must be distinguished from his father Al-Mansur (The Victorious), as he was more

flexible than his father. For example, Al-Mahdi empowered the ministers, a

demonstration of trust that allowed them to become more involved in improving peoples

lives under the caliphs supervision. Al-Kodari also added that Al-Mahdi was forgiving

and just. He used to solve people dilemmas himself and oversaw the work of the judges

to ensure they implemented and maintained justice among all people without

discrimination. This third ruler of the Abbasid Empire was known for his generosity and

rhetoric, while his father was noted for his focus on knowledge.

On the other hand, Al-Mahdi resembled his father in his attention to and

implementation of Sharia law. As confirmation of Al-Mahdis devotion to fulfilling the

Sharia, Islamic historian Al-Kodari (1986) wrote of a time when Al-Mahdi, after

ordering the imprisonment of Moses Al-Alawi for opposing his leadership, was praying

one day when he came upon a verse from the Quran. So would you perhaps, if you

turned away, cause corruption on earth and sever your [ties of] relationship? (47:22) He

then asked his minister to bring Moses before him and told Moses, I do not want to

sever you from your family. I release you under one condition: do not oppose me again.

This particular incident illustrated Al-Mahdis depth of thought regarding the

consequences of his actions. It showed his devotion to carrying out Sharia law and

displayed his depth of conscience in considering the burden of his position and the

responsibility to integrate his faith in his position of authority.

Based on the characteristics of Al-Mahdis culture of leadership, his style served to

create a new vision of Islamic leadership. Without any deviation from the fundamental

principles of Islam, the Empire became more focused on improving the status of
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leadership by empowering those who are trustworthy. This paradigm shift illustrated how

Islamic leaders would never be effective in isolation but would benefit from collaboration

with trustees and a clearly shared vision of justice. This vision was associated with all

effective leaders, as justice is the core of Islamic practices implemented by following the

Sharia.

Aaron Al-Rashid (The Wise) 786-809:

Kennedy (2008) stated that the Empire of the Abbasid caliphate was so powerful

that it was considered to be the pinnacle of Islamic rule. This domination was a direct

result of their position regarding the constant battles with Rome that eventually became

the success of Aaron al-Rashid (The Wise). Aaron became a caliph when he was only

twenty-two. He needed to have a trustworthy following to help him in leadership;

therefore, based on Durants (2011) account, Aaron personally led his armies onto the

field of battle and ensured all battlefronts were intact himself. For the most part, however,

he entrusted administration and policy to the wise Yahya, whom his father al-Mansur had

recommended he include in order to help him with the caliph. Soon after his accession he

summoned Yahya and said: I invest you with the rule over my subjects. Rule them as

you please; depose whom you will, appoint whom you will, conduct all affairs as you see

fit(NP). Then, according to Durant, he gave Yahya his ring as an act of extreme

confidence. This event was the initial political phase of Aarons rule, trusting Yahya to be

responsible for the Empires leadership, as he was well known as the most affable, wise,

and progressive member of the Abbasid caliphate.

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Islamic spiritual leader and scholar Al-Kodari (1986) defined Al-Rashid as the

most generous caliph of the era: Baghdad in al-Rashid is the peak of glory and great

radiance (p.154). Al Rashids decision to have land taxes in the Islamic Empire was

passed on to him by his father. He always focused on the importance of fairness in

economic matters and insisted on empowering trustworthy adjuncts and princes all

over the Islamic Empire to be fair with people.

Al-Kodari also indicated that both the architectural movement and the literary

movement were very strong during this period. Islamic civilization at the time was

developed in all aspects of life. For example, its architecture included many palaces,

bazaars and buildings of all kinds, which made it a popular place for people to live and a

center for great trade and commerce. There was also an increase in the attention given to

poets and literature. Baghdad was considered the center of scholarship and intellectual

endeavors. Scholars from all over the region came to study science, art and Islamic

religion focusing on teaching in the Arabic language with grammarians and linguists.

Likewise, Baghdad was the source of medical science and pharmaceuticals. Baghdad

was the aspiration of all scholars and scientists of the age.

In addition to a generous nature, Al-Rashid was a fiercely devout Muslim. Like

his predecessor Al-Mahdi, Al-Rashid was devoted to his prayers. As Al-Kodari (1986)

stated, he implemented the Sharia regularly by praying not only the five required prayers

but also the optional prayers until the day of his death. He listened thoughtfully to any

preaching and considered these messages before making any decision regarding himself

or his subjects. Moreover, he was well known for his benevolence and charity in giving

to poor and needy daily. Meanwhile, he never missed a pilgrimage or a war, alternating
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invasions and pilgrimages yearly. As Al- Kodari stated, he was considered an intrepid

warrior, and he always fought with his army. On the other hand, he was also well known

for drinking wine and listening to music, though it was a norm at that time.

As a person, Aaron Al-Rashid was often considered sentimental, a particularly

unique characteristic for an individual in his position. He accomplished many

remarkable achievements during his reign that made him a hero in building and

expanding the community, attracting the greatest scholars to increase awareness. In

everything, he maintained his concern to sustain justice amongst his subjects. Eventually,

all of his accomplishments gave clear evidence of his ultimate goal, which was the

holistic development and application of collective interests that would lead to a united

path among the leader, adjuncts, and the people. Al-Rashid realized the importance of

surrounding himself with trustworthy advisors to implement justice and safety for the

people. This element was the fruit of having a responsible caliph who was a heroic leader

of his time in both his leadership characteristic and his willingness to improve the

Empire.

After discussing the achievements of Aaron Al-Rashid in developing the Islamic

Empire, it is important to note that there is one major attainment the responsibility for

which was not his; it was his wife Zubaidas. She headed a huge philanthropic project

that involved connecting the pilgrimage route with resorts and water areas from north

Baghdad to Makah for all travelers and their animals, even the birds. She hired the most

intelligent engineers, giving away all of her jewels to collaborate with among the traders

to support this magnificent project. After nearly a decade, the operation was successfully

opened. This particular event during Aaron Al-Rashids reign may not have been his own
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accomplishment, but it did show his inclusion of women in improving society

and increasing the genuine charity for all citizens of the Empire.

Al-Mamun (The Greatness in Tolerance) 813-832:

Al-Kodari (1986) stated that al-Mamuns leadership was characterized by a

softness untainted by weakness and a strength untinged by violence. His reign was the

most influential era in the history of the Islamic Empire for two reasons: he was

passionate about education and he chose to enhance his awareness by meeting with

scholars when he was in Maro, a small city next to Baghdad. Therefore, according to

Ghareeb & Dougherty (2004), Al-Mamun is considered among the strongest and wisest

of the Abbasid caliphs. Well known for his intellectual interests, he allowed scholars of

various schools to debate their positions before him. He even established a library called

Bayt al-Hikma (House of Wisdom) (p.154). Learning about religion, especially

understanding the Sunnah and interpreting the Quran, were particular areas of interest.

Additionally, he was interested in developing the Ummah (the Islamic nation) through the

pursuit of knowledge and the establishment of a variety of scholars and schools all over

the Islamic Empire, which consequently improved the Knowledge movement and glory

of Baghdad.

Al-Mamun, noted Al-Kodari (1986), was well known for his tolerance. However,

according to Ayoub (2004) he was among the early caliphs of Abbasid who clearly

showed more sympathy toward the Shiite sect. This was evidenced in the fact that he let

them debate publicly that the caliph Ali should be the successor after the Prophets death

in a way that created opposition among the Sunni population. This freedom of speech

opened the door to all sects of Islam such as the Mutazila who wanted
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to bridge the gap between the Sunni and Shia (Choueiri, 2008, p.61) Furthermore,

according to Choueiri, Al-Mamun adopted the Mutazilisim beleif of the creation of the

Quran as it was revealed to the Prophet Muhammad. This posed a significant religious

dilemma during the period.

In addition to tolerance, Al-Mamun was a leading supporter of the freedom of

speech, which ultimately made him a unique caliph because he was interesting in

progressive knowledge and emphasized expanding ones awareness. He showed how

human leaders could be, despite their power and control. He was often drawn to these

debates, which sometimes had severe ramifications for the Islamic country, leading to

division among scholars and rather than the presentation of a united front.

Al Mu'tasim (The Visionary of God) 833-842:

Isaac Al-Mu'tasim was a corageous leader who loved to be surrounded by others of

brave character, especially the military (Al-Kodari, 1986). El-Hibri (1999) mentioned that he

merged the into Turkish-slave military the Arabic military in order to expand the army with

strong, brave and tough soldiers. The slaves eventually became free soldiers who served the

caliphate. Furthermore, based on El-Hibris account, Al-Mutasim founded the city of

Samarra, which, as his new capital, was intended to accommodate the burgeoning Turkish

army (p.9). He thought that recruiting the military by himself indicated his devotion to

bravery and strength in protecting the Empire. According to Ismail (1966), he favored having

an army of Turks was because his mother was one; moreover, he was convinced that the

Turks were the best of soldiers. Hence, Al--Mu'tasim was known for his bravery and

devotion in protecting the caliphate territories. Unlike his

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brother and father before him, he valued a strong army over knowledge and

scholarship (Al-Kodari, 1986).

As a leader, Al-Mu-tasim had a clear vision from the beginning of his reign to

recruit for and extend the Empires army. This event highlights his leadership style as

collaborating resources (such as Turkish slaves) to provide for the safety of his subjects.

However, in so doing, he empowered the Turks to lead the Arab armies, which increased

their power even over the caliph himself. For this reason, it is clear that this leader

focused with singular determination on the protection of the Empire without considering

the consequences of his actions.

Heroic leadership analysis

Reflecting on the previous leaders and their accomplishments as described in the

narratives of various scholars who examined the Abbasid caliphate including: Al-Abbas,

Al-Mansur, Al-Mahdi, AL-Rashid, AL-Mamun, and Al-Moatasim, several defining

characteristics can be concluded as having contributed to their collective heroic

leadership practices during the Golden Age of Islam. The six historiographies captured

the practices of heroic Islamic leadership. These heroic Islamic leadership practices were

embedded in principles related to:

1- Firmness.

2- Justice.

3- Accountability and trustworthiness.

4- Awareness.

5- Unity.

Firmness:
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One of the shared qualities among the leaders identified above was that of

firmness. For example, Al- Safah The Slayer, though he had a bloody history, was still

considered an effective leader, which was due in large part to his firmness of character.

There is no justification for his violent and ruthless leadership style, yet it was essential to

creating a sustainable and unified Empire, and it was necessary to strengthen the Abbasid

caliphate.

The firmness displayed by Al-Mansur The Victorious was of a different nature.

His firmness consisted of implementing the Islamic principles without deviation. This

strict adherence to Islam ensured the hiring of trustworthy princes who were responsible

and loyal toward him as a caliph and more importantly to Allah and the Islamic Empire.

Al-Mansur was famous for having messengers who would inform him of each princes

actions, and there was no mercy if one of these princes failed. Applying justice with a

firm hand was the core of Al-Mansurs leadership until his death.

The firmness of Al-Mahdi, AL-Rashid, and AL-Mamun were very similar. They

were firm with their adjuncts and ministers who were employed to help sustain justice

and improve the Empire. And finally, Al-Moatasim was firm in recruiting a strong and

courageous army to support the territory of the Abbasid caliphate.

Juctice:

An element that made Abbasid most obviously successful was its overwhelming

dedication to implementing justice throughout the Empire. This important principle was seen

consistently in their leadership style. AL-Mansur, Al-Mahdi, AL-Rashid, AL-Mamun, and

Al-Moatasim demonstrated the importance of this core concept in that they were only

successful when they kept justice without discrimination among their subjects.
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According to the Quran, the holy book of Islam, Allah commands justice, the doing of

good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and

rebellion: He instructs you, that ye may receive admonition (16:90). This quote indicates

that God has given all humanity the principles to stand upon and to live by. It also

presents the idea that, without these principles, people lose their way. Many such verses

from the Quran foster the importance of being submissive to Allahs commands, and

through these commands, living in harmony and justice with all. In other words, these

successful Abbasid leaders were heroic leaders because of their just deeds to all

individuals and loyalty to the Islamic faith through the implementation of that justice.

Accountability and trustworthiness:

In addition to the implementation of justice, an important foundation of effective

leadership in the nation of Islam is to fully understand the concept of being accountable

toward Allah the creator. Hence, adherence to this accountability is necessary to being a

trustworthy leader. The efficiency of leadership in the region is reinforced by strict

accountability and trustworthiness, a trait present in the leaders of the Abbasid. For

example, Al-Mansur noted that the prince of Yamane was interested in hunting, which

made him furious, writing to the prince, Your mother Bereft of you, I gave you the

responsibility of the Muslims, not the responsibility of animals. Give the responsibility to

(named the person) and go to your family disgraced and rejected (Al Kodary, 1985, p.

97). This particular incident demonstrated the leadership style of one of these leaders who

was focused on the importance of having responsible and trustworthy people to help

develop the Empire.

Awareness:
 HEROIC LEADERSHIP 22

Each of the leaders discussed above displayed a certain degree of awareness in

their leadership as a whole. This awareness is ultimately linked to all other features of life

including: religion, rhetoric, language, and the sciences, to name a few. AL-Mansur, Al-

Mahdi, AL-Rashid, and AL-Mamun in particular exhibited an awareness of the

importance of knowledge in the building of an empire by exerting a fundamental effort to

improve the Islamic Empire through the acquisition of knowledge and increasing

awareness in their followers. This led to the powerful translation of many books, the

development of sciences, and the gathering of all types of knowledge during the Golden

Age of Islam.

Al-Mamun in particular was passionate about translation and reading. He

designed a location named Bayt al Hikma house of wisdom to preserve all the books

and knowledge that was found and collected during his rule. Moreover, Al-Mamun gave

any translator his equivalent weight in gold for bringing him a new book.

Islamic historian Mohammad (2012) stated, The Islamic Empire influenced

the development of the worlds history (p. 2). This influence, due largely to the efforts

of the above-named leaders, changed the paths of education and economics that

connected all people within its realm. Mohammad went on to explain that this Islamic

Empire established a trade network that enriched the whole region, a region that

expanded from Spain and North Africa in the west to Asia in the east.

Each of these Abbasid leaders was dedicated to the pursuit of knowledge in some

form or another, and each was able to utilize this knowledge to improve the Islamic

civilization as a result.

Unity:
 HEROIC LEADERSHIP 23

Despite the fact that every one of the Abbasid leaders was effective in a different

way and utilized a different leadership style, ultimately they all congregated around a

single concept, that of becoming a united Islamic people. Unity is the core element of

Islamic heroic leadership because it is also an underling concept of Islam itself as

outlined in the Quran:

And hold firmly to the rope of Allah all together and do not become divided. And

remember the favor of Allah upon you - when you were enemies and He brought

your hearts together and you became, by His favor, brothers. And you were on the

edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to

you His verses that you may be guided (2:103).

This verse is an indication of the importance of unity and collaboration among the people of

Islam. Having shared values and goals that can be applied together with Islamic principles

has the power to improve Islamic civilization and increase its sustainability.

Conclusion and Application for Todays Leaders

The Abbasid caliphate transformed Islamic life to fulfill the collective potential

and ensure that goodness became a reality for its citizens. These leaders tried to improve

their own lives and the lives and futures of their people by applying the Sharia law and

enforcing it among their assistants to better the kingdom in social, political, financial,

and spiritual ways. The following elements of leadership employed by these ancient

leaders can be employed just as effectively today.

Firmness in the Arab leaders of today requires that they reorganize the collective

goals to the benefit of all and provide a clear way to achieve them. These goals must be

shared with their adjuncts and associates, and no one can be allowed to violate them.
 HEROIC LEADERSHIP 24

These leaders must also collaborate their collective strength and firmness to increase the

effectiveness of achieving their goals with strict rules governing the manipulation of

those goals to achieve individual interests.

Justice is an effective element of any successful organization, and leading a country

is no exception, as demonstrated by the Abbasid leaders of old. Leaders in their new roles

must consider this valuable element in their leadership style because people have been

anticipating a movement toward impartiality in the region for a long time. Justice is the most

important element for any environment and in any culture. Favoritism, its antithesis, is the

very element that has kept the people of the Middle East from achieving the equality they

desire; therefore, regardless of who they are, all citizens should have equal opportunities in

seeking jobs and claiming access to civil rights. And the individuals that can create a contest

for this to happen are the leaders of these nations.

Accountability and trustworthiness are qualities much appreciated in a new leader

or leadership style as they consider the changing cultures and developing nations of the

Middle East. As demonstrated by the leaders of the Golden Age, strong rulers who

embrace their new responsibilities will surround themselves with trustworthy assistants

and ministers. This kind of integrity is also to be desired among heroic Islamic leaders,

particularly in dealing with ones followers and most importantly toward God. If this new

culture of accountability and trustworthiness is implemented in all new leadership styles

across the Middle East, people of the region with begin to feel a sense of safety, knowing

they are allowed to live with preserved dignity and rights as human beings.

Awareness, considered to be an effective element in the ancient Empire, is just as

significant today. Knowledgeable leaders who possess a complete and un-bias awareness
 HEROIC LEADERSHIP 25

of the happenings in their communities are vital to the development of those

communities. The knowledge is collective abilities in understanding the verities of fields,

which enhance the better choice for the adjuncts and ministers, which reinforce the

knowledge toward the people who live there.

The final and perhaps most significant element of heroic Islamic leadership is

unity. In fact, unity is fundamental for each of the previous elements to be implemented

most effectively. Followers, if they feel that their leader is firm to the benefit of all, an

enforcer of justice, an example of trustworthiness, and aware of all that is happening

within his realm of influence, they would also feel both valued and important in their

communities, thus leading to an overall sense of unity.

The five principles of firmness, justice, accountability and trustworthiness,

awareness, and unity worked historically within the Islamic culture and can be applied

to the same culture in this era as well in order to encourage success and enable effective

leadership in the Middle East.

 HEROIC LEADERSHIP 26

Resources

Al Kodary (1985). Muhadarat Tarikh Alumam Al Islam al doula Al Abbasid (lectures

History of the Islamic Nations: Abbasid Caliphate). Dar al

Qualm. Lebanon

Ayoub, M. (2004). Islam: Faith and history Oneworld Pubns Ltd.

Barakat, H. (1993). The Arab world: Society, culture, and state University of California

Press.

Bennison, A. K. (2009). The great caliphs: The golden age of the Abbasid empire Yale

University Press.

Choueiri, Y. M. (2008). A companion to the History of the Middle East. Wiley-

Blackwell.

Durant, W. (2011). The age of faith: The story of civilization Simon & Schuster.

De Vries, Manfred FR Kets, Doyle, J., & Loper, M. (1994). The leadership mystique [and

executive commentary]. The Academy of Management Executive (1993-2005),

73-92.

El-Hibri, T. (1999). Reinterpreting Islamic historiography: Harun al-Rashid and the

narrative of the Abbasid caliphate Cambridge University Press.

Ismail, O. S. (1966). Mu'tasim and the Turks. Bulletin of the School of Oriental

and African Studies, 29(01), 12-24.

Ghareeb, E. A., & Dougherty, B. (2004). Historical dictionary of Iraq Scarecrow Press.

Kotapish, D. (2000). Daily life in ancient and modern Baghdad Lerner Publishing Group.

Kennedy, H. (2008). The caliphate. A Companion to the History of the Middle East, 52.
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Nasr, S. H. (2009). Islam. Religion, History, and Civilization. HarperCollins e-books.