Leadership,
Governance and Mercy in Maqasidization
By Dr SHAYA'A OTHMAN
This article is from Chapter 7 of the book entitled "Maqasidization of Knowledge and Action" authored by Dr Shaya'a Othman, which applies maqasid to leadership and governance, emphasising justice, consultation (shura), and mercy as the foundational principles of ethical leadership. It contrasts Qur’anic and Prophetic models with the failures of modern governance — corruption, authoritarianism, and populism. Case studies of Islamic finance, halal industries, and waqf highlight how maqasid-inspired governance already succeeds globally. The chapter proposes a framework for Maqasidic leadership that is accountable, ethical, participatory, and merciful, extending its relevance beyond Muslim societies to global governance institutions seeking justice and sustainability.
1 Introduction: The Crisis of Leadership
Leadership is the
cornerstone of governance, yet it is also one of the deepest crises of our
time. Around the world, nations are plagued by corruption, authoritarianism,
populism, and incompetence. International institutions such as the UN, IMF, and
WTO are criticised for serving the interests of the powerful rather than
promoting justice.
For Muslim societies, the
challenge is twofold: to overcome internal governance failures while also
contributing to global leadership rooted in justice and mercy. The maqasid
framework provides a compass for leaders to serve humanity, ensuring that
governance preserves religion, life, intellect, progeny, and wealth.
The
following Table 1 summarises and highlights the global leadership crisis
across four critical dimensions: corruption, inequality, environmental failure,
and loss of trust. Each crisis is interconnected, reflecting the limitations of
secular governance models. A maqasidized leadership framework is urgently
needed to restore justice, ethics, and trust in both national and global
arenas.
Table 1: Global Leadership Crisis
– Corruption, Inequality, Environmental Failure, Loss of Trust
|
Crisis Dimension |
Manifestations |
Consequences |
|
Corruption |
Abuse of power, bribery, nepotism, state
capture. |
Erodes governance, diverts resources,
perpetuates injustice. |
|
Inequality |
Wealth concentration, wage gaps, unequal access
to services. |
Fuels social unrest, poverty cycles, and
marginalisation. |
|
Environmental Failure |
Climate inaction, overexploitation of
resources, and pollution. |
Biodiversity loss, disasters, threats to life
and livelihood. |
|
Loss of Trust |
Declining faith in governments, institutions,
and leaders. |
Weakens social cohesion, breeds cynicism, and destabilises democracies. |
As shown above table, Table 1.1: The global leadership crisis reveals systemic failures across corruption,
inequality, environment, and trust—underscoring the urgent need for maqasidized
leadership approaches.
2. Qur’anic Models of Leadership
The Qur’an provides
enduring principles for leadership:
·
Justice: “Indeed, Allah commands you to render trusts to whom they are due and
when you judge between people to judge with justice.” (Qur’an 4:58)
·
Consultation
(Shura): “...those who have responded to their
master and established prayer, and whose affair is [determined] by consultation
among themselves...” (Qur’an 42:38).
·
Mercy: The Prophet ﷺ was described as “a mercy to
the worlds” (Qur’an 21:107).
There
are three core Qur’anic principles, namely Justice, consultation, and mercy, that form the foundation of Islamic leadership. Unlike secular paradigms that often
emphasise power or profit, these principles align leadership with maqasid
al-shariah, ensuring that governance is ethical, participatory, and
compassionate. Table 2: Qur’anic Principles
of Leadership demonstrates how justice, consultation, and mercy provide an
ethical and holistic framework for leadership.
Table 2:
Qur’anic Principles of Leadership – Justice, Consultation, Mercy
|
Principle |
Qur’anic Reference |
Application in Leadership |
|
Justice (ʿAdl / Qisṭ) |
“Indeed, Allah commands you to render trusts to
whom they are due and when you judge between people to judge with justice.”
(Qur’an 4:58) |
Leaders must ensure fairness, accountability,
and the protection of rights for all, regardless of status. |
|
Consultation (Shūrā) |
“…and those who have responded to their master
and established prayer and whose affair is [determined] by consultation among
themselves…” (Qur’an 42:38) |
Leaders should engage communities,
institutions, and experts in decision-making, fostering participatory
governance. |
|
Mercy (Raḥmah) |
“And We have not sent you, [O Muhammad], except
as a mercy to the worlds.” (Qur’an 21:107) |
Leadership guided by compassion and care
prioritises the well-being of people, the environment, and future generations. |
3. Prophetic and Early Islamic Leadership
Prophet Muhammad ﷺ
The Prophet Muhammad ﷺ embodied the highest form of
integrated leadership, combining spiritual, political, and social authority.
His governance in Medina was a living model of maqasid values, where religion
was protected, justice ensured, and communal harmony established. The Constitution
of Medina guaranteed freedom of religion for Muslims, Jews, and others,
while promoting mutual defence and cooperation. His leadership emphasised
mercy, consultation, and service to the people, setting a benchmark for ethical
and inclusive governance.
Abu Bakr al-Siddiq (r.a.)
As the first Caliph, Abu
Bakr al-Siddiq emphasised humility, accountability, and service. In his
inaugural speech, he declared: “If I do right, support me; if I do wrong,
correct me.” This ethos reflected a deep commitment to justice and
community participation. Abu Bakr safeguarded religion and unity during a time
of great instability, resisting apostasy and consolidating the Muslim
community. His leadership showed that legitimacy in governance depends on
accountability and moral integrity.
Umar ibn al-Khattab (r.a.)
Caliph Umar is often
remembered as the model of justice and welfare-oriented leadership. He
institutionalised welfare stipends for the poor, widows, and orphans, ensuring
food security and dignity for vulnerable groups. His regulation of markets and
insistence on fair pricing highlighted his concern for economic justice. Umar
also expanded the Islamic state while upholding the protection of non-Muslim
communities, illustrating the balance of power with ethical governance. His
leadership exemplified maqasid in action, ensuring the preservation of
life, wealth, and dignity.
Uthman ibn Affan (r.a.) and Ali ibn Abi Talib (r.a.)
The leadership of Uthman
and Ali demonstrated both the strengths and challenges of governance in
turbulent times. Uthman was noted for his generosity, especially in financing
public works and preserving the Qur’an in its standard written form. Yet his era
also exposed the difficulties of nepotism and political dissent. Ali emphasised
justice and equality, but his caliphate faced civil war and division. Both
leaders highlight that leadership requires not only vision and ethics but also
the ability to navigate conflict while upholding maqasid principles of justice
and unity
Table 3:
Case Studies of Early Islamic Leaders and their Maqasid Contributions
|
Leader |
Maqasid Contributions |
|
Prophet Muhammad ﷺ |
Constitution of Medina, freedom of religion,
justice, communal harmony, mercy, and consultation. |
|
Abu Bakr al-Siddiq |
Accountability, humility, unity of the Muslim
community, protection of religion and justice. |
|
Umar ibn al-Khattab |
Welfare stipends, food security, market regulation,
justice for Muslims and non-Muslims. |
|
Uthman ibn Affan |
Generosity, financing public works, preservation of
the Qur’an, and challenges of nepotism. |
|
Ali ibn Abi Talib |
Justice and equality, leadership during civil
strife, emphasis on unity and ethical rule. |
As shown
in Table 3, the early Islamic leaders demonstrated how maqasid-based
leadership was embodied in practice. Their successes and challenges illustrate
that true leadership rests on justice, accountability, welfare, and
mercy—principles urgently needed for contemporary governance.
4 Maqasid and Modern Leadership
Leadership today requires
navigating complex challenges — globalisation, AI, climate change, inequality.
Maqasid provides a framework for leaders to anchor their decisions:
- Hifz al-Dīn: Ensure freedom of belief and protect ethical
values in governance.
- Hifz al-Nafs: Protect lives through healthcare, security,
and peacebuilding.
- Hifz al-‘Aql: Promote education, free inquiry, and
responsible technology.
- Hifz al-Nasl: Protect families, future generations, and
sustainability.
- Hifz al-Māl: Promote equitable economic systems, fair
taxation, and anti-corruption.
The
following Table 4 demonstrates that maqasid objectives map directly onto
leadership responsibilities. A maqasidized leadership model ensures that
governance is not only functional but ethical, protecting the essential
dimensions of religion, life, intellect, progeny, and wealth. By aligning
policies with these objectives, leaders can achieve justice, trust, and
long-term well-being. It also highlights how governance can be directly aligned
with ethical and divine guidance.
Table 4: Mapping Maqasid Objectives onto Leadership
Responsibilities
|
Maqasid Objective |
Leadership
Responsibility |
Practical Examples |
|
Protection of
Religion (Hifz al-Din) |
Ensure freedom of
faith, moral guidance, and integrity in governance. |
Guarantee religious
freedom, promote ethical governance, uphold accountability. |
|
Protection of Life
(Hifz al-Nafs) |
Safeguard human
dignity, security, and welfare. |
Healthcare policies,
social safety nets, protection from violence. |
|
Protection of
Intellect (Hifz al-‘Aql) |
Foster education,
critical thinking, and protection from harmful ideologies. |
Invest in schools
and cyber education, regulate manipulative AI/tech. |
|
Protection of
Progeny (Hifz al-Nasl) |
Protect families,
future generations, and social harmony. |
Family support
policies, child protection, and promoting ethical culture. |
|
Protection of Wealth
(Hifz al-Mal) |
Ensure economic
justice, fair distribution, and financial integrity. |
Zakat, waqf,
anti-corruption measures, and ethical market regulation. |
.
5. Governance Failures: Lessons from the Modern World
Today, the
modern world is facing a leadership and governance crisis that manifests in
different forms across nations and global institutions. Despite technological
advancement and economic growth, governance often fails to uphold justice,
equity, and trust. Through the lens of maqasid al-shariah, these failures
highlight the urgent need for a value-driven framework that prioritises
justice, consultation, and accountability over self-interest and exploitation.
5.1 Authoritarianism
Authoritarian
regimes concentrate power in the hands of a few and silence dissent, denying
citizens the right to consultation (shūrā) and justice. By ignoring
public accountability, they violate maqasid principles that require governance
to serve the people’s welfare. Authoritarianism undermines intellect and
freedom, replacing collective wisdom with tyranny.
5.2 Populism
Populism
thrives on short-term popularity and emotional appeals while sacrificing
long-term justice and stability. Populist leaders often erode institutions,
polarise societies, and promote division. From a maqasid perspective, this
undermines justice, intellect, and unity, prioritising power and immediate gain
over ethical governance and sustainable welfare for future generations.
5.3 Corruption
Systemic
corruption erodes trust between people and their leaders, draining wealth (hifz
al-māl) from the community. When public resources are diverted for personal
gain, justice is violated, poverty worsens, and inequality grows. Corruption
undermines the maqasid principle of protecting wealth, which emphasises
circulation, fairness, and accountability in governance.
5.4 Global Governance
International Institutions like the IMF, WTO, and UNSC are often criticised for reinforcing elite dominance rather than protecting weaker nations. Their structures perpetuate inequality, undermine equity, and prioritise the economic and political interests of the powerful. From a maqasid perspective, this violates justice, dignity, and global cooperation, further marginalising vulnerable communities.
The
following Table 5 summarises and demonstrates how authoritarianism, populism,
corruption, and inequitable global governance undermine justice, trust, and
equity. In contrast, a maqasid-based framework provides universal and ethical
alternatives: accountability, consultation, protection of wealth, and inclusive
justice for all nations.
Table 5: Failures of Modern Governance vs. Maqasid
Framework
|
Governance Failure |
Modern Reality |
Maqasid Alternative |
|
Authoritarianism |
Concentration of power, silencing dissent, tyranny. |
Justice and consultation (ʿadl & shūrā) ensure
accountability and participation. |
|
Populism |
Short-term popularity, erosion of institutions,
social division. |
Long-term justice, unity, and ethical leadership
rooted in maqasid principles. |
|
Corruption |
Abuse of wealth, systemic graft, loss of trust. |
Hifz al-māl (protection of wealth) through fairness,
transparency, and accountability. |
|
Global Governance |
Institutions serving elites, exclusion of weaker
nations. |
Equity, justice, and inclusive cooperation aligned
with maqasid ethics. |
6. Mercy as a Principle of Leadership
Secular
leadership models often prioritise efficiency, power, and domination. Leaders
are frequently judged by their ability to expand influence, secure resources,
or impose order. Yet history shows that power without compassion leads to
exploitation, oppression, and eventual collapse. Maqasidization reframes
leadership by placing mercy (raḥmah) at its core, aligning
governance with divine guidance and the Prophetic model. Mercy is not
weakness—it is strength guided by justice, responsibility, and care for all
creation. Through mercy, leadership transforms from domination into service,
ensuring that governance nurtures rather than oppresses.
6.1. Mercy to the Poor: Welfare and Zakat
The
Prophet Muhammad ﷺ taught that leadership must
prioritise the needs of the most vulnerable. Mercy to the poor is expressed
through zakat, waqf, and social welfare programs that ensure wealth circulates
fairly and dignity is preserved. In the maqasid framework, this embodies hifz
al-māl (protection of wealth) and hifz al-nafs (protection of life). Leadership
rooted in mercy guarantees that poverty alleviation is not charity but an
obligation of justice. Modern applications include universal healthcare, food
security, and economic safety nets inspired by zakat principles.
6.2. Mercy to the Environment: Stewardship (Khilafah)
Mercy
extends beyond humans to all creation. The Qur’an describes humanity as khalifah
(stewards) of the earth, entrusted with protecting its resources. Leadership
based on mercy prioritises sustainable policies, environmental justice, and
protection of ecosystems for future generations. This aligns with hifz al-nafs
(protection of life) and hifz al-nasl (protection of progeny). Unlike secular
models that often exploit the environment for short-term profit, Maqasidization
calls for policies of restraint, balance, and accountability, ensuring mercy
toward the earth and its creatures.
6.3. Mercy to Minorities: Protection of Rights and
Dignity
The
Prophet ﷺ and the early caliphs
guaranteed protection for non-Muslims under Islamic governance. Mercy requires
leaders to safeguard the dignity, freedom, and security of minorities, ensuring
they live without fear or discrimination. This reflects hifz al-dīn (protection
of religion) and hifz al-‘aql (protection of intellect), as diversity
enriches society. In modern governance, mercy toward minorities translates into
inclusive policies, equal opportunities, and protection from persecution.
Leadership without mercy risks exclusion, radicalisation, and social unrest,
while merciful governance builds unity and trust.
6.4. Mercy in Justice: Fairness without Oppression
Justice
is the cornerstone of governance, but justice without mercy can become rigid
and oppressive. The maqasid framework calls for justice infused with
mercy—ensuring fairness while avoiding cruelty. This reflects the Prophetic
practice, where even punishment was tempered with compassion and opportunities
for repentance. Mercy in justice protects individuals from excessive
punishment, upholds due process, and prioritises reconciliation over
retribution. In contemporary systems, this means reform-oriented justice,
restorative practices, and fair legal processes that preserve dignity.
Mercy transforms governance from a system of domination to one of service. Leaders who embrace mercy align themselves with the Prophetic model, where authority is a trust (amānah), not a privilege. By applying mercy to the poor, the environment, minorities, and justice, Maqasidization ensures governance that is just, compassionate, and sustainable. This principle is essential in a world where secular models have often failed to balance power with humanity.
Table 6 contrasts secular governance, which
often treats welfare, environment, minorities, and justice as secondary
concerns, with a maqasidized framework that elevates mercy as a guiding
principle. Mercy ensures governance is not reduced to power but elevated into
an act of service for humanity and all creation
Table 6: Mercy in Governance –
Applications across Society
|
Domain |
Secular Model |
Maqasidized Leadership (Mercy-Based) |
|
Poor & Vulnerable |
Welfare is often treated as optional or a political tool. |
Zakat and waqf institutionalised; welfare as an obligation of justice and dignity. |
|
Environment |
Exploited for growth and profit. |
Stewardship (khilafah); policies of sustainability
and intergenerational justice. |
|
Minorities |
Often marginalised or discriminated against. |
Full protection of rights, dignity, and freedom of
religion. |
|
Justice |
Punitive systems, harsh laws, and oppression of dissent. |
Justice with mercy: fairness, restorative justice,
compassion in application. |
.
7. Case Studies of Maqasid-Based Governance
The
power of maqasid-based governance lies in its universality and practical
impact. While secular paradigms often falter due to profit-driven or
power-centred approaches, maqasid al-shariah has quietly inspired systems
worldwide. From finance to food, education, healthcare, and welfare, examples
abound that show maqasid values resonate far beyond the Muslim world. These
case studies demonstrate how Maqasidization can guide ethical, inclusive, and
sustainable governance, providing a model for the global community.
7.1 Islamic
Finance
Islamic
finance is now a global industry adopted even in non-Muslim countries such as
the UK, Luxembourg, and South Africa. Its principles of fairness, prohibition
of interest, and risk-sharing reflect the maqasid aims of protecting wealth
(hifz al-māl) and preventing exploitation. Aligning finance with ethics, it
offers stability and inclusivity compared to speculative capitalism.
7.2 Halal
Industry
The
halal industry — covering food, beverages, cosmetics, and pharmaceuticals — has
expanded globally because it guarantees safety, hygiene, and ethical
production. Accepted by Muslims and non-Muslims alike, halal certification
embodies the maqasid values of protecting life (hifz al-nafs) and progeny (hifz
al-nasl). Its growth shows how Islamic principles can serve humanity
universally.
7.3
Malaysia’s Waqf Initiatives
Malaysia
has pioneered the revival of waqf (endowments) for modern applications in
education, healthcare, and entrepreneurship. These initiatives demonstrate how
maqasid principles of wealth circulation, social justice, and sustainability
can be embedded into governance. By institutionalizing waqf, Malaysia
strengthens hifz al-māl and hifz al-nafs, making resources accessible to the
poor and future generations.
7.4 Global
Examples
Maqasid
values are reflected even in secular contexts. Welfare systems in Scandinavia
protect the vulnerable, environmental policies in Europe prioritise
stewardship, and global human rights frameworks echo dignity and justice. These
parallels show that maqasid principles are universal, offering pathways to
align governance with ethics and sustainability for all nations.
Table 7: Case Studies of Maqasid-Based Governance
|
Case Study |
Maqasid Principle Reflected |
Impact / Application |
|
Islamic Finance |
Hifz al-māl (protection of wealth), justice in
contracts |
Global adoption, fairness, stability, alternative to
exploitative capitalism. |
|
Halal Industry |
Hifz al-nafs (protection of life), hifz al-nasl
(progeny) |
Safe, hygienic, ethical products accepted worldwide
by Muslims and non-Muslims. |
|
Malaysia’s Waqf |
Circulation of wealth, hifz al-māl, hifz al-nafs |
Education, healthcare, and social services funded
sustainably. |
|
Global Parallels |
Justice, mercy, stewardship, dignity |
Welfare states, environmental policies, and human rights
frameworks reflect maqasid values. |
These
case studies demonstrate the real-world application of maqasid-based
governance. From Islamic finance and the halal industry to waqf and global
parallels, the maqasid framework shows its universal relevance, offering
ethical, just, and sustainable alternatives to secular paradigms.
Figure 1: Visual of Case
Studies of Maqasid-Based Governance
8. Toward a
Maqasidic Model of Leadership
Leadership in Islam is not merely a function of
administration or authority; it is a sacred trust (amānah) rooted in the Qur’an
and Sunnah. The maqasid al-shariah provide a timeless framework to guide
leaders in ensuring justice, balance, and compassion. These five objectives —
protection of religion (ḥifẓ al-dīn), life (ḥifẓ al-nafs), intellect (ḥifẓ al-ʿaql), progeny (ḥifẓ al-nasl), and wealth (ḥifẓ al-māl) — underpin every
policy and decision. A Maqasidic model of leadership insists that governance
must serve not only efficiency or power but the holistic well-being of
individuals and societies. In this context, the following key features define
what a Maqasidic leader must embody.
8.1 Key Features of Maqasidic Leadership
1. Justice as
Core
Justice is the foundation of leadership, ensuring
fairness, accountability, and equity. The Qur’an commands leaders to “stand
firmly for justice, even against yourselves” (Qur’an 4:135).
A Maqasidic leader applies justice in policy, economy,
and law enforcement, preventing exploitation, discrimination, and oppression.
This reflects ḥifẓ al-māl, al-nafs, and al-nasl,
as justice protects rights, livelihoods, and human dignity.
2. Consultation
and Participation
The maqasid framework affirms shūrā (consultation) as
a core principle of governance (Qur’an 42:38). Leadership is not autocratic but
participatory, where communities are involved in shaping decisions. This
principle resonates with modern democratic ideals but is rooted in prophetic
tradition. Consultation ensures that policies are inclusive, protecting
intellect (ḥifẓ al-ʿaql) and promoting responsible, collective decision-making.
3. Ethical
Economy
The maqasid insist on economic systems that circulate
wealth and prevent exploitation. Leadership must institutionalise zakat, waqf,
and fair contracts, ensuring no concentration of wealth in the hands of elites.
By prohibiting riba (usury) and unjust trade practices, the maqasid protect
wealth (ḥifẓ al-māl) and safeguard life (ḥifẓ al-nafs) from poverty. An
ethical economy becomes a foundation for stability, dignity, and
sustainability.
4. Social Welfare
True leadership is judged by how it treats the weakest
members of society. The maqasid demand policies that ensure access to
healthcare, education, housing, and safety nets for the poor. Welfare is not
charity but a right embedded in ḥifẓ al-nafs and ḥifẓ al-nasl. A Maqasidic leader
institutionalises compassion, making social solidarity central to governance.
This prevents inequality from eroding unity and ensures resilience in times of
crisis.
5. Global
Engagement
Maqasid-based leadership is not inward-looking. It
recognises that Islam’s universal values — justice, mercy, dignity — have
global application. Leaders must contribute to international governance, trade,
and climate policies rooted in maqasid principles. This reflects the Qur’anic
role of Muslims as a “middle nation” (ummatan wasaṭan), Qur’an 2:143), guiding the world toward fairness.
6. Mercy as
Spirit
Without mercy, justice becomes rigid, consultation
becomes mechanical, and governance becomes oppressive. Mercy is the spirit that
transforms leadership from domination to service. A Maqasidic leader embodies
compassion to the poor, minorities, and even the environment, reflecting ḥifẓ al-nafs and ḥifẓ al-nasl. The Prophetic model
of leadership teaches that mercy is the defining hallmark of civilisation.
8.2 Vision
A Maqasidic leader is not only a ruler but a servant
of the people, a steward of resources, and a guardian of justice and mercy. By
aligning policies with maqasid principles, such leadership ensures holistic
wellbeing, resilience, and harmony — offering the world an alternative to the
failures of secular paradigms.
8.3 The Contrast Between Secular Leadership and
Maqasidic Leadership
The contrast between secular leadership and Maqasidic
leadership, is highlighted in Table 8 It shows how justice, consultation,
ethics, social welfare, global engagement, and mercy together form a
comprehensive framework for governance rooted in Islamic principles
|
Feature |
Secular Models |
Maqasidic Leadership |
|
Justice |
Often politicised, favouring elites |
Accountability, fairness, and equity are rooted in the Qur’an and Sunnah. |
|
Consultation |
Formal democracy, but may lack sincerity |
Shūrā-based participation ensures inclusiveness and
collective wisdom. |
|
Ethical Economy |
Profit-driven, wealth concentrated |
Circulation of wealth via zakat, waqf, and
prohibition of exploitation (ḥifẓ al-māl). |
|
Social Welfare |
Welfare as optional or charity |
Welfare as obligation; healthcare, education,
housing ensured as rights. |
|
Global Engagement |
Competitive blocs, power politics |
Ethical contribution to global governance based on
justice, stewardship, and dignity. |
|
Mercy |
Often absent in governance discourse |
Central principle: leadership as service, protecting
life, dignity, and the environment. |
Figure 2: Visual
of Maqasidic Leadership Framework – Justice, Consultation, Ethics, Welfare,
Global Vision, Mercy
___________________________________________________________________
9. Conclusion: Leadership as Mercy to Humanity
Leadership today stands at
a crossroads. Secular models have failed to resolve corruption, inequality, and
global crises. Maqasidization offers a new vision — rooted in divine guidance,
enriched by historical precedent, and adaptable to modern challenges.
Leadership, when guided by
maqasid, becomes not domination but mercy. It builds just, inclusive, and
sustainable societies where all — Muslims and non-Muslims alike — flourish
under principles of justice, dignity, and compassion.
This Maqasidic leadership
is urgently needed for nations, communities, and global institutions alike.
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