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IN the society in which there is a degeneration in the quality of public leadership, specifically the quality of leadership in governance, it is important to reflect on the lessons on leadership and governance that can be gleaned from the life of Prophet Muhammad (SAW).
For the sake of brevity, we shall focus here only on the collaborative public works and participatory development, nation-building and institution-building, and peacebuilding and conflict resolution aspects of the leadership role of Prophet Muhammad (SAW).
Collaborative public works and participatory development
The earliest notable involvement of Prophet Muhammad (SAW) in public service and public works was his distinguished role during the Kaabah reconstruction project that took place when the Prophet (SAW) was in his thirties. The community unanimously agreed that he (SAW) was the appropriate person to resolve the disagreements on which tribe deserves the honour to lift the black stone to its place.
The community trusted Prophet Muhammad (SAW) with this public leadership responsibility because he had already exhibited excellence and social responsibility in his social conduct which was characterised by modesty, moderation, respect, compassion, generosity and magnanimity.
His intervention in this reconstruction project carry vital lessons on the importance of inclusivity, social unity and participatory processes of facilitating development and transformation.
Prophet Muhammad (SAW) devised a work-process that allowed for leaders of each tribe to play a role in the placement of the black stone. Thus, the Prophet (SAW) gave all the tribes both a sense of ownership of the project and a sense of belonging. In this way, he (SAW) used the Kaabah reconstruction project as a platform for engendering social harmony and building social compact.
Nation-building and institution-building
An important aspect of the pact of fellowship, unity and solidarity between the Ansar (helpers) and the Muhajireen (immigrants) in Madina was that each helper will have an immigrant comrade who was closer to him than any of the helpers, and each of the immigrant will have a helper comrade who was nearer to him than any of the immigrants. To avoid a situation where there could be envy and acrimony among the helpers if he (SAW) and his family members were to choose individuals from the helpers as his close comrade or brother, the Prophet (SAW) exempted himself and his family members from this practice. He took Ali (RA) as his comrade and assigned his uncle, Hamza (RA) to be the close comrade of Zaid (RA).
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A significant achievement of the nation-building and institution-building efforts was the drafting of a document that outlined the principles and terms for bringing different Madinan tribes, the Muslim emigrants from Makkah and the different Jewish tribes under a faith-based alliance or federation. The content of the Ummah document, also known as the Madinah Constitution or the Madinah Charter, resembles the thematic concerns of Surah Maida, which emphasise upholding justice, fulfilling covenants and fostering unity among diverse communities. Effectively the Ummah document established a faith-based community and social relationships rather than those based on blood ties. It stipulated that the Jewish tribes are one community with the believers and each section of this one community shall have the right to practice their religion.
In addition to this religious pluralism, the documents provided for a decentralised governance in which different tribal groups have a certain level of self-governance and self-determination, and provision of relief and welfare for those in distress and in debt. It also emphasised individual responsibility and decreed that the governance of social, political and economic affairs be centred on the principles of ‘justice and goodness’. At the same time, the protection of property rights, life and dignity is indicated in the statement of Prophet Muhammad (SAW): ‘Another man’s possessions are banned for a Muslim, just like his blood, property and respect.’
In his establishment of administrative circles and appointment of officers, the Prophet (SAW) considered ethics and competence rather than social influences or blood relationships. Before declaring appointment or responsibility, he (SAW) had intensive consultations with his close comrades / companions for advice and to confirm the character of the officer.
Peacebuilding and conflict resolutions
After consolidating the Madinah community, Muhammad (SAW) tried embarking on a pilgrimage but was stopped by the Makkans. This compelled him to camp outside Makkah and engage with the Makkan emissaries who denied him entry in dialogue.
Even though Prophet Muhammad (SAW) had committed, courageous comrades and followers who were willing to go to war, he opted to agree to the terms of the treaty of Hudaiybiyya which, in the short-term, were unfavourable to Muslims. His focus was on the long-term result of the Muslims’ pilgrimage to Makkah. The strategic vision of Prophet Muhammad (SAW) was vindicated by his peaceful conquest of Makkah as the Makkans surrendered upon realising the futility of resisting the advance of about 10 000 Muslims.
The treaty of Hudaiybiyya offers lessons on the importance of patience, the value of honouring accords and the import of sincere dialogue and negotiating in good faith to provide lasting solutions in conflict situations.
Upon entering Makkah, Prophet Muhammad (SAW) granted general amnesty and blanket pardon, including for those persecuted him and his Muslim comrades. In this way, the establishment of the Madinah community and the conquest of Makkah provide a blueprint for peaceful resolution and coexistence, centred on the principles of compassion and reconciliation.
Mphutlane wa Bofelo is a political theorist who focuses on the interface between politics, governance and development.
- This article was first published in February 21, 2025 print edition of Muslim Views under Mphutlane wa Bofelo’s monthly column, ‘LEFT PERSPECTIVES – Critical opinions on the intersection between politics, governance and development’.
