9.2 Leadership and Governance

Introduction

Leadership and governance in the Seerah are not side topics. They are central to how Allah completed His favor through the Prophet ﷺ. In Makkah, the Prophet ﷺ primarily called to faith, patience, and steadfastness. In Madinah, he also became a head of state, judge, commander, and community organizer, while still being the Messenger of Allah. This chapter focuses on his unique style of leadership and the principles of governance that emerged in Madinah, which became a model for Muslims throughout history.

Prophethood and Leadership Combined

When the Prophet ﷺ migrated to Madinah, he did not separate his roles. He was at the same time a prophet who received revelation, an imam who led prayer, a teacher who educated, and a leader who governed.

Allah describes his leadership as one given “authority” among the believers:

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ

“The Prophet is closer to the believers than their own selves.”
(Quran 33:6)

This verse shows that his authority was not merely political. It was rooted in faith and love. The believers accepted his leadership because they knew he was guided by revelation and sincere care for them.

At the same time, the Prophet ﷺ was commanded to decide between people with justice:

فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ

“So judge between them by what Allah has revealed.”
(Quran 5:49)

This means his governance was not based on personal desire or tribal interest, but on divine guidance. This combination of risalah (messengership) and imamah (leadership) is unique, but many of the principles that appear in his governance can still be applied by Muslims in any time.

Leadership as Service, Not Domination

The Prophet ﷺ understood leadership as a responsibility, not a privilege. He said:

الْإِمَامُ رَاعٍ وَهُوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ

“The leader (imam) is a shepherd and is responsible for his flock.”
(Bukhari, Muslim)

This famous hadith sets a foundational rule. Leadership is “shepherding.” A shepherd cares, protects, and guides. He stays awake so others can sleep. This is very different from the pre-Islamic idea of leadership as a position of pride and dominance.

In Madinah, we see this in many practical ways. The Prophet ﷺ lived a simple life while being the head of state. He would carry bricks when building the masjid, tie stones to his stomach in times of hunger, and mend his own sandals. He did not place himself above others in comfort or dignity, which is also part of governance in Islam. Authority exists, but without arrogance.

The Prophet ﷺ did not seek leadership for its own sake. Before hijrah, when some offered him kingship if he would stop calling to Allah, he refused. Even within the Muslim community, he warned against chasing authority. He said to Abdur Rahman ibn Samurah:

يَا عَبْدَ الرَّحْمَنِ بْنَ سَمُرَةَ، لَا تَسْأَلِ الْإِمَارَةَ، فَإِنَّكَ إِنْ أُعْطِيتَهَا عَنْ مَسْأَلَةٍ وُكِلْتَ إِلَيْهَا، وَإِنْ أُعْطِيتَهَا مِنْ غَيْرِ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا

“O Abdur Rahman ibn Samurah, do not ask for leadership. If you are given it as a result of asking, you are left to it. But if you are given it without asking, you will be helped regarding it.”
(Bukhari, Muslim)

This shows that in Islamic governance, leadership is a trust from Allah and from the people, not a personal right to be demanded at all costs.

Justice as the Core of Governance

Justice was the central value in how the Prophet ﷺ ruled in Madinah. Allah commanded him very clearly:

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ

“Indeed, Allah commands you to render trusts to whom they are due, and when you judge between people, to judge with justice.”
(Quran 4:58)

Notice that the verse says “between people,” not only “between Muslims.” In Madinah there were Muslims, hypocrites, and non-Muslim tribes. The Prophet ﷺ applied justice universally. Justice was not limited to one group.

There is a famous event where a noble woman from Banu Makhzum committed theft. Some people wanted to intercede to prevent the legal punishment because of her status. The Prophet ﷺ became very serious and declared:

إِنَّمَا أَهْلَكَ الَّذِينَ قَبْلَكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ، وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ أَقَامُوا عَلَيْهِ الْحَدَّ، وَايْمُ اللَّهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا

“Those before you were destroyed because when a noble person among them stole, they let him go, but when a weak person stole, they carried out the punishment upon him. By Allah, if Fatimah the daughter of Muhammad were to steal, I would cut off her hand.”
(Bukhari, Muslim)

This incident shows that tribal favor, wealth, or closeness to the leader did not protect anyone from justice. In Madinah, the standard was clear. Laws applied equally.

The Prophet ﷺ also emphasized that the weak had rights and that rulers would be judged by how they treated them. He said:

اللَّهُمَّ مَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَشَقَّ عَلَيْهِمْ فَاشْقُقْ عَلَيْهِ، وَمَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَرَفَقَ بِهِمْ فَارْفُقْ بِهِ

“O Allah, whoever is placed in charge of any of the affairs of my Ummah and is harsh on them, be harsh on him. And whoever is placed in charge of any of the affairs of my Ummah and is gentle with them, be gentle with him.”
(Muslim)

Consultation (Shura) as a Governing Principle

One of the most remarkable features of the Prophet’s leadership in Madinah is that, despite receiving revelation, he still practiced consultation. Allah even commanded him to do so:

وَشَاوِرْهُمْ فِي الْأَمْرِ

“And consult them in the matter.”
(Quran 3:159)

This command came after the Battle of Uhud, where a decision taken after consultation led to a painful outcome. Still, Allah did not abolish consultation. Instead, He affirmed it. This shows that shura is not about always getting the best strategic result. It is a principle of shared responsibility, trust, and inclusion.

Allah also described the believers as:

وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ

“And whose affairs are by mutual consultation among them.”
(Quran 42:38)

In Madinah, the Prophet ﷺ consulted the companions on different matters. Before battles, on internal community issues, and even on sensitive questions of policy, he would ask for opinions and sometimes adopt the view of others.

In the Battle of Badr, he changed the place of encampment after Hubab ibn al Mundhir suggested a more strategic position. In this case, the Prophet ﷺ openly asked whether the choice of location was revelation or strategy. When told it was strategy, the companion offered another plan, and the Prophet accepted it. This shows that worldly expertise and good planning were welcome and respected.

Before Uhud, he consulted the companions whether to stay inside Madinah or go out to face Quraysh. Many younger companions preferred to go out. He accepted their opinion even though his personal view was to remain inside. The later hardships did not cancel the value of shura.

Even in family related matters that affected the whole community, he consulted trusted people. In the incident of slander against Aishah رضي الله عنها, before revelation came, he sought advice from Ali ibn Abi Talib and Barirah, the servant of Aishah, showing that consultation can be both political and personal.

Delegation and Choice of Qualified People

In Madinah, the Prophet ﷺ had to lead a growing community with many tasks. He did not handle everything directly. Instead, he delegated responsibilities to others based on their strengths, trustworthiness, and knowledge.

Allah provides a general rule that supports this approach:

إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ

“Indeed, the best one you can hire is the strong and the trustworthy.”
(Quran 28:26)

The Prophet ﷺ applied this principle by appointing people who were both capable and trustworthy. He chose Bilal رضي الله عنه as the mu’adhdhin of the community, Muadh ibn Jabal رضي الله عنه as a teacher and judge in Yemen, and various companions as governors or commanders of expeditions.

When he sent Muadh to Yemen as a judge and leader, he tested his method of decision making:

كَيْفَ تَقْضِي إِذَا عَرَضَ لَكَ قَضَاءٌ؟
قَالَ: أَقْضِي بِكِتَابِ اللَّهِ
قَالَ: فَإِنْ لَمْ تَجِدْ فِي كِتَابِ اللَّهِ؟
قَالَ: فَبِسُنَّةِ رَسُولِ اللَّهِ ﷺ
قَالَ: فَإِنْ لَمْ تَجِدْ فِي سُنَّةِ رَسُولِ اللَّهِ ﷺ وَلَا فِي كِتَابِ اللَّهِ؟
قَالَ: أَجْتَهِدُ رَأْيِي وَلَا آلُو
فَضَرَبَ رَسُولُ اللَّهِ ﷺ صَدْرَهُ وَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَ رَسُولِ اللَّهِ لِمَا يُرْضِي رَسُولَ اللَّهِ

“He said to Muadh: ‘How will you judge when a case is presented to you?’
He replied: ‘I will judge by the Book of Allah.’
He said: ‘If you do not find it in the Book of Allah?’
He replied: ‘Then by the Sunnah of the Messenger of Allah ﷺ.’
He said: ‘If you do not find it in the Sunnah of the Messenger of Allah ﷺ nor in the Book of Allah?’
He replied: ‘I will strive to form an opinion (ijtihad) and will not spare any effort.’
The Messenger of Allah ﷺ struck his chest and said: ‘Praise be to Allah who has guided the messenger of the Messenger of Allah to what pleases the Messenger of Allah.’”
(Reported in Abu Dawud and others; scholars differ on its exact grading, but its meaning is used to illustrate the approach.)

This incident illustrates several aspects of governance: the importance of training those who are delegated, ensuring they understand the hierarchy of sources, and confirming that they possess the ability to think and apply principles.

The Prophet ﷺ also warned against giving authority to those who seek it for prestige. As mentioned earlier, he discouraged asking for leadership. He also said about a man who asked for a position of authority:

إِنَّا لَا نُوَلِّي هَذَا مَنْ سَأَلَهُ وَلَا مَنْ حَرِصَ عَلَيْهِ

“We do not appoint to this (authority) one who asks for it or is eager for it.”
(Bukhari, Muslim)

Accountability and Openness

In Madinah, the Prophet ﷺ was not a distant ruler. People could speak to him, question him, and even ask for clarification on sensitive matters.

After the Battle of Hunayn, as he distributed spoils to attract newly entered hearts to Islam, some of the Ansar felt uneasy. The Prophet ﷺ did not ignore their feelings. Instead, he gathered them privately and addressed their concerns openly, reminding them of their spiritual gains and his love for them. This shows a leadership style that listens and explains, instead of silencing.

There is also the famous incident where he borrowed a camel from a man. Later, when the time came to return it, the Prophet ﷺ repaid with a better camel. When the man protested as if he might not receive his right, the Prophet ﷺ did not punish him for speaking. Instead, he said:

خَيْرُكُمْ أَحْسَنُكُمْ قَضَاءً

“The best of you are those who are best in repaying.”
(Bukhari, Muslim)

This kind of atmosphere in Madinah made it clear that rulers and judges are accountable, and that people have the right to their due. In another narration, he declared:

عَلَى الْيَدِ مَا أَخَذَتْ حَتَّى تُؤَدِّيَهُ

“The hand is held responsible for what it takes until it returns it.”
(Ahmad, Abu Dawud)

This supports the idea that public officials must not misuse what they are entrusted with, whether wealth or responsibility. When some collectors of charity tried to claim that part of what they received was a “gift” for themselves, the Prophet ﷺ stood on the minbar and said that such gifts were in fact a form of betrayal, since they only received them because of their public role.

Mercy and Flexibility in Decision Making

While justice was central, the Prophet’s governance in Madinah was also characterized by mercy and flexibility. Allah described him:

لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ

“There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer. [He is] concerned over you, and to the believers he is kind and merciful.”
(Quran 9:128)

This mercy appeared in how he made decisions that affected the community. When someone came to confess a sin, he would often turn away or ask if the person might have an excuse, giving them a chance to repent privately. In applying laws, he discouraged spying and searching for people’s private faults.

He also considered the condition of people when giving commands. When sending Muadh and Abu Musa to Yemen, he instructed them:

يَسِّرَا وَلَا تُعَسِّرَا، وَبَشِّرَا وَلَا تُنَفِّرَا

“Make things easy and do not make them difficult, and give glad tidings and do not drive people away.”
(Bukhari, Muslim)

This was not only a teaching method. It was also a rule of governance and da’wah. Policies and rulings should not create unnecessary hardship, especially for those who are new or weak in faith.

Even when people made mistakes in front of him, like the Bedouin who urinated in the masjid, he responded with gentleness, ordered that the place be cleaned, and explained the sanctity of the masjid without humiliation. This reflects a leadership style that builds people instead of breaking them.

Balancing Firmness and Forgiveness

The Prophet’s leadership in Madinah balanced between firmness where needed and forgiveness when it brought a greater benefit. He forgave many personal wrongs while being strict about public rights and the safety of the community.

Allah instructed him:

فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ
فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ

“So by mercy from Allah you were gentle with them. If you had been harsh and hard-hearted, they would have dispersed from around you. So pardon them, seek forgiveness for them, and consult them in the matter.”
(Quran 3:159)

This verse was revealed after mistakes had been made by some companions in battle. Instead of cutting them off, Allah commanded the Prophet ﷺ to pardon them, pray for them, and still include them in consultation. This created a community where people could recover from errors and grow.

On the other hand, when the safety of the community was at stake, the Prophet ﷺ was decisive. He did not allow those who openly betrayed treaties or tried to harm the Muslims from within to continue without consequence. This firmness was not personal revenge but protection of the society and fulfillment of agreements.

The overall pattern in Madinah shows a scale. Personal offenses to him were often forgiven, while actions that harmed the collective rights of the believers or broke solemn covenants were dealt with firmly.

Spiritual Foundation of Governance

Finally, the leadership and governance of the Prophet ﷺ in Madinah were always connected to taqwa, remembrance of Allah, and the Hereafter. He did not see governing as separate from worship. In fact, he described just and fair leadership as a path to shade under Allah’s throne on the Day of Judgment:

سَبْعَةٌ يُظِلُّهُمُ اللَّهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ... إِمَامٌ عَادِلٌ

“Seven types of people Allah will shade in His shade on a day when there is no shade except His shade... a just leader (imam).”
(Bukhari, Muslim)

In Madinah, political decisions were connected to prayer, Quran, and remembrance. Important moments of decision were surrounded by dua. Before battles, in making treaties, and in resolving disputes, the Prophet ﷺ oriented his heart and the hearts of the believers back to Allah.

He reminded those with authority that real power belongs to Allah alone:

وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ

“And to Allah belongs the dominion of the heavens and the earth.”
(Quran 3:189)

This awareness prevented his leadership from becoming self centered. He was always conscious that he would meet Allah and be questioned. This consciousness is what gives Islamic governance its distinct character. It is not only about efficient administration, but about guiding people to Allah while protecting their rights in this world.

Conclusion

In Madinah, the Prophet ﷺ demonstrated a complete model of leadership and governance. His rule combined justice with mercy, authority with consultation, and strength with humility. He served the community, delegated to the capable, stayed accountable, and upheld the rights of all, Muslims and non Muslims, strong and weak. Above all, his governance was always connected to revelation and the fear of Allah. Later Muslim rulers, scholars, and communities looked back to this Madinan period as the reference point for what Islamic leadership should strive to be.