Morality
The writer, Mohammad Hussein Dewji (Dar es Salaam, Tanzania) a tech and AI enthusiast with over a decade of coding experience. He has had the privilege of working with FAANG companies, where he has been exposed to cutting-edge technologies and collaborated with brilliant minds. Mohammad is passionate about transforming ideas into efficient software solutions and leveraging AI to tackle real-world challenges. Constantly learning and staying up-to-date, he strives to make a positive impact by merging Tech, AI and today’s world.
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onestly, I think we often misunderstand leadership by imagining it as a ladder. It feels natural to picture it as a steady climb toward a better title, more authority, or a larger sense of control over others. But when you look more carefully at deeper sources of wisdom, especially in the letters of Imam Ali ibn Abi Talib to Malik al-Ashtar, a very different picture begins to form. Leadership is not really a ladder at all. It is closer to a mirror. What exists around a leader is usually just a reflection of what exists within them.
When you go through these letters, you quickly realise they are not simply historical instructions meant for a governor in the 7th century. They read more like a study of human nature itself. In a way, they outline what could be called a kind of human ecology. The emotional climate of a home, the culture of a company, or even the stability of a nation is shaped less by systems and more by the inner state of the person leading it. So whether someone is a parent, a manager, or a public official, the same underlying principle applies. The condition of the environment tends to mirror the condition of the leader. This is why the core message of these teachings is not about gaining power, but about mastering it internally. A leader who learns to discipline their own ego is not just improving themselves in isolation. They are actively changing the atmosphere around them. Fear begins to fade, and in its place, something more stable appears, which is trust. That shift alone has consequences that are very real and very observable.
The first major principle that stands out is mercy. Imam Ali writes to Malik with a clarity that is difficult to ignore, telling him to fill his heart with compassion and to avoid becoming like a predator over his people. He reminds him that people are either his brothers in faith or his equals in creation. When you sit with that idea for a moment, you begin to see how it directly challenges one of the most common failures in leadership, which is the tendency to objectify others. It is very easy, especially when authority is involved, to start viewing people as tools to be used or obstacles to be removed.
By grounding leadership in shared humanity, this perspective removes that distance. It forces a leader to see others not as lesser, but as fundamentally equal in dignity. The impact of this is not limited to simply being kinder. It actually changes how people behave in response. When individuals no longer feel like they are being watched or controlled by someone above them, they stop acting defensively. Fear-driven behaviour, such as hiding mistakes or avoiding responsibility, begins to disappear. You can see this clearly in a home setting. When a parent treats a child with dignity instead of dominance, the relationship changes. The child is less likely to lie or conceal things because the environment does not feel threatening. Instead, honesty becomes easier and more natural. The home becomes a place of trust rather than tension. In the same way, within a business, when leadership shifts from control to respect, the culture adjusts almost immediately. People become more open, more cooperative, and less concerned with protecting themselves from internal politics. Over time, this builds a level of loyalty that cannot be forced.
At a societal level, the effect becomes even more significant. A leader who genuinely sees others as equals will naturally make decisions that are more balanced and fair. Justice does not need to be imposed artificially because it becomes a natural outcome of how that leader sees the world. In that sense, mercy is not a weakness. It is a structural force that stabilises the entire system.
The second principle focuses on self-mastery. One of the most striking ideas in these letters is the warning that power tends to magnify a person’s weaknesses. Small flaws, such as impatience or pride, can become much larger when authority is added to the equation. Imam Ali advises Malik to restrain his impulses, to control his anger, and to be mindful of how he uses both his words and his power.
This idea introduces what could be thought of as an internal governor. If a person cannot regulate themselves, then their leadership becomes unpredictable. And unpredictability, especially in positions of authority, creates anxiety in everyone else. People begin to spend more energy trying to anticipate reactions than focusing on meaningful work or honest communication. A leader who practices self-control, on the other hand, provides stability. They become consistent in their behaviour, even under pressure. This consistency creates a sense of safety, which then allows others to function more effectively. In a family, this might look like a parent maintaining calm even during stressful moments. The result is that children feel secure enough to express themselves without fear of sudden anger or harsh reactions.
In a professional environment, the impact is just as important. When a leader is not defensive or ego-driven, people feel comfortable speaking honestly. They are more willing to challenge ideas, offer better solutions, and admit mistakes. This leads to better decisions overall because the focus shifts from protecting feelings to finding the truth. In contrast, when a leader cannot control their ego, communication breaks down and progress slows. On a larger scale, self-mastery becomes the difference between stability and chaos. A leader who acts based on impulse or personal emotion risks turning authority into a tool for personal expression rather than public responsibility. But when discipline is present, the system feels predictable and fair. People trust not just the leader, but the structure itself.
The third principle centres on responsibility toward the vulnerable. Leadership, in this framework, is not about dominance or personal gain. It is about protection. Imam Ali emphasises the importance of caring for those who have the least power, including the poor and those without support. He frames leadership as a form of guardianship, where the strongest are responsible for shielding the weakest.
This idea changes how success is measured. It is no longer about how much a leader can accumulate or control. Instead, it is about how well they can ensure that others are not left exposed. In a family, this means paying attention to the member who struggles the most, rather than focusing only on those who are already strong. It creates an environment where everyone feels seen and supported. In a business, it shifts priorities toward fairness and sustainability. Leaders who adopt this mindset focus on treating their teams properly, ensuring that effort is recognised and that people are not exploited for short-term gain. The result is a stronger and more committed workforce, because people are more likely to invest themselves in an environment that protects them.
At the level of society, this principle becomes foundational. When leaders prioritise the needs of the most vulnerable, they strengthen the entire system. Stability increases because fewer people feel marginalised or neglected. Over time, this builds a sense of cohesion that benefits everyone, not just those at the top. When you take all of these ideas together, a consistent pattern emerges. Leadership is not primarily about external control. It is about internal alignment. The external world reflects what is happening within the individual who leads it. Systems, policies, and structures all matter, but the character of the person at the centre ultimately shapes them.
This is why these letters continue to feel relevant. They are not tied to a specific time or place. They address something more fundamental, which is how human beings relate to power and responsibility. They suggest that the real work of leadership begins long before any visible role is taken on. It starts with the discipline of the self. If these principles were applied more consistently, the effects would be noticeable across every level of society. Homes would feel more stable, organisations would become more cooperative, and public institutions would gain greater trust. The shift would not come from new systems alone, but from a change in how individuals approach their own influence.
In the end, leadership returns to a simple idea. If a person can govern themselves with fairness, restraint, and compassion, then everything around them begins to reflect those same qualities. The mirror becomes clear, and what it reflects is something others can rely on.
Other articles by this author:
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