Total Quality Management: An Islamic Perspective

Quality management has occupied a vast space of the management literature in general and the quality management literature in particular. Academics as well as practitioners devoted much attention to the Total Quality Management (TQM) philosophy and its impact on business performance. It is found that the roots of TQM and its successor can be traced to more than 1400 years ago in the holy book Al-Qur’ān and the teachings of Prophet Mohammad, Peace and Blessings of Allāhbe upon him. Many verses in the holy Qur’an stressed the impact of good deeds and doing the right things. Not only we will explain these principles, but we will give some business applications of these principles from an Islamic perspective. This paper is therefore structured as follows. First, we will offer some of the existing concept of the quality management paradigms, literature review and suggest definition to reflect our contribution from an Islamic perspective. Second we will discuss the dimensions of the philosophical under pinning of quality management from Islamic Perspective and then principles quality management from Islamic perspective and finally quality leadership for quality management.


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Published by SCHOLINK INC. desires the Hereafter and exerts the effort due to it while he is a believer-it is those whose effort is ever appreciated (by Allah) ." From the verses it is very clear that Muslims must have to set a noble objective to satisfy Allah the Almighty by doing all the activities in this world in the best possible way guided by Allah and His Prophet (SAW). If one can set this type of objective in his life no fraud or weakness may come in his works and he will try to achieve the best performance here and in the life hereafter. Other than these two all other principles are supported in Islam with a few differentiations. Juran's quality trilogy and Crosby's 14 points are also strongly supported even recommended in Islam.
The linkage between job oriented mission and the mission of life will have a positive bearing on quality management. In the Islamic system, management and any other mundane affairs of life are linked with man's mission in life. This leads us to the philosophical underpinnings of quality management in the Islamic framework.

Relevant TQM Literature
The TQM literature, relevant to some aspects of this paper is classified in four research stream. The authors would like to acknowledge the contribution of Professor J. Motwani in his classification of literature. Please note that the relevant literature addresses the flexibility and responsiveness dimensions as they relate to TQM and Quantum Quality. The rationale behind our emphasis on these dimensions is that we regard TQM as a managerial philosophy that is mainly concerned with the flexibility and responsiveness aspects of satisfying customer needs. Of course the other dimensions are important. However, they have been addressed before; see for example (Youssef, 1996).
The first stream deals with the definition of, and overview articles on quality management and the flexibility and responsiveness dimensions. Several research studies provide definitions of the term quality and flexibility as critical components of operations strategy. The second stream covers the gamut of normative studies done mainly by practitioners. These deal with the importance of TQM and flexibility, both to the overall organization, as well as functional areas of the organization. It also provides normative suggestions for institutionalizing TQM and flexibility strategies.
Even though the models/steps suggested by the authors are detailed, the main criticism against this stream is that there has been little effort to use existing theory to develop a comprehensive model of TQM and flexibility.
A New Model of Continuous Improvement in Total Quality Management an Agreement from an Islamic Perspective, Afroza Bulbul Afrin et al. (2019) Continuous improvement in products/services is a vital element of Total Quality Management (TQM). To strengthen competitive advantage in the market, organisations must continuously improve qualiy of products and services. Whether this process is termed as Jidoka, Kaizen, PDSA, 5-S, Six Sigma, or JIT, the purpose is to continually improve product/service quality or process quality. However, these models focus solely on mundane benefits.   2015) several quality management approaches exist around the World. They differ from one country to another. Most existing approaches are developed in the West. Implementing these approaches in Islamic countries seems to be a challenge due to the fact that the business in the Islamic world has its own perspective. This paper aims to evaluate existing quality management approaches and aims to find out how a quality management approach from an Islamic perspective could look like.
Based on the findings of the research, a guideline for quality approach from an Islamic perspective has been suggested. In this paper we review the existing quality management approaches and argue that the values/principles that construct these approaches are implicit. In the Muslim World the Islamic Shari'ah represented by theIslamic Legislation System is the main source of the Values including its explicit business morals and ethics. The existing quality management approaches seem to be difficult to implement. We have proposed a quality management approach from an Islamic perspective in a form of a guideline. This guideline is not finished yet, but it establishes a base for a further research in this area.

Discussion
Broadly speaking, the philosophical underpinnings of human life and the management of its affairs in the context of Islamic worldview are classified into four: 1) Tawhid, 2) Risalah, 3) Khilafah, and 4) Akhirah (Sadeque, 1996).
Tawhid: Tawhid signifies unity of Allah, the Creator, the Sustainer, the Wise and the Seer of everything, who maintain the universe through His unified law of nature (fitrah). All mundane and other affairs of life and beyond will have to be consistent with this unified system. This unified system is known as Islam, the complete code of life. As Allah says, "Indeed, only the religion (complete code of life) in the sight of Allah is Islam (Al-Qur'an Al-Yunus 10:14)." "And whoever desires other than Islam as religion (code of life)-never it will be accepted from him, and he, in the Hereafter, will be among the losers (Al-Qur'an Al-An'am 6:165)." The man who follows the rules of Islam is known as Muslim. Man has two dimensions in this matter: i) to submit to Allah's laws by force (Muslim by force), and ii) to submit by choice (Muslim by choice).
The biological system of human body follows Allah's laws (nature) without choice (he is a Muslim by force). But a man may option for a particular way of life by choice; it maybe a Muslim by choice or a non-Muslim by choice. Since Islam is the laws of Allah, it has its own approach towards management of the mundane and other affairs of human life, including business. One of the purposes of creation man in this world is that they will make the world as a garden (following the rules of Allah) rather jangle. The demand of Tawhid is to be Muslim by force and by choice as well. Here people always have to show the worship only to Allah not to others. But in case of job they are also accountable to the employers.

Risalah:
Risalah is the institution which communicates the unified system of Allah to mankind. Allah sent the messengers to convey His message (the unified system and the code of life) to mankind. It has two sources: 1) the Devine Books (books of Allah) which contain the unified system and the code of life, and 2) the Sunnah, that is, the interpretation of the Book by the messengers through practice (fi'l), instruction (qawl), and approvals (taqrir). The last Devine book is Al-Qur'an, the last unified system (Al-Qur'an Bakara 2:30)." "And it is He Who has made you successors upon the earth" (Al-Qur'an Al Imran 3:85).
"Then we made you successors in the land after them so that we may observe how you will do" (Al-Qur'an Al Imran 3:19).
The vicegerency role thus amounts to managing all the affairs, in line with the Islamic norms and values. In business, the vicegerency role is to manage the use of resources in terms of exploration, allocation, production, distribution, and consumption according to Islamic norms and values.

Akhirah:
The concept of Akhirah brings about the idea of accountability. Vicegerency is obviously subjected to accountability. When a representative is commissioned to accomplish something on behalf of the authority, the former is obliged to give the accounts of responsibility to the authority. "And the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah, so will you not reason?" (Al-Qur'an Az-Zilzala 99:6-8).
Quality management in Islamic system is not merely to produce any outcome with excellence, but to produce a desirable and beneficial outcome for the welfare of mankind. Dual accountability system is present in Islamic framework. Dual accountability refers to i) accountability towards the employer if it is an appointed position, to manage the entity as best as possible, and ii) accountability towards Allah for the discharge of responsibilities according to the Islamic normative system which requires high quality performance even in slaughtering an animal for food.

Islamic Principles of TQM:
We will discuss the Islamic perspective not in all aspects of management, but for the one related to TQM. Rather than naively believe that we are now reinventing the wheel as far as management practices and TQM are concerned, it may be better to recognize the historical roots of many contemporary ideas and practices that we are still trying to perfect in today's environment.
Before we proceed on this issue, a few words should be said regarding the insistence of Muslim scholars and intellectuals on why they are always looking for Islamic Perspective in topics like this; some of these are listed below: • Muslims' desire in discovering the direct relationship of Islam with such topics and subjects as TQM and Quantum Quality is not new; • Muslims' desire to enhance the view of the greatness and supremacy of Islam and its suitability for all times and all places is always in their minds; • Muslims' desire to attain scientific and practical benefits that will add new knowledge which will help mankind in general and Muslims in specific in their modern daily life is a burning issue; • Muslims' desire to establish a new direction that will grow and expand toward formulating a new paradigm based on Islamic roots and bases in all kinds of the branches of knowledge in theory and practice.
When we mention some verses from the Qur'an and some hadiths or saying of Prophet Muhammad (SAW), that are directly related to the subject, we are actually quoting from Islamic Constitution that has been revealed 1400 years ago and still valid today. It is a form of a miracle that comes from an illiterate man as the Prophet which amazed so many people and made so many Western scholars embracing Islam (Youssef & Mohamed, 2007).
A lot of principles regarding TQM are present in Islam; among them some are similar to the principles of conventional TQM. By practicing these principles a lot of Muslim leaders did a lot of success in their working life and serve the people with the best services. The principles are:

Intention or objective (Niyah):
There is no act that could be accomplished without a clear intention or objective. Allah says, "Say, everyone does according to his/her intention (Al-Qur'an, Al-Isra' (17: 84)".
In the Sunnah it is told, "The result of every action depends on the intention of the doer" (Al Hadith, The Muslims have to have the mission statement or set objectives of the organization in order to set direction, the targets or measure of performance. This has become the fundamental principle of Islam, whereby the intention inherent in any action determines whether it is good or blameworthy. Islam always encourages people to do any act on the basis of good intention.

Knowledge (Ilm):
Manager should know the business what he is supposed to manage. Islam emphasizes knowledge so much so that Qur'an starts its revelation by the word "Iqra" that is read.
Seeking knowledge is obligatory for every Muslim. Prophet (SAW) said-"Seeking of knowledge is fard (obligatory) on every Muslim" (IbneMazaSunan).
This knowledge includes knowledge of the basics of Islam and the Islamic code of life including the mundane affairs of life. That is mean-it is fard on the management to know the art of running the business it is expected to manage, and on the employees to know the skills of their jobs.

Change:
The world which is changing. Life owes to changes and changes become the law of life.
Yesterday business phenomenon was different from today's business environment, which is expected to be different again tomorrow. Quality management has to be able to cope with such changes, and sometimes unexpected changes. Change and dynamism, that is to think, to reflect and to find out solutions to newly emerging problems is built in the Islamic concept of Ijtihad.
"Ma'az Ibn Jabal reported that the Messenger of Allah (SWT) asked him during his departure to Yemen as a Governor, " How will you judge when any issue arises?" He replied "I shall judge according to Islam's spread across the continents beyond the boundaries of races, languages and colors has been due more to the role model of those who embraced it than to a mere oral preaching or holy war. This universal norm of Islam is to be reflected in every sphere of life including the art of managing a business or organization, where an exemplary role model is even more importantly needed.
Motivation: Motivating the people in any organization to achieve its goal, or to excel its performance, can bring about the same magic. The positive motivation, such as role model of management, an attitude of team spirit, a conducive rewarding system, and the ability to link the work to the overall mission of life which provides the satisfaction of achieving it through excellence in performance.
Islam's motivation towards good deeds is based on a positive rewarding system. "Smiling to people is a sadaqah (charity)", (Tirmizi Sharif )." Removing a harmful item from the footpath is a part of Iman Consultation: Due to the revealed nature of Shura and its importance in human affairs, the Prophet exhorted Muslims to practice mutual counsel in their affairs. He is thus reported to have said.
"If your leaders are virtuous, your rich men generous and your affairs are settled through mutual consultation the surface of earth is better for you than its bottom" (Tirmizi Sharif).
He is also reported to have expressed the utility and importance of Shura in the following words: "He who consults others in matters will never regret and he who has recourse to interrogation shall not fall into destitution" (Al-Qurtabi, p. 251).
Consultation produces three beneficial results. First, it helps in arriving at the right decision, Second, it helps to instill in the people sense of belonging and that of being involved in decision making, which is a key to working in a team spirit. Third, it creates a spirit of cooperation, in turn; it motivates such people to cooperate with the management. The Prophet of Islam was constantly guided by Allah and still he was asked to doShura, that is, to consult people. Allah says-"And consult them in affairs" (Al Quran-3:159).
The Islamic culture of decision making is consultative in nature which contributes greatly to quality management and excellent performance.

Justice (Al Adl):
Justice means fair treatment to all concerned in a business or an organization. Justice motivates people to perform better in their jobs and, on the other hand injustice demotivates them. If any injustice done to any worker, he will work just to maintain his job without any job satisfaction and such performance will naturally be poor. If, on the other hand, a worker's quality performance is appreciated and rewarded with justice, he will be encouraged to excel further, day by day, leading to a high quality performance in the entire business organization, and implying a high quality management.
Justice is an essential requirement of the Islamic code of life.
"O who believe, stand out firmly for Allah, as witness to fair dealing, and let not hatred of others to you make you swerve to wrong and depart from justice. Be just, that is next to piety" (Al Quran-5:8).
Continuous Improvement: Continuous improvement is a part of the management of all systems and processes. In Islam there is no upper limit of quality. Continuously one has to try to improve the quality of his/her performance. As Hazrat Ali (R) said, "If your today's activities are not superior to that of yesterday, then you are not a good Muslim (Tirmizi Sharif)." In the Qur'an Allah says, "O those who believe, why do you say what do you do not act upon? To Allah, it is a great sin that you say something that you do not practice" (Al-Qur'an, As-Saff, 61:2-3).
If for any moment one realizes that he has done more bad than good, he is expected to take immediate corrective and remedial action. He has to correct the wrongs and improve on the good actions. This practice is in line with the principle of continuous efforts for improvement, which is the same as the Japanese principle of kaizen. can do the activities according their own choice but within the boundary of Islam. As he says in the Qur'an, "Indeed, I will make upon the earth a successive authority (vicegerance)" (Al Qur'an, Al-Bakarah 2:30).
Welfare of Mankind/Customer: Quality management in the Islamic system is not merely to produce any outcome with excellence, but to produce a desirable and beneficial outcome for the welfare of mankind/customer. As Allah says, "Creation of human life to try who is the best in the performance implies rewarding or otherwise for performance (Al-Qur'an, Al-Ma'un -107: 4-5)." Trustworthiness (Amanah): Any one holding a post of executive administrator or leader or worker is holding a public trust, such as people believe that they will provide the products/services with right quality as they say. Therefore, he is accountable for this duty. The Qur'an says that, "Allah doth command you render back your trusts to those to whom they are due; and when ye judge between man and man that ye judge with justice; verily how excellent is the teaching which he giveth you; for Allah is who hearth and seeth all things (Al-Qur'an, Nisa 4:48)." Trustworthiness is an Islamic value that should be realized in an Islamic administration. To implement this Islamic value in administration indicates to make every staff a trustworthy person. The Qur'an has commanded that a Muslim should be trustworthy person: "If any of you deposits a thing on trust with another, the trustee should (faithfully) discharge his trust, and let him fear his lord"(Al-Qur'an, Al-Bakarah 2:283).
The prophet says that there is no faith (iman) for a person who is untrustworthy. So every organization should try to keep the customers' believes.

Sincerity (Ikh`las)
Any executive or administrator of any organization should execute his responsibility sincerely whenever it is entrusted upon him. It may be the responsibility to produce quality products or provide quality services. The Qur'an teaches us that a person must do his work sincerely as when he worships his God.

Accountability (Hisbah):
As an executive or administrator or leader or worker, one is responsible for any action, which has been taken under ones supervision. Like this an organization is also responsible to provide better quality products to the customers. As the Qur'an says: "Then shall anyone who has done an atom's weight of good, see it. And anyone who has done an atom's weight of evil, shall see it" (Al-Qur'an, Zalzalah (99:7-8).
"Nor can a bearer of burdens bear another's burden" . "That man can have nothing but what he strives for. That (the first of) his striving will soon come in sight. There will be reward complete" (Al-Qur'an, Najm (53:39-41).

Dedication (Sidk):
To be successful, an organization must be dedicated to its activities and operations.
The tradition of the Prophet has stated that, "Allah loves any person who has devoted towards one particular job until he is able to muster the works". Al-Qur'an, An-Naml (27:40) Gratefulness (Shwkr): A good product cannot result from a half-hearted worker. A worker would not work whole-heartedly unless he is satisfied with his job. But satisfaction is something subjective and relative. Thus Islam teaches the principle of gratefulness, the spirit of which can be droved from the Qur'an.

"O ye who believe, eat of the good things that we have provided for you and be grateful to Allah it is
Him ye Worship" (Al-Qur'an, Bakara (2:172).

"He said: This is by the grace of my Lord to test me whether I am grateful or ungrateful and if any is grateful, truly his gratefulness is for his own soul; but if any is ungrateful, truly my Lord is free of all
needs, supreme in honor(Al-Qur'an, An-Naml -27:40)".

"And remember! Your Lord caused to be declared (publicity): 'If ye are grateful, I will add more (favors) unto you: But if ye show ingratitude, truly my punishment is terrible indeed" (Al-Qur'an,
Ibraheem (14:7).
Thus the organization should be grateful to the customers at first and then to Allah.

Moderation (Tawassut):
Islam is against extremism. All decisions and actions should be taken on the basis of moderation. As the Qur'an says: "Those who, when they spend, are not extravagant and not niggardly but hold a just (balance) between those (extremes)" Furqan (25:67).
"Thus have we made of you an Ummah justly balance, that ye might be witness over the nations and messenger a witness over yourselves (Al-Qur'an, Bakara-2:143)." The essence of Islam is to avoid all extravagance on both sides. And in this way the organizations will be able to provide the better quality product with lower price.

Consistency (Mudawamah):
The tradition of the Prophet (SAW) has taught a Muslim to be consistent in his works. Allah loves one who is delighted in his work. It is through His way that a person can become a skilled worker. In the Qur'an Allah says, "O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful" (Al-Qur'an, Al-Imran -3:200).
In the hadith it is said "You do all of your works in such a way that you will leave in this world forever" (Al Hadith, Bukhari & Muslim Sharif).

Cleanliness (Taharah):
Cleanliness is a part of faith. Every Muslim should be outwardly and inwardly clean. As the Qur'an says: Every organization will have to maintain cleanliness in both the operating system and in the working environment as well if they have belief in Islamic indication. Maintaining cleanliness in everywhere within the organization will help it to produce/provide quality products/services.

Discipline (Nizam) and Unitedeffort:Discipline is very important in Islam.
There is no example in nature where there is no discipline. The success of any system is very much dependent on the ability of every person who is involved in implementing a system to sustain the discipline and order. As the Qur'an says: "Truly Allah loves those who fight in His cause in battle array, as if they were a solid cemented structure" (Al-Qur'an, Nahl -16:4).
Like this if the people, working in an organization, work unitedly to achieve the goal to produce quality product, Allah will help them to achieve those.

Cooperation (Muawanah):
Islam encourages people to work together and to be ready to help one another as the Qur'an says: "Help ye one another in righteousness and piety. But help ye not one another in sin and rancor. Fear Allah, for Allah is strict in punishment" Al-Qur'an, Maidah (5:2).
Without proper cooperation of the related people/departments it is not possible for the organization to maintain their committed quality.

Conscientiousness and knowledgeable in all Endeavors (Itquan):
The Islamic term itqan, which means conscientiousness and knowledge in all endeavors, is almost an obligatory feature of Islamic work ethics. Indeed, Islam unambiguously encourages all its adherents to acquire the necessary knowledge of things he or she wants to do before he attempts to do it. The Holy Qur'an declares that HazratYousuf (AS) says "Set me over the store houses of the land: I am a good keeper, knowledgeable (Al-Qur'an, Yousuf-12:55).
Knowledge here implies not only the what, but also the skill required to perform the task. After acquiring the knowledge, he or she must be conscientious in his or her undertakings. Conscientiousness also implies the presence of perseverance, passion and commitment to perform. It is only through this means, that one can almost surely achieve success.

Proficiency and Efficiency (Ihsan):
Ihsan is commonly understood as doing marginally more than the minimal requirement. For example, Islam teaches us to pay slightly more than the loan we have obtained as a gift and sign of gratitude to the person whose loan has benefited us. In this case, it is not interest because one is not obliged to pay that extra. However it is only an act of benevolence. But Ihsan also means proficiency and efficiency. This particular meaning obvious will enhance productivity.
It is in the hadith, "Allah loves dexterous and efficient worker"(Al hadith, Muslim Sharif).

Passion for Excellence (Fakhmah):
The most important ingredient for excellent performance is the existence of inherent passion within the individuals. Excellence is not achievable through impressive organizational chart, lofty positions or even handsome perks alone. They may be necessary prerequisites for excellent performance but are not sufficient. It is the individuals with inherent passion for excellence that constitute as most important. Islam not only admits excellence as a virtue but also encourages its adherents to excel in everything that they do. In order to direct a better way of action, prophet (SAW) said, "Allah has ordered to complete every action in a better way. When you slaughter His son stood up and told the public that he gave his father his share, since Omar (RA) is a big man and one piece would not be enough to make a dress for him. The man then said:" Now you talk and we will listen to you and obey you." This incident does not require either comments or explanation, but it is an excellent example of transparency at work in a historical context.

Quality Leadership for Quality Management:
For quality management leadership quality in an organization is also an important factor. A good leader exposes his opportunity to lead an organization as a big responsibility. He will initiate changes for further improvement. A dynamic and good leader can continuously improve the performance of his organization. Leaders with vision and mission are required in the present day environment.
The Prophet Muhammad (SAW) and his rightly guided Caliph was very careful and decisive in appointing a leader. A leader cannot be indifferent and cool in efforts to improve the organization. The historical success of Caliph Umar Ibnul Abdul Aziz (RA) to turn around the country from backwardness to prosperity was a very glaring example. A successful organization starts with a quality leader who has a vision and a mission to lead the organization to realize its goals and objectives. In Islam leadership is a trust (amanah).Whoever is in the position of leadership has to work extremely hard and at the same time very effectively.
A quality leader will give top priority to and emphasize on a proper and dynamic management of the human resource of the organization. A leader has to be most accountable person in the organization.
Maximum critical task have to be done by him. A good quality leader must possess the ability to communicate his ideas in a very clear term. As a leader has to deal with different kinds of personalities under his supervision, he needs to be very patient as well a good listener.
Despite all the above qualities of a good leadership, Islam says, a leader must be a very pious person.
To a good Muslim leader responsibility to him is a trust and it is religiously accountable.

Quality of Leadership Style in the Eye of Islam
In the life of prophet (SAW) all types of leadership styles are present and the expected qualities to be a good leader in the eye of Islam are also present in his life. By studying his whole life we can found out some major characteristics to be a good leader. These are as stated below:

Intention or objective (Niyah):
The first quality of a good leader is that he/she must have good intention to accomplish all the tasks within the organization. There is no act that could be accomplished without a clear intention or

Trustworthiness (Amanah)
The responsibility as a leader is the Amanah in the eye of Islam. The leader must take care of this amanah. The Qur'an says that, "Allah doth command you render back your trusts to those to whom they are due; and when ye judge between man and man that ye judge with justice; verily how excellent is the teaching which he giveth you; for Allah is who hearth and seeth all things" (Al-Qur'an, Surah Nisa, 4:48).
Trustworthiness is an Islamic value that should be realized in an Islamic administration. The Qur'an has commanded that a Muslim should be trustworthy person: "If any of you deposits a thing on trust with another, the trustee should (faithfully) discharge his trust, and let him fear his Lord"(Al Qur'an, Surah Al Bakarah, 2:283).
The prophet says that there is no faith (iman) for a person who is untrustworthy.

Sincerity (Ikhlas)
A leader should execute his responsibilities sincerely whenever it is entrusted upon him. The Qur'an teaches us that a person must do his work sincerely as when he worships his God.
"Say; verily I am commanded to serve Allah with sincere devotion." Say; "It is Allah I serve, with my sincere (and exclusive) devotion".
"Say; Will ye dispute with us about Allah, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that we are sincere (in our faith) in Him" (Al Qur'an,Surah Zumar,39:14).

Accountability (Hisbah)
A leader is responsible for any action, which has been taken under his supervision. He is responsible for his decision and action. As the Qur'an says: "Then shall anyone who has done an atom's weight of good, see it. And anyone who has done an atom's weight of evil, shall see it" (Al Qur'an,Surah Zalzalah,. "Nor can a bearer of burdens bear another's burden" (Al Qur'an,Surah Al Fatir,35:18).
"That man can have nothing but what he strives for. That (the first of) his striving will soon come in sight. There will be reward complete" (Al Qur'an,Surah An Najm,.
So a leader must be conscious about his responsibility and accountability.

Dedication (Sidk)
A leader must be able to dedicate himself towards his job. The tradition of the Prophet has stated that, "Allah loves any person who has devoted towards one particular job until he is able to muster the works" (Al Hadith, Bayhaqi).

Gratefulness (Shwkr)
A good leader must be grateful to the workers for their performance and cooperation. A worker would not work whole-heartedly unless he is satisfied with his job. But satisfaction is something subjective and relative. Thus Islam teaches the principle of gratefulness, the spirit of which can be droved from the Qur'an.
"O ye who believe, eat of the good things that we have provide for you and be grateful to Allah it is

Moderation (Tawassut)
In Islam a leader never bean extreme. All decisions and actions should be taken on the basis of moderation. They must not waste any resource. Definitely they will use the resources properly to accomplish the objectives. As the Qur'an says: "Those who, when they spend, are not extravagant and not niggardly but hold a just (balance) between those (extremes)" (Al Qur'an,Surah Al Furqan,25:67).
"Thus have we made of you an ummah justly balance, that ye might be witness over the nations and messenger a witness over yourselves"(Al Qur'an, Surah Al Bakarah, 2:143).
The essence of Islam is to avoid all extravagance on both sides.

Consistency (Mudawamah)
The tradition of the Prophet (SAW) has taught a Muslim to be consistent in his works. Allah loves one who is delighted in his work. It is through His way that a person can become a skilled worker or a quality performer. In the Qur'an Allah says, "O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful" (Al Qur'an, Surah Al Imran, 3:200).
In the hadith it is said "You do all of your works in such a way that you will leave in this world for ever (Al Hadith, Bukhari & Muslim Sharif)". This is also a very significant quality to be an effective leader in the eye of Islam.

Cleanliness (Taharah)
Cleanliness is a part of faith. Every Muslim should be outwardly and inwardly clean. As the Qur'an says: The leader will be smooth and efficient if every staff who is working in a particular office works sincerely and does not involve in any form of corruption. Implementing a clean administration means avoiding a corrupt administration. And in Islam there is no scope to be corrupted for a leader.

Discipline (Nizam) and United effort
Discipline is very important in Islam. The success of any system is very much dependent on the ability of every person who is involved in implementing a system to sustain the discipline and order. And for a leader this is a must. As the Qur'an says: "Truly Allah loves those who fight in His cause in battle array, as if they were a solid cemented structure" (Al Qur'an, Surah An Nahl, 16:4).

Cooperation (Muawanah)
Islam encourages people to work together and to be ready to help one another as the Qur'an says: "Help ye one another in righteousness and piety. But help ye not one another in sin and rancor. Fear Allah, for Allah is strict in punishment (Al Qur'an, Surah Al Maidah, 5:2)." This is another important quality for a good leader that he must be cooperative to the worker to achieve the goal of the organization with the best quality.

Justice (Adl)
Islamic administration is based on the concept and principles of justice. It is proven that the administration led by Muslim leaders is fair to all. In the Qur'an Allah has commanded several times to maintain justice each and everywhere. In surah Nisa to ensure justice deliberately it has been said, "When you will settle on justice among people at that time you certainly will put forth justice" (Al Qur'an, Surah An Nisa, 4:58).
It has been further said, "O ye who believe! Stand out firmly for justice, as witness to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich and poor" (Al Qur'an, Surah An Nisa, 4:35).This indicates that an effective leader must be just in between the workers to allocate the resources and evaluate the activities of the workers of the organization and reward or punish them eventually.

Conscientiousness and knowledgeable in all Endeavors (Itquan)
The Islamic term itqan, which means conscientiousness and knowledge in all endeavors, is almost an obligatory feature of Islamic work ethics. Indeed, Islam unambiguously encourages all its adherents to acquire the necessary knowledge of things he or she wants to do before he attempts to do it. If the leader is not the master of or he does not have the required knowledge regarding the matter, he will not be able to mentor or lead others to achieve their goals. The Holy Qur'an declares that HazratYousuf (AS) says, "Set me over the store houses of the land: I am a good keeper, knowledgeable" (Al Qur'an, Yousuf (12:55).
Knowledge here implies not only the what, but also the skill required to perform the task. After acquiring the knowledge, he or she must be conscientious in his or her undertakings. Conscientiousness also implies the presence of perseverance, passion and commitment to perform. It is only through this means, that one can almost surely achieve success.

Proficiency and Efficiency (Ihsan)
Ihsan is commonly understood as doing marginally more than the minimal requirement. For example, Islam teaches us to pay slightly more than the loan we have obtained as a gift and sign of gratitude to the person whose loan has benefited us. In this case, it is not interest because one is not obliged to pay that extra. However it is only an act of benevolence. But Ihsan also means proficiency and efficiency.
This particular meaning obvious will enhance productivity. It is in the hadith, "Allah loves dexterous and efficient worker" (Al Hadith, Muslim Sharif). To be an effective leader he must have Ihsanwithin all of his activities.

Passion for Excellence (Fakhmah)
The most important ingredient for excellent performance is the existence of inherent passion within the leader. Excellence is not achievable through impressive organizational chart, lofty positions or even handsome perks alone(Alhabshi, S., Agil, S. O. S., Hasan, H. M. N., & Ghazali, A., 1998). They may be necessary prerequisites for excellent performance but are not sufficient. It is the individuals with inherent passion for excellence that constitute as most important. Islam not only admits excellence as a virtue but also encourages its adherents to excel in everything that they do. In order to direct a better way of action, prophet (SAW) said, "Allah has ordered to complete every action in a better way. When you slaughter (animal) do it in a better way. Slaughter properly the animal meant for sacrifice. So every one should sharpen the knife and let the animal meant for sacrifice to die comfortably" (Al Hadith, Muslim Sharif).

Continuous Self Evaluation (Tasmen-al-nafs) for Continuous Improvement
Islam strongly encourages continuous self-evaluation in order to improve oneself all the time. If for any moment one realizes that he has done more bad than good, he is expected to take immediate corrective and remedial action. He has to correct the wrongs and improve on the good actions. This practice is in line with the principle of continuous efforts for improvement, which is the same as the Japanese principle of kaizen.

Practitioner
A leader must be practitioner of all good deeds or quality related activities within the organization. If he does not do himself then his direction may not be effective up to the expected level. One must not commands any one to do anything what he or she does not do him/herself. In the Qur'an Allah says, "O those who believe, why do you say what do you do not act upon? To Allah, it is a great sin that you say something that you do not practice (Al-Qur'an, As-Saff , 61:2-3)".

Pride (Kibr)
This is the greatest of all vices; pride can happen only in the absence of two elements. First is a person towards whom it is directed, and second is a quality of perfection in which pride is taken. Pride comes to mind when a man believes that he has worth, that another man also has worth but his own worth is greater than that of the other (Alhabshi, 1998). These beliefs will make him feel a sense of joy, a trust in what he believes a sense of his own greatness and contempt for the other.

Change Agent
It is another important quality for a leader that he must have capacity to bring any kind of changes that may bring good result for the organization. At the time of change he must remember that the coming one must be better that the earlier one. As Allah says in the Qur'an, "Whenever we change any commends, changed it with better one (Al Qur'an, Surah Bakarah, 2: 109)".

Examples of Total Quality Management in Umar's (RA) Administration:
The sense of accountability to Almighty Allah(SWT) was the main ingredient of Umar's performance in high quality. He believed that Allah would judge his every action in the day of "Quamah" (Day of judgement). Some instances of Umar's quality management were as follows: The leaders chosen by Umar (RA) were highly scrutinized. Al Burrey (KSA scholar) stated that Umar (RA) used to test the performance of his governors by appointing them on ad-hoc basis for two to three months prior to their regular appointments. (b)He would not start the prayer until he was sure that all people behind him were in perfect lines and he appointed a special person for this task (Burrey, 1990).
Umar (RA) would not be rushed to perform any task at low quality. If he noticed that a certain process was not going as it should be, he would take immediate corrective actions. (c)Umar (RA) used to clearly define what he wanted from his governors or army generals, and he used to provide them with the necessary resources to achieve the sought quality of success.
Umar (RA) appointed Sharhabil Bin Hasnah as governor over Syria, and then changed him with MuawiaIbnu Abi Sufiane. The former asked Umar whether he was angry at him for anything. Umar (RA) replied saying "No you are exactly doing as I like, but I want a man stronger than you". This event showed that Umar (RA) was satisfied with the performance of his former governor, however, the moment he found a stronger governor, he decided to replace him. Umar (RA) took a similar action against his governor in Bahrain. Utba Ibn Azwan was replaced by Al Ala Al Hadramy. This attitude of Umar (RA) is similar to the management philosophy of continuous improvement which is adopted in total quality management and in just in time manufacturing. It is important to know that Umar made it very clear to his public that he was fully satisfied with his governors and that he only changed them because he found someone who could perform better (Hasan, 1982).

Conclusion
Quality management has occupied a vast space of the management literature in general and the quality management literature in particular. Academics as well as practitioners devoted much attention to the Total Quality Management (TQM) philosophy and its impact on business performance. We found that the roots of TQM and its successor can be traced to more than 1400 years ago in the holy book of Qur'an and the teachings of Prophet Mohamed (SAW). Many verses in the holy Qur'an stressed the impact of good deeds and doing the right things. In the life of Prophet (SAW) all types of leadership styles are present and the expected qualities to be a good leader in the eye of Islam are also present in his life. By studying his whole life we can found out some major characteristics to be a good leader.