INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
USRA QUR’AN STUDY MODULES
UNDER-GRADUATE 4
INSTRUCTIONS:
1. Take turns in reading the assigned verses in Arabic. Each usrat member should read 1-2 verses at a time. Correct one another in a
polite way. Then read the translation of the verses. Discuss the assigned issue and list lessons you have learned for your
contemporary life as an individual and as a member of the community or society. Write down your conclusions.
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2. If you have extra time read the optional verses in both Arabic and translation.
SESSION 1
ASSIGNED VERSES: 28:22 - 28:28
ASSIGNED ISSUE: MUSA IN MADYAN
OPTIONAL VERSES: 28:1 - 28:28
MAIN DISCUSSION POINTS: Musa showed his consideration by watering the animals for girls. Musa was employed because of his strength and honesty. Musa fulfilled the period of work
that he had contracted.
YOUR NOTES:
SESSION 2
ASSIGNED VERSES: 28:29 - 28:42
ASSIGNED ISSUE: MUSA’S CONFRONTATION WITH PHARAOH
OPTIONAL VERSES: 28:29 - 28:50
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MAIN DISCUSSION POINTS: Musa knew his short-comings in seeking and took his brother Harun to help him in his dawa. Pharaoh rejected Musa’s message and claimed he was god.
Allah destroyed Pharaoh and his soldiers.
YOUR NOTES:
SESSION 3
ASSIGNED VERSES: 28:58 - 28:60
ASSIGNED ISSUE: WORLDLY PLEASURE & DESTRUCTION
OPTIONAL VERSES: 28:51 - 28:70
MAIN DISCUSSION POINTS: Previous generations that became arrogant because of wealth were destroyed. They were destroyed after messengers were sent to them with a warning. The
goods of this world are temporary; the hereafter is everlasting.
YOUR NOTES:
SESSION 4
ASSIGNED VERSES: 28:76-82
ASSIGNED ISSUE: THE ARROGANCE OF WEALTH
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OPTIONAL VERSES: 28:71 - 28:88
MAIN DISCUSSION POINTS: Qarun was at the time of Musa. He was extremely wealthy. He became arrogant and thought that his wealth was from his knowledge and not from Allah.
Allah destroyed him and all his wealth.
YOUR NOTES:
SESSION 5
ASSIGNED VERSES: 29:8
ASSIGNED ISSUE: GOOD TREATMENT OF PARENTS
OPTIONAL VERSES: 29:1 - 29:25
MAIN DISCUSSION POINTS: good treatment of parents is demanded. Obedience is part of good treatment of parents. Parents however should not be obeyed if they order association
anything with Allah.
YOUR NOTES:
SESSION 6
ASSIGNED VERSES: 29:28 - 29:35
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ASSIGNED ISSUE: THE GRAVE SIN OF HOMOSEXUALITY
OPTIONAL VERSES: 29:26 - 29:45
MAIN DISCUSSION POINTS: These verses describe the destruction of the people of Lut because of their practice of homo-sexuality. The growing acceptance of this evil in westernized
societies could also lead to punishment from Allah.
YOUR NOTES:
SESSION 7
ASSIGNED VERSES: 29:60 - 29:65
ASSIGNED ISSUE: ALLAH’S BOUNTIES & HUMAN INGRATITUDE
OPTIONAL VERSES: 29:46 - 29:69
MAIN DISCUSSION POINTS: Allah gives rizq to animals. He created the heavens and earth. He made the sun and the moon subservient. He gives rizq to whomever He wants and
decreases it whomever He wants. He send rain to revive barren earth. Humans forget Allah’s bounties. When they are on a boat they pray to Allah but once safely delivered on shore
they forget and associate others with Him. They are ungrateful for Allah’s bounties and prefer worldly enjoyment that is temporary.
YOUR NOTES:
SESSION 8
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ASSIGNED VERSES: 30:8 - 30:9
ASSIGNED ISSUE: CONTEMPLATION OF CREATION & HISTORY
OPTIONAL VERSES: 30:1 - 30:19
MAIN DISCUSSION POINTS: The earth and heavens were created for a limited time. Travelling on earth and seeing ruins of previous civilizations that were strong and were destroyed for
disobedience.
YOUR NOTES:
SESSION 9
ASSIGNED VERSES: 30:20 - 30:27
ASSIGNED ISSUE: ALLAH’S SIGNS
OPTIONAL VERSES: 30:20 - 30:40
MAIN DISCUSSION POINTS: There are many signs of Allah’s might. He created humans from dust. He created mates and put love and mercy between spouses. He created the heavens and
the earth. He created humans with different languages and skin colours. Sleeping at night and looking for a livelihood in the day. Lighting is a sign of fear and hope. He sends rain to
revive barren earth. He starts life and repeats it.
YOUR NOTES:
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SESSION 10
ASSIGNED VERSES: 30: 46 - 30:53
ASSIGNED ISSUE: ALLAH’S SIGNS: WIND, CLOUDS, & WATER
OPTIONAL VERSES: 30:41 - 30:60
MAIN DISCUSSION POINTS: Among the signs of Allah is winds, clouds, and rain. Ships sail on the oceans.
YOUR NOTES:
SESSION 11
ASSIGNED VERSES: 31:12 - 31:19
ASSIGNED ISSUE: LUQMAN’S WISE ADVICE TO SON
OPTIONAL VERSES: 31:1 - 31:34
MAIN DISCUSSION POINTS: Luqman advised his son about several things: Avoiding shirk, Good treatment of parents, Allah knows all the hidden, Establishing salat, Enjoining good,
Patience, and Humility.
YOUR NOTES:
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SESSION 12
ASSIGNED VERSES: 32:4 - 32:11
ASSIGNED ISSUE: CREATION OF HEAVENS, EARTH, & HUMANS
OPTIONAL VERSES: 32:1 - 32:30
MAIN DISCUSSION POINTS: Allah created the heavens and earth in six days. Allah control all things. Allah knows the unknown. Allah created everything in the best of moulds. Human
creation is from dust and from fluid. He gave humans hearing, sight, and feeling but humans are ungrateful. Humans finally die and return to their Lord.
YOUR NOTES:
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
USRA DISCOURSE & BOOK REVIEW MODULES
UNDER-GRADUATE 4
GENERAL THEME:
SURVIVING IN SOCIETY
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SESSION 1
USRAT DISCOURSE MODULE
DISCUSION TOPIC: BAD CHARACTER AND BEHAVIOR
OUTLINES
BACKGROUND READING
Personality and behavior
Negative character/behavior as diseases and sins
Sins of ‘aqidah and ‘ibadat
Diseases of the heart
Dhulm
Personal failure
Shaitan is an enemy
Shaitan manifests in many ways
Shaitan is a trial
Shaitan has no power over believers
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TEXT ANALYSIS
Inclination to do bad is innate
Seven destructive sins
Shaitan Sows Enmity And Hatred
Shaitan Makes Sins Seem Attractive
Shaitan Is An Enemy
DISCUSSION
Media analysis for manifestations of bad character
Media analysis for manifestations of good character
Shaytan: creation and nature
Shaytan: from Adam to today, enemy of man
Shaytan: forms and manifestations
Shaytan: methods of confusing
How to avoid shaytan
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session discusses negative traits of character and behavior
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PERSONALITY AND BEHAVIOR
Everyone has a basic personality that affects behavior. Behavior does not always reflect the underlying personality. Tarbiyat and the environment could modify the underlying personality so
that a person may behave better or worse than what would be expected from the basic personality. Underlying personality is normally set early in life and it is almost impossible to make
any significant changes in it. Behavior can however be improved by good guidance and providing a good righteous environment.
NEGATIVE CHARACTER/BEHAVIOR AS DISEASES AND SINS
Negative character and behavior can be looked at as diseases and sins. Internal diseases are diseases of aqidat and of the heart. External ones manifest as sins of ‘ibadat, sins of the tongue,
sexual sins, personal failure, and dhulm.
SINS OF ‘AQIDAH AND ‘IBADAT
There are 3 basic sins of aqidat: Kufr, Shirk, and Nifaaq. Ma’asiyat occurs when obligatory ibadat duties are neglected or when forbidden acts are committed. Examples of ma’asiyat are:
leaving Salat or delaying it for no good reason, not fasting or making Hajj when able to, avoiding Jihad, etc.
DISEASES OF THE HEART
Diseases of the heart are at the root of many evils and transgress the world today. These include inter alia: kibr, takabbur, ‘ujb, hiqd, hasad, ghurur, shahwat, nifaaq, suu’u al dhann,
sukhriyyah.
SINS OF THE TOUNGUE
The following sins can be committed through the agency of the tongue: ghaibat, namimat, kadhb, alqaab, laghw, lamz, and hamz
DHULM
Dhulm is transgression and oppression. It is violating an individual in his person, his wealth, his rights, or hishonor. Dhulm could be physical, psychological or rights violation.
PERSONAL FAILURE (‘AJZ)
Personal failure in some cases is a manifestation of character failure and not unfortunate external circumstances. Personal failure manifests as: laziness, incapacity, cowardice, bad fate,
being overpowered by enemies, obesity, eliciting joy of enemies, abandoning jihad, fleeing from the battle-field, addiction (alcohol, drugs, gambling), being hasty, waste, niggardliness &
miserliness.
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SHAITAN IS AN ENEMY
Iblis has been an enemy to humans since his refusal to bow to Adam out of arrogance. After his expulsion from heaven, he vowed to mislead humans. He will use any opportunity to confuse
and misguide. This is out of spite; he wants others to sin and be punished with him.
SHAITAN MANIFESTS IN MANY WAYS
Shaitan can come in any shape and takes many camouflages. He may operate as a human or may operate as a jinn. He may present as a friend. There are many alluring and deceptive
approaches that he adopts that many people can not identify him.
SHAITAN IS A TRIAL
Shaitan is on earth as a trial for humans. Humans were given a free will, the faculty of understanding, and guidance through revelations. Freedom comes with choice. Shaitan represents the
bad choice and it is a trial for a human to avoid shaitan’s temptations and make the correct choice.
SHAITAN HAS NO POWER OVER BELIEVERS
True believers can not be confused or misled by shaitan because they have guidance from Allah that enables them to recognize shaitan whatever his camouflage. They also know the correct
path and can not be deviated from it.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
INCLINATION TO DO BAD IS INNATE:
"It is narrated on the authority of Abu Huraira that the Messenger of Allah ( may peace be upon him ) observed: Verily Allah forgave my people the evil prompting which arise within their
hearts as long as they did not speak about them or did not act upon them"
Muslim 1:74, Chapter 48, Hadith #230
SEVEN DESTRUCTIVE SINS:
"Narrated Abu Huraira: The Prophet (may peace be upon him) said: " Avoid the seven great destructive sins." The people inquired, " O Allah's Apostle! What are they?" He said, " To join
others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except for a just cause, (according to Islamic law), to eat up Riba (usury), to eat up an orphan's
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wealth, to give back to the enemy and fleeing from the battlefield at the time of fighting, and to accuse chaste women who never even think of anything touching chastity and are good
believers"
Bukhari 4:23, hadith # 28
SHAITAN SOWS ENMITY AND HATRED
Satan’s plan is to excite enmity and hatred between you...
Qur’an 5:91
SHAITAN MAKES SINS SEEM ATTRACTIVE
Remember Satan made their (sinful) acts seem alluring to them and said: ‘no one among men can overcome you this day while I am near to you’. But when the two forces came in sight of
each other, he turned on his heels and said: ‘I am clear of you, I see what you see not. I fear Allah for Allah is strict in punishment’
Qur’an 8:48
SHAITAN IS AN ENEMY
Verily Satan is an enemy to you so treat him as an enemy. He only invites his adherents to that they become companions of the blazing fire
Qur’an 35:6
DISCUSSION
MEDIA ANALYSIS FOR MANIFESTATIONS OF BAD CHARACTER
Review one issue of a daily newspaper or a weekly or monthly magazine and identify reports of what you consider to be manifestations of bad character, behavior or sins. For each behavior
identified try to explain the underlying causative factors and how it could be prevented
MEDIA ANALYSIS FOR MANIFESTATIONS OF GOOD CHARACTER
Review one issue of a daily newspaper or a weekly or monthly magazine and identify reports of what you consider to be manifestations of good character, behavior or sins. For each
behavior identified try to explain the underlying promotive factors and how it could be enhanced.
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SHAITAN
Look up at least one verse of the Qur’an on the following:
Shaytan: creation and nature
Shaytan: methods of confusing
How to avoid shaytan
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SESSION 2
USRAT DISCOURSE MODULE
TOPIC: SINS OF AQIDAT & IBADAT
OUTLINES
BACKGROUND READING
Definition and types of shirk
Definition and types of kufr
Ma’siyah
TEXT ANALYSIS
Allah can forgive anything except shirk
Arbaab/andaad
Istighathah bi-ghayr llaah
Shirk is dhulm
DISCUSSION
Examples of manifestations of kufr, shirk and nifaaq
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Examples of shirk from previous communities
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session discusses the various kufr and shirk and how to avoid them. Kufr and shirk are presented as antitheses to true aqidat.
DEFINITION AND TYPES OF SHIRK
SHIRK is ascribing a partner to Allah or ascribing divine attributes to others besides Allah. SHIRK is also defined as polytheism (worship of others besides Allah). Shirk is the opposite of
tawhiid
There are two main types of shirk: major (al shirk al akbar), and minor (al shirk al asghar).. Major shirk manifests as: shirk al-du’a (29:65), shirk al-niyyah, wa-al-qasd wa al-iradah (11:15-16),
shirk al-ta’ah (9:31), shirk al-mahabbah (2:165). Minor shirk manifests as riyaa’ (18:110).
DEFINITION AND TYPES OF KUFR
KUFR is disbelief of any act of faith (Allah, Angels, messengers, Books, Last Day, Qadar)
Kufr can manifest as major (kufr akbar) or as minor (kufr asghar). Al kufr al akbar manifests as:
kufr tasdiiq (39:32), kufr iba’ wa-istikbar ma’a al-tasdiiq (2:34), kufr al-shakk wa-al-dhann (18:35-36), kufr al-i’radh (46:3), and kufr al-nifaaq. Al Kufr al asghar manifests as kufr al-nimah
(16:112)
MA’ASIYAH
Ma’asiyat or disobedience is neglect of an obligatory act of ibadat or committing a forbidden act.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
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ALLAH CAN FORGIVE ANYTHING EXCEPT SHIRK
Allah forgives not that partners should be set up with Him; but He forgives anything else to whom He pleases; to set up partners with Allah it to devise a sin most heinous indeed
Qur’an 4:48
WORSHIP OF OTHER GODS (ARBAAB/ANDAAD)
Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah...
Qur’an 2:165
ISTIGHATHAH BI-GHAYR LLAAH
They call on such deities besides Allah, as can neither hurt nor profit them: that is straying far indeed from the way..
Qur’an 22:12
SHIRK IS DHULM
Luqman said to his son by way of instruction: O my son! join not in worship (others) with Allah: for false worship is indeed the highest dhulm (wrong-doing)
Qur’an 31:13
DISCUSSION
EXAMPLES OF MANIFESTATIONS OF KUFR, SHIRK, AND NIFAAQ
For of the three sins of aqidat (kufr, shirk, and ma’asiyat) give one example of its manifestation from each of the following situations: (a) Traditional rural society you know (b) Urban
industrialized society you know or read about
EXAMPLES OF SHIRK FROM PREVIOUS COMMUNITIES
Give at least one Qur’anic reference to the following: (a) Pre-Islamic Arabia (jahiliyyah) (b) shirk of jews (c) shirk of Christians (d) obeying scholars in haram
YOUR NOTES:
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SESSION 3
USRAT DISCOURSE MODULE
TOPIC: DISEASES OF THE HEART
OUTLINES
BACKGROUND READING
Hasad
Kibr, Takabbur
‘Ujb
Ghadhab
Hiqd
Suu’u Al-Dhann
Sukhriyyah
TEXTS
Pride
Envy
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DISCUSSION
Media Analysis
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED TPREVIOUS WEEK
OVERVIEW
This session reviews diseases of the heart that manifest as sins or bad behavior.
DISEASES OF THE HEART INCLUDE
kibr, ‘ujb, hiqd, hasad, takabbur, ghurur, suu’u al-dhann, ihtiqar al-Muslim (sukhriyyah), lahw, ghaflah, ghayz, nifaaq, ghill.
HASAD
Hasad is to hate the good bestowed by Allah on another person and to desire its destruction to the extent that if you were able to destroy it yourself you would destroy it. It is deniaof
Allah's qadr because He gives and denies whom He wills. If you like to have a good that someone else has without desiring destroying what he has you are not suffering from hasad but you
are competitive. Hasad is a dangerous disease that leads to harming other people and destruction of society. The Qur'an condemns hasad in very strong terms (2:109, al imran:120, yusuf:89, maida: 28, 30, falaq: 1,5. Healthy competition is on the other hand encouraged (mutafifin: 26, hadid: 21). Only taqwa can prevent you from destructive behavior as a result of hasad. The
disease of hasad can be managed by accepting and understanding Allah's qadar, loving good for others, and self-control.
KIBR, TAKABBUR
Kibr is a feeling of superiority over others. It is caused by awareness of some attributes that the others do not have such as beauty, power, knowledge, or social status. The Qur'an condemns
kibr (luqman: 18-19, Isra: 37-38, Nisa: 36, Hadid: 23). If you have a tendency to kibr you must take measures to kill the disease. Know yourself and accept the problem. Find out what makes
you feel and behave that way. Make a sincere repentance and change your behavior by returning to Allah. Learn to be humble (Furqan: 63)
‘UJB
‘Ujb is thinking very highly of the good that you have and forgetting to attribute it to Allah the giver. It is the first step to kibr.
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GHADHAB
Ghadhab (anger), when not moderated by taqwa, leads to many other diseases like hiqd and hasad that destroy individuals and societies. It distorts objectivity and good reasoning. Anger is
part of human nature that can not be avoided but its manifestations and impacts can be controlled. It can be positive (fath: 29) or negative (fath:26). Positive anger spurs you to fight and
defend your rights and your religion. Negative anger is for selfish, tribal, nationalistic or other such reasons. You must do your best to suppress the manifestations of your anger (al imran:
133-134, fusilat: 34). When angry, you can take some measures that can alleviate the anger such as wudhu, ghusl, sitting down or lying down.
HIQD
Hiqd is a result of unresolved anger in a situation in which the aggrieved person can not forgive and also can not retaliate. It can also arise as a result of unfulfilled love of glory or wealth.
Extreme poverty leads to hiqd against the well-to-do. Hiqd destroys you inside and manifests as negative behavior for example an abused wife can abuse her children. A person suffering
from this disease is easily manipulated since he is not thinking rationally.
SUU’U AL-DHANN
Suu’u al-dhann are negative feelings about your brothers without a reason. It is legally defined as (a) a suspicion that becomes fixed and action is taken on its basis (b) the victim is outwardly
a good person (c) the victim is a Muslim. Suu’u al-dhann destroys human relations and is a prelude to tajassus, ghaiba, despise, and oppression. Victims include the powerful, the rich, those
in positions of influence in society, relatives, and co-workers. The Qur'an strongly condemns suu’u al-dhann.
SUKHRIYYAH
Despising a Muslim is to look down upon your brother as someone who deserves being ignored and not paid attention to. It quickly destroys brotherly relations. Despising others on the
basis of color, race, country or gender is haram and is a denial of Allah's qadr. A person should not be despised even if he commits a sin because he may improve in the future and Allah may
forgive him since Allah can forgive everything (Nisa: 48, 116). A sinner should only be warned. Organizations can despise others by claiming that only they are on the truth. Despising will
prevent fulfilling duties of brotherhood eg visiting the sick, helping the distressed and can lead to negative behavior such as exploiting people when they are needy. The Qur'an strongly
condemned despising others (Hujrat: 22)
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
PRIDE
"It is narrated on the authority of Abdullah b. Masud that the Messenger of Allah ( may peace be upon him ) observed: None shall enter the Fire ( of Hell ) who has in his heart the weight of
a mustard seed of Iman and none shall enter Paradise who has in his heart the weight of a mustard seed of pride.
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Muslim 1:54, Chapter 41, Hadith #165
ENVY
Say: I seek refuge with the Lord of the Dawn, From the mischief of created things; From the mischief of Darkness as it overspreads; From the mischief of those who practice secret Art; And
from the mischief of the envious one as he practices envy
Qur'an 113 Al Falaq
DISCUSSION
MEDIA ANALYSIS
Study a daily newspaper (especially social pages and reports of crimes) and identify 3 issues or problems that occurred. Complete the following table for each issue identified.
Issue/event Underlying disease of the heart Consequences Prevention
YOUR NOTES:
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SESSION 4
USRAT DISCOURSE MODULE
TOPIC: SINS OF THE TOUNGUE
OUTLINES
BACKGROUND READING
Laghw
Ghaibat
Namiimat
Kadhib
Sabb
TEXT ANALYSIS
Ghaibat
Namiimat
Qawl al-zuur
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DISCUSSION
Personal experiences
Media analyses
Examples from siirah
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session discusses the various ways in which people sin by misuse of the tongue
LAGHW (IDLE TALK, VAIN TALK)
Laghw is waste of time in useless talk. That time could have been better utilized in useful work. Idle talk harms self and others.
GHIIBAT
Ghaibat is talking something about your brother in his absence such that he would be distressed if he found out. It does not make a difference whether you are telling the truth or not. The
matter reported leaves a negative impression about the victim's reputation. Ghaibat applies only if the victim is absent. If he is present it is not ghaibat but abuse/insult (sabb). Ghaibat has
been likened to eating human flesh. Train your self to talk about your weaknesses and not those of others. Do not listen to a back-biter. Stop him, change the subject, or walk away. If you
ever fall victim to back-biting seek forgiveness from the victim. Back-biting is an act of moral cowardice. You are not able to face a brother and talk to him about what you think he is doing
wrong.
NAMIIMAT
Namiimat is transferring negative information from person to person with the aim of destroying relations by leading to anger, fitness, enmity, and haqd. This was condemned by the Qur'an.
Do not believe a rumor mongeror. Advise him to desist. Be angry with him for the sake of Allah. Do not act on what he tells you and do not make any effort to verify his information. Do not
repeat the rumor to anyone. Remember that those who tell you also tell about you.
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KADHIB
Lying is condemned by the Qur'an. Lying by mistake for example due to forgetfulness is forgiven. Denying knowledge of something you know to an enemy in military operations is a must
(kadhib wajib). Kadhib mubaah is telling a lie to reconcile people in a quarrel or in a marriage. Lying as a sin is worse than adultery and stealing. White lies, exaggeration and omission are all
types of lies.
SABB
Abuse, insult, and cursing are all forbidden. You can however curse a group eg oppressors but not an individual person
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
GHAIBAT
"Abu Huraira said: The Apostle of Allah ( may peace be upon him ) was asked: Apostle of Allah! what is back-biting? He replied: It is saying something about your brother which he would
dislike. He was asked again: Tell me how the matter stands if what I say about my brother's is true? He replied: If what you say of him is true, you have slandered him, and if what you say of
him is not true, you have reviled him"
Abu Daud 3: 1358-9, Chapter 1748, Hadith # 4856
NAMIIMAT
Heed not the type of despicable man ready with oaths, a slanderer, going about with calumnies
Qur’an 68:10-11
Woe to every (kind of) scandalmonger and backbiter
Qur’an 104:1
QAWL AL-Z
...Shun the abomination of idols and shun the word that is false
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Qur’an 22:30
DISCUSSION
PERSONAL EXPERIENCES
From your personal experience, list examples of manifestations and consenquences of the following diseases: laghw, ghaibat, namiimat, kadhb, and sabb.
.
MEDIA ANALYSES
From review of the daily newspaper or magazines give examples and consequences of the following diseases: laghw, ghiibah, namiimah, kadhb, and sabb.
YOUR NOTES:
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SESSION 5
USRAT DISCOURSE MODULE
TOPIC: DHULM
OUTLINES
BACKGROUND READING
Definition of dhulm
Types of dhulm: physical, psychological, rights violation
TEXT ANALYSIS
Revenge against dhulm
Suspicion/fault-finding
Dishonesty and violence
Concealing evidence
DISCUSSION
Personal experience of dhulm
Community experience of dhulm
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Media analysis/court reports
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session defines dhulm and describes its types
DEFINITION OF DHULM
Dhulm is violating a person, his wealth, his rights, or his honor..
TYPES OF DHULM
Dhulm could be physical, psychological or rights violation. (a) Physical dhulm: killing, beating, harassment. (b) Psychological violence: spying on privacy, abusing, cursing, false accusations,
true accusation of a sin done privately, contempt, use of your position to despise someone else, discrimination, inequitable treatment, humiliating the needy, dhann al-suu’u, spying on
privacy of others, harassment, treachery. (c) Violation of others’ rights: eat orphan's wealth, gambling, stealing, robbing, bribery to deny a person his right or get undue advantages, cheating
in trade, false oaths, breaking contracts, false allegations, spread of falsehoods, false witness, hiding evidence, waste, use of your position for personal gain or exploit some one else, fraud,
dishonesty, favoritism, nepotism, neglect of duties to others (mistreatment of parents, ‘Uquuq al waalidayn and the wife disobeying her husband.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
REVENGE AGAINST DHULM
(The true believers) are those who when an oppressive wrong is inflicted on them, )are not cowed but) help and defend themselves
Qur’an 42:39
NO SPYING, NOR SUU’U AL DHANN
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O you who believe! avoid suspicion as much ( as possible ): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs. Would any of you
like to eat the flesh of his dead brother? Nay, you would abhor it... But fear Allah: for Allah is oft-returning, Most merciful.
Qur'an 49:12
DISHONESTY AND VIOLENCE:
"It is narrated on the authority of Abu Huraira that the Messenger of Allah ( may peace be upon him ) observed: He who took up arms against us in not of us and he who acted dishonestly
towards us is not of us"
Muslim 1:58, Chapter 44, Hadith #182
CONCEALING EVIDENCE
... Conceal not evidence for whoever conceals it, his heart is tainted with sin...
Qur’an 2:283
DISCUSSION
PERSONAL EXPERIENCE OF DHULM
Give 1 example from your personal experience of each of the three types of dhulm (physical, psychological, rights violation). What were the causes and the consenquences?
COMMUNITY EXPERIENCE OF DHULM
Give 1 example from your community of each of the three types of dhulm (physical, psychological, rights violation). What were the causes and the consenquences?
MEDIA ANALYSIS/COURT REPORTS
Review the daily newspaper and identify 5 cases of dhulm. Classify them and summarize the underlying causes.
YOUR NOTES:
29
SESSION 6
USRAT DISCOURSE MODULE
TOPIC: PERSONAL FAILURE
OUTLINES
BACKGROUND READING
Definition of personal failure
Causes of personal failure
TEXT ANALYSIS
Miserliness
Distress, Sorrow, Helplessness, Laziness, Cowardice
Debts
Vain Talk, Extravagance, Begging
DISCUSSION
Analysis of personal weaknesses
Community failures
30
Media analysis
Definition of addiction
Analysis of the manifestations of various addictions
Media analysis
Personal experience of person known to you
Causes of addiction in society
Eradication of addiction
BACKGROUND READING
DEFINITION OF PERSONAL FAILURE
Personal failure can manifest in many ways. Persons may become addicted to bad habits and sins. They become socially incompetent or lazy about their basic responsibilities in the family
and society. This failure is a cause of sadness and distress to the individual concerned, the family, and the whole society.
CAUSES OF PERSONAL FAILURE
Forgetting Allah and neglecting His commands is the start of failure. There are some cases of failure that can not be attributed to any fault of the person but to unfortunate circumstances.
Allah usually helps such people when they turn to Him and ask for help.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
MISERLINESS
"Anas reported that Allah's Messenger ( may peace be upon him) used to make this supplication: "O Allah, I Seek refuge in you from miserliness, from sloth and from decrepitude."
31
Muslim 3: 1421, Chapter 1129, Hadith # 6539
DISTRESS, SORROW, HELPLESSNESS, LAZINESS, COWARDICE
"O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men"
Bukhari 4:92, hadith # 143
DEBTS
"Narrated Aisha: Allah's Apostle ( may peace be upon him ) used to invoke Allah in the prayer saying, " O Allah, I seek refuge with you from all sins, and from being in debt." Someone said, O
Allah's Apostle! ( I see you ) very often you seek refuge with Allah from being in debt. He replied, " If a person is in debt, he tell lies when he speaks, and breaks his promises when he
promises"
Bukhari 3:342, hadith # 582
VAIN TALK, EXTRAVAGANCE, BEGGING
"Narrated Al Shabi: The clerk of Al-Mughira bin Shuba narrated, " Muawiya wrote to Al-Mughira bin Shuba: Write to me something which you have heard from the Prophet ( may peace be
upon him ) " So Al-Mughira wrote: I heard the Prophet ( may peace be upon him ) saying, " Allah has hated for you three things: 1.Vain talks, ( useless talk ) that you talk too much or about
others .2. Wasting of wealth ( by extravagance ) 3. And asking too many question ( in disputed religious matters ) or asking others for something ( except in great need"
Bukhari 2:323, hadith # 555
DISCUSSION
ANALYSIS OF MANIFESTATIONS OF PERSONAL WEAKNESS
Draw a table showing the antecedents, consenquences, and possible cures for the following manifestations of personal weakness:
Al-bukhl
Al-huzn
Al-‘ajz
32
Ghalabat al-dayn
Qahr al-rijaal
al-haram (old age)
Al-faqr
Vain talk
Extravagance
Being Hasty
ANALYSIS OF THE MANIFESTATIONS OF VARIOUS ADDICTIONS
Draw up a table showing for each of the following types of addiction: manifestations, causes, consenquences, cure, and prevention:
Addiction to power
Addiction to respect
Addiction to alcohol
Addiction to drugs
Addiction to sex
Addiction to sports
Addiction to money
YOUR NOTES:
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SESSION 7
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
34
SESSION 8
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
35
SESSION 9
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
36
SESSION 10
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
37
SESSION 11
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
38
SESSION 12
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
39
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
CURRENT ISSUES MODULES
UNDER-GRADUATE 4
40
INSTRUCTIONS:
1. These modules involve study and discussion of an assigned current issue. Its purpose it to keep the usrat members updated on
major events and trends that have an impact on their lives as individuals and as communities or countries.
1. Background reading material on the current issue to be discussed will be distributed 10 days in advance. The Naqib will select a
member or a group of members who will read the material and make a brief 3-5 minute presentation during the usrat session. This
will be followed by a general discussion by all usrat members
1. Each participant will write down summary notes of the discussion noting the following:
(a) The title of the background reading
(b) Author of the background reading
(c) Source and date of the background reading
(d) 1-3 main facts or data presented in the background reading
(e) 1-3 main opinions expressed in the background reading
(f) Participants’ comments on the facts or data in (d) above
(g) Participants’ comments on the opinions in (e) above
(h) Conclusions reached, if any.
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SESSION 1
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
42
SESSION 2
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
43
SESSION 3
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
44
SESSION 4
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
45
SESSION 5
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
46
SESSION 6
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
47
SESSION 7
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
48
SESSION 8
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
49
SESSION 9
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
50
SESSION 10
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
51
SESSION 11
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
52
SESSION 12
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
53
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
MOTIVATION MODULES
UNDER-GRADUATE 4
54
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
MOTIVATION MODULES
UNDER-GRADUATE 4
55
1.0 MISERLINESS
But he who is a greedy miser And thinks himself self-sufficient. And gives the lie To the best. We will indeed make smooth for him The path to misery; Nor will his wealth Profit him when he
Falls headlong (into the pit). Qur’an 92:8-11
So fear Allah as much as ye can; Listen and obey; And spend in charity For the benefit of your own souls. And those saved from the covetousness of their own souls- they are the ones That
achieve prosperity. Qur’an 64:16
Hazrat Jabir Bin Abdullah (R.A.A) relates that the Holy prophet(S.A.W) said: Avoid cruelty and injustice for, on the day of Judgment, the same will turn into several darkness; and guard
yourselves against miserliness; for this has ruined nations who lived before you. Miserliness led them to bloodshed and to treat unlawful as lawful. (Muslim). Riyadh al Salihin hadith #563
2.0 SELF-SACRIFICE, & SHARING
But those who before them, had homes (In Madinah) And had adopted the Faith-show them their affection to such as came to them for refuge’ and entertain no desire In their hearts for
things given to the (latter), But given them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own Souls-they are the
ones That achieve prosperity. Qur’an 59:9
Hazrat Abu Hurairah (R.A.A) relates that the Holy Prophet (S.A.W) said: ‘ The food of two persons suffices for three, and the food of three is enough to feed four persons’ (Bukhari and
Muslim). Riyadh al Salihin hadith #565
3.0 STRIFE FOR THE GOOD
The seal thereof will be Musk: and for this let those aspire, Who have aspirations. Qur’an 83:26
Hazrat Abu-Hurairah (R.A.A) relates that the Holy Prophet (S.A.W) said: While Hazrat Ayub prophet Job, was bathing without a cover, a golden locust dropped on him. He tried to grab it in a
piece of cloth, when he heard Allah the most Exalted, calling him: ‘O! Job, have I not made you rich enough to be independent of that which you see(i.e. worldly possessions)? Hazrat Ayub
replied: ‘Of course, by your Honor, but I am not disinterested towards your bounties, rather I am eager to have them. (Bukhari). Riyadh al Salihin hadith #570
4.0 ACQUIRING AND SPENDING WEALTH
So he who gives (In charity) and fear (Allah), And (in all sincerity) Testifies to the best-. We will indeed make smooth for him The path to Bliss. Qur’an 92:5-7
By no means shall ye attain righteousness unless ye give (freely) of that Which ye love; and whatever ye give, of a truth Allah knoweth it well. Qur’an 3:92
But those most devoted to Allah shall be removed far from it. Those who spend their wealth for increase in self-purification, and have in their minds no favor from anyone for which a
reward is expected in return. But only the desire to seek for the Countenance of their lord most high; and soon will they attain (complete) satisfaction. Qur’an 92:17-21
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Hazrat Ibn Umar (R.A.A) relates that the Holy Prophet (S.A.W) said: You should not be envious of anyone save: One he upon whom Allah bestows the (knowledge of) Quran and he studies
and practices it through the day and night; and the other whom Allah gives wealth and he spends if in the cause of Allah, throughout the night and day.’ (Bukhari and Muslim). Riyadh al
Salihin hadith #572
5.0 REMEMBERING DEATH
O ye who believe! Let not your riches or your children divert you from the remembrance of Allah. If any act thus, the loss is their own. And spend something (in charity) out of the substance)
which we have bestowed on you, before Death should come to any of you and he should say, “O my Lord! Why didst thou not give me respite for a little while? I should then have given
(largely) in charity, and I should have been one of the doers of good. But to no soul will Allah grant respite when the time appointed (for it) has come; and Allah is well-acquainted with (all)
that ye do. Qur’an 63:9-11
Hazrat Ibn Umar (R.A.A) states that once the Holy Prophet (S.AW) caught hold of his shoulders and said: Live in this world as if you are stranger or a traveller’. Hazrat Ibn Umar (R.A.A) used
to say: ‘When you ( pass the day ) arrive at the evening do nexpect that you will pass night and hope to reach morning, and when you arrive in morning do not look forward to the evening .
while in health, be ready for illness, and while alive prepare for death.’ Riyadh al Salihin hadith #574
6.0 VISITING GRAVES
Hazrat Ayesha (R.A.A.) relates the when it was the turn of the Holy Prophet to stay with her, he would get up during the latter part of the night, and go to the grave-yard of Baqi (near
Madina) and greet the inmates of the graves thus: Peace be on you. O! The believers of the faith and dwellers of this home. May you be given on the Day of Judgment the thing which has
been promised, and you have been given respite for a fixed time. We shall, if Allah so Wills, join you. Forgive, O Allah, the inmates of the graves of Baqi. (Muslim) Riyadh al Salihin hadith
#582
7.0 WISHING FOR DEATH
Hazrat Abu Hurairah (R.A.A) relates that the Holy Prophet (S.A.W) said: ‘None of you should pray for ( his own ) death, because if he is a good person, It is possible that he might add to his
virtuous deeds, and if he is not a good person he might get a chance to rectify his (evil) past.’ (Bukhari and Muslim ). Riyadh al Salihin hadith #585
8.0 AVOIDING DOUBTFUL THINGS
Hazrat Nu‘man bin Bashir (R.A.A) relates that he heard the Holy Prophet (S.A.W) say: ‘That which is lawful is clear and also that which is unlawful is quite clear; and between these two is that
is that which is ambiguous, which most people do not know. One who avoids the doubtful safeguards his faith and his honor but who gets involved in the doubtful, falls in unlawful activities.
His case is like the shepherd who grazes his flock in the vicinity of an exclusively reserved pasture but is always apprehensive that some of his animals might get into the pasture. Beware
that, every king has an exclusively demarcated pasture. Take a warning! That Allah’s pastures are things which He has forbidden. Also be warned! In human body there is a lump of flesh;
when it is healthy, the whole body is health and when it is unwell, the whole body is unwell and this (Lump) is the heart. (Bukhari and Muslim). Riyadh al Salihin hadith #588
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Hazrat Imam Hasan ibn Ali (R.A.A.) says: I have learnt form the Holy Prophet (S.A.W.) and preserved this (in my memory): Leave those things which create doubts in your mind and adopt
that which does not create any doubt in your mind. (Tirmizi) Riyadh al Salihin hadith #593
9.0 KEEPING AWAY FROM CORRUPTION
Hasten ye then (at once) To Allah: I am from Him A Warner to you, Clear and open ! Qur’an 51:50
Hazrat Atiyyah ibn ‘Urwah As-Sahabi (R.A.A) relates that the Holy Prophet (S.A.W) said: No one can achieve the height of piety till he forsakes those practices which are harmless merely to
guard himself against those which are harmful. (Tirmizi). Riyadh al Salihin hadith #596
Hazrat Wabisa bin Ma’bad (R.A.A.) relates: Once I went to the Holy Prophet (S.A.W.) when, he asked me: Have you come to know what is virtue? I said: Yes, Sir! He said: Just ask your heart
about it. Virtue is a thing which satisfies your soul and eases the heart; and so is a thing which disturbs the soul and worries the heart; although some persons may declare it lawful and may
solicit you opinion on such matters. (Imam Ahmad and Darmi)Riyadh al Salihin hadith #591
10.0 CO-OPERATION IN DOING GOOD
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. Qur’an 5:2
11.0 CALLING A MUSLIM A NON-BELIEVER
Hazrat Ibn Umar (R.A.A.) relates that the Holy Prophet (S.A.W.) said: When a man calls his brother as: O Kafir’ (disbeliever) the epithet must devolve upon one of them. If the person thus
addressed is such (then he is a disbeliever) otherwise it rebounds upon him who has said so. Riyadh al Salihin hadith #1732
12.0 VULGAR AND LOOSE TALK
Hazrat Abdullah bin Mas’ud (R.A.A.) relates that the Holy Prophet (S.A.W.) said: A Muslim never taunts or curses or abuses nor resorts to vulgar talking. Riyadh al Salihin hadith #1734
Hazrat Anas bin Malik (R.A.A.) relates that the Holy Prophet (S.A.W.) said: Using foul language when mixed with any thing mutilates it, while decency, wherever it may be, beautifies it.
(Tirmizi). Riyadh al Salihin hadith #1735
13.0 EXEGGERATION IN CONVERSATION
Hazrat Abdullah bin Mas’ud (R.A.A.) relates that the Holy Prophet (S.A.W.) said: The people who exaggerate are ruined. He repeated this thrice. (Muslim). Riyadh al Salihin hadith #1736
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Hazrat Abdullah bin Amr bin Al `Anas (R.A.A.)reports that the Holy Prophet (S.A.W.) said: Allah the Exalted hates the person who twists his tongue in eloquence (while talking) as does a bull
while eating extremely (fodder). (Abu Daud and Tirmizi). Riyadh al Salihin hadith #1737
14.0 CONVERSATON AFTER ISHA
Hazrat Abu Barzah (R.A.A.) says that the Holy Prophet (S.A.W.) disliked to sleep before Isha prayer and talking after it. (Bukhari and Muslim). Riyadh al Salihin hadith #1746
15.0 WASTING MONEY IN UNNECESARY PURCHASES
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet said: Allah likes three things (practices) for you and similarly He dislikes three things (practices) for you. Practices liked for you are
that you should worship Him, and should not associate anybody or anything with Him and that you should hold fast the rope of Allah (Islam) and should not get disunited; and He dislikes
that you should be too much talkative or argumentative, accustomed to much asking and destroy property or wealth (extravagantly). (Muslim). Riyadh al Salihin hadith #1781
16.0 PRAISING OTHERS
Hazrat Abu Musa Al-Ash’ari (R.A.A.) relates: The Holy Prophet (S.A.W.) heard a man who was exaggerating in praise of another person whereupon He (S.A.W.) said: You have killed him or
you have broken his back. Riyadh al Salihin hadith #1788
Hazrat Abu Bakrah (R.A.A.) says once when a person was mentioned in the presence of the Holy Prophet (S.A.W.), another person praised him nicely. Holy Prophet (S.A.W.) said to the latter;
Fie upon you, you have cut the throat of you companion. He (S.A.W.) repeated this several times and then said: ‘If any of you has to praise somebody, he should (simply) say: I consider so
and so as such and such, and if you consider him like this you will be accountable to Allah, and no one can be presented pure and pious before Allah. Riyadh al Salihin hadith #1789
1. MAGIC
They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers were, not Solomon, but the evil ones, teaching men magic, and such things as came down
at Dabylon to the angels Harut and Marut. But neither of these taught anyone (such things) without saying: “We are only for trial; so do not blaspheme. They learned from them the means
to sow discord between man and wife. But they could not thus harm anyone except by Allah’s permission. And they learned what harmed the, not what profited them. And they knew that
the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew! Qur’an 2:102
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet (S.A.W.) said: Avoid seven most dangerous things. The companions asked: O Messenger of Allah! What are these things. He
(S.A.W.) answered: Making anybody or anything as partner with Allah; practicing magic, killing without justification a living being whose life has been declared sacred by Allah; practicing
usury; misappropriating the property of an orphan; running away from the infidels in battle and slandering chaste, innocent believing women. Riyadh al Salihin hadith #1793
59
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAH AND TRAINING CENTER
PRSKILLS UNIT
LEADERSHIP SKILLS MODULES
UNDER-GRADUATE 4
THEMES:
ORGANIZATION DESIGN & STRUCTURE
HUMAN RESOURCE MANAGEMENT
60
ORGANIZATION MANAGEMENT, DESIGN, STRUCTURE
OUTLINES
BACKGROUND READING
What is management?
The manager
Organizational communication
Managerial resources
Management styles
Management by objectives
Organizational design
Organizational str
Organizational bureaucracy
Organizational development
Organizational culture
Organizational continuity and consistency
DISCUSSION
Organizational communication: channels
61
Principles of management
Assessing managers
Organizational structure of your organization
Centralization and decentralization
Alternatives to departmentation
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
WHAT IS MANAGEMENT?
Management is a process, a series of actions and activities or operations that lead to some end. Management can be looked at as a rational scientific process or as a process of human
interaction. Scientific management pre-supposes ability to select, train, motivate and supervise workers by rational, scientific, and measurable criteria. A human relations approach aims at
making the worker psychologically and emotionally satisfied so that he may be productive. The human approach to management will in the end produce the best results. Management
should not be looked at as a complicated matter. It can be simple and straight-forward. It is true to say that management of people is just plain common sense. The core function of
management is problem-solving. Other functions include: decision-making, planning, organizing, controlling, evaluating, communication, negotiation, and coordination.
THE MANAGER
A manager gets others to produce and not to produce himself. Thus a manager must know how to get good performance out of others. A good manager can manage anything with sufficient
resources. Management need not be specialized. The same general principles that are used in one organization can be used in another one with some modifications. This is because
management is basically dealing with people and not the technology or the environment. Whoever knows how to manage people can manage them wherever they are. A good manager is
realistic, has good and effective communication skills, is persistent, is firm but flexible, and is motivated, as well as being motivating for others. A manager should be realistic in his work.
Optimism should be minimized. A manager must have good communication: an open-door policy, a clear communication pipe-line, and a communication hierarchy. People management
breaks down quickly if communication fails. A manager should persist in pursuing objectives. Giving up or quitting when faced with obstacles is bad management. When objectives are no
longer meaningful, they should be abandoned. Continuing in such a case is not persistence but is stubbornness. It will lead to even more frustration and waste of resources. The manager
should be firm in pursuing organizational objectives but should be flexible in dealing with changing circumstances because too much rigidity can lead to failure. The manager is a motivator
of men. Motivation can be intrinsic (commitment to an idea, need for achievement, need for recognition, or feeling of responsibility) or extrinsic (salary, working conditions, job security).
Intrinsic motivators outlast the extrinsic ones. A good manager will know how to reach and touch the inner person and be able to motivate him. Span of control refers to the number of
people or projects that a manager can personally supervise. Span of control can be extended by more delegation and better control. The manager should not try to be personally
everywhere all the time.
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ORGANIZATIONAL COMMUNICATION
Organizational communication can be improved by using all lines of communication. Vertical communication is between superiors and subordinates and can be up-down or down-up.
Horizontal communication is between peers. Diagonal communication cuts across the vertical hierarchical system and across administrative subdivisions. Multiple channels should be used:
oral, written etc. The following methods can be used in an organization: counseling, grievance procedures, attitude surveys, ombudsmen, open door policy, suggestions box, periodic
meetings, written material, and social gatherings. The organizational grapevine can be positive or negative. Important information especially about attitudes or fears can only come from the
grapevine. It however also conveys wrong or misleading rumors. You must learn to deal with rumors effectively. Listen to them because some of the information may be true. Provide
correct information formally and informally to counteract the rumors.
MANAGERIAL RESOURCES
A manager requires the following resources in order to produce results: people, money, physical assets, time, and information. People are the most important and most valued resource.
With good people the other resources can be generated. Money is needed to pay for daily administrative expenses as well as program costs. Physical assets like buildings and equipment are
necessary inputs for many projects. Presence of physical assets builds confidence in the organization and its management. Time is needed to manage. Management is a hands-on job. A
manager can not be too busy in other things and fail to find time for management. Information is needed for planning and for monitoring execution. A manager must set up an efficient
management information system (MIS)
MANAGEMENT STYLES
Management style is unique to each manager and each management situation. Background personality, training, and life experience contribute to shaping the style. There is no one right
style. Each style or combination of styles is suitable for particular situations. What works well with one group of workers may not work with another group. The circumstances of work may
call for particular styles. A style used by one manager will fail if used by another manager with the same workers and the same circumstances. A correct diagnosis must be made to
determine the suitable style for each worker and each situation. An appropriate style leads to productivity and contentment of all, managers and workers. An unsuitable style can stress the
workers. Management styles are on a continuum one merging into the other. Usually one manager uses a combination of styles depending on circumstances. Management styles can be
classified based on exercise of power or activity.
In the exercise of power managers can be divided into the following categories: exploitative authoritative, benevolent authoritative, consultative and participative, laisser-faire or hands-off.
The authoritative manager is essentially a dictator. He could work only for his own interests (exploitative) or may have the interests of the organization at heart (benevolent). A manager
who consults his workers has a participative management style. Some managers abdicate and exercise laissez-faire management. There are a few situations in which laissez-faire is a good
management style.
Managers can be classified according to activities as follows: directing, coaching, supporting, supporting, and delegating. Directing emphasizes structuring tasks, control, and supervision. A
directing style is suitable for followers with low competence but high commitment and enthusiasm. Coaching involves directing and supporting the workers. A coaching style is suitable for
followers with moderate competence but low commitment and a sense of disillusion. Supporting involves praising, listening, and facilitating. A supporting style is suitable for followers with
high competence but little experience. They may have either low or high commitment. Delegation is turning over day-to-day decision making. Delegation is suitable for followers with high
competence, high commitment, and reliability
MANAGEMENT BY OBJECTIVES
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Management by objectives, MBO, is a process of setting goals, delegating, and reviewing achievements in the light of tset objectives. Management by objectives (MBO) uses the goals'
approach to measure effectiveness. MBO will operate best in those situations with specific and measurable and quantifiable goals and objectives as well as clear-cut strategic plans. Realistic
targets are set, goals are down-delegated to individuals or teams. Tasks are defined very well (timing, resources needed, quantitative and qualitative standardare set). The results are
appraised against the set targets.
MBO encourages creativity by delegating responsibility. It is very challenging to the individual and the team. MBO is associated with increased performance, better communication since
everybody knows what is expected, more job satisfaction, individual growth, and higher motivation.
MBO has some disadvantages. Setting priorities and targets may not be easy. The worker may not try to work beyond the set targets. The process may be time-consuming especially at the
beginning.
ORGANIZATIONAL DESIGN
Organizational design is determining the organizational components, their grouping and definition. Organizational design should be rational, realistic, efficient, and responsive to its
environment.
An organizational design can be based on the function, the end-product, the clientele, the process or the place.
Organizing around function such as education, dawa, or health serves people better in that it provides a complete service in one place. It is however inefficient because it has to duplicate
processes that are carried on at other places. Organization by end-product is similar to organization by function. Organization by clientele is very convenient to the public served but may
have to sacrifice specialization or try to have all services in one place, an inefficient way of doing things. Organizing by process eg accounting may make coordination difficult. Those involved
can easily fail to see the bigger picture. Organizing by place is very responsive to local circumstances but may lead to lack of coordination.
Most organizational systems adhere to the principle of unity of command (ie an individual reports to one boss). A matrix organization is a notable exception. The matrix design violates the
principle of unity of command. It has a rectangular organizational chart. There is simultaneous authority by several managers over a worker. A matrix design combines the traditional design
based on function or end-product with the project management structure. A matrix design has the advantage of coordination, integration, flexibility, and suitability for changing
environments. The disadvantages of the matrix design are: dual authority leads to role ambiguity, the organization will collapse very easily when inter-personal relations are not good, to
much time is required to make decisions and solve problems. Matrix organizational structures are not likely to succeed in most Muslim countries where personal relations and loyalty
between managers and subordinates are paramount.
ORGANIZATIONAL STRUCTURE
Organizational structure refers to how the various components of an organization fit, co-ordinate, interrelate and work together. An organizational structure can be analyzed at the level of
individuals, group of individuals or the whole organization. Organizational structure defines jobs (design, definition, description and grouping), division of labor, specialization,
departmentation, chain of command, reporting relations, span of control, authority & its delegation, control and coordination, and human resource management.
Organizational structure conforms to the maturity of the organization. Older well established organizations have more sophisticated structures. Some newly established organizations may
hardly have a structure. The type of structure chosen is determined by the organizational strategy, the environment it is operating in, the management philosophy, the size of the
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organization, the technology used, and the geographical distribution. The structure may emphasize norms (rules, procedures, expectations) or may center on personnel. Some organizations
may be closely structured whereas others are loosely structured. The structure may be horizontal, vertical, or spatial.. The structure may be formal (emphasizing authority) or quite informal
and flexible (emphasizing personal relations). Some organizations are very centralized whereas others are at various degrees of decentralization.. Most organizations are organized as
departments. There are alternatives to departmentation such as use of task forces, work-teams, case management, and assembly-line.
The organizational chart defines authority and functional relationships both horizontally and vertically. Organizational and employee behavior are affected by the type of structure. Trying to
understand behavior as isolated events and not as part of a structure can lead to wrong conclusions. A complex organization has different jobs and departments. They experience more
organizational problems than simpler organizations. It is better to have several simple organizations than one single complex unwieldy one.
Differentiation refers to adaptations of organizational sub-units to their working environment. Specialization is necessary for maximum efficiency; however workers should never lose the
holistic view. Integration is the directing of differentiated specialized units in order not to lose sight of the central mission, objectives, and vision. Substitutability should be built into every
organization so that when an individual or department is incapacitated there is someone else in the organization who can do the work.
No large organization can operate without a bureaucracy. A bureaucracy is characterized by division of labor and authority; a hierarchy or chain of command; and a structure. It tends to be
impersonal, formalistic, bound by rules and highly disciplined. Bureaucracies can be efficient if well run. They are powerful and have an innate ever-expanding tendency. Bureaucracies are
not always rational neither do they always follow their own rules. A bureaucracy is designed to control large administrative units in an efficient and rational way. In practice the performance
of many bureaucracies is far from the efficiency and uniformity that are claimed. Bureaucratic inefficiencies and blunders are a common-place joke in organizations. Whatever their
disadvantages, organizations need a certain amount of bureaucracy. The bureaucracy should be designed for the convenience of the people served and not the bureaucrats.
ORGANIZATIONAL DEVELOPMENT
Organizations, like individuals, undergo development as they adapt to a changing environment. Organizational structure must constantly change to be appropriate to the environmental
changes and technological advancement. An organization must grow and develop. Stagnation is a prelude to failure. Development can be stimulated by external factors (social, political,
technological) or internal factors (processes and behavior). Effective organizational development must be planned, pro-active and not reactive, problem-oriented, well managed and always
focused on improvement. Too rapid an expansion can end in disaster. Concentrate on small steps so that you can debug as you go along. Formalism, bureaucratic rigidity, poor
organizational culture, inertia, and poor leadership may hamper organizational development.
ORGANIZATIONAL CULTURE
Organizational culture is that set of shared values and norms that distinguish one organization from others. They include: strategy, structure, systems, style, staff, and shared values. An
organizational culture is developed by defining a vision or an agenda, sharing the vision with others, focusing on key values, and using symbols of language, rituals etc to reinforce the
culture. The world-view or cultural background influence organizational culture. No organization can operate in a cultural vacuum divorced from its social environment.
For a Muslim organization culture is derived from the Qur'an, the Sunnat and the Islamic heritage over the past 14 centuries. An organizational culture from the Islamic perspective is based
on the following principal: (1) work is a form of ibadat (2) sense of mission and purpose (3) universal values (4) clear contract: duties and responsibilities (5) leadership as an amanah (6)
commitment (Ikhlas) (7) hope for reward (thawab).
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The leadership has a lot to do with defining and sustaining a particular organizational culture. It defines the philosophy, the policies and programs, behaviors, and actions. The work
environment reflects the organizculture. Job design, team-work, fairness, equity, justice, and job security. These factors are a product or a manifestation of the organizational culture. They
in turn impact on and shape that culture.
ORGANIZATIONAL CONTINUITY AND CONSISTENCY
An organization must have continuity in order to learn from previous experience. New managers must learn from old ones. The future must be built on the past. It should not be understood
that a call for blind following of the past is being made here. Learning from past experience should be critical, picking the good, rejecting the bad, and drawing analogies. The most important
lesson is not to repeat mistakes of the past. Major and sudden discontinuities in an organization rapidly lead to failures. There must be consistency in objectives and activities at least in the
short run. Inconsistencies lead to conflicts, inefficiency, and loss of credibility. Inconsistency is a manifestation of lack of a guiding vision and commitment to a strategy. The organization
must learn from its past and from its environment in order to become better. Members of the organization should also be in a continuos learning process. Learning is necessary for
improvement and dealing with changing internal and external environments. The learning could be of new information, skills, or techniques. It could also be a deeper understanding and
appreciation of what is already known. The organization must keep records so that it can have an institutional memory. Records should be reviewed regularly. Records not in current use
should be kept away. The security of confidential documents must not be compromised. Reduce access to filing cabinets. There should no easy access to top security documents. Ordinary
documents should be easily accessible.
DISCUSSION
ORGANIZATIONAL COMMUNICATION: CHANNELS
Give examples of the following forms of organizational communication from your personal experience:
(a) upward communication
(b) downward communication
(c) horizontal communication
PRINCIPLES OF MANAGEMENT
Give examples of the following general principles of management, if any, from the seerah or your experience
(a) division of work
(b) unity of command
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(c) unity of direction
(d) subordination of the individual to the general interest
(e) centralization
(f) stability of tenure for personnel
(g) remuneration for workers
(h) esprit de corps
ASSESSING MANAGERS
Think of a manager you worked under in an Islamic organization, use the following criteria to evaluate him/her
(a) good listening
(b) providing training
(c) clear assignments
(d) fairness and justice
(e) assigning challenging jobs
(f) accepting suggestions easily
(g) fair and considerate
ORGANIZATIONAL STRUCTURE OF YOUR ORGANIZATION
Think of an Islamic organization that you know very well or to which you belong or have belonged to in the past. Analyze its organizational structure using the following criteria:
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(a) Formal vs informal
(b) Centralized vs decentralized
(c) Use of job descriptions
(d) Departments/specialization
(e) Organizational charts
(f) Management style
(g) Budgeting and budgetary control
CENTRALIZATION AND DECENTRALIZATION
Compare a centralized and a decentralized organization by indicating high or low for each of the following criteria
CENTRALIZED DECENTRALIZED
Delegation of authority
Speed of adaptation
Efficiency of coordination
Efficiency of communication
Flexibility
Duplication of work
Initiative
Growth
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Development
ALTERNATIVES TO DEPARTMENTATION
For each of the following 4 alternatives to departmentation, indicate high or low for each of the following criteria:
TASK WORK
FORCES TEAMS
-------- ------Task structuring
Task sequencing
Task continuity
Multi-function
Expertise level
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
USRA QUR’AN STUDY MODULES
UNDER-GRADUATE 3
INSTRUCTIONS:
1. Take turns in reading the assigned verses in Arabic. Each usrat member should read 1-2 verses at a time. Correct one another in a
polite way. Then read the translation of the verses. Discuss the assigned issue and list lessons you have learned for your
contemporary life as an individual and as a member of the community or society. Write down your conclusions.
2. If you have extra time read the optional verses in both Arabic and translation.
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SESSION 1
ASSIGNED VERSES: 33:9 - 33:20
ASSIGNED ISSUE: AHZAB: TRIALS, FEAR, AND BETRAYAL
OPTIONAL VERSES: 33:1 - 33:30
MAIN DISCUSSION POINTS: Muslims were tried by invasion of enemies from all sides. The hypocrites spread falsehoods to discourage fighters. Allah in the end aided His prophet and the
believers to achieve victory over their enemies.
YOUR NOTES:
SESSION 2
ASSIGNED VERSES: 33:30 - 33:35
ASSIGNED ISSUE: ROLES OF WOMEN
OPTIONAL VERSES: 33:31 - 33:50
MAIN DISCUSSION POINTS: The mothers of the faithful have a special position that means extra responsibilities. As part of guarding their modesty women must do the following: staying
at home, avoiding display of beauty, establishing regular prayer, and giving regular charity. Men and women are equally challenged in religious and social obligations.
YOUR NOTES:
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SESSION 3
ASSIGNED VERSES: 33:70 - 33:73
ASSIGNED ISSUE: THE UPRIGHT WORD AND HEAVY TRUST
OPTIONAL VERSES: 33:51 - 33:73
MAIN DISCUSSION POINTS: Believers must speak only the truth so that Allah may make good their actions and forgive them. Humans agreed to carry the heavy trust from Allah that
other creations refused. The hypocrites and associationists are examples of failure to carry the trust and will be punished as a result.
YOUR NOTES:
SESSION 4
ASSIGNED VERSES: 34:15 - 34:21
ASSIGNED ISSUE: SABA: INGRATITUDE & PUNISHMENT
OPTIONAL VERSES: 34:1 - 34:23
MAIN DISCUSSION POINTS: The people of Saba were happy and prosperous but when they turned away from Allah, their bounties were taken away.
YOUR NOTES:
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SESSION 5
ASSIGNED VERSES: 34:31 - 34:39
ASSIGNED ISSUE: THE ARROGANT AND THE HUMBLE
OPTIONAL VERSES: 34:24 - 34:54
MAIN DISCUSSION POINTS: The arrogant refuse to accept the message. The arrogant prevent the humble from getting the message. The wealthy members of the community become
arrogant and forget that wealth can not protect them from Allah’s anger. It is Allah who gives wealth to and takes it away from whom He wants.
YOUR NOTES:
SESSION 6
ASSIGNED VERSES: 35:11 - 35:13
ASSIGNED ISSUE: SIGNS AND BOUNTIES OF ALLAH
OPTIONAL VERSES: 35:1 - 35:26
MAIN DISCUSSION POINTS: Among the signs of Allah in His creation: creation of humans from dust and sperms, creation of pairs male and female, knowledge of the unseen like a
woman’s pregnancy, and fixed human life-span known by Allah alone. Fresh and salty water are different yet both give humans food to eat and ornaments to wear. Ships sail on the
water. Allah merges day into night and vice versa. He subjected the sun and the moon to a fixed course of time.
YOUR NOTES:
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SESSION 7
ASSIGNED VERSES: 35:27 - 35:28
ASSIGNED ISSUE: COLOURS AS SIGNS OF ALLAH
OPTIONAL VERSES: 35:27 - 35:45
MAIN DISCUSSION POINTS: Allah revealed many signs for humans among which is the variation in colours. Rain falls from the sky and helps the growth of fruits of different colours.
Mountains also display various colours. Animals and animals are of different colours and species. It is only the knowledgeable who understand these signs who fear Allah.
YOUR NOTES:
SESSION 8
ASSIGNED VERSES: 36:33 - 36:40
ASSIGNED ISSUE: SIGNS OF ALLAH: RAIN, SUN, & MOON
OPTIONAL VERSES: 36:1 - 36:40
MAIN DISCUSSION POINTS: Allah revives dead and barren earth so that it bears fruits that people eat. Allah created pairs in humans and the produce of the earth. Allah takes away light
so that night falls. The sun and the moon orbit pre-determined orbits. The movements of the sun and the moon as well as the changing of the day are fixed and are co-ordinated in such a
way that there is no conflict.
YOUR NOTES:
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SESSION 9
ASSIGNED VERSES: 36:68 - 36:83
ASSIGNED ISSUE: HUMAN LIFE CYCLE & RESURRECTION
OPTIONAL VERSES: 36:41 - 36:83
MAIN DISCUSSION POINTS: Humans are start weak as babies, grow to adult strength and then become weak again in old age. Allah who created the human from a sperm is able to
resurrect him. The human forgets his creation and rejects resurrection. The human forgets the following bounties of Allah: animals that are used for transport and food and fire from the
wood of green trees.
YOUR NOTES:
SESSION 10
ASSIGNED VERSES: 37:12 - 37:21
ASSIGNED ISSUE: MOCKERY & REJECTION OF ALLAH’S SIGNS
OPTIONAL VERSES: 37:1 - 37:61
MAIN DISCUSSION POINTS: The disbelieves mock and ridicule the message about resurrection. They call the message sorcery and doubt how they and their forefathers can be resurrected
after death and becoming dust.
YOUR NOTES:
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SESSION 11
ASSIGNED VERSES: 37:83 - 37:113
ASSIGNED ISSUE: IBRAHIM, HIS PEOPLE AND HIS SONS
OPTIONAL VERSES: 37:62 - 37:122
MAIN DISCUSSION POINTS: Ibrahim shows the futility of worshipping idols by showing that they can not talk. Ibrahim destroyed the idols and faced the idol-worshippers with a logical
argument that it did not make sense to worship what they had manufactured with their hands. They tried killing him but Allah saved him. Ibrahim then passed a supreme test from Allah
when he did not hesitate to fulfil the command to slaughter his son; Allah recognized his sincerity and ransomed the son.
YOUR NOTES:
SESSION 12
ASSIGNED VERSES: 37:139 - 37:148
ASSIGNED ISSUE: THE PROPHET YUNUS
OPTIONAL VERSES: 37:123 - 37:182
MAIN DISCUSSION POINTS: Yunus went through the test of being eaten by a fish. He prayed to Allah for help and was saved. He continued his dawa mission and succeeded.
YOUR NOTES:
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
USRA DISCOURSE & BOOK REVIEW MODULES
UNDER-GRADUATE 3
GENERAL THEME:
FAMILY LIFE
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SESSION 1
USRAT DISCOURSE MODULE
TOPIC: THE FAMILY: NATURE & FUNCTIONS
OUTLINES
BACKGROUND READING
Family as a natural social unit
Functions of the family
Duties and Responsibilities in the family
Leadership in the family
Privacy and security of the home
TEXT ANALYSIS
Family relations based on marriage and blood
Religion is the basis for family formation
Husband as the head of the family
Wife is a leader in her home
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DISCUSSION
Changing roles in family in family life cycle
The extended family (advantages and disadvantages)
The generation gap
Headship of the family
Roles of parents
Size of the family
Working mother
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session discusses the formation, structure, duties and responsibilities of the family.
FAMILY AS A NATURAL SOCIAL UNIT
The family is the basic building unit of a healthy community. It is a natural unit that has existed since the start of human history. There is no conceivable alternative to the family.
Communities that neglect families eventually weaken and fail. The family is a social unit. It facilitates social intercourse and establishes and strengthens social relations. It is the best
institution for child-rearing in biological, psychological, and sociological terms. The family provides psychological security for three generations: grandparents, parents, and child. The family
is a forum for mutually dependent relations. The family is the best school. It teaches knowledge, skills, values, and attitudes in a friendly non-threatening atmosphere.
FUNCTIONS OF THE FAMILY
The family has sexual/reproductive, social, psychological, and economic functions. (a) Sexual regulation: legal fulfillment of sexual desires protects other faand the society at large. (b)
Reproduction: The human reproductive function is best fulfilled in the family because the parents stay together and help one another in child upbringing. (c) Socialization: culture and norms
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of behavior in society are learned in the family. (d) Affection: Every human wants to be loved. The family provides unconditional love that is not easy to find in the general society outside. (e)
Status: any family, however humble it may be, gives social status and self-esteem. You are at the least known as someone’s husband, wife, son or daughter. A good, successful family
enhances the status of all the members. (f) Protection: The family provides physical and psychological protection especially for the children. (g) Economic support: the healthy and strong
members of the family provide support for others and in turn will get support when they get weakened by illness or old age.
DUTIES AND RESPONSIBILITIES IN THE FAMILY
Each member of the family husband wife, or child, has both rights and responsibilities. Many families fail because they can not find the right equilibrium between the two. The family will
succeed if each member knows their rights and responsibilities. There should be a balance between the two. In a healthy family, members fulfil their obligations and responsibilities before
demanding their rights. Both parents are jointly responsible for the upbringing of their children (aqidat, emotional, physical, psychological, and social), both can undertake any responsibility
but division of labor is more efficient such that each parent does what they are best at. It is your primary duty to save your family from hell-fire. This responsibility starts with teaching of
religion, character and behavior. Women are emotionally and psychologically equipped for child-rearing. The traditional roles of the spouses may be changing. Traditionally men were
providers and decision-makers. Women were housekeepers, prepares of meals, and caretakers of children. Women are now being involved in many societal activities outside the home.
There has been no corresponding increase in men's home responsibilities with the result that the family ends up as the ultimate loser. The wife and children must obey the head of the
family in order to keep the family united and orderly. He in turn should listen to and respect the opinions and interests of all members of the family. A family can not survive if there are two
equal and competing heads. A wife who wants the success of her family and its happiness will defer to the husband's leadership role.
LEADERSHIP IN THE FAMILY
The husband is the legal and customary head of the family. He is a leader and not a dictator. His leadership means carrying more responsibility. His is not a power relationship but a
relationship of service, love, and consideration. The husband should not be an overlord high above the rest of the family members. He should partake of domestic work. The husband is
legally responsible for the financial up-keeping of the family. He should provide financial security for his family within reasonable limits. Whatever the husband spends on his family is
sadaqa. The husband also has the duty to protect his family both physically and emotionally. The man has more legally-binding social responsibilities outside the house. If these were given
to the woman the family unit as we know it would disappear because she would then have little time or energy for the family.
There are many aspects of the family's life in which the wife's leadership must be recognized because she is the specialist. The wife is the primary educator of children. She has more impact
on shaping their character and personality. The wife is better suited to assure psychological well-being of the whole family. Breast-feeding and psychological bonding to mother make her a
model personality. She has to live up to the expectations in order that the children will grow up well.
HABITS FOR SUCCESS OF THE FAMILY
There are certain habits that enable families to succeed. They are learned from childhood and experience. The experience need not be yours; you can learn from others' experiences and
mistakes. Habits are transferred from one generation to the next. Spouses who come from happy and balanced families are more likely to have good families. Spouses who come from
unhappy and broken families are more likely to have dysfunctional and failing families. Inculcation of good habits starts from the formation of the family and continue all through the life of
the family. Start by choosing the right spouse. Efforts must be exerted to correct any defects in a spouse once married. Develop the family spiritually. Remember Allah often. Pray in the
home regularly. Inculcate iman in the children. Follow the Sunnat and read the Qur’an regularly especially surat baqara. Take care of your family’s education. Teach your spouse and
children. Set up both book and audio-visual libraries. Invite good people to visit your home. Treat your family as a small social unit. Establish shura by discussing family matters with your
spouse and children. Solve problems amicably and within the family. Children should not be allowed to see differences or conflicts between the parents. Do not allow irreligious people into
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your home. Exchange visits with good families. Guard jealously the privacy of your home. Keep family secrets within your home. Exercise control. Monitor what the children are doing. Make
sure that the family follows fixed meal and sleep times. All members of the family should cooperate in the household work. Joke and have some fun and humor with the members of your
family. Avoid waste and extravagance. Waste leads to poverty. What is wasted could have been helpful to some one else in the community. Do not live a life of hyper-consumerism. Buy only
what you need. It is even advisable to buy less than what you think your needs are, because you often over-estimate those needs. Resist the temptation to always 'want' things. Do not try to
show off or compete. Avoid debts. A debt is an instrument of enslavement. A debtor soon finds himself telling lies. He will also take more debts to pay old ones and will not get out of this
vicious circle. A few debts are inevitable; most others are a result of unnecessary expenditures.
HOME PRIVACY AND SECURITY
In order for members of the family to interact and develop the necessary bonds, they need time together isolated from the rest of the community. This is ensured by maintaining a certain
degree of privacy in home. All members of the family must feel secure in their home. Involved here is not only physical and financial security but also psychological and emotional security.
Members of the family may have to make sacrifices to make sure that their families are secure. The sacrifice may be time, financial or even accepting some inconveniences and humiliations.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
FAMILY RELATIONS BASED ON MARRIAGE AND BLOOD:
It is He Who has created man from water: then has He established relationships of lineage and marriage: for thy Lord has power (over all things).
Qur’an 25:54
RELIGION IS BASIS FOR FAMILY FORMATION:
Do not marry unbelieving women until they believe; a slave woman who believes is better than an unbelieving woman, even though she allure you nor marry ( your girls ) to unbelievers
until they believe: a man slave who believes is better than an unbeliever even he allure you unbelievers do ( but ) beckon you to the fire, but Allah beckons by his grace to the garden ( of
bliss ) and forgiveness, and makes his signs clear to mankind that they may receive admonition.
Qur'an 2:221
HUAS HEAD OF THE FAMILY
Men are the protectors and maintainers of women because Allah has given the one more (strength) than the other and because they support them from their means.
Qur’an 4:34
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WIFE IS A LEADER IN HER HOME:
Narrated Ibn Umar : The Prophet said, " All of you are guardians and are responsible for your wards, The ruler is a guardian and the man is a guardian of family ; the lady is a guardian who is
responsible for her husband's house and his offspring ; and so all of you are guardians and are responsible for your wards."
Bukhari 7:98 hadith #128
DISCUSSION
CHANGING ROLES IN FAMILY DURING FAMILY LIFE CYCLE
List the main roles of each of the father and mother at following stages in the family cycle?
married couple before children
child-rearing
pre-school
school age
teenage
children leave home
middle age
THE EXTENDED FAMILY
From your personal experience list advantages and disadvantages of the extended family.
THE GENERATION GAP
With reference to your community or extended family, do you think that there is a generation gap? If it exists do you think it constitutes a problem?
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HEADSHIP OF THE FAMILY
What does headship of the family involve? What are the concepts about headship that prevail in your community?
ROLES OF PARENTS
List the various duties necessary to maintain a family and indicate the proportion (percentage) that is by the mother and that by the father
Duty father Mother
SIZE OF THE FAMILY
Discuss the following parameters as they relate to the size of the family
2 children or less 2-5 children above 5 children
Happiness
Stress level
Adjustment
BROKEN HOME
What is the prevalence of broken homes in your community? What are the main causes? What are the usual consequences for the parents and children?
WORKING MOTHER
What proportion of mothers go to work in your community? What in your opinion are immediate or long-term consequences of working mothers?
YOUR NOTES:
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SESSION 2
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 3
USRAT DISCOURSE MODULE
TOPIC: MARRIAGE
OUTLINES
BACKGROUND READING
Purpose of marriage
Marital arrangements
Selection of the spouse
Maintenance of marriage
TEXT ANALYSIS
Parity is a basic phenomenon in creation
Marriage is a source of psychological tranquility
Marriage is a protection
Bond between spouses; mutual need
A good wife
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Qualities to consider in selecting wife
Woman not to be married without her consent:
Woman can propose marriage
Time for family
Good treatment of the wife
Tolerance
DISCUSSION
Marrying before finishing education
Marrying before economic independence
Polygamy
Arranged marriage
Endogamy
Marrying non-Muslims
High dowry or mahr
Staying with the extended family
Marital lifestyles
Manifestations of maximum marriage
Level of communication between spouses
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Good habits
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
PURPOSE OF MARRIAGE
Marriage is a mutually supportive relationship. Spouses help and protect one another. It is a permanent institution.
Marriage is a natural institution. The principle of parity that is found in all creation requires that husband and wife constitute a natural team. Marriage in a civil contract and not a sacrament.
It is legally valid if the following conditions are fulfilled: (1) written contract (2) 2 adult witnesses (3) question and answer to make sure the two spouses are entering the contract on their
own free will (4) dower (mahr). Unlike other civil contracts, it can not be concluded for a limited duration. No conditions repugnant to the sharia can be valid in a marriage contract
Marriage is a source of psychological, social, and emotional tranquility and stability. Un-married people do not function well in society. It preserves sexual modesty by allowing expression of
the sexual instinct in a controlled and responsible way. It provides the best social structure for child-bearing and child-rearing. Marriage is the only workable basis for family formation and
child-rearing. No other viable alternatives exist. Celibacy for any reason is discouraged. Celibacy if prolonged and if it becomes a norm will eventually lead to sexual and social perversions.
Everybody must marry, poor and rich. The old, the infirm, or the handicapped must all marry.
Economic dependence, high dowries, lack of housing, and the need to complete education can be impediments to marriage. These can be overcome by living in an extended mutuallysupporting family
MARITAL ARRANGEMENTS
The ideal age for marriage varies by gender and society. Generally the earlier the better. Too early marriage is associated with a higher risk of marital problems because of immaturity of the
spouses. Exogamy is preferred because it brings about more social mixing and cohesion. Endogamy could be on the basis of race, ethnicity, kinship or social class. Monogamy is marriage of
one man to one woman at a time. Polygamy means plurality of mates. There are three types of polygamy: group marriage, polyandry, and polygamy. Group marriage and polyandry are
strictly forbidden. Monogamy is in most cases the most suitable marriage arrangement. There are however many cases in which using the Islamic permission of polygamy is the better
alternative. Each circumstance should be considered on its merits.
SELECTION OF THE SPOUSE
Success starts with selection of the spouse. Selecting a wrong one will doom the whole enterprise. Husbands and wives can be good or bad. A good person may get a bad spouse. To succeed
in marriage you have to choose your spouse carefully. Compatibility of the two in psychological, emotional, socio-economic and cultural aspects helps succeed in marriage. Marriage from
the same ethnic or cultural group as well as the same neighborhood reduces the risk of incompatibility. Compatibility ensures a happy and tranquil home atmosphere. In case of certain
incompatibilities, each spouse must learn the other and try to adjust
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The qualities looked for in a husband are religion, kindness, and intelligence. The ideal Muslim wife is not a stereotype. The qualities looked for in a woman are religion, pedigree, wealth,
and beauty. The best and permanent value is religion. Religion guarantees the other qualities. Religion determines character and character is more important than wealth or beauty. All the
others change and can be illusionary. A marriage contracted on any basis other than religion could end as a disappointment. What we mean by religion is the total personality and not
deceptive outward manifestations of religiosity that cover a bad irreligious character inside. A good wife is sincere, loyal, and trusts her husband. She will give moral support to her husband
especially when he is having difficulties in his external affairs. She will accept the husband's administrative leadership of the home with grace and without feeling inferior. In sum she will try
to maintain a peaceful, enjoyable, cheerful home atmosphere. A good wife will try to be attractive inside and not outside her home. As part of her respect and love for her husband, she
should respect and treat well her husband's parents, relatives, and friends.
MAINTENANCE OF MARRIAGE
Success in marriage leads to success in work. One characteristic of many successful leaders is their happy home life. An unhappy marriage can not support a successful public life and
leadership. People who are married are generally more satisfied with life. There are no hard and fast rules for success applicable to every marriage. Only general guidelines can be given.
Each spouse must be prepared to adapt and to try to do what will please the other one. It is this mutuality that is the secret potion of a happy marriage.
The following factors determine success of failure of the relationship: successful conflict resolution, love and empathy, mutual understanding, successful communication, shared activities,
tolerance, and mutual respect.
Cois a key. Maintain continuous communication. Make sure you always have interesting things to talk about.
Marriage is sustained by both love and empathy. Both are needed when love decreases empathy can sustain the relationship and vice versa. Each marriage has its "ups" and "downs". You
should invest a lot of effort in the "ups" to serve as an emotional reserve or savings account that you can fromto sustain the relationship during the "down" periods. Spouses need to be
loved. However sometimes bad spouses behave in ways that destroy goodwill and with it love and then become victims not knowing the source of the problem.
Spouses who do not respect each other will quickly destroy the good-will between them and end up on a path to conflict and misery.
Mutual understanding is a key to success. Know the likes and dislikes of your spouse. Know their strengths and use them. Know their weaknesses and compensate for them. You must know,
anticipate, and deal with the changing moods of your spouse. Faults and short-comings must be tolerated. Some character traits, tics, mannerisms, idiosyncrasies, and habits are well
established. It is easier to tolerate them in a spouse than to try to change them. Attempts to change them are some of the follies of human experience. All you can do is mitigate the bad
consequences or actually plan the environment in such a way that they find no room for expression.
Rights must be known and must be respected. The rights of the wife are: (a) ‘ushr (b) Teaching/Training in essentials of religion (c) Enjoining good and forbidding evil (d) Moderation in
ghiira: take measures only when there are reasonable grounds for fear of zina. Ghiira in natural. One without ghiira is not normal (e) Mahr (f) Nafaqa (g) Justice in distribution (h) Not
molesting her; taking care of her feelings (I) Protecting her secrets. The rights of the husband are: (a) Respect (b) Obedience (c) Attractive appearance of the wife (d) Clean and comfortable
house (e) Protection of his wealth (f) Protection of his honor.
Acts of kindness and consideration are an emotional savings account that can be drawn upon in times of conflict. A matter that could be a cause of conflict could be minimized by
remembering the good done in the past. Both spouses should take care of their physical appearance. The sexual relationship should not be ignored.
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Many tensions that eventually break a relationship could have their start here. Conflicts left unresolved will eventually lead to marriage failure. Avoid anger.
A wife is not a servant in the home. She is not required by law to cook or serve her family. However if she wants to maintain loving atmosphere in her home she has to serve. It is especially
important that she prepares meals because that is partly fulfillment of her nurturing role. A wife who is not nurturing will soon lose the love of those she values most: her husband and
children.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
PARITY IS A BASIC PHENOMENON IN CREATION:
And of everything we have created pairs; that you may receive instruction. Qur'an 51:49
( He is ) the creator of the heavens and the earth: He has made for you pairs from among yourselves and pairs among cattle: By this means does he multiply you: there is nothing whatever
like unto him, and he is the one that hears and sees ( all things )
Qur'an 42:11
MARRIAGE IS A SOURCE OF PSYCHOLOGICAL TRANQUILITY:
And among his signs is this, that he created for you mates from among yourselves, that you may dwell in tranquillity with them, and he has put love and mercy between your ( hearts ) verily
in that are signs for those who reflect.
Qur'an 30:21
MARRIAGE IS A PROTECTION:
'O young people! Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to fast, as fasting diminishes his sexual power."
Bukhari 7:3, hadith # 3
BOND BETWEEN SPOUSES; MUTUAL NEED
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It is He who created you from a single person and made his mate of like nature in order that he might dwell with her (in love). When they are united she bears a light burden and carries it
about (unnoticed). When she grows heavy they both pray to Allah their Lord (saying): "if Thou givest us a goodly child we vow we shall (ever) be grateful
Qur’an."7: 189
And among His Signs is this that He created for you mates from among yourselves that ye may dwell in tranquillity with them and He has put love and mercy between your (hearts); verily in
that are Signs for those who reflect. Qur’an 30:21
A GOOD WIFE
"Should I tell you of the best treasure of man? it is a virtuous woman: when he looks at her she gladdens him and when he tells her anything she is compliant and when he is absent from her
she watches his interests"
Abu Daud
"Paradise is the reward of a wife who pleases her husband until death"
Ibn Majah
QUALITIES TO CONSIDER IN SELECTING WIFE:
"Narrated Abu Huraira The Prophet said, "A woman is married for four things, i.e., her wealth, her family status, her beauty and her religion. So you should marry the religious woman
(otherwise) you will be a losers."
Bukhari 7:18-19, hadith # 27
WOMAN NOT TO BE MARRIED WITHOUT HER CONSENT:
"Narrated Abu Huraira Narrated Abu Huraira: The Prophet said, "A matron should not be given in marriage except after consulting her; and a virgin should not be given in marriage except
after her permission." The people asked, "O Allah's Apostle! How can we know her permission?" He said, "Her silence (indicates her permission)."
Bukhari 7:51-52, hadith # 67
WOMAN CAN PROPOSE MARRIAGE:
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"Narrated Thabi I was with Anas while his daughter was present with him. Anas said, "A woman came to Allah's Apostle and presented herself to him, saying, 'O Allah's Apostle, have you any
need for me (i.e. would you like to marry me)?' "Thereupon Anas's daughter said, "What a shameless lady she was ! Shame! Shame!" Anas said, "She was better than you; she had a liking for
the Prophet so she presented herself for marriage to him."
Bukhari 7:38, hadith # 53
TIME FOR FAMILY
"Narrated Anas b Malik A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (Allah), and when they were informed about that, they
considered their worship insufficient and said, "Where are we from the Prophet as his past and future sins have been forgiven." Then one of them said, "I will offer the prayer throughout
the night forever." The other said, "I will fast throughout the year and will not break my fast." The third said, "I will keep away from the women and will not marry forever." Allah's Apostle
came to them and said, "Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I
also marry women. So he who does not follow my tradition in religion, is not from me (not one of my followers)."
Bukhari 7:2, hadith #1
"Narrated Abdullah b Umar Allah's Apostle said, "O 'Abdullah! Have I not been formed that you fast all the day and stand in prayer all night?" I said, "Yes, O Allah's Apostle!" He said, "Do not
do that! Observe the fast sometimes and also leave them (the fast) at other times; stand up for the prayer at night and also sleep at night. Your body has a right over you, your eyes have a
right over you and your wife has a right over you."
Bukhari 7:97, hadith # 127
GOOD TREATMENT OF WIFE
"Hazrat Abu Huraira relates that the Holy Prophet ( may peace be upon him ) said: The most perfect Muslim in the matter of faith is one who has an excellent behavior; and the best among
you are those who behave best towards their wives (Tirmizi)
Riyadh 1:180, hadith # 278
"Hazrat Muawiah ibn Haidah relates I requested the Holy Prophet ( may peace be upon him ) as to what is the right of a wife upon her husband? He said: Feed her as and when you feed
yourself; clothe her as and when you cloth yourself; do not beat on her face; do not abuse ( or curse ) her and do not separate yourself from her except inside the house (Tirmizi)
Riyadh 1:180, hadith #277
TOLERANCE:
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"Abu Huraira reported Allah’s Messenger ( may peace be upon him ) as saying: A believing man should not hate a believing woman; if he dislikes one of her characteristics, he will be pleased
with another"
Muslim 2:753, Chapter 575, Hadith #3469
DISCUSSION
1. What is the prevalence of the following phenomena in your community (indicate high or low)
Marrying before finishing education
Marrying before economic independ
Unmarried women who desire marriage
Polygamy
Arranged marriage
Endogamy
High dowry or mahr
Staying with the extended family after marriage
Marrying non-Muslims
2. What in are the advantages and disadvantages of polygamy?
3. Write 1-3 sentences about what you understand by the following marital life-styles:
habituated to conflict
devitalized, routine & lifeless
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passive lacked vitality from start
total involvement
4. MANIFESTATIONS OF MAXIMUM MARRIAGE
Oneness
Intimacy
Responsibility
Permanency
Avoiding reaction
5. LEVELS OF COMMUNICATION BETWEEN SPOUSES
Intimacy (highest)
Feelings
Thoughts and judgments
Reporting facts
Cliches
6. GOOD HABITS
listen
Be slow to speak
Be slow to anger
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YOUR NOTES:
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SESSION 4
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 5
USRAT DISCOURSE MODULE
TOPIC: FAMILY PROBLEMS
OUTLINES
BACKGROUND READING
Occurrence of marital problems
Causes of marital problems
Marital conflicts
Marital dissolution
Family failure
TEXT ANALYSIS
Shiqaaq
Nushuudh
Physical abuse of wife forbidden
Resolving marital conflict
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Divorce is condemned
Broken home
DISCUSSION
Pressures of industrial/urban society
Conflict traditional vs modern
Competitive relations: behavior of husband
Competitive relations: behavior of wife
Preventing divorce
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
OVERVIEW
This session discusses how marital failure leads to family failure
OCCURRENCE OF MARITAL PROBLEMS
Spouses change. A good person on marriage may become something else once in the home. It is therefore a constant struggle to maintain the good and suppress the bad. Marriage by its
own nature is not a perfect institution but it is the best alternative for bringing up children, building a society and providing psychological security. The imperfections arise from putting
together people of different psychological make-ups, different moods, different upbringing and life experiences. It takes time for them to work out their differences, find their compatibility's
and live together happily. Problems could occur in a marriage. They preferably should be prevented or solved peacefully. No good ever comes out of a marital fight.
SYMPTOMS OF MARITAL FAILURE
Marital failure manifests in the appearance of the home, and behavior of the 2 spouses. The general atmosphere in the home is unhappiness. The house is not organized. It is dirty. Meals
are not regular. An occasional visitor will not feel comfortable. The children avoid being in the home and prefer being out somewhere. There is depression, loss of interest, and de-
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motivation. A failing wife feels uncomfortable with failure of her nurturing role as home manager. She may try to compensate or prove herself by outside activities. This only makes the
home situation worse. A failing husband behaves like a dictator and avoids being at home.
CAUSES OF PROBLEMS IN MARRIAGE
The following are possible causes of marital problems: sexual dysfunction, poor communication, infidelity, incompatibility, mental illness, personal incompetence of either spouse, social
stresses, social dysfunction, and poor communication. Incompatibility is the commonest cause of marital conflict. Spouses may be incompatible on the basis of age, socio-economic status,
religiosity, and basic personality characteristics. Attempts should be made to avoid it while selecting a spouse. When it is discovered after the marriage it should be accepted, analyzed, and
measures taken to mitigate its impact. You have to think "we' instead of "I" and "you". Selfishness and egotism are expressed as: pride, stubbornness, arrogance rage/anger, hate, envy and
jealousy, impatience, and narcism. Infidelity could be the crime of ZINA. Lesser forms of zina that also destroy a family may involve a secret longing, love, or bonding to another person of the
opposite sex whether real or imagined. This creates a situation of comparison that always puts the spouse at a disadvantage and eventually results into an emotional gap between the
spouses. Mental illness and unresolved psychological scars from childhood could destroy a marriage. The original problem should be recognized and treated. Many problems should not
destroy a marriage because they are manifestation of mental illness that can be treated. Incompetence of the spouse and neglect of basic duties eventually causes frustration that destroys
the family. Some sources and factors can put severe stress on a marriage. A strong marital relation can withstand them; a weak one may succumb. Among the causes of stress are: arrival of
the first child, poverty, in-laws, and intimate involvement of outside parties.
MARITAL CONFLICTS
Misunderstandings should be minimized. The best policy is to avoid conflict by each spouse doing what pleases and avoiding what annoys the other. Unresolved conflicts could lead to
spousal physical or emotional abuse. Conflicts should be solved primarily by the two spouses talking to one another and finding the cause of conflict. If they can not resolve the matter they
should seek arbitration by people of wisdom and character.
MARITAL DISSOLUTION
A marriage can be dissolved in two ways: (1) death (2) divorce. Divorce is not a solution to marital problems. When a divorce occurs, both spouses are partners in the failure. Marriage is not
disposable. You do not abandon a difficult relation instead of correcting it. Alternatives to divorce must always be explored before resort is made to this most hateful of all permissible
things. The following factors are related to the risk of divorce (1) Socio-economic (SES) differences between spouses (2) a big age difference or both being too young (3) financial difficulties.
Divorce is preceded by (1) withdrawal of love (2) lack of attention to the needs of each spouse (3) belittling (4) criticism. Divorce impacts both the spouses: anger, depression, and a feeling
of relief if the relation was abusive. Children of divorce are affected economically and emotionally. They can not understand what happened. The effects may be long-term
BROKEN FAMILY
A family could be large and extended or small and nuclear. A broken family has either suffered from death of a spouse or family breakdown. Some families are healthy and are functioning
well to fulfil their functions. Others are abnormal and pathological. A family can be broken in two ways: divorce and death of a spouse. Divorce is the worst that can happen to the family. It
breaks the family unit and members are scattered while continuing to nurse bitter feelings towards one another. Death of a spouse is a cause of material and psychological deprivation but is
not as bad as divorce because there are no continuing feelings of enmity among family members. In some cases it pulls the remaining members of the family more closely together
FAMILY FAILURE
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The signs and symptom of family failure are usually very obvious even to a casual visitor: bad physical appearance of the home (dirt, poverty), poor behavior and interaction of family
members (conflict, laziness, lack of outings and regular meals). A dirty and poorly- kept house indicates lack of pride in the home and family. This occurs in early stages of family failure.
Poverty may be inevitable due to circumstances beyond your control. In many cases it is due to family failure when family members can not work together as a team to support the family
materially. Unhappy family bread-winners can not be as economical productive as those who come from happy and supportive families. Conflict is more likely in a family than other social
settings because of the close interaction and inter-dependence of family members. Conflict is the commonest manifestation of family failure. Love and mutual help are replaced by acrimony
and bad feelings. Conflict is commonest between the spouses. It could also occur between parents and children or among the children. Other member the extendfamily may also be
involved. Lack of routines and regular meals are manifestations of lack of leadership and initiative in a failing family. Laziness indicates lack of purpose and low motivation.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
RESOLVING MARITAL CONFLICT:
If you fear a breach between them twain, appoint ( two ) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: for Allah has full
knowledge, and is acquainted with all things.
Qur'an 4:35
DIVORCE IS CONDEMNED
"Of all things Allah has made lawful, what he hates most is divorce"
Abu Daud
"If a woman asks her husband for divorce without some strong reason the scent of paradise will be forbidden her"
Abu Daud
DISCUSSION
PRESSURES OF INDUSTRIAL/URBAN SOCIETY
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Does industrial/urban life increase marital problems? If so how?
CONFLICT TRADITIONAL VS MODERN
Draw a table comparing traditional and modern relations between a husband and a wife
NEWSPAPER ANALYSIS
Read the daily newspaper and identify crimes that rise out of marital discord.
COMPETITIVE RELATIONS
Competition between spouses is an early indicator of marital breakdown. Give examples of the following behavior that you have seen or read about in your community:
Behavior of the husband
Confusion about what are the responsibilities
Retreat from responsibility
Resentment of wife
Reaction against wife
Run elsewhere
Behavior of the wife
Pride
Release husband from responsibility
Resent husband
Reaction against husband
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Run elsewhere
PREVENTING DIVORCE
Discuss the following ways of preventing divorce
(a) De-emphasize romance and treat marriage as a working partnership
(b) Match the spouses closely on personality and expectations
(c) legally forbid divorce or make it difficult
YOUR NOTES:
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SESSION 6
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 7
USRAT DISCOURSE MODULE
TOPIC: PARENTS AND RELATIONS
OUTLINES
BACKGROUND READING
Duties to your parents
Relations as social insurance
TEXT ANALYSIS
Rights of parents
Being kind and good to parents
Mother has a special position
Good relations with the kin is a source of prosperity
Re-establish cut relations
DISCUSSIONS
Roles of grandparents
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Senior citizens
Relation of parents and spouses
Obedience to parents
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session discusses duties to parents and how to deal with them.
DUTIES TO YOUR PARENTS
Parents must be respected and never shown any contempt whatever their behavior. Each spouse should show consideration to the parents of the other spouse like his or her own parents.
Never mistreat or insult other’s parents. They may insult your parents as a return and you will have caused injury to your own parents. Talk politely to them. Obey them . Parents must be
obeyed as long as they do not order you to commit a sin. Keep their reputation and wealth. Do what pleases them. Consult them and apologize when you differ from them. Respond
immediately when they call you. Respect their friends alive or dead. Do not abuse them. Do not raise your voice in their presence. Do not lie to them. Do not prefer wife or son above them.
Do not be a miser to them. Kindness and generosity to parents in their senility and weakness is only a partial repayment of their efforts when you were young. Gratitude must be shown.
Pray for them.
RELATIONS AS SOCIAL INSURANCE
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
RIGHTS OF PARENTS:
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Thy Lord hath decreed that ye worship none but Him and that ye be kind to parents. Whether one or both of them attain old age in thy life say not to them a word of contempt nor repel
them but address them in terms of honor. And out of kindness lower to them the wing of humility and say: "My Lord! bestow on them Thy Mercy even as they cherished me in childhood."
Your Lord knoweth best what is in your hearts: if ye do deeds of righteousness verily He is Most Forgiving to those who turn to Him again and again (in true penitence).
isra: 23-25
And kind to his parents and he was not overbearing or rebellious. 19:14
BEING KIND AND GOOD TO PARENTS
We have enjoined on man kindness to parents: But if they ( either of them ) strive ( to force ) you to join with me ( in worship ) anything of which you has no knowledge, obey them not you
have ( all ) to return to me, and I will tell you ( the truth ) of all that you did. Qur'an 29:8
And we have enjoined on man ( to be good ) to his parents: In travail upon travail did his mother bear him, and in years twain was his weaning: ( hear the command ) " show gratitude to me
and to your parents; to me is ( your final ) goal. Qur'an 31:14
Your Lord has decreed that your worship none but him. and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt. nor
repel them, but address them in terms of honor. And out of kindness, lower to them the wing of humility, and say: " My Lord! bestow on them your mercy even as they cherished me in
childhood.
Qur'an 17:23-24
We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth the carrying of the ( child ) to his weaning is ( a period of ) thirty
months. at length, when he reaches the age of full strength and attains forty years, he says, " O my Lord! grant me that I may be grateful for your favor which you have bestowed upon me,
and both my parents, and that I may work righteousness such as you may approve and be gracious to me in my issue. truly have I turned to you and truly did I bow ( to you ) in Islam. Such
are they from whom we shall accept the best of their deeds and pass by their ill deeds ( they shall be ) among the companions of the garden: a promise of truth, which was made to them ( In
this life ). But ( there is one ) who says to his parents, " If on you ! do you hold out the promise to me that I shall be raised up, even though generations have passed before me ( without
rising again )? and they two seek Allah's aid, ( and rebuke the son ) " woe to you ! have faith ! for the promise of Allah is true " but he says, " This is nothing but tales of the ancients!". Such
are they against whom is proved the sentence among the previous generations of Jinns and men, that have passed away; for they ; will be ( utterly ) lost.
Qur'an 46:15-18
MOTHER HAS A SPECIAL POSITION
"Paradise lies at the feet of mothers"
Nisae and Ibn Majah
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"Narrated Abu Huraira : A man came to Allah's Apostle and said, "O Allah's Apostle! Who is more entitled to be treated with the best companionship by me?" The Prophet said, "Your
mother." The man said. "Who is next?" The Prophet said, "Your mother." The man further said, "Who is next?" The Prophet said, "Your mother." The man asked for the fourth time, "Who is
next?" The Prophet said, "Your father. "
Bukhari 8:2, hadith # 2
RELATION WITH KINS IS A SOURCE OF PROSPERITY:
"Narrated Anas b Malik: I heard Allah's Apostle saying, "whoever desires an expansion in his sustenance and age, should keep good relations with his kith and kin."
Bukhari 3:160-161, hadith # 281
"Narrated Abdullah bin 'Amr: The Prophet said, "Al-Wasil is nothe one who recompenses the good done to him by his relatives, but Al-Wasil is the one who keeps good relations with those
relatives who had severed the bond of kinship with him."
Bukhari 8:15, hadith #20
DISCUSSIONS
ROLES OF GRANDPARENTS
Explain in 1-3 sentences the following roles of grandparents:
back-up parents
surrogate parents
role models/advisors
SENIOR CITIZENS
Think of senior citizens in your community. What are their problems? How are they treated?
RELATION OF PAREAND SPOUSES
106
Descriin general the nature of relations between parent and spouses. If there are any problems how can they be resolved?
OBEDIENCE TO PARENTS
Explain how you would deal with your parent if ordered to do something wrong in the sharia?
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SESSION 8
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 9
USRAT DISCOURSE MODULE
TOPIC: CHILDREN
OUTLINES
BACKGROUND READING
Growth and Development
Importance of childhood learning
Role of parents
Moral and social development
Intellectual development
Discipline
The child as an individual
TEXT ANALYSIS
Stages of life/growth-development
Stages of development
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Every newborn is a Muslim
Praying with children
Kissing children
Playing with children
DISCUSSION
Nurseries
Child-rearing practices in your community
Parental styles
Avoiding bad sinns
What is wrong with contemporary upbringing?
Problems and consequences of poor upbringing
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
GROWTH AND DEVELOPMENT
Gowth refers to increase in body size. Development refers to the pattern of movements or change that begin at conception and continue throughout the life cycle. Development increases
functional specialization and capability.
Development involves change but not all change is development. Development includes both maturation and increasing experience. Development has biological, cognitive, and social
aspects. They normally go in tandem in a normal child. Development is a continuous process. Later development builds on earlier experiences. Development impairments early in life could
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affect the capacity for development later in life. Parents must be aware of the rapid growth and development of children and should adapt their parenting to the requirements of each stage
of growth and functional development.
The stages of physical growth and development are: infancy, early childhood, middle childhood, adolescence, young adulthood, middle adulthood, and old age.
Children are born in a pure and natural state; it is the environment that shapes them into either good or bad people. Muslim upbringing of children is thus very different from the Christian
one. Christians who believe in original sin think that child upbringing is cleansing them and saving them from their innate sinfulness. Islam wants to build on and develop their innate good.
Children are not a tabula rasa. They certainly are born with instinctive knowledge of their creator. However their data-bank is limited. Their ability to learn from the environment is also
limited. At the start of life, a child has only instincts. Children gradually learns from the environment and finally have an intellect.
The first 7-10 years are the formative period of personality. Influences at this stage of life, positive or negative, have long lasting impact. Children are born sinless in a state of fitra. Capacities
for both evil and good exist; the final behavior is determined by the way they are reared. The instinct to do right exists at the start. If a child is left completely in a state of nature without any
outside interference they will choose to do right.
The age of legal maturity is defined biologically as either 15 years or the appearance of definitive signs of puberty: In boys the first sperm and in girls menarche. Attaining the age of legal
maturity does not mean attaining wisdom. Many problems arise from high expectations of legally mature but unwise children.
IMPORTANCE OF CHILDHOOD LEARNING
Two educational principles are involved in early learning, the primacy and the structuring principles. The primacy principle states that what is learned early is learned best. The structuring
principle states that what is learned first structures later learning.
The span of life is fixed. The aim is to prepare the child to get the best out of a fixed time. It is therefore very important to pay attention to the first years of life.
Good upbringing requires exposing children to a continuum of social development so that there are no sudden jumps from stage to stage.
Development is individual and there are no fixed norms. Children reach milestones in cognition, learning, intelligence, and language at different rates. The tarbiyah given must be related to
the level of intellectual and social development.
Children are a gift from Allah. They must be valued. Children should know quite early that they are valued members of society and that they have roles to play. These roles change with
changes in their social competence. Children are not miniature adults. They have to be treated differently.
In the end guidance is from Allah. Despite our best efforts children may turn out as bad adults. In a few exceptional cases poorly-reared children turn out to be good adults. We should not
lose heart as long as we had done the best we could for them.
ROLE OF PARENTS
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Both parents have roles in child up-bringing. It requires time and patience. It is a process of learning by trial and error. It is physically and mentally exhausting but can be very rewarding.
Parenting is not easy. Parent communication with children must be open, honest, mutual, and nurturing. Parents’ words must be consistent with actions. If parents fail in living up to the
standards they set, they should be honest about it and show the children that they are trying to make up.
Parents must have time to play with their children. Children should be shown love by kissing and hugging. Parents must also pray with them and try to be with them as much as possible
even at some social functions where children's presence could create some nuisance.
Parents must not continue the unhealthy attitude of keeping aloof so that the children may fear and respect them. In this way you can cower and control them while young. They rebel or
distance themselves as soon as they are able to establish their independence in the teenage years. While children they do not share their concerns and experiences with the bossy parent
who as a consequence can not influence them.
Successful parenting requires a high tolerance level for children. Children's actions and behavior can not be judged by adult standards. Each child is an individual; each is different. Successful
parents accommodate the individual variations in children and do not follow stereo types.
MORAL AND SOCIAL DEVELOPMENT
Good manners and attitudes are not taught but are shown to children Behave as you want your children to behave and be consistent; they will emulate you. Keep out any other competing
ideas or models of behavior. The social environment that children are exposed to should be carefully controlled. Do not allow children to play with mischievous / rebellious children in the
neighborhood. TV is a social environment that must be controlled. Whom you visit and who visits you matter. The main aim is to keep out negative influences. The range of positive
experiences to which children are exposed should be wide and varied.
Moral development is the most important aspect of parenting. Morality is ability to distinguish right from wrong. It is innate but can be developed further. Children must be guided to
understand moral issues as soon as possible. Moral values are universal and are not relative. Intellectual and moral development go hand in hand. Moral values can be taught by use of
stories since young children can not appreciate abstract notions like honesty.
Children should be taught the kalima, love of Allah, love of Janet, reliance on Allah, salat, reading Qur'an, attending Salat al-Jama’at, truthfulness. Hardwork, love of learning, exploration,
bravery, and courage should be encouraged. Selfishness should be discouraged. Children should be warned against sins such as: Kufr, hirk, gambling, pornography, and smoking. They should
be taught to wear Islamic dress, to use the right hand, cleanliness, and respect for the visitor.
INTELLECTUAL DEVELOPMENT
Often ignored is helping child grow intellectually. child has both body and mind. Both must be taken care of for balanced growth and development. This is the crucial difference between
man and animals. Animals have no mind; only their bodies grow.
Genetic endowment determines basic intelligence. It defines the ceiling or the potential. Environmental stimulation can increase or hamper further development. The type of early
environmental exposure determines the final level of intelligence. Early stimulation has an impact because the brain is still physically growing.
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Children start learning very early. Parents should learn listening to children. You can learn much from them. You also understand them more to be able to guide and parent them more
efficiently. Never talk baby talk to children, talk serious things to them but use the vocabulary suited to their stage of development and repeat important things often. Children understand
and retain information at a level higher than what most parents imagine. Children are born with an inner drive to investigate, explore and learn from the environment. This should be used in
the learning process. The natural tendency of children to explore the world and learn by experimentation should be encouraged. It should never be viewed as a nuisance to be suppressed.
Learning should be a pleasure. Fear or scolding are counter productive.
A warm and democratic home fosters intellectual growth. The lay-out, organization and running of the home should be designed to facilitate child development and not for the convenience
of adults.
The first intellectual skills that should be taught are language skills. Language influences the way people think. The first words that children learn should emphasize Iman. Complex, detailed,
stimulating language should be used. Read to children as early as possible. The rhyme in poetry is liked by children. Early interest in books carries through to adulthood. A second language
should be taught as soon as the primary language is stable. A second language is best mastered before puberty. Arabic, the language of the Qur’an, is the preferred second language. There
should be zero tolerance for colloquial Arabic.
DISCIPLINE
Children should be taught obedience. It is of religious, moral, and social importance in later life. Obedience is an attitude. It starts with obedience of Allah then the parents then those in
authority. It also includes obedience of the physical laws, sunan al llaahi fi al kawn, and acceptance of social realities. Disobedient individuals tend to be marginal individuals in society, they
may commit crimes and can not be good and religious individuals with stable family life.
Parents unknowingly teach their children to be disobedient. A wife obeying her husband and a husband obeying his parents are very good models for children. Children do what they see
and not what they are told to do.
Unusual/bad behavior of children is often a reflection of bad environment. First understand the causes before deciding on corrective measures.
Disciplining of children must be firm, fair and appropriate. There must be house rules that are not broken. Too much scolding or belittling is child abuse.
Children should be treated as individuals. They must be respected as humans with rights, feelings and concerns. As individuals they have a God-given self-worth and an identity that is
unique. Children can not be the same and should not be expected to behave is similar ways. Neither should you expect your children to be exactly like you.
Children must be loved and that love should be shown. Most anti-social, destructive and emotionally unbalanced adults did not have a loving environment in childhood. Parental love for the
youngest children should never be conditional. As they grow you can show them your anger at their misbehavior but they should never at any one moment feel rejected by their parents
whatever the magnitude of their transgression.
Preference for either male or female children is an un-Islamic custom that must stop. Preferential love or treatment of boys is wrong and unacceptable. All children are equal and should be
treated similarly. Children who feel they are not well treated may develop feelings of inferiority or jealousy. On the emotional level, it is difficult to love children equally. Some children are
loving, obedient, and kind. They tend to be loved more than rebellious unaffectionate ones. Parent must recognize the differences but treat them equally.
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Building self-esteem in children requires time and effort. Teach them to communicate their feelings. Listen to them. Negotiate and compromise with them in matters that are not strict rules.
Your disciplining must be fair and consistent. Give them responsibilities and tasks. Allow them to make some decisions. Have a sense of humor. Give them loving care.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
STAGES OF LIFE / GROWTH - DEVELOPMENT
It is he who has created you from dust, then from a sperm drop, then from a leech-like clot; then does he get you out ( into the light ) as a child; then lets you ( grow and ) reach your age of
will strength; then lets you become old though of you there are some who die before and lets you reach a term appointed; In order that you may learn wisdom. Qur'an 40:67
EVERY NEWBORN IS A MUSLIM:
" Narrated Abu Huraira : Allah's Apostle said, "Every child is born with a true faith of Islam (i.e. to worship none but Allah Alone) but his parents convert him to Judaism, Christianity or
Magainism, as an animal delivers a perfect baby animal. Do you find it mutilated?" Then Abu Huraira recited the holy verses: "The pure Allah's Islamic nature (true faith of Islam) (i.e.
worshipping none but Allah) with which He has created human beings. No change let there be in the religion of Allah (i.e. joining none in worship with Allah). That is the straight religion
(Islam) but most of men know, not." (30.30)
Bukhari 2:247-248, hadith # 441
PRAYING WITH CHILDREN:
Narrated Abu Qatada: The Prophet came out towards us, while carrying Umamah, the daughter of Abi Al-as ( his grand-daughter ) over his shoulder. He prayed, and when he wanted to bow,
he put her down, and when he stood up, he lifted her up.
Bukhari 8:18 hadith # 25
KISSING CHILDREN:
Narrated Abu Huraira Allah's Apostle kissed Al-Hasan bin Ali while Al-Aqra bin Habis At-Tamim was sitting beside him. Al-Aqra said. " I have ten children and I have never kissed anyone of
them, " Allah's Apostle cast a look at him and said, " Whoever is not merciful to others, will not be treated mercifully."
Bukhari 8:18 hadith # 26
PLAYING WITH CHILDREN:
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" Narrated Sa'id: Um Khalid bint Khalid bin Said, "I came to Allah's Apostle along with my father and I was wearing a yellow shirt. Allah's Apostle said, "Sanah!" ('Abdullah, the sub-narrator
said, "It means, 'Nice, nice!' in the Ethiopian language.") Um Khalid added, "Then I started playing with the seal of Prophet hood. My father admonished me. But Allah's Apostle said (to my
father), "Leave her," Allah's Apostle (then addressing me) said, "May you live so long that your dress gets worn out, and you will mend it many times, and then wear another till it gets worn
out (i.e. May Allah prolong your life)." (The sub-narrator, 'Abdullah aid, "That garment (which she was wearing remained usable for a long period"
Bukhari 8:16-17, hadith # 22
DISCUSSION
NURSERIES
Discuss the role of nurseries in your community in the growth and development of children?
CHILD-REARING PRACTICES IN YOUR COMMUNITY
Identify bad child-practices in your community. What is their impact on the children and their parents, immediate and long-term?
PARENTING STYLES
Explain how you can establish an equilibrium in child upbringing (a) Love-hostility (b) Autonomy-control
CHILD ABUSE
JUVENILE DELINQUENCY
SCHOOL PROBLEMS
YOUR NOTES:
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SESSION 10
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 11
USRAT DISCOURSE MODULE
TOPIC: DESTRUCOF THE FAMILY
OUTLINES
BACKGROUND READING
Causes of family destruction
Protection of the home from destruction
TEXT ANALYSIS
Tabarruj
Ikhtilaatt
Privacy of a home
Ghadh al-basar and modesty
Hijab
DISCUSSION
Technics of cultural invasion
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Future of the family
Men and women mixing in the workplace
Government regulation of the family
The entertainment industry and family destruction
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session reviews behaviors and habits that weaken and eventually destroy the family. Since a successful family is the basic building block of society, its destruction means destruction of
the whole society
CAUSES OF FAMILY DESTRUCTION
Family destruction could be due to internal or external factors. The internal factors are zina and its antecedents. The external factors are: socio-economic and political stresses.
Minor zina is committed by the eye, ear, tongue & mouth, limbs, hands etc. These are antecedents to the actual crime of illegal intercourse. A community that allows sexual misconduct
(Idh'har al-zina) in public will soon find its family morals corrupted
Social controls against zina are more powerful than the law and its deterrents. Toleration of zina violates this control which arises primarily from the immediate family. GHIIRA for a wife, a
daughter, and a sister is one of the social controls that prevent zina.
Indecent exposure affects the family negatively in the following ways: it causes sexual stimulation that may lead to zina, it is a form of covert zina because a man can be among women
without being identified, it undermines the emotional and private bond between men and women, and it removes the instinctual gender identity and facilitates zina.
Free mixing of the sexes (ikhtilat) could lead to illegal temptations and sexual crimes. Isolation of a man with an unrelated woman (Khalwah) is a strong temptation for evil and should be
avoided
PROTECTION OF THE HOME FROM DESTRUCTION
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Certain regulation are necessary to protect the family from evils that will lead to its destruction. The following measures are needed: (a) Preventive measures: education, tarbiyyah, early
marriage, following the sharia, maintaining the privacy of the home (b) Avoiding zina and its antecedents: modesty in dress, no ikhtilaat, no khalwat, huduud as deterrent, privacy of the
home. Both men and women must be modest by covering their AWRAT. Hijab gives the women protection from sexual harassment so that she can undetake her duties outside the home
without any fear. Un-related persons should not enter homes without permission. Their entry violates the privacy of the home and could be a source of unnecessary temptations. Each
gender should maintain its psychological, emotional identity and physical appearance in manners of dress, walking or speaking. Trying to blur the distinction interferes with the
complementality that is supposed to exist between the two genders. The complementality is necessary to ensure cooperation. Blurring the differences could also make sexual misconduct
easier. (c) Right social environment: banishment of immoral idea such as calling for alternatives to the natural family and despising motherhood, and control of the media (films, TV, books)
that cause sexual stimulation (d) (d) Socio-economic environment improvement: poverty, forced labor of children and women lead to family break-up. Full employment for husbands to be
able to support the family keeps the family together. (e) Respect for human rights ensures that both men and women get protection from physical and psychological violations of their
honor. The protection could be physical, psychological or even emotional. In the absence of such protection, there is stress in the family that can cause break-ups.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
TABARRUJ
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear
thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands their fathers their husbands' fathers their sons their husbands' sons their
brothers or their brothers' sons or their sisters' sons or their women or the slaves whom their right hands possess or male servants free of physical needs or small children who have no
sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah that ye may
attain Bliss.
24:31
IKHTILAAT
And when ye ask (his ladies) for anything ye want ask them from before a screen: that makes for greater purity for your hearts and for theirs.
33:53,
ZINA
Nor come nigh to adultery: for it is a shameful (deed) and an evil opening the road (o other evils). 17:32
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"eyes commit adultery and their adultery is the evil look. Ears commit adultery and their adultery is listening to lustful talk. Hands commit adultery and adultery is moving towards sin. The
legs commit adultery and their adultery is steps towards adultery. The adultery of the tongue is lustful talk. The adultery of the heart is evil desire. In the and the sexual organs either
confirm all of this or disapprove"
Muslim
PRIVACY OF THE HOME
O ye who believe! enter not houses other than your own until ye have asked permission and saluted those in them: that is best for you in order that ye may heed (what is seemly). If ye find
no one in the house enter not until permission is given to you: if ye are asked to go back go back: that makes for greater purity for yourselves: and Allah knows well all that ye do. It is no
fault on your part to enter houses not used for living in which serve some (other) use for you: and Allah has knowledge of what ye reveal and what ye conceal.
24: 27-29
GHADHDH AL-BASAR AND MODESTY
Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do. And say to
the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof.
24:30-31
HIJAB
O prophet! tell thy wives and daughters and the believing women that they should cast their outer garments over their persons (when abroad): that is most convenient that they should be
known (as such) and not molested: and Allah is Oft-Forgiving Most Merciful.
33:59
DISCUSSION
TECHNICS OF CULTURAL INVASION
Make sure you understand the 2 techniques below and give examples:
(a) Transforming an abstract idea into a personalized one then attack the idea by attacking the person
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(b) Break up a concept until it loses meaning e.g. Muslim divided into Arab and non-Arab
PRESSURES AGAINST THE FAMILY
a.
b.
c.
d.
e.
Media
Economic
political
Legislative
Euro-American ideas
THE ENTERTAINMENT INDUSTRY AND FAMILY DESTRUCTION
Give examples of how the entertaining industry can encourage family break-down
YOUR NOTES:
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SESSION 12
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
122
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENTDIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
CURRENT ISSUES MODULES
UNDER-GRADUATE 3
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INSTRUCTIONS:
1. These modules involve study and discussion of an assigned current issue. Its purpose it to keep the usrat members updated on
major events and trends that have an impact on their lives as individuals and as communities or countries.
1. Background reading material on the current issue to be discussed will be distributed 10 days in advance. The Naqib will select a
member or a group of members who will read the materialand make a brief 3-5 minute presentation during the usrat session. This
will be followed by a general discussion by all usrat members
1. Each participant will write down summary notes of the discussion noting the following:
(a) The title of the background reading
(b) Author of the background reading
(c) Source and date of the background reading
(d) 1-3 main facts or data presented in the background reading
(e) 1-3 main opinions expressed in the background reading
(f) Participants’ comments on the facts or data in (d) above
(g) Participants’ comments on the opinions in (e) above
(h) Conclusions reached, if any.
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SESSION 1
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
125
SESSION 2
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
126
SESSION 3
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
127
SESSION 4
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
128
SESSION 5
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
129
SESSION 6
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
130
SESSION 7
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
131
SESSION 8
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
132
SESSION 9
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
133
SESSION 10
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
134
SESSION 11
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
135
SESSION 12
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
136
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
MOTIVATION MODULES
UNDER-GRADUATE 3
137
1.0 EXPECTING GOOD FROM ALLAH
Say: “O my servants who Have transgressed against their Souls! Despair not of the Mercy Of Allah: For Allah Forgives all sins for He is Oft-Forgiving, Most Merciful. Qur’an 39:53
Hazrat Abu Hurairah (R.A.A) states that the Holy Prophet (S.A.W) said: When Allah created the creatures He wrote in the book which is with Him on the highest heaven: ‘My mercy shall
prevail over My Wrath.’ Another tradition say: ‘My mercy covers My anger.’ and yet another tradition says that: ‘My compassion surpasses My anger.’ (Bukhari and Muslim). Riyadh al Salihin
hadith #419
2.0 HIGH HOPES FROM ALLAH
“ Soon will ye remember What I say to you (now). My own affairs I commit to Allah (ever) Watches over His servants.” Then Allah saved him from (every) ill that they plotted (against him),
But the brunt of the penalty Encompassed on all sides The people of Pharaoh. Qur’an 40:44-45
Hazrat Anas Bin Malik (R.A.A) relates that he heard the Holy Prophet (S.A.W) say: ‘Allah, the Exalted, has said: O the son of Adam! Certainly I shall continue to pardon thee so long as thou
supplicates Me and hopes (for my forgiveness), whatever may be thy faults and sins, I don’t care. O son of Adam, even if thy sins pile up as high as the sky, and thou asks for My forgiveness, I
would forgive thee. O son of Adam, if thou comets to me with an earthful of defaults and meetest me, not associating anything with me, I would come to thee, with an earthful of
forgiveness’. (Tirmiz). Riyadh al Salihin hadith #442
3.0 COMBINING FEAR AND HOPE
Behold! thy Lord did declare that He would send Against them, to the Day of Judgment, those who would afflict them with grievous penalty. Thy Lord is quick In retribution, but He is also
Oft-Forgiving, Most Merciful. Qur’an 7:167
Then, he whose balance (of good deeds) will be ( found) heavy, Will be in a life of good pleasure and satisfaction. But he whose Balance (of good deeds) will be (found) light, Will Have his
home in a (bottomless) pit. Qur’an 101:6-9
Hazrat Abu Hurairah (R.A.A) relates that the Holy Prophet (S.A.W.) said: ‘Had a believer fully known what is the full extent of chastisement with Allah, none would desire His paradise; and if
a dis-believer had known fully the extent of Allah’s Mercy, none would despair of His Paradise.’ (Muslim). Riyadh al Salihin hadith #443
4.0 WEEPING FOR FEAR OF ALLAH
They fall down on their faces in tears , and it increases their (earnest) humility. Qur’an 17:109
Do ye then wonder at this recital? And will ye laugh and not weep. Qur’an 53:
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Hazrat Anas Bin Malik (R.A.A) relates: ‘The Holy Prophet (S.A.W) delivered before us a sermon, the like of it I had never heard from him before. In course of it he said: ‘If you could know
what I know, You would laugh little and weep much.’ Thereupon those present covered their faces and began to sob loudly. (Bukhari and Muslim). Riyadh al Salihin hadith #447
5.0 MATERIALISM
Set forth to them the similitude of the life of this World: it is like the rain which we send down from the sky: The earth’s vegetation absorbs it. But soon it becomes Dry stubble, which the
winds Do scatter: it is (only) Allah Who prevails over all things. Wealth and sons are allurements of the life of this world: But the things that endure, good Deeds, are best in the sight of thy
Lord, As rewards, and best As (the foundations for ) hopes. Qur’an 18:45-46
Fair in the eyes of men is the love of things they covet: Women and sons; Heaped-up hoards Of gold and silver; horses branded (for blood and excellence); And (wealth of ) cattle and welltilled land. Such are the possessions of this World’s life; But in nearness to Allah Is the best of the goals (To return to). Qur’an 3:14
Hazrat Abdullah Bin Shikhkhair (R.A.A) says that I presented myself before Holy Prophet (S.A.W) When he was reciting Sura Al-Takasur i.e. “Rivalry in worldly increase distracteth you.” He
added: ‘Man says: my property, my property; but O son of Adam What is for thee that is out of thy property only which thou ate and it vanished, which thou were and made it worn out and
spent in charity and sent it ahead.’ (Muslim). Riyadh al Salihin hadith #483
1. SIMPLE LIFE; NO EXCESS
….Qur’an Qasas:79-80
Hazrat Abu Karima Miqdad Ibn Ma’dikarib (R.A.A) relates that he heard the Holy Prophet (S.A.W) say: ‘No man fills a pot worse than his stomach. For a person few mouthfuls are sufficient to
keep His back straight. But if he wants to fill his stomach then he should divide his stomach into three parts and should fill one third part of the belly with food, another third with drink and
leave one third empty for easy breathing. (Imam Tirmiz has quoted this tradition and said that it is correct). Riyadh al Salihin hadith #516
7.0 CONTENTMENT
(Charity is) for those In need, who iin Allah cause, are restricted (from travel), and can not move about in the land, seeking (for trade work): The ignorant man thinks, Because of their
modesty, that they are free from want. Thou shalt know them by their (unfailing) mark; They beg not importunately From all and sundry, and whatever of good ye give, be assured Allah
knoweth it well. Qur’an 2:273
Hazrat Abu Hurairah (R.A.A) relates that the HoProphet (S.A.W) said: ‘plenty of proor abundance do not make a person rich and wealthy, real richness is the benevolence of heart. (Bukhari
and Muslim). Riyadh al Salihin hadith # 522
8.0 GETTING AND GIVING
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Hazrat Salim Bin Abdullah Bin Umar. (R.A.A) relates from his father Hazrat Abdullah Bin Umar and Hazrat Abdullah from his father Hazrat Umar (R.A.A) that the Holy Prophet used (S.A.W)
used bestow Upon me some presents, and I would then submit: “ Sir give it to someone who is more needy than myself”. The Holy Prophet (S.A.W) used would say: Take it when it comes to
you from his account and without your asking or aspiring for and include it into your assets. Thereafter You may use it or give or give it a way in charity. Do not aspire to acquire something
through other means. Hazrat Salim says that his father Abdullah Bin Umar would not ask anyone for anything nor refuse anything that was given to him. (Bukhari and Muslim). Riyadh al
Salihin hadith #538
9.0 EARNING YOUR LIVELIHOOD
And when the prayer is finished, then may ye disperse through the land, And seek of the bounty of Allah: and celebrate the praises of Allah Often (and without stint): That ye may prosper.
Qur’an 62:10
Hazrat Abu Abdullah Zubair Ibn Awam (R.A.A) relates that the Holy Prophet (S.A.W) said: ‘That every one of you should catch hold of his rope. Go to the mountain, collect, carry a load if fire
wood on his back, sell it (for his living) and thereby make his face secure against chastisement of Allah (on the day of judgment). This would be better for him than requesting people,
whether they give him or refuse.’ (Bukhari). Riyadh al Salihin hadith #539
10.0 SPENDING WEALTH ON GOOD CAUSES
It is not required of thee (O messenger), To set them on the right path, but Allah sets on the right path Whom He pleaseth. Whatever of good ye give benefits your own souls, And ye shall
only do so seeking the “Face” Of Allah. Whatever good ye give, shall be rendered back to you, And ye shall not be dealt with unjustly. Qur’an 2:272
Hazrat Ibn Mas’ud (R.A.A) relates that the Holy Prophet (S.A.W) once asked: who is that person among you who loves the property of his successor more than his own property ?’ The
companions submitted: ‘O Messenger of Allah (S.A.W)’ There is none among us who loves his successor’s property more than his own. He said: ‘Then his property is which he has sent
ahead; and what which he retains belongs to his successor. (Bukhari). Riyadh al Salihin hadith #545
11.0 CONSULTING SOOTH-SAYERS OR FORTUNE-TELLERS
Hazrat Ayesha (R.A.A>) relates: Some people solicited from the Holy Prophet (S.A.W.) information about soothsayers. He (S.A.W.) said: They are humbug and nonsense. The Companions
asked: O Messenger of Allah! Sometimes they foretell something which comes true. The Holy Prophet (S.A.W.) explaining this said: That is something true which Satan hears by chance from
the angels and which he conveys to his colleagues, and they mix a hundred falsehoods with it (and tell to the people). (Bukhari and Muslim) Riyadh al Salihin hadith #1668
Hazrat Safiyyah bint Abu Ubaid (R.A.A) relates on the authority of some of the wives of the Holy Prophet (S.A.W) that he (S.A.W.) said: A person who goes to one who claims to twll him
where he can find his lost property, and affirms the correctness of such a claimant, will lose the recompense of his prayers for forty days. (Muslims) Riyadh al Salihin hadith #1669
Hazrat Qabaisah bin Al-Mukhariq (R.A.A.) says that he heard the Holy Prophet (S.A.W.) say> Fortune telling, drawing its or lives and flying birds to find good or bad omens from the direction
of their flight, are all devilish practices. (Abu Daud) Riyadh al Salihin hadith #1670
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12.0 BELIEVING IN ILL-OMENS
Hazrat Buraidah (R.A.A.) reports that the Holy Prophet (S.A.W.) never believed in omens. (Abu Daud) Riyadh al Salihin hadith #1676
13.0 NOISE OR NUISANCE IN A PUBLIC PLACE
Hazrat Abu Hurairah (R.A.A.) relates that he heard the Holy Prophet (S.A.W.) say If anybody hears that somebody is searching his missing article in a mosque, then the former should say May
Allah not restore your missing article to you for mosques are not meant for such purposes. (Muslim) Riyadh al Salihin hadith #1696
Hazrat Abu Hurairah (R.A.A.) reports that the Holy Prophet (S.A.W.) said: If you see a person settling a dealing in the mosque, then you should say to him: May Allah not make thy trade
profitable, and if you see one searching his lost property in the mosque then say: May Allah not restore it to you. Riyadh al Salihin hadith #1697
Hazrat Buraidah (R.A.A.) relates that a man made inquiries about a missing camel in the mosque and said Who was the person who enticed away the red camel? On this the Holy Prophet
(S.A.W.) said: May you not find it. Mosques for which they are built. (Muslim) Riyadh al Salihin hadith #1698
Hazrat Amr bin Shu’ai (R.A.A.) relates on the authority of his father and the latter on the authority of his grandfather that the Holy Prophet (S.A.W.) has forbidden sale and purchase and
searching lost property or singing the poems in the mosque (Abu Daud and Tirmizi) Riyadh al Salihin hadith #1699
1. BAD SMELL IN A PUBLIC PLACE
Hazrat Ibn Umar (R.A.A.) relates that the Holy Prophet (S.A.W.) said: A person who has eaten this vegetable i.e. garlic should not come near our mosque. Riyadh al Salihin hadith #1701
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
PRACTICAL SKILLS UNIT
LEADERSHIP SKILLS MODULES
UNDER-GRADUATE 3
THEMES:
WIN-WIN NEGOTIATIONS
DIFFICULT NEGOTIATIONS
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WIN-WIN NEGOTIATIONS
OUTLINES
BACKGROUND
Purpose of negotiation
Strategy of negotiation
Negotiation tactics
Management of a negotiation session
TEXT ANALYSIS
Risks can be taken in negotiations
Agreement to be disowned in case of treachery
Negotiations at Hudaybiyyat
Win-win negotiations: migration of Sayyidah Zainab
DISCUSSION
Negotiation check-list: preparation
Negotiation check-list: bargaining
Negotiation check-list: concluding
Terms of the hudaybiyyat negotiations
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The process of the hudaybiyyat negotiations
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION REVIEW
This session deals with negotiations in which both parties are satisfied. It discusses the main issues and techniques of negotiation.
PURPOSE OF NEGOTIATION
Leaders spend a lot of their time in negotiations. Daily life, public or private, revolves around negotiating with others. You may not even be conscious of being involved in negotiations. Most
major decisions, private and public, are not unilateral. They involve negotiations with others to reach an acceptable consensus.
Negotiation is necessary to protect your interests, and get as much advantage as possible without entering into costly and bruising confrontations.
Most conflicts can be resolved through negotiation. Good negotiation turns confrontation into cooperation.
Negotiations can be win-win in which each party leaves satisfied or win-lose in which one party leaves with a feeling of winning and the other leaves with a feeling of having lost. If you are
not interested in a win-win outcome, you have the liberty not to negotiate at all and to use other approaches to solving the problem.
A win-win outcome is the best in a negotiation. It ensures that each party gets the maximum it can from the transaction, part as friends who can work together again. Both objectives and
relations be considered. Future relationships may be lost by aggressive pursuit of objectives. Win-win negotiation requires avoiding stereotyping other party. Such stereotypes confuse your
judgment. Win-win negotiation requires avoiding extremes. The just equilibrium is the way to negotiate. Win-win negotiation is joint problem-solving; the alternative is power negotiation
using threats, intimidation, and other power tactics that will end in deadlock. Win-win negotiation focuses on positive solutions. It aims at reaching an agreement satisfactory to besides by a
process that is as painless aspossible. Satisfaction could be achieved even if one party has through miscalculation compromised its interests. It is all well as long as they are not aware of their
mistake.
Win-win negotiation has the following elements: separating people from the problem, looking at interests and not positions, creating options for mutual gain, getting all parties to use
objective criteria, enough time to prepare for and carry out negotiations. and optimum circumstances under which negotiation is undertaken. The focus should be on solving problems and
not on personalities. Interests and not positions should be defended. A negotiating position can be given up or changed without giving up your interests. Options for mutual gains should be
vigorously explored. Win-win negotiators concentrate on objective criteria. A win-win outcome in negotiations requires enough time to prepare so that decisions and moves are well-studied
and are not emotional reactions..
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You have to be very careful in using a win-lose formula in negotiations. It can work only if you have a decisive advantage in power and if future relationships do not matter (a rare
combination). Win-lose situations often end up as lose-lose to the detriment of both parties. It is advisable aim at a win-win outcome even if you can get away with a win-lose outcome. This
is to avoid potential problems and bad feelings in the future. You should always remember that there are risks associated with winning in a confrontational negotiation situation. You may
win the battle and lose the war. Future opportunities may be forfeited by winning in a way that leaves behind scars that can not heal.
STRATEGY OF NEGOTIATION
Negotiating is strategy. You must have either an equilibrium or dominant strategy. If your strategy is dominated you will lose your interests. Since negotiation is strategy, never enter a
negotiation unless you have a well worked out strategy and a clear objective. You should know your bottom-line from the beginning. You could change it upwards but never downwards. You
should always have your worst-case scenario well worked out. You must take enough time to plan your negotiating strategy. Identify what is non-negotiable for you and the other party. Ask
yourself whether you or they can afford a deadlock? What are your and their alternatives in case of a deadlock? You must not give away your strategy by careless talk. You can be truthful
without divulging secrets. When pressed, it is better to say 'no comment' or non-disclosure of confidential information.
Negotiations can take place between 2 individuals, between groups, or between an individual and a group. Sometimes a third party is brought into the negotiation as a mediator, arbitrator,
conciliator, or consultant.
Negotiating in a team has advantages over negotiating as an individual. The team has more patience, is less susceptible to pressure tactics, and can draw on a wider and specialized
expertise. The disadvantages of team negotiation are that team negotiations can be prolonged. Coordination is difficult to achieve. The formalistic impersonal nature of team negotiations
makes reaching agreement more difficult than the informal personal atmosphere of two individuals negotiating. To succeed in team negotiation, you must have a strong leader. Prior
consensus must be reached on negotiating positions. Roles of speaking on particular issues or defending particular points must be assigned to individuals according to their specialization
and ability. A rehearsal may make the process smoother. During the negotiations, the team must present a 'united front' so that the other party does not succeed in splitting the team and
getting its members to argue against one another.
If you have a vested interest in the success of the negotiations, set the ball rolling and make sure the process moves along. The other party is less likely to walk away from the table after
investing time and energy in the process.
Any opportunity to build personal relations with negotiating partners should be used. Examples include: receiving them at the airport, a dinner, a breakfast etc.
You must be very self-disciplined at all times when you are with the other party to the negotiations. Such discipline will save you from costly mistakes. Discipline yourself to listen to the
other party without interruption. Listen more; talk less. Listen without interruption; you will get valuable information and insights that will save you from costly mistakes. Do not react to
statements before analyzing them. Do not be hasty in reaching conclusions.
A key to good negotiation is to be able to understand the other party's negotiation strategy from the start of the negotiation. You should get as much information as possible about the
negotiating party and their organization. Try to assess the other side's negotiation style: aggressive, cooperative, or emotional. The other side may have hidden agendas. You must look for
clues to uncover and understand them.
Mature negotiators acknowledge the strong and valid points of the other side and convince them that they understand their point of view. Understanding does not imply acceptance but
goes a long way toward a win-win outcome.
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The atmosphere of the negotiations determines the outcome. It is easier to negotiate as friends in a cooperative atmosphere rather as enemies in a competitive atmosphere. In a
cooperative atmosphere there is open communication, free and honest exchange of views and information, emphasis on compatibility's, reducing the scope of incompatibilities, and mutual
problem solving. In a competitive atmosphere there is hostility, suspicion, escalation of conflict, a determination by each party to win all, and little communication.
Never allow negotiations to wander from rationality. Justify your positions all along and require the others to do the same.
Each negotiation has a mixture of compatible and incompatible interests. There will be no negotiations at all if the parties involved have nothing compatible at all; if there is no common
ground to start from. Every negotiation involves making concessions and compromises, otherwise there is no rationale for starting negotiating at all. Direct conflict or avoidance may be the
other alternatives. A successful negotiator should plan to achieve set objectives while making concessions and compromises on issues of no consequence to him but may be important for
the other party. Negotiation is finally a refinement of the ancient art of tit for tat. If good faith is shown and the other party responds likewise, more good faith can be shown. If the response
is negative, it is matched and some concession given earlier can be withdrawn.
Difficult negotiations with a potential for conflict or even deadlock should always be conducted in private. Parties not directly involved should not be informed. Negotiators who have to
consider public reactions to the negotiations may resort to irrational positions that will ruin negotiations that could have succeeded.
In a negotiating situation each party has a handicap such as lack of time or a deadline that can be exploited by the other party: what will be lost if no agreement is reached?, how much can it
afford to wait?. A good negotiator always works out the worst-case scenario.
Patience is power; the most patient party usually wins. Patient negotiators are more calm, and relaxed. They take their time and control the negotiation process. You may be under pressure
of a deadline in some cases, never disclose the fact to the other negotiating party. They will try to force you into concessions you do not want. You should never negotiate in haste, however
be aware of prolonged never-ending negotiations. They may wear you out mentally so that you end up making concessions that you should not have made.
Simultaneous negotiation over several issues at the same time increases the possibility of a compromise because one party may make concessions on some issues it does not value very
highly while the other party does the same for other issues.
NEGOTIATON TACTICS
Use of power is one of the negotiation tactics. A powerful can walk away in a deadlock and not lose m. He has alternative ways of securing his interests. He is patient and has no deadlines.
He has a right sense of timing and is a good listener. It is possible to use both power and persuasion. Never forget that power by itself can not get you to a settlement. It only helps prevent
break-off of negotiations. Power should be used only to make it hard for the other party to say no. The other party must be 'helped' to see reality. They have to realize what will happen if
the negotiations fail. Telling the other party that if agreement is not reached on price the deal will be abandoned is using power to prevent them from saying no to further negotiations. To
make them say yes you have to employ the win-win techniques.
Warning and threatening are examples of use of power in negotiation. Warn the other party but do not threaten. Warning can be positive as an advance notice. A threat is negative and
counter-productive. It will elicit a reaction and complicate everything. Power is better demonstrated than used. Once used it loses all its effect because the other side then retaliates. If
power is to be used, it must be used as a last resort. Avoid provocation's. If power is to be used, it must be employed in a graduated way. Start with minimum power and increase it
incrementally until the desired effect is obtained. Be prepared to neutralize any reactions. In a negotiating situation, you can extend your power by forming coalitions to increase your
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leverage. You can appeal to third parties to support your position. Whenever you exercise power in a negotiation be careful to leave the other party a way out. You are likely to achieve your
objectives this way with minimum effort.
You should be careful about the use of brinkmanship or bluffs. They lead to disaster in most negotiating situations. When faced with an ultimatum, do not be hasty in responding. Try to
probe and understand how serious it is. What are the underlying circumstances. What would happen if you called the bluff?
The other party may employ pressure tactics against you such as stonewalling, direct and personal attacks, tricks, and intimidation. Do not strike back, give in, or break off negotiations. You
should recognize the provoking action. Stop to think and if possible ask for the session to be adjourned. Do not get angry and do not make any hasty decisions on the spot. Exercise selfcontrol and self-restraint. Often the other party just wants to provoke you so that you may make a fool of yourself. The following pressure tactics can be used against you: intimidation, kidglove, good-guy/bad-guy combination, invisible authority, erosion of your confidence, stonewalling, deception, provocation and emotions, anger, and personal attacks
Intimidation is never a good negotiation tactic. If the other party intimidates you, do not react to them by appearing to be intimidated or replying in kind. Ignore the intimidation. It will lose
its impact. In case of intimidation, stick to the issues being negotiated. Do not discuss the threat. Assess your vulnerability to the threat so that you may study the best response. Always stick
to objective criteria and do not get emotional.
The other party may use a kid-glove approach giving you an unfavorable deal that is sweetened. Consider your values and long-term interests before responding.
The other party may present the good guy/bad guy scenario. One of the party may be outwardly hostile while the other one pretends to be friendly and on your side. Recognize the tactic
and tell them that you understand what they are about. Then go back to objective negotiations.
Your negotiating partners may hide behind a higher authority. You may reach a deal and they claim that he has to consult his superiors. This can be prevented by establishing at the start of
the negotiations whether they have authority to negotiate. You can also use this tactic in reverse. Also hide behind an authority even an imaginary one.
When the other party tries to erode your confidence and credibility, to dot react. Just emphasize objectivity. Do not take personally. Do not lose your cool and react emotionally.
Stone-walling occurs when the other party claims no flexibility and starts foot-dragging. Tell them you understand that they are using this tactic. Test the stickability of the stone-wall; if it is
not firm just ignore it. If it is relatively firm, either try to get around the stone-wall or behave as if it did not occur and just continue negotiating. Try to reinterpret the stone-wall as an
aspiration and not a firm irrevocable stand. Continue negotiating calmly.
When you think there is deception or false information, ask questions to clarify. Expose the trick. Try to turn tricks to your advantage. Avoid discussing new information that looks suspect.
You may be provoked into a negative reaction by an opponent. Guard against this. Always keep your calm and objectivity. Never lose sight of your objectives in a fit of temper. You may
become emotional without any provocation. Admit the fact at least to yourself so that you may deal with it objectively. Try to return to objectivity. Focus on the future and positive results.
Listen more and try to be objective. If you can express your emotional feelings factually do so; this acts as an emotional release. If the other party becomes emotional, ask them to justify
their position rationally. Encourage them to communicate their emotional feelings. Empathize with them and do not react in like manner.
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In case of anger aimed at intimidating you, listen to them. Acknowledge their feelings. Verbalize agreement with them without conceding your point of view. Do not reject their emotionallyexpressed views; reframe them as a problem requiring solution. Treat them with respect even if they are making fools of themselves. Express your views while avoiding any further
provocation.
Ignore personal attacks and do not become defensive. Treat them as attacks on the problem and not on you. Reframe hostile personal attacks as friendly ones and make joke about them.
Change pronouns from 'you' and 'me' to 'we'. Stick to discussing the merits of the issues. Criticize ideas and not the people who propound them. Reframe past wrongs as future remedies.
There are risks in negotiations. You can never be sure that the other side is negotiating in good faith. You can not be sure that they will be honest in keeping the terms agreed on. You must
guard against treachery and prepare for broken promises. In case of treachery be prompt in disowning the agreement that had been reached. Never be deceived twice by the same party. A
believer is taken for only one ride and he learns from it.
Do not throw play all your cards at once. Always keep some cards or negotiation chips in reserve for the last stages. They may salvage a deal beneficial to you. Avoid careless talk after the
deal is reached but is not yet signed. You may introduce an idea or a dimension that can spoil everything. If possible never conclude a negotiation in one session. Give yourself time to think
about the best compromise that has been reached by asking the other party to give you time to get approval from your superiors or colleagues.
MANAGEMENT OF A NEGOTIATION SESSION
The actual negotiation session should be planned as much as possible. Never leave anything to chance. Role playing is useful. You may actually act out the probable behavior of all
participants to the negotiations. Never be surprised at the negotiation table. You must be prepared for any eventuality so that you do not react emotionally but you react according to a
well-studied strategy.
Background information is everything in negotiations. Neenter any negotiations without first making research and gathering the relevant information. Collect relevant information about the
issue being negotiated, the negotiating party, and yourself, weaknesses and strengths.
Identify objective standards that can be used to settle issues to everybody's satisfaction. List what are satisfactory solutions for you. List what are satisfactory solutions for other party. List
interests: yours vs theirs. List limit: yours vs theirs. List options: yours vs theirs. Liimpact(s) of suggested solution(s): on you vs them. Role play, pretend you are the other party. Work out the
worst case scenario: for you vs other party. Identify what is non-negotiable: for you vs them. Identify alternative(s) to negotiation: for you vs them. Assess whether a deadlock can be
afforded?: by you vs by them. Identify alternatives in case of deadlock: yours vs them. Make a conscious decision to negotiate. Plan follow-up to the negotiation. Finally write a ‘worry’ list of
what could go wrong.
A negotiation session has the following main stages: setting the agenda, opening the negotiations, demands and offers, narrowing differences between the parties, final bargaining,
persuading the other party to cross the last hurdle to agreement, and implementation of the negotiated deal.
The first stage is setting agenda involves: What to negotiate and how to negotiate. Do not make the mistake of starting a negotiation before the agenda is defined. Once you start do not
allow negotiations to wander off the agenda unless by mutual agreement.
The second stage is opening the negotiation: Start by identifying issues of common concern and perhaps agreement. This helps relax people and build confidence before the more difficult
issues are tackled. The common sense to let the other party speak first in order to identify their strategy is not always applicable. There are situations when you should speak first and state
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your position. This will give you an opportunity to 'anchor' the negotiations by providing information or positions that others respond to and do not raise other issues that you do not want
discussed. Making an opening offer is not as risky as many negotiators may have you believe. If you have a clear strategy, and well worked out contingencies, an opening offer lets you
decide most of the parameters of the subsequent discussions. Human being are inclined to react to an idea on the table rather than be creative and bring up a new idea. The opening offer
should not so substantial that it reveals your whole strategy
The third stage is demands and offers: Outline issues objectively. Listen to other party's reaction; do not interrupt. This is sometimes the longest stage of negotiation and may be
complicated. So many proposal and counter proposals are put on the table that confusion may ensue. Yiu can swim through potential confusion only if you know your objectives clearly and
stick to them.
The forth stage is narrowing differences: Discuss differences in perception of issues. Ask the other party to state their solution alternatives. Offer your solution and show its benefits for both
parties. You must show sincerity in this stage; you are looking for a solution. There will be no solution if differences are not narrowed.
The fifth stage is final bargaining techniques for win-win outcome: Splitting the difference is trying to make every side make concessions so that you may meet in the middle. You can use fair
or objective standards to settle the issue. You can shift positions as long as the overall objective is to be achieved. Ask the right questions to create options for consensus such as why?, why
not?, what if?, what do you advise?
The sixth stage is to persuade the other party to cross the last hurdle to agreement: Start from their position and move them to agreement. Include their ideas in your proposals. Ask for and
build on some of their ideas. Ask them for constructive criticism of your ideas. Offer alternatives to choose from. Identify and satisfy unmet needs such as esteem, respect, security. There is
no reason for the negotiations failing for such matters that are not of strategic significance to you. Look for and give low-cost high benefit concessions, this requires that you have a clear
strategy that helps you identify what is a low-cost concession. Get them to give conditional agreement such as ‘if...then..’ and build on that to reach agreement by fulfilling or agreeing to the
condition. Help the other side save face so that agreement on substantial issues can be achieved with minimum pain to them and to your entire satisfaction. Use a third party to propose the
final solution so that it is easier to accept. Use fair standards that are objective and are accepted universally so that the other party does not feel that you imposed a solution. Give the other
party credit for success of negotiations. Praise in a genuine way any contribution they make however small towards a solution. Go slowly and incrementally. Make step-by-step small
requests. Do not move to the next issue until the preceding one has been granted or some promise is made to grant it. Do not ask for final commitment until the end when the whole deal
has been worked out. Once the deal is completed, avoid any further discussions because that could lead to change of mind and destruction of all what has been achieved
The seventh stage is the implementation. Before entering into negotiations, you should take time to think about the follow-up steps after conclusion of negotiations. This will guide your
negotiating strategy. Think about implementation of negotiated deal during the negotiation: Minimize risks in the deal. Include dispute-resolution procedures in the final deal. Preserve postnegotiation relationships; remember this is not the last encounter and the negotiated deal has still to be implemented. Aim at mutual satisfaction and not outright victory.
TEXT ANALYSIS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
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RISKS CAN BE TAKEN IN NEGOTIATION:
Should they intend to deceive you: He it is that has strengthened you with his aid and with ( the company of ) The Believers.
Qur'an 8:62
AGREEMENT TO BE DISOWNED IN CASE OF TREACHERY:
If you fear treachery from any group, throw back ( Their Covenant ) to them, ( so as to be ) on equal terms, For Allah loves not the treacherous.
Qur'an 8:58
NEGOTIATIONS AT HUDAYBIYYAH
......negotiations between Muhammad and the Quraysh lasted a long time. Muhammad wondered whether or not the delegates of Quraysh had enough courage and initiative to convince
the Quraysh with the facts which they had noted. He therefore sent a delegate from his own camp to inform the Quraysh of the Muslim view. The Makkans slew the camel of Muhammad's
delegate and were about to kill him when the Ahabish intervened and let him go free. This conduct of the Makkans only confirmed their hostile spirit and, consequently, the Muslims began
to lose patience and think of fighting their way through. While still considering what to do, some plebeians from Makkah went out under the cover of night to throw stones at the tents of
the Muslims. The latter sent out forty or fifty men who encircled the attackers, captured them and brought them to the Prophet for judgment. To the surprise of everyone, Muhammad
forgave the attackers and allowed them to go free in accordance with his general plan for peace and in deference to the holy month in which no blood was to be shed in al Hudaybiyah, an
area falling within the holy ground of Makkah. The Quraysh for their part were stupefied by this conduct of Muhammad and lost every argument they had that Muhammad wanted war. It
had become absolutely certain that any attack on the part of the Quraysh against Muhammad would be regarded by all Arabs as a sneaking, treacherous act of aggression which Muhammad
would be perfectly entitled to repel with all power at his disposal. The Prophet of God--May God's blessing be upon him--tested the patience of the Quraysh once more by sending a
delegate from his camp to negotiate with them. He called 'Umar ibn al Khattab for the job of conveying his message to the noblemen of Quraysh. 'Umar, however, pleaded with the Prophet
of God that since none of his people, the Banu 'Adiyy ibn Ka'b, were left in Quraysh, he would be unprotected prey for them to pounce upon in revenge for his many offenses against them.
He counselled the Prophet to send another man, 'Uthman ibn 'Affan, who was far more protected among the Qurayshthan he. The Prophet called 'Uthman ibn 'Affan, hisson-in-law, and sent
him to Abu Sufyan and the noblemen of Quraysh. 'Uthman proceeded to Makkah, and on its outskirts was met by Aban ibn Sa'id who extended to him his protection for the duration of time
that it would take him to convey his message. 'Uthman approached the noblemen of Quraysh and handed over the Prophet's message. They suggested to him that he might circumambulate
the sanctuary if he wished. But he declined, saying, "I shall never do so until the Prophet of God had done so himself." He continued to insist that the Muslims had come to Makkah simply in
order to visit the holy shrine and to glorify it and to perform the religious duty of pilgrimage. He pointed out that the Muslims had brought with them their sacrificial animals and pleaded
that if they were allowed to sacrifice them, they would return in peace. The Quraysh pleaded that they had already sworn defiantly that Muhammad would not be allowed to enter Makkah
this year. The negotiations lasted a long time during which 'Uthman was forced to stay in Makkah. Soon the Muslims began to suspect that he had been treacherously put to death. Perhaps
during this time the noblemen of Quraysh were busy conversing with 'Uthman in an attempt to find a common form in which their pledge not to allow Muhammad to enter Makkah this
year, and the Muslim's desire to visit the Holy House and to fulfill their religious duty, could be composed. Perhaps, too, they appreciated 'Uthman's frankness and sincerity and were
seriously engaged in discussing with him how best to reorganize the relations with Muhammad in the future. Whatever the reason, 'Uthman's failure to return quickly caused the Muslims at
Hudaybiyah no little anxiety. They began to give vent to their imagination by picturing the Quraysh treacherously attacking them in the holy month despite the sanctity of the occasion and
of the purpose for which they came. They feared that the Quraysh would violate the religious conscience of,all Arabia with impudence, even within the holy sanctuary or on the holy grounds
of Makkah. With tension rising in the Muslim camp, and everybody reaching for his sword, Muhammad assured them that he would not allow them to return without challenging their
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enemies. He called his companions to him under a large tree in the middle of that valley, and there they covenanted with him to fight to the last man. Their faith was certain, their conviction
was strong, and their will was determined to avenge the blood of 'Uthman whom they thought the Quraysh had murdered in Makkah. This covenant was called the Covenant of al Ridwan;
and in its regard, the following verse was revealed: Qur'an: 48:17. "God is pleased with the believers who have covenanted with you under the tree. God knows what is in their hearts and,
therefore, He has granted them His peace and will soon give them great victory." When the Muslims concluded their covenant, Muhammad--May God's peace and blessing be upon him-pledged the same covenant on behalf of 'Uthman, and the latter was regarded as if he were present. Thereupon, swords shook in their scabbards and the Muslims realized that war was now
inevitable. Everybody looked forward to the day of victory or martyrdom with a mind convinced and satisfied, and a heart reassured and at peace. While in this state, the news reached
them that 'Uthman had not been murdered, and soon the man himself returned safe and sound. The Covenant of al Ridwan, however, like the great covenant of al 'Aqabah, remained a
great landmark in Muslim history. Muhammad was particularly pleased with this covenant for the evidence it furnished of the strength of the bonds which tied him and his companions
together, and for the readiness of the Muslims to face the greatest dangers without fear. For whoever is willing to face death will find that death itself shies away from him, life itself
surrenders to him, and victory is always his own to reach. Upon return, 'Uthman conveyed to Muhammad the message of the Quraysh. They entertained no more doubt that the Muslims
had come to Makkah for anything but the religious purpose of pilgrimage to the Holy House, and they realized that they had no right to prevent any Arab from performing his pilgrimage or
'umrah during the holy month. Nonetheless, they had mobilized their army under the leadership of Khalid ibn al Walid to prevent Muhammad and his companions from entering Makkah,
and some skirmishes had taken place between the two parties. After all this had happened, to let Muhammad enter Makkah would allow the tribes to conclude that the Quraysh had been
defeated and, as a result, their position in the Peninsula would suffer greatly. Therefore, the Quraysh argued, they must insist on maintaining this decision of theirs in order to preserve their
reputation and prestige. They invited Muhammad to think out with them both his and their position that together they might find an outlet from this difficulty. By themselves they saw no
escape from a war which they would have to wage whether they wanted to or not. Rather, they wished they might not have to fight during the holy months because of their religious
sanctity and out of fear that should those months be violated, then the tribes would never feel secure that they would not be violated again in the future. The result of a present conflict
would be that the security of passage to Makkah and to its market, of the religious rites and of the prosperity of the Makkans and Arabs alike would all go aground. Another round of
negotiations between the two parties followed. The Quraysh sent Suhayl ibn 'Amr to reconcile Muhammad and to ask him to return for the same purpose the following year. They argued
that in such an arrangement the tribes would not claim that Muhammad had entered Makkah in defiance of the Quraysh. Suhayl began his negotiations with the Prophet, and these lasted a
long time during which they were interrupted and resumed again by both parties, anxious as they were for the negotiations to succeed. In the Muslim camp the Muslims listened in on these
negotiations and often lost patience at their involvement and length, the obstinacy with which Suhayl refused to make any concessions, and the leniency with which the Prophet made his.
Were it not for the absolute confidence the Muslims had in their Prophet, they would have never accepted the terms reached by those negotiations. They would have fought with the
Makkans and either entered Makkah victorious or perished in the process. Even such a great man as 'Umar ibn al Khattab lost patience and said to Abu Bakr, "O Abu Bakr, isn't Muhammad
the Prophet of God and aren't we Muslims?" Abu Bakr answered in the affirmative. 'Umar then said, "Why then should we give in to the unbelievers in a matter vital to our faith?" Abu Bakr
replied, "O 'Umar, do not trespass one inch where you ought not to go. Remember that I witness that our leader is the Prophet of God." Angrily, 'Umar acquiesced by replying: "I, too,
witness that our leader is the Prophet of God." 'Umar turned to Muhammad and complained to him with the same anger and resentment, but could not alter the Prophet's determination
and patience. Their talk was concluded with the Prophet's statement that he was the servant of God and His Prophet and that he would not deviate from the divine commandment nor
entertain any doubt of divine support. So patient was Muhammad in these negotiations that many Muslims remembered anecdotes which speak most eloquently to this effect. It is
reported, for instance, that Muhammad called 'Ali ibn Abu Talib and said to him: "Write, 'In the name of God, the Merci, the Compassionate.' " Suhayl, the non-Muslim delegate of Quraysh
interrupted. "Stop," he said, "I do not know either 'the Merciful' or 'the Compassionate.' Write, 'In your name, O God.'" The Prophet of God instructed 'Ali to write accordingly and
continued: "Write, 'Following is the text of a pact reached by Muhammad, the Prophet of God and Suhayl ibn 'Amr.' " Suhayl again interrupted. "Stop it. If I accepted you as a Prophet of God
I would not have been hostile to you. You should write only name and the name of your father." The Prophet of Goinstructed 'Ali to write accordingly, referring to himself as Muhammad ibn
'Abdullah.
I Muslims will not perform Umra or Hajj this year
II Muslims will be permitted to perform Hajj or Umra provided they do not stay more than 3 days in Makka
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III While in Makka Muslims will not bear any arms except sheathed swords
IV Whosoever wishes to join Muhammad (PBUH) or enter into treaty with him will have the liberty to do so
V Whosoever wishes to join the Quraish enter into treaty with them will have the liberty to do so
VI If anyone went over to Muhammad (PBUH) without the permission of his guardian will be returned back to the Quraish
VII If any of the followers of Muhammad (PBUH) returns to the Quraish, he shall not be sent back.
WIN-WIN NEGOTIATIONS: MIGRATION OF SAYYIDAH ZAINAB
According to Ibn Humayd--Salamah--Muhammad b. Ishaq --'Abd Allah b. AbI Bakr b. Muhammad b. 'Amr b. Hazm: I have been told that Zaynab said, "While I was getting ready to travel in
Mecca in order to join my father, Hind bt. 'Utbah' met me and said, 'Daughter of Muhammad, have I not heard that you wish to join your father? ' I said, 'I do not want to do so.' She said,
'Cousin, do not deny it. If you need anything which will make your journey more comfortable or any money to help you reach your father, I have whatever you need, so do not be ashamed
to ask; for men's quarrels have nothing to do with the women.' And, by God, I am sure that she meant what she said, but I was afraid of her, and denied that I wanted to go. Nevertheless, I
got ready to travel. " When the daughter of the Messenger of God had completed her preparations, her brother-in-law, Kinanah b. al-Rabi', her husband's brother, brought her a camel,
which she mounted. Then, taking his bow and quiver, he went out with her in broad daylight, leading the camel with her in the camel litter. The men of Quraysh discussed this, and went out
in pursuit of her, catching up with her at Dhu Tawa. The first men to reach her were Habbar b. al-Aswad b. al-Muttalib b. Asad b. 'Abd al-'Uzza and Nafi' b. 'Abd al-Qays al-Fihn. Habbar
threatened her with a spear while she was in the camel litter; it is said that she was pregnant, and that when she went back again to Mecca, she had a miscarriage After Habbar's threat, her
brother-in-law knelt down, spread out the contents of his quiver, and said, "By God, if any man comes near me I will put an arrow into him." At this, they drew back from him until Abu
Sufyan and the main body of Quraysh arrived. Abu Sufyan said, "Man, lower your bow so that we can talk to you." He lowered his bow, and Abu Sufyan came up and stood by him, and said,
"You did the wrong thing in taking the woman away in public under everyone's noses. You know the affliction and disaster which have befallen us as a result of Muhammad's actions. If his
daughter is taken away from among us publicly, under their noses, people will think that this shows the humiliation which has befallen us as a result of the disaster we suffered, and that it is
weakness and feebleness on our part. By my life, we have no need to keep her away from her father, and we have no intention of exacting vengeance in that way. But take the woman back,
and when the clamor has died down and people are saying that we have brought her back, slip out secretly with her, and reunite her with her father." Kinanah did so, and when the clamor
had died down he took Zaynab out by night and handed her over to Zayd b. Harithah and his companion, and they took her to the Messenger of God.
Tabari 7:75-76
DISCUSSION
NEGOTIATION CHECK-LIST: PREPARATION
Think of a negotiation that you recently participated in or knew about. Choose one of the negotiating parties and complete the following check list regarding their preparation
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Is issue of negotiation clear?
What is the other party likely to raise?
What does the other party know about you?
What are the strengths of the other party?
What are the weaknesses of the other party?
What are the likely objections of the other party to your requests?
What is the ideal settlement according to you?
What is the lowest that you can accept?
What are the arguments you can use to support your case?
What benefits can you offer the other party?
What unpleasant consequences would the other party suffer?
How would the other party react to unpleasant consequences?
What are the weak points of your case?
What do you know about other party's negotiation experience
NEGOTIATION CHECK-LIST: BARGAINING
Think of a negotiation that you recently participated in or knew about. Choose one of the negotiating parties and complete the following check list regarding their bargaining techniques
Ask for more than you expect to get
Listen; let the other party do the talking
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Ask questions to clarify/determine their position
Do not accept a first offer
Never offer than you have power to give
Do not give away to impulses
Consider all implications before accepting
Remain firm and assertive but always calm
Remain objective
Do not infer other party is unreasonable
Do not respond in haste, take time to think
Do not lose your temper even if you are justified
Do explain the 'why' of your position
Do give reasons for disagreeing
Use your strongest argument on its own-not with others
NEGOTIATION CHECK-LIST: CONCLUDING
Think of a negotiation that you recently participated in or knew about. Complete the following check list regarding the conclusion of the negotiations
Summarize what is agreed on and what is not
Confirm communication procedure
Clarify and confirm benefits to them
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Agree when to meet again
TERMS OF THE HUDAYBIYYAH NEGOTIATIONS
Answer the following questions referring to the terms of the Hudaybiyyah treaty :
(a) Analyze the terms of the Hudaybiyyah negotiations in terms of long-term and short term interests for Muslims and Quraysh.
I II III IV V VI VII
--------------------------------------MUSLIMS
Short-term
Long-term
QURAISH
Short-term
Long-term
(b) Identify concessions made by Muslims, their cost to Muslims and benefits expected from them
CONCESSION COST BENEFIT
(c) Identify concessions made by the Quraish, their cost and benefits expected from them
CONCESSION COST BENEFIT
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THE PROCESS OF THE HUDAYBIYYAH NEGOTIATIONS
Identify the following stages in the Hudaybiyyah negotiation. Mark N/A for non-applicable items
Setting agenda
Demands and offers
Narrowing differences
Final bargaining techniques for win-win outcome
Persuade the other party to cross the last hurdle
Think about implementation of negotiated deal
YOUR NOTES:
DEAD-LOCKED & DIFFICULT NEGOTIAIONS
OUTLINES
BACKGROUND READING
Causes of deadlock
Managing a deadlock
TEXT ANALYSIS
Negotiation with Rustam
156
Negotiation with Yazdagrid
Conquest and negotiation in Egypt
Khalid deceived at Yamamah
DISCUSSION
Comparing cooperative and competitive negotiation strategies
Reasons for failure of negotiations
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This chapter will discuss advanced techniques for complicated negotiations. These are negotiations that involve more than one issue, are multi-stage, involve both win-win and deadlock
elements, and also involve force and threats before a final conclusion is reached.
CAUSES OF DEADLOCK
Deadlocked negotiations are natural. There are issues that are clearly stated by the Qur'an or the sunnat that are not negotiable. What is wrong is to deadlock trivial inconsequential issues.
Negotiations may become dead-locked on either procedural matters or substantial negotiation issues.
There are situations in which one or both parties to a negotiation know that there is no common ground and that the negotiations will fail. They enter negotiations either under pressure
from a third party or to explore any weaknesses in the opponent that could be exploited in a more aggressive interaction. Some parties enter into a negotiation to deliver an ultimatum,
generally expected to be rejected but may be pleasantly surprised by a submission.
The followare barriers to successful negotiations: a negative attitude to negotiations such as a win-lose stance, poor communication skills, lack of knowledge, lack of confidence in
negotiations, fear of confrontation, being emotional and not being objective, being reactive, treating the other party as adversaries who must lose, and aggressive behavior
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A dead-lock may result from personal factors such as an inflated ego. It may be due to poor negotiation technique. There are some issues that are non-negotiable for one of the parties and
introducing them into the negotiations rapidly leads to a deadlock.
MANAGING A DEAD-LOCK
As a strategic negotiator you should never be surprised by a deadlock. You should have anticipated it from the beginning and should have planned a contingency strategy.
You must decide from the beginning whether you can afford to walk away from the negotiating table. If you can, you are in a very strong negotiating position. If you can not, never allow
negotiations to proceed to a deadlock because you may then be forced to walk away from the negotiation table and you can not afford it, or you may reveal your handicap and weakness
and be forced to make concessions you would have never made for the sake of saving the negotiations. If it is in your interests to continue the negotiations, devise ways and means of
getting around a dead-lock. Stay calm and keep negotiating. You have to change the rules of the game or reframe issues. Consider all alternatives and look for options. Utilize maximum
flexibility but never lose sight of the final goals and your permanent interests. Stick to objectivity. Stay calm. Avoid ego complications, yours and those of the other party.
It is advisable to start a difficult negotiation by something light, relaxing, and calming for all part in order to break the ice. Too high an initial tension augurs badly for the whole process.
Difficult negotiations may have to start with negotiations about negotiations ie setting and agreeing on the rules of the game.
Even deadlocked negotiation are useful, you can learn valuable lessons from them that can help in later negotiations.
TEXT ANALYSIS
INSTRUCTIONS: READ OUT EACH TEXT TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
NEGOTIATIONS WITH RUSTAM
"The spies returned with the report that the king had appointed Rustam ibn Farrukhzad al-Armani to lead the fight against Sa'd and had ordered him to organize an army. Sa'd wrote about it
to Umar. Umar replied: Do not be perturbed by the information that you receive about them nor by ( the army ) that they will muster against you. Ask God's help and put your reliance on
Him. Send to the Persian king people of ( impressive ) appearance, sound judgment, and endurance, in order to invite him to embrace Islam. God will render this invitation a cause of
weakness and defeat for them. Write to me daily![....in another account] Sa'd came to camp at al-Qadisiyyah with the army. He said: 'I do not know, perhaps we are not more than seven
thousand men, roughly, and the polytheists are approximately thirty thousand. They said to us: " You have no might or power or weapons. What has brought you here? Turn back! We
replied: " We shall not turn back. We are not kind of people who turn back. They were laughing at our arrows, saying duk and comparing them with spindles. When we refused to turn back,
they said: " Send to us a wise man who will explain to us what brought you here." Al-Mughirah Ibn Shubah said: " I am the man'. He crossed over to them and sat with Rustam on the throne.
They were snorting and shouting. Al-Mughirah said: " This will not increase my honor, nor will it detract from that of your leader." Rustam said: 'You are right. What has brought you here?
Al-Mughirah said: We were a people living in gross error. Allah sent to us a Prophet, guided us through him to the straight path, and gave us sustenance. Among the things He gave us was a
seed that grows, so it was claimed, in this country. When we ate and gave it to our families to eat, they said, " We cannot endure without having this seed. Let us live in this country, so that
we can eat from it." Rustam said: " This being so, we shall kill you!" Al-Mughirah said: If you kill us, we shall enter Paradise; if we kill you, you shall enter the Fire; or ( alternatively ) hand over
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the poll tax. When al-Mughirah said: " or hand over the poll tax." they snorted and shouted and said: " There will be no peace between us." Al-Mughirah said: " Will you cross over to us, or
shall we cross over to you ( in order to fight) Rustam said, " Nay, we shall cross over to you, attacked them and defeated them )
Tabari 12:29-32
Saad sent for Almugirah ibn al-Shubah, Busr ibn Abi Ruhm, and Arfajah ibn Harthamah, Hudhayfah ibn Mihsan, Ribi ibn Amir, Qirfah ibn zahir al-Taymi al-Wathili, Madhur ibn Adi al-Ijli,
Mudarib ibn Yazid al-Jjli, and Mabad ibn Murrah al-Ijli, who was one of the shrewdest of the Arabs. Sa'd said to them: I am sending you to the Persians. What do you think of it? All of them
said: " We shall follow your orders to the utmost. Should something which you did not mention come up, we shall consider what is the most appropriate and the most beneficial thing for
the people, and we shall tell them. " Sa'd said: " This is what prudent people do. Go and prepare yourselves!" Ribi ibn Amir said: The Persians have their own views and their customs. If we
all come to them, they will think that we have gone out of our way to honor them, so do not send more than one man," All of them agreed. Ribi then said: " Send me " so Sa'd sent him (
alone ). Ribi set out in order to enter into Rustam's camp. The Persians on the bridge arrested him, and he was sent to Rustam immediately upon his arrival. Rustam consulted the Persian
dignitaries and asked them: " What do you think? Should we enter into a contest with him ( a-nubahi ) or should we treat him with disdain? All of them decided to treat him with disdain.
They displayed ornaments, spread carpets ( busut ) and pillows and did not leave any ornament without using it. A gold-plated seat was set up for Rustam, decorated with rugs and cushions
laced with gold. Ribi came in on a hairy, short legged mare, having with him a polished sword whose scabbard was made of shabby cloth. His spear was bound with a strap of sinew, and he
had a shield made of cowhide, whose exterior was of bright color like a thick, round loaf of bread. He also had with him a bow and arrows. When he entered upon the king, reached him and
reached the edge of the carpets, the Persians said to him: " Dismount!" but Ribi drove the horse onto the carpet. ( Only ) when the horse stood on the carpet did he dismount. ..... you will
not be able to ward of )
Tabari 12:65-74
NEGOTIATIONS WITH YAZDAGRID IN IRAQ:
They went out of the Muslim camp and went to Al Madain in order to engage Yazdagird in debate and invite him to embrace Islam.[...] The king ...said: " Ask them: Why did you come here?
What induced you to attack us and covet our country? Did you muster courage against us because we left you alone and were busy with other matters? Al-Numan Ibn Muqarrin said to the
members of his delegation: " If you wish, I shall answer on you behalf. If anybody else desires ( to speak ) I shall prefer him to do so." They said to him: Speak, and they said to the king: " This
man speaks on behalf of us all." Al-Numan said: "Allah has had mercy upon us and has sent to us a messenger who showed us what is gonad ordered us to practice it; he made evil known to
us and ordered us to abstain from it. If we should respond to him, he promised us the goodness of this world and of the next. All tribes whom he invited to join him became divided: One
group drew near him, and an other remained aloof. Only the elect embraced his religion, He acted in this manner as long as Allah wanted him to act. Then he was ordered to dissociate
himself from the Arabs who opposed him, and he began to act ( against them ). Willingly or unwillingly all of them joined him. Those who joinedhim unwillingly, grew more and more
satisfied. We all came tounderstand the superiority of his message over our former condition, which was replete with enmity and destitution. Then he ordered us to start with the nations
adjacent to us and invite them to justice. We are therefore inviting you to embrace our religion, This is a religion which approves of all that is good and rejects all that is evil. If you refuse our
invitation, you must pay the poll tax. This is a bad thing, but not as bad as the alternative; if you refuse ( to pay ) it will be war. If you respond and embrace our religion, we shall leave with
you the book of Allah and teach you its contents, provided that you will govern according to the laws included in its affairs as you please. If you protect yourself against us by paying the poll
tax, we shall accept it from you and ensure your safety. Otherwise we shall fight you!" Then Yazdagird spoke, saying: "I know of no other nation on earth that was more miserable, smaller in
numbers, and more rancorous than you. We used to entrust the outlying villages with our defense against you, and they were sufficient for the task. The Persians did not attack you, and you
had not hope to hold your ground against them. If ( You ) numbers are now at par ( with ours ) has caused you ( to move again st us ) we shall allocate provisions for you in order to increase
you prosperity. We shall honor you nobles, we shall provide you clothing, and we shall appoint for you a king who will treat you gently." The Arabs remained silent. AL-Mughirah Ibn Zurarah
Ibn Nabbash al-Usaydi stood up and said: "O king these are Arab chieftains of high rank. They are noblemen, diffident in their relationship with other noblemen. Only noblemen can honor
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other noblemen; only noblemen can enhance the rights of other noblemen, and only noblemen can treat other noblemen with respect. They therefore did not tell you all they had been sent
with, and they did not reply to everything you had said. They did the right thing and did nothing except that which would befit people of their kind. Speak, therefore, with me; I shall give you
the information, and they shall witness to it. In your description of us, you said things of which you had no knowledge. As for the destitution that you mentioned, there was nobody more
destitute that we were. As for our hunger, it was not hunger in the usual sense. We used to eat beetles of various sorts ( khanafis, jilan ) scorpions, and snakes, and we considered this our
food, Nothing but the bare earth was our dwelling. We wore only what we spun from the hair of camels and sheep. Our religion was to kill one another and to raid one another. And if there
was among us such as would bury his daughter alive, recoiling in the past had, indeed, been what I mentioned to you. But then Allah sent to us a well-known man. We knew his lineage, his
face, and his birthplace. His land is the choice part of our land. His glory and the glory of his ancestors are the most memorable among us. His family is the greatest of our families, and his
tribe is the best of our tribes. He him self was the best among us and at the same time the most truthful and the most forbearing. He invited us to embrace his religion. Nobody responded
to his call before ( Abu Bakr ) who was a person of his age and became his successor after his death. He spoke, and we spoke; he spoke the truth, and we lied. He grew in stature, and we
became deficient. Everything he said came to pass. Allah instilled in our hearts belief in him and ( caused us ) to follow him. He stood between us and the Lord of the Worlds. Whatever he
said to us was the word of Allah, and whatever he commanded us to do was the commandment of Allah. He said: your master says, I am Allah, alone. I have no partner. I existed when there
was nothing. Everything perishes except my face; I created everything and to Me will everything return. My mercy has reached you, and I have sent to you this man in order to show you the
way by means of which I shall save you from My punishment after death and cause you to dwell in My Abode, the Abode of Peace." We witnessed that he brought the truth from Allah. He
said: " Whoever follows you in this ( religion ) has the same rights and the same obligation as you have, but whoever refuses, offer him ( payment of ) the poll tax. If he agrees, protect him
from everything that you protect yourself from, but whoever refuses ( to pay ), fight him, and I shall be the judge between you. I shall admit those who are killed to My garden, and to those
who survive I shall give victory over their opponents. ( Al-Mughirah continued, addressing the king ) " If you wish, choose to pay the poll tax out of hand and in humiliation." If you wish ( to
reject this offer) it is the sword, unless you embrace Islam and save your soul." The king said: " Do you ( dare to ) face me with such things ? " Al-Mughirah Ibn Zurarah ) said: " I faced only
the one who spoke to me. Had somebody else spoken to me, I would not have faced you with this, The king said: " But for the custom not to kill envoys, I would have killed you I have
nothing for you."
Tabari 12: 33-39
CONQUEST AND NEGOTIATION IN EGYPT
Meanwhile, some Copts had come to 'AMR's living quarters. He was informed that they had been saying, "How worn out these Arabs look, how little care they take of themselves; we are of
the opinion that people like us should not be obedient to people like them." So 'Amr feared that this appearance of the Arab warriors would prompt the Copts to rebellion. Therefore, he
ordered that several camels be slaughtered and cooked in water and salt. Then he ordered the army commanders to assemble, after they had notified their troops to do likewise. 'Amr sat
down and beckoned to the people of Misr to join him. Then the meat and the broth were served. (Servants) handed it out to the Muslims, who began to eat in typically Arab fashion, tearing
at the meat with their teeth and slurping the broth, dressed in their woolen cloaks and unarmed. After a while, the people of Misr dispersed with their ambitions and courage boosted. The
next day, 'Amr sent word to the army commanders to come (i.e. to his tent again) with their troops. He ordered them to come dressed in Egyptian clothes and footwear, bidding them that
they order their troops to do likewise. They complied. Then 'Amr invited the people of Misr again who saw something completely different from what they had seen the previous day: erect
figures dressed in Egyptian colors standing by, the Arabs eating Egyptian food, behaving in an Egyptian manner. The Copts dispersed, perturbed this time, muttering, "We have been made
fools of!". 'Amr sent word to his army that they had to arm themselves for the roll call to be held the next day. Then he went to the parade and permitted the Copts to be present. He
showed his troops to them and said, "I am aware that you considered yourselves to have panache when you saw the frugality of the Arabs and their simple life style. But I fear lest you
perish. Therefore, I wanted to show you what sort of people they really are, under what circumstances they lived in their own country, then what they have come to in yours, and how ready
they are for war. They have defeated you, warfare is their life. They were anxious to take possession of your country even before they appropriated its customs as you saw on the second
day. And I also wanted you to realize that those you saw on the third day will not abandon the life you saw depicted on the second day, nor will they resume the lifestyle you saw depicon
the first day." Thereupon the people of Misr dispersed saying to one another, "The Arabs have smitten you with this one hero of theirs.". News of these events reached 'Umar, who said to
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his companions, "By God, 'Amr's military campaign has become truly easy, no more attacks or assaults like the ones in battles against others. 'Amr is indeed a crafty fellow!" Then he
installed 'Amr as governor of Misr. where he stayed.
Tabari 13: 173-174
DISCUSSION
1. COMPARING COOPERATIVE AND COMPETITIVE NEGOTIATION STRATEGIES
Compare cooperative and competitive negotiation stunning the given criteria. Indicate high, low, or medium for criterion
COOPERATIVE COMPETITIVE
OPEN COMMUNICATION
HONEST COMMUNICATION
FOCUS ON SIMILARITIES
FOCUS ON DIFFERENCES
TRUST
FRIENDLY ATTITUDE
HOSTILITY
FOCUS ON PROBLEM-SOLVING
2. ANALYSIS OF NEGOTIATIONS
Analyze the following negotiations:
161
a.
b.
c.
With Rustam
With Yazdagrid
in Egypt
YOUR NOTES:
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INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
TARBIYAT & TRAINING MATERIAL
SEMESTER 2 1996/1997
PRE-SESSIONAL
USRA QUR’AN STUDY MODULES
PRE-SESSIONAL
INSTRUCTIONS:
1. Take turns in reading the assigned verses in Arabic. Each usrat member should read 1-2 verses at a time. Correct one another in a
polite way. Then read the translation of the verses. Discuss the assigned issue and list lessons you have learned for your
contemporary life as an individual and as a member of the community or society. Write down your conclusions.
2. If you have extra time read the optional verses in both Arabic and translation.
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SESSION 1
ASSIGNED VERSES: 48:1 - 48:7
ASSIGNED ISSUE: VICTORY FOR BELIEVERS AT HUDAYBIYYAT
OPTIONAL VERSES: 48:1 - 48:17
MAIN DISCUSSION POINTS: Allah gave calmness to the believers and gave them assistance to achieve victory against their enemies.
YOUR NOTES:
SESSION 2
ASSIGNED VERSES: 48:29
ASSIGNED ISSUE: DESCRIPTION OF BELIEVERS
OPTIONAL VERSES: 48:18 - 48:29
MAIN DISCUSSION POINTS: Believers are strong against non-believers but compassionate among themselves. They worship their Lord. Allah promised them great reward.
YOUR NOTES:
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SESSION 3
ASSIGNED VERSES: 49:9 - 49:13
ASSIGNED ISSUE: BROTHERHOOD & HUMAN EQUALITY
OPTIONAL VERSES: 49:1 - 49:18
MAIN DISCUSSION POINTS: Reconciliation among believers in case of conflict. All people were created from the a male and a female and were divided into nation and tribes so that they
may know one another. The ony criterion of superiority is taqwa.
YOUR NOTES:
SESSION 4
ASSIGNED VERSES: 50:16 - 50:29
ASSIGNED ISSUE: REGRET OF THE WRONG-DOERS
OPTIONAL VERSES: 50:1 - 50:45
MAIN DISCUSSION POINTS: Allah knows the insde of human being well and is aware of all what they do and say. On the day of judgment all the evidence of evil will be presented. Each
person will be held responsible for his or her actions on earth.
YOUR NOTES:
165
SESSION 5
ASSIGNED VERSES: 51:10 - 51:19
ASSIGNED ISSUE: CONTRAST: BELIEVERS & NON-BELIEVERS
OPTIONAL VERSES: 51:1 - 51:30
MAIN DISCUSSION POINTS: non-believers spread falsehoods and deny the day of judgment. The believers spend the night in worship and sleep little and give charity.
YOUR NOTES:
SESSION 6
ASSIGNED VERSES: 51:47 - 51:57
ASSIGNED ISSUE: ALLAH’S CREATION AND ITS PURPOSE
OPTIONAL VERSES: 51:31 - 51:60
MAIN DISCUSSION POINTS: Allah created the heavens, the earth, and parity (i.e every creation is in pairs). This creation was for a sole purpose: worship of Allah
YOUR NOTES:
166
SESSION 7
ASSIGNED VERSES: 52:17 - 52:28
ASSIGNED ISSUE: BELIEVERS IN HEAVEN
OPTIONAL VERSES: 52:1 - 52:49
MAIN DISCUSSION POINTS: These verses describe in detail the enjoyment of the people of paradise.
YOUR NOTES:
SESSION 8
ASSIGNED VERSES: 53:43 - 53:48
ASSIGNED ISSUE: ALL POWER IN THE HANDS OF ALLAH
OPTIONAL VERSES: 53:1 - 53:62
MAIN DISCUSSION POINTS: Allah gives happiness and sadness, life and death. He created the pair of male and female from a sperm. He will resurrect the dead. He gives wealth.
YOUR NOTES:
167
SESSION 9
ASSIGNED VERSES: 54:9 - 54:42
ASSIGNED ISSUE: PUNISHMENT OF DISBELIVERS
OPTIONAL VERSES: 54:1 - 54:55
MAIN DISCUSSION POINTS: The verses describe the punishment of the people of Nuh, Aad, Thamud, Lut, and Pharaoh for disbelief.
YOUR NOTES:
SESSION 10
ASSIGNED VERSES: 55:2 - 55:24
ASSIGNED ISSUE: BLESSINGS AND SIGNS OF ALLAH
OPTIONAL VERSES: 55:1 - 55:78
MAIN DISCUSSION POINTS: The verses mention the following blessings of Allah: teaching Qur’an to humans, giving humans intelligence, the sun and moon in exact orbits, the bounties of
the earth for humans and animals, creation of humans from clay, pearls and corals from the oceon, sailing of ships on the water.
YOUR NOTES:
168
SESSION 11
ASSIGNED VERSES: 56:58 - 56:74
ASSIGNED ISSUE: ALLAH’S CREATION AND BOUNTIES
OPTIONAL VERSES: 56:1 - 56:96
MAIN DISCUSSION POINTS: Allah is one who creates the sperms, the plants that humans grow, the water the humans drink, and the fire that humans light.
YOUR NOTES:
SESSION 12
ASSIGNED VERSES: 57:20 - 57:21
ASSIGNED ISSUE: ALLAH’S WAY AND THE WORLD’S GLITTER
OPTIONAL VERSES: 57:1 - 57:29
MAIN DISCUSSION POINTS: Life on earth is just play and amusement; the real life is that of the hereafter.
YOUR NOTES:
169
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
USRA DISCOURSE MODULES
PRE-SESSIONAL
170
SESSION NO. 1
USRAT DISCOURSE MODULE
TOPIC: LIFE-STYLE: CONCEPTS
SESSION OUTLINE
BACKGROUND READING
General principles
Attempt to impose a global life-style
Modernization
Assimilation
Urbanization
TEXT ANALYSIS
Enjoying the world
DISCUSSION
Analysis of TV programs
Criteria for good and bad
171
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session describes the general principles and concepts of lifestyle.
GENERAL PRINCIPLES
Islam defines what is haram leaving the rest halal. Humans are free to enjoy good life. Balance and equilibrium are needed. An Islamic life-style is not monolithic. There are general principles
but the practical manifestations obey spatio-temporal circumstances. An Islamic life-style can not exist in isolation. Ability to deal with non-Islamic aspects is a necessity. Imperfections are
human and have to be dealt with.
ATTEMPT TO IMPOSE A GLOBAL LIFESTYLE
There is an attempt to impose a global lifestyle that is European or American in essence. An attempt is made make food, entertainment and music uniform and according to the Euroamerican paradigm. The mass media, political, and economic tools are used in this process. The attempt to impose a global culture is not matched by an attempt to impose the same global
standard of material confort. There is an inherent injustice in the world system today. A few people in the industrialized countries consume a disproportionate ratio of the world’s resources
and they impose debts on the poorer countries while exploiting their natural resources. Changing the lifestyle through imposing a global lifestyle leads to cultural domination. Cultural
domination precedes and facilitates later economic and political domination.
MODERNIZATION
Modernization has been confused with civilization. Whatever is new on the horizon is touted as being modern to the detriment of cultures and religions that have kept human society happy
for a long time. In the recent quarter of a century matters have become much worse. Modern is no longer defined as what is new but as what is ‘Euro-American’. The economic system is the
most powerful agent of modernization. Economic manipulation impacts on culture and family life.
ASSIMILATION
People without a strong cultural identity have developed an inferiority complex vis-a-vis the Euro-American culture and are trying to assimilate into it. Many people assimilate into the
dominant culture for various reasons: physical security, emotional security, and economic opportunity. Being assimilated does not assure acceptance you may still be discriminated. People
who fail to be assimilated become marginalized.
URBANIZATION
172
Big urban areas have many social problems that are dificult to solve. They are often centers of corruption because social controls are not possible in the anonymous atmosphere of the large
city. The best set-up are small self-contained towns where almost everybody knows everybody else. People should not go out of their community to search for work. It is better to change
the style of building to enable people to live as extended families but with enough privacy to assure independence in many matters and prevent oppres.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
ENJOYING GOOD THINGS OF THE WORLD
This day are (all) things good and pure made lawful unto you....
Qur’an 5:5
O ye who believe make not unlawful the good things which Allah has made lawful for you but commit no excess for Allah loves not those who given to excess
Qur’an 5:87
O childen of Adam! wear your beautiful apparel at every time and place of prayer: eat and drink: but waste not by excess, for Allah loves not the wasters. Say who has forbidden the
beautiful gifts of Allah which He has produced for His servants, and things, clean and pure, (which He has provided) for sustenance? Say: They are in the life of this world, for those who
believe, (and) purely for them on the day of judgment. Thus do we explain the signs in detail for those who understand. Say: the things that my lord has indeed forbidden are shameful
deeds, whether open or secret; sins ans trespasses against truth or reason; assigning partners to Allah, for which He has given no authority; and saying things about Allah of which you have
no knowledge
Qur’an 7:31-32
And Allah has made for you mates (and companions) of your own nature and made for you out of them sons and daughters and grandchildren. And provided for your sustenance of the best:
will they then believe in vain things, and be ungrateful to Allah’s favors?
Qur’an 16:72
DISCUSSION
173
MEDIA ANALYSIS
Study one day’s programs of one of the TV channels and classify them into 3 categories: (a) promoting European/American culture (b) promoting national culture (c) neutral
CRITERIA FOR GOOD AND BAD
The following 4 criteria that can be used to decide whether a social activity is good or bad: innate knowledge, knowledge through revelation, harm, and benefit. Complete the following table.
ACTIVITY CRITERIA
innate revelation harm benefit
--------------------------------------------------------------------------------------------------------Alcohol
Drugs
Sexual promiscuity
Disco music & dancing
Gambling
Steeling
Cheating
Smoking
Obesity
YOUR NOTES:
174
SESSION 2
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
175
SESSION NO. 3
USRAT DISCOURSE MODULE
TOPIC: SOUND, AL SAUT
SESSION OUTLINE
BACKGROUND READING
Sound a gift from Allah
Purpose of sound
Beautiful sounds
Good uses of sound
Bad uses of sound
TEXT ANALYSIS
Entertainment at weddings
Entertainment on eid day
Birds and mountains singing the praises of Allah
Reading the Qur’an in measured rythmic tones
176
DISCUSSION
Acceptable and unacceptable music
BACKGROUND READING
SOUND A GIFT FROM ALLAH
Allah gave humans and animals the ability to produce sound and thus be able to communicate. He also gave them the gift of hearing the sound. They hear sounds made by living and nonliving things.
PURPOSE OF SOUND
The main purpose of sound from a human point of view is communication. Even sounds from non-living things help in communication for example thunder warns of a rain storm and the
crackling of flames can warm aboyut a fire hazard.
BEAUTIFUL SOUNDS
It is Allah’s gift that He made beautiful sounds in nature that please and soothe eg running water, the rustling of leaves, the winds. Many animals produce beautiful sounds that please the
human ear like the singing of birds. The beautiful sounds are used in worship. Birds sang with Daud in worship. The Qur’an is read in beautiful rythmic tones (tajwid al Qur’an)
GOOD USES OF SOUND
Music is an organized and rythmic use of sound both human and instruments. Music like any other human activity can have good and bad aspects. Good music will promote moral and
benefitial behavior. It will draw people closer to Allah and make them better practising Muslims or better human beings. It will also encourage and inspire them to work to achieve noble
goals.
Military music for example is good because it instills courage and bravery in the fighters. Music that accompanies heavy work is inspiring and can make the workers more productive.
Children songs that instil good values are good music. Rhymes that adults learn in order to remember important facts is good music. Tunes that soothe an exhausted person are good and
useful.
BAD USES OF SOUND
It is unfortunate that most popular music today promotes negative values. It is erotically stimulating. Its words convey sexual messages. The music does not convey any positive values and is
a time-waster. It encourages mixed dancing and male-female mixing which lead to sexual promiscuity. The leading musicians are people whose behavior is the worst example to give to the
youths.
177
TEXT ANALYSIS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
ENTERTAINMENT AT WEDDINGS
"Narrated Ar-Rabi': (the daughter of Muawwidh bin Afra) After the consummation of my marriage, the Prophet came and sat on my bed as far from me as you are sitting now, and our little
girls started beating the tambourines and reciting elegiac verses mourning my father who had been killed in the battle of Badr...”
Bukhari 7:58, hadith # 77
ENTERTAINMENT ON EID DAY:
Aisha reported: Abu Bakr came to see me and I had two girls with me from among the girls of the Ansar and they were singing what the Ansar recited to one another at the Battle of Bu'ath.
They were not, however, singing girls. Upon this Abu Bakr said: What! (the playing of) this wind instrument of Satan in the house of the Messenger of Allah (may peace be upon him) and this
too on 'Id day? Upon this the Messenger of Allah (may peace be upon him) said, Abu Bakr, every people have a festival and it is our festival (so let them play on).
Muslim 2:419-420, Chapter 317, Hadith #1938
BIRDS AND MOUNTAINS SINGING THE PRAISES OF ALLAH
We bestowed Grace aforetime on David from Ourselves:” O ye Mountains! Sing ye back the Praises of Allah with him! And ye birds (also)! And We made the iron soft for him. 34:10
READING THE QUR’AN IN MEASURED RYTHMIC TONES
Or a little more; and recite the Qur’an in slow, measured rhythmic tones. 73:4
DISCUSSION
178
1. For one particular community that you know well, list the types of music that are considered acceptable and those that are considered unacceptable. What criteria are used?
2. Tajwid al Qur’an
3. Nasyid
4. Poetry
YOUR NOTES:
179
SESSION 4
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
180
SESSION NO. 5
USRAT DISCOURSE MODULE
TOPIC: ART and SPORTS
SESSION OUTLINE
BACKGROUND READING
Art as self-expression
Types of art
Sports and release of aggression
Participant vs spectator
Sports and addiction
Commercialization of sports
Sports and gambling
TEXT ANALYSIS
Sports on eid
Qimar and maysar
181
DISCUSSION
Art is self-expression
Art can be positive or negative
Islamic calligraphy
Types of sports
Addiction to sports
Commercialization of sports
Sports and gambling
Types of gambling
Effects of gambling
BACKGROUND READING
OVERVIEW
ART AS SELF-EXPRESSION
Art is like language. It is a highly esthetic form of human self-expression. It is also a form of human communication and entertainment. Through art we can communicate information, values,
and feelings. Art is therefore a tool. As a tool it can be put to good use or to bad use. It is therefore futile to discuss whether art is good or bad. Art is innately good. It is the way it is used and
the purposes for which it is used that can make it good or bad.
TYPES OF ART
The word art has a wide usage. This session discusses only fine and visual arts. Pictures, moving or still, as well as sculptures may depict inanimate things. There is no controversy about any
form of art depicting abstract or inanimate things. Muslims developed abstract art to a high degree of perfection in the form of calligraphy. Fear of worshipping idols limits thedepiction of
living things in art.
182
SPORTS AND RELEASE OF AGGRESSION
PARTICIPANT VS SPECTATOR
Islam encourages physical sports for the purposes of building the body’s strength to stay healthy and be able to undertake obligatory duties that range from prayer to jihad. From this point
of view participation in sports is what is preferred. Just being a spectator although entertains but is less favored. Competitive sports is encouraged if it is associated with more people
participating in the quest for victory. If it is done for any other purpose the it is frowned upon.
SPORTS AND ADDICTION
Two problems arise: excess and commercialization. When sports becomes the only pre-occupation of an individual to the exclusion of many other benefitial activities, it has become harmful.
Many youths who are fans of various clubs and players fall into this trap. What is needed is for the individual to participate in sports for his or her bodily benefit.
COMMERCIALIZATION OF SPORTS
Sometimes sports becomes a big business. The commercialization of sports undermines the very Islamic essence of participative sports. Islam wants people to be participators and not
spectators.
SPORTS AND GAMBLING
Gambling is an addiction that is difficult to get out of. It is related to many other evils such as alcohol, drugs, and crime. It is a type of personal failure. The victim loses control over his
actions and his own behavior and usually ends up failing socially.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
SPORTS ON EID
Aisha reported that Abu Bakr came to her and there were with her two girls on Adha days who were singing and beating the tambourine and the Messenger of Allah (may peace be upon
him) had wrapped himself with his mantle. Abu Bakr scolded them. The Messenger of Allah (may peace be upon him) uncovered (his face) and said: Abu Bakr, leave them alone for these are
the days of Id. And Aisha said: I recapitulate to my mind the fact that once the Messenger of Allah (may peace be upon him) screened me with his mantle and I saw the sports of the
Abyssinians, and I was only a girl, and so you can well imagine how a girl of tender age is fond of watching the sport.
Muslim 2:420, Chapter 317, Hadith #1940
183
Abu Huraira reported: While the Abyssinians were busy playing with their arms in the presence of the Messenger of Allah (may peace be upon him), Umar b. Khattab came there. He bent
down to take up pebbles to throw at them (in order to make them go off). The Messenger of Allah (may peace be upon him) said to him: Umar, leave them alone.
Muslim 2:421, Chapter 318, Hadith #1946
QIMAR AND MAYSAR
O ye who believe! intoxicants and gambling (dedication of) stones and (divination by) arrows are an abomination of Satan's handiwork: eschew such (abomination) that ye may prosper.
Satan’s plan is (bu) to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will you not abstain?
Qur’an 5:90-91
DISUSSION
Write 1-3 sentences about what you know about the following:
(a) Art is self-expression
(b) Art can be positive or negative
(c) Islamic calligraphy
(d) Use of the voice as art
Think of your particular community and write 1-3 sentences on the following:
(a) Types of sports
(b) Addiction to sports
(c) Commercialization of sports
(d) Sports and gambling
(e) Types of gambling
184
(f) Effects of gambling
YOUR NOTES:
SESSION 6
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
185
SESSION NO. 7
USRAT DISCOURSE MODULE
TOPIC: FOOD
SESSION OUTLINE
BACKGROUND READING
Biological functions of food
Social functions of food
Over-nutrition
Under-nutrition
Addiction
Food security
TEXT ANALYSIS
Rizq
Halal and Tayyib
Eating little food
186
Drinking pure water and eating greens
Eating little meat
Khamr
DISCUSSION
Eating habits in the community
BACKGROUND READING
OVERVIEW
BIOLOGICAL FUNCTIONS OF FOOD
Food is defined as any product which when taken will give the body energy, help it to grow, or maintain it in the best health. Carbohydrates and fats provide energy. Proteins help the body
grow. Vitamins and minerals maintain the body a healthy condition. Food is essential for life. Good food is associated with health. Little or bad food are associated with bad health and
disease.
SOCIAL FUNCTIONS OF FOOD
Meals with other people help initiate or increase social intercourse. Family unity is sometimes cemented by family meals. Meals together are also a form of entertainment.
OVER-NUTRITION
The malnutrition of rich societies is having too much to eat. As happens with any excess, certain foods are harmful to health if taken in excess. Over-nutrition is a problem of the rich who eat
more than the body needs of certain foods. Heart disease and some cancers are due to the diet.
UNDER-NUTRITION
Poor societies have malnutrition due to inadequate intake of nutritious foods with resultant impairment of health. Under-nutrition may be absolute lack of enough food or not taking
enough of essential nutrients.
ADDICTION
187
Alcohol, tobacco, and other drugs are consumed by many people but are not food. They change or impair the mind which is the distinguishing feature of humans. With an impaired mind and
loss of control a human becomes an animal.
FOOD SECURITY
The Qur’an teaches that Allah provides for all living things (razzaaq). There is enough food in the world to feed everybody well. The problem is poor distribution; some places have too much
whereas others have almost nothing. In many cases of starvation, there are man-made conditions like war, political instability, or inefficiency that are responsible and not absolute lack of
food.
HALAL AND HARAM
Some types of foods are forbidden by Islam. Most of these are injurious to good health. The general approach is to define what is forbidden leaving all the rest halal. Local customs may frbid
eating some foods. This should be accepted a local custom and not an Islamic injunction.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
RIZQ
12:42
51:58
67:21
HALAL AND TAIB
Eat of the sustenance which Allah has provided fot you, lawful and good and be grateful fo the favors of Allah if it is He whom you serve.
Qur’an 16:114-116
Eat of the good things we have provided for your sustenance but commit no excess therein lest my wrath should justly descend on you and those on whom descends my wrath do perish
indeed
188
Qur’an 20:81
EATING LITTLE FOOD
"Hadrat Aisha narrated, " The first deterioration which innovated in this Ummah ( people ) after ( the death of ) their prophet is that they started to take food to their fill. And when people
take food to their fill their bodies become fatty, hearts are weakened, and passions are inflamed" Hayat 1:379
"The Prophet said, " Eat, drink, wear clothes and give alms without extravagance and without conceit."
Bukhari 7:454,
DRINKING PURE WATER AND EATING GREENS
"Yahya related to me from Malik that he had heard that Isa ibn Maryam used to say, “ O Banu Israel! You must drink pure water and the green things of the land and barley bread. Beware of
wheatbread, for you will not be grateful enough for it"
Muwatta 49:452, hadith # 27
EATING LITTLE MEAT
"Yahya related to me from Malik from Yahya ibn Said that Umar ibn al-Khattab said, “ Beware of meat. It has addictiveness like the addictiveness of wine"
Muwatta 49:454, hadith # 36
KHAMR
DISCUSSION
1. COMMUNITY FOOD HABITS
Review the food or eating habits in your community and point out (a) 2 ways in which they conform to what you have studied above (b) 2 ways in which they do not conform to what you
have studied above.
2. FOOD AND DISEASE
189
Find out which diseases in your community are related to diet
3. STARVATION AND HUNGER
There are parts of the world where people starve becathey can not get enough food. What in your opinion are the causes of hunger?
4. HALAL AND HARAM
Describe the measures adopted in your community to ensure that food sold to the public is halal
YOUR NOTES:
190
SESSION 8
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
191
SESSION NO. 9
USRAT DISCOURSE MODULE
TOPIC: HOUSING
SESSION OUTLINE
BACKGROUND READING
Functions of the house
Housing and life-style
TEXT ANALYSIS
Houses as places of rest
Houses and arrogance
DISCUSSION
Functions of a house
BACKGROUND READING
FUNCTIONS OF THE HOUSE
192
The house has several functions: protection from the weather, security from aggression, privacy, and child-rearing. It is also used for social interaction and entertainment.
HOUSING AND LIFE-STYLE
The type of architecture used affects the behavior of people living in the house. Some houses have a private area for family members and a more open area for other members of the
community. Some provide for separation between unrelated men and women. Some encourage ibadat by providing special places fot it.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
HOUSES AS PLACES OF REST
It is Allah who made your habitations homes of rest and quiet for you; and made for you out of the skins of animals (tents for) dwellings which ye find so light (and handy) when ye travel and
when ye stop (in your travels); and out of their wool and their soft fibers (between wool and hair) and their hair rich stuff and articles of convenience (to serve you) for a time.
16:80
HOUSES AND ARROGANCE
"And remember how He made you inheritors after the Aad people and gave you habitations in the land: ye build for yourselves palaces and castles in (open) plains and carve out homes in
the mountains; so bring to remembrance the benefits (ye have received) from Allah and refrain from evil and mischief on the earth."
7:74
DISCUSSION
HOUSING PROBLEMS
Think of your community and list the housing problems found. How can they be resolved?
ARCHITECTURE AND ISLAMIC GUIDELINES
Describe the various architectural styles in your community. How do they comform to Islamic guidelines
193
YOUR NOTES:
194
SESSION 10
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
195
SESSION NO. 11
USRAT DISCOURSE MODULE
TOPIC: DRESS
SESSION OUTLINE
BACKGROUND READING
Functions of clothes
Clothes and worship
Concept of awrat
Problems of dress fashions
Significance of hijab
TEXT ANALYSIS
Good clothes
Combination of garments
Simple clothing, humility, and moderation
Wearing silk and gold
196
Dressing for arrogance
DISCUSSION
Dressing styles in your community
Fashion fads
National/official dress
Hijab’s significance
BACKGROUND READING
FUNCTIONS OF CLOTHES
Clothes fulfill the following functions: protection of the body from elements of the weather, protection of modesty and nakedness, enhancing physical appearance, identification and social
intercourse.
CLOTHES AND WORSHIP
Some acts of worship require special clothing. Awrat must be covered in salat even if a person is praying alone in a closed room. Men wear special clothing in hajj.
CONCEPT OF AWRAT
Humans unlike animals must cover their nakedness for several reasons: respect for human dignity, avoid sexual stimulation. The shariat enjoins covering the awrat but gives a wide latitude
on how that can be done. The awrat of a man is different from that of a woman. In front of small children the extent of coverage may be less than when one is with adults. Women may
expose more of their awrat to fellow women. Awrat inside the family house when surrounded by close relatives is different from that when outside meeting unrelated members of the
public. The rules of coverage of awrat may be modified for some types of occupations like physicians, nurses, divers, and soldiers.
PROBLEMS OF DRESS FASHIONS
Clothes can be misused in many ways. Some people dress for arrogance. Some dress in a sexually provocative way. Some do not cover their nakedness either out of deliberate design or due
to poverty and lack of means to dress properly.
197
SIGNIFICANCE OF HIJAB
Hijab has great social, religious and political significance. A woman who refuses to displayher beauty is making a statement that she wants to be looked at and treated as a person with
intelligence and competence to contribute to society and not a body to be admired. Hijab is also a political statement by a Muslim woman that she is asserting the cultural identity of Islam
and refusing to ride the bad-wagon of a Euro-American culture that is being imposed on the world. Hijab also has economic implications. A woman who covers her awrat and does not
display her beauty except inside her house is likely to spend less money on beauty products and fashionable clothing that are today a multi-billion dollar business.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
GOOD CLOTHES
"Yahya related to me from Malik that he heard that Umar ibn al-Khattab said, “ I love to look at a Qur’an reader in white garments"
Muwatta 48:443, hadith #2
COMBINATION OF GARMENTS
"Yahya related to me from Malik from Ayyub ibn Abi Tamim that ibn Sirin said, “ Umar ibn al-Khattab said, Allah has been generous to you, so be generous to yourselves. Let a man wear a
combination of garments"
Muwatta 48:443, hadith #3
SIMPLE CLOTHING, MODERATION, and HUMILITY
"Hazrat Muaz ibn Anas relates that the Holy Prophet ( may peace be upon him ) said: A person inspite of having the means to wear decent garments, abstains from wearing them out of
sense of humility for the preference to all the human beings and will be given the option to choose whechever of the mantles of faith he likes. ( Imam Tirmizi has reported this tradition and
said it is authentic.)
Riyadh 1:433, hadith # 802
WEARING SILK AND GOLD
198
"Hazrat Abu Musa Ashari relates that the Holy Prophet ( may peace be upon him ) said: Wearing of silk and gold has been made unlawful for the males of my Ummat and lawful for their
feamles. ( Imam Tirmizi has reported this trandition on good authority.)
Riyadh 1:434, hadith # 808
DRESSING FOR ARROGANCE
"Yahya related to me from Malik from Nafi and Abdullah ibn Dinar and Zayd ibn Aslam that all of them imformed him from Abdullah ibn Umar that the Messenger of Allah, may Allah bless
him and grant him peace, said, “ On the Day of Rising, Allah will not look at a person who drags his garment in arrogance"
Muwatta 48:444, hadith #10
DISCUSSION
DRESSING STYLES IN THE COMMUNITY
Describe the various styles of dressing in your community. How do they comform to Islamic teachings?
FASHION FADS
How are new fashions introduced and promoted in your community? Who benefits from this?
NATIONAL DRESS
Do you have a national dress? How often is it used compared to imported fashions and styles. What is its significance?
HIJAB’S SIGNIFICANCE
What is the general public outlook in your society about hijab? Why is is a focus of attack by enemies of Islam?
YOUR NOTES:
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SESSION 12
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
CURRENT ISSUES MODULES
PRE-SESSIONAL
201
INSTRUCTIONS:
1. These modules involve study and discussion of an assigned current issue. Its purpose it to keep the usrat members updated on
major events and trends that have an impact on their lives as individuals and as communities or countries.
1. Background reading material on the current issue to be discussed will be distributed 10 days in advance. The Naqib will select a
member or a of members who will read the material and make a brief 3-5 minute presentation during the usrat session. This will
be followed by a general discussion by all usrat members
1. Each participant will write down summary notes of the discussion noting the following:
(a) The title of the background reading
(b) Author of the background reading
(c) Source and date of the background reading
(d) 1-3 main facts or data presented in the background reading
(e) 1-3 main opinions expressed in the background reading
(f) Participants’ comments on the facts or data in (d) above
(g) Participants’ comments on the opinions in (e) above
(h) Conclusions reached, if any.
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SESSION 1
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 2
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 3
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 4
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 5
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 6
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 7
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 8
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 9
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 10
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 11
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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SESSION 12
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
MOTIVATION MODULES
PRE-SESSIONAL
215
1.0 COOPERATION IN VIRTOUS DEEDS
Help ye one another in righteousness and piety but help ye not one another in sin and racour. Qur’an 5:2
Hazrat Abu Abdur Rahman Zaid bin Khalid Juhni (R.A.A) relates that the Holy Prophet (S.A.W) said: ‘One who furnishes a mujahid with equipment for Jihad in the cause of Allah, is as if he
himself participated in Jihad (fighting in the cause of Allah) and one who looks after the dependents of a fighter, in his absence, is as if he fights himself. (Bukhari and Muslim). Riyadh al
Salihin hadith #177
2.0 NASIIHA
“I but fulfil towards you The duties of my Lord’s mission: I am to you sincere and trustworthy adviser. Qur’an 7:68
Abu Ruqaiya Tamim bin Aus-ad-Dari relates that the Holy Prophet (S.A.W) said: The basis of faith is sincerity. We submitted: “O Prophet of Allah! For whom?” He said: Towards Allah, the
Holy Qur’an, His prophet and the Muslims-both leaders masses’ (Muslim). Riyadh al Salihin hadith #181
3.0 ENJOINING GOOD & FORBIDDING EVIL
Let there rise out of you A band of people Inviting to all that is good, Enjoining what is right, And forbidding what is wrong: They are the ones to attain felicity. Qur’an 3:104
Ye are the best of peoples, evolved For mankind, enjoining what is right, forbidding what is wrong, And believing in Allah. If only the people of the book Had faith, it were best For them:
among them Are some who have faith, But most of them Are perverted transgressors. Qur’an 3:110
Hazrat Abu Sa’id (R.A.A) relates that he heard the Holy Prophet (S.A.W) saying: “Anybody amongst you notices something evil, should correct it with his own hands, and if he is unable to do
so he should prohibit the same with his tongue, and if is unable even to do this, he should at least consider it as bad in his heart; this is the lowest degree of faith. (Muslim). Riyadh al Salihin
hadith #184
4.0 DEEDS CONTRARY TO WORDS
Do ye enjoin right conduct on the people, and forget (To practice it ) yourselves. And yet ye study the scripture? Will ye not understand? Qur’an 2:44
O ye who believe! Why say ye that which ye do not ? Grievously odious is it In the sight of Allah That ye say that which ye do not. Qur’an 61:2-3
Hazrat Abu Zaid Usamah Bin Zaid Harisa (R.A.A) says that he heard the Holy Prophet (S.AW) saying the “On the day of judgment a man will be brought and thrown into the Hell, as results of
this his intestines will come out of his belly, and he will go circling holding his intestines like a donkey running a mill. His companions in the Hell will welcome to him: O! so and so! What is
this ? Did you not ask people to do good and avoid vice?’ He will say: ‘That is so . I enjoined others to do good, but did not do it myself; and I forbade them to do evil but did it myself.’
(Bukhari and Muslim). Riyadh al Salihin hadith #198
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5.0 FULFILLING AMANAT (TRUST)
Allah doth command you to 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 He Who heareth And seeth all things. Qur’an 4:58
We did indeed offer The trust To the heavens and the earth and the mountains But they refused to undertake it, Being afraid thereof: But man undertook it- He was indeed unjust and
foolish. Qur’an 33:72
Hazrat Abu Hurairah (R.A.A) relates that the Holy Prophet (S.A.W) said: A hypocrite has three distinguishing signs; first when he talks he talks a lie; Second when he makes a promise he
breaks it; and third when something is entrusted to him he misappropriates it. (Bukhari and Muslim). Riyadh al Salihin hadith #199
6.0 PROHIBITION OF DHULM
Warn them of the Day that is (ever) drawing near, when the Hearts will (come) right up to the Throats To choke (them); No intimate friend nor intercessor will the dhalimin have, who could
Listened to. Qur’an 40:18
Yet they worship, besides Allah, Things for which no authority has been sent down to them, And of which they have (really) no knowledge: For those that do wrong there is no helper. Qur’an
22:71
Hazrat Abu Hurairah (R.A.A) relates that the Holy prophet (S.AW) once asked his companions: Do you know who is a pauper. The companions replied that a pauper is a person who had no
money or property. The Holy Prophet (S.A.W) elucidated the point said: ‘ a pauper from among my followers (Ummah) is the one who will come on the day of judgment with a good record
of salat (prayers) and saum (fasting) and Zakat (payment of poor due) but also he had abused somebody; Slandered against someone; usurped the goods of another person, had killed
someone or beaten yet another person. Then all the oppressed persons will receive a part of the aggressors’ good deeds . Should they fall short of his aggression, then the aggrieved
person’s sins and defaults, will be transferred from them to him, and he will be thrown into the fire (Hell)’ (Muslim). Riyadh al Salihin hadith # 218
7.0 RESPECTING THE DIGNITY OF MUSLIMS
And lower your wings (in tenderness) for believers. Qur’an 15:88
Hazrat Abu Hurairah (R.A.A) relates that the Holy Prophet (S.A.W) said: A Muslim is a brother of another Muslim. He neither betrays him nor tell him a lie, nor humiliates him. Everything
belonging to a Muslim, his property and his blood,is sacrosanct to another Muslim; and the piety is here (pointing towards heart). It is fairly serious evil to consider a Muslim, ‘mean’.
(Tirmizi). Riyadh al Salihin hadith #234
8.0 COVERING SHORTCOMINGS OF OTHERS
Those who love (to see) scandal published broadcast among the believers, will have a grievous penalty in this life And in the Hereafter: Allah knows, and ye know not. Qur’an 24:19
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Hazrat Abu Hurairah (R.A.A) relates that the Holy Prophet (S.A.W) said: ‘One who covers up the failings of somebody in this World, will have his short-comings covered up by Allah on the
Day of judgment.’ (Muslim). Riyadh al Salihin hadith #240
9.0 HELPING THE NEEDY
O ye who believe! Bow down, prostrate yourselves, And adore your lord; And do good; That ye may prosper. Qur’an 22:17
Hazrat Ibn ‘Umar (R.A.A) reports the Holy Prophet (S.A.W) saying that Muslim are like brothers who do not harm each other nor hand over any Muslim to his enemy. One who fulfills the
demand and redresses the difficulty of another Muslim, Will get Allah’s help in his difficulty; similarly, a Muslim, who covers the faults of another Muslim, will have Allah’s cover for his own
faults. (Bukhari and Muslim). Riyadh al Salihin hadith #244 .
1. RECOMMENDATION
Whoever recommends And helps a good cause becomes a partner therein: And whoever recommends and help an evil cause, Shares in its burden: And Allah hath power Overall things.
Qur’an 4:85
HAZRAT Ibn Abbas (R.A.A) relates, in the matter of dispute between Burairah and her husband, that the Holy Prophet (S.AW) said to her: ‘It would be better if you go back to him.’ She said: ‘
Messenger of Allah (S.A.W) ‘It is your recommendation or order? He replied: ‘I only recommend.’ She said: ‘ I do not need him’ (Bukhari). Riyadh al Salihin #247
1. JEALOUSY
Or do they envy mankind for what Allah hath given them of His bounty? But We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom.
Qur’an 4:54
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet (S.A.W.) said: Aviod jealousy for this destroys good deeds as fire destroys wood. ( Abu Daud). Riyadh al Salihin hadith #1569
1. SPYING ON THE PRIVACY OF OTHERS
O ye who believe! Avoid suspicion as much (As possible): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs. Would any of you like
to eat the flesh of his dead brother? Nay, ye would abhor it. But fear Allah: for Allah is Oft-Returning, Most Merciful. Qur’an 49:12
Hazrat Mu’awiah (R.A.A.) relates that he heard the Holy Prophet (S.A.W.) say: If you go about probing about the fautlts of Muslims, you will create dissension and corrupt them. (Abu Daud).
Riyadh al Salihin hadith #1571
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Hazrat Abdullah bin Mas’ud (R.A.A) says that a man was brought before him and he was told; “This man is so and so and his beard smells of liquor. Hazrat Abdullah bin Mas’ud (R.A.A.) said,
we have been forbidden to be inquisitive about (somebody’s) faults; we can take congnisance of only such things which are evident. (Abu Daud says that this tradition is sound and good).
Riyadh al Salihin hadith #1572
1. SUSPICION
O ye who believe! Avoid suspicion as much (As possible): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs. Would any of you like
to eat the flesh of his dead brother? Nay, ye would abhor it. But fear Allah: for Allah is Oft-Returning, Most Merciful. Qur’an 49:12
Hazrat Abu Hurairah (R.A.A.) reports that the Holy Prophet (S.A.W.) has said. Shun suspicion, because suspicion is the biggest lie. Riyadh al Salihin hadith #1573
13.0 DESPISE
O ye who believe! Let not some men among you laugh at others: it may be that the (latter) are better than the (former): not let some women laugh at others: it may be that the (latter) are
better than the (former): nor defame nor be Sarcastic to each other, nor call each other by (offensive) nicknames: ill-seeming is a name connoting wickedness, (to be used of one) after he
has believed: and those who do not desist are (indeed) doing wrong. Qur’an 49:11
Hazrat Abu Said Khudri (R.A.A.) relates that the Holy Prophet (S.A.W.) said: A debate took place between the Heaven and the Hell. The latter said: In me, shall enter tyrant and the arrogant
persons; and the Heaven said: In me shall enter the weak and the lowly. Allah decided the issue by, saying: You are Heaven, My mercy; through you I shall have mercy on whomsoever I
please; and you are Hell, a place of punishment, through you I shall chastise whomsoever I like. It is incumbent upon Me to fill both of you!’ (Muslim). Riyadh al Salihin hadith #1574
14.0 REJOICING AT MISFORTUNES OF OTHERS
Wasila bin Al-Asqa’a relates that the Holy Prophet (S.A.W.) said: Do not rejoice over the troubles of your brother lest Allah the Most High might have mercy on him and involve you in this
trouble. (Imam Tirmizi has cited this tradition as good). Riyadh al Salihin hadith #1577
15.0 CHEATING
Hazrat Abu Hurairah (R.A.A.) states that the Holy Prophet (S.A.W.) said: A person who takes up arms against us is not one of us and likewise the one who cheats us is not one of us. (Muslim).
Riyadh al Salihin hadith #1579
16.0 BREAKING PROMISES
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O ye who believe! Fulfil (all) obligations Qur’an 5:1
We granted no to any man before thee permanent life (here): if then thou shouldst die, would they live permanently. Qur’an 17:34
Hazrat Ibn Mas’ud, Hazrat Ibn Umar and Hazrat Anas bin malik (R.A.A.) report that the Holy Prophet (S.A.W.) said: For everyone who breaks his promise, there will be a flag (to mark him out)
on the Day of Judgement, and it will be announced that this flag is the symbol of the breach of promise by so and so. (Bukhari and Muslim). Riyadh al Salihin hadith #1585
17.0 REMINDING ABOUT FAVORS DONE TO OTHERS
Those who spend their substance in the cause of Allah, and follow no up their gifts with reminders of their generosity or with injury-- for them their reward is with their Lord; on them shall
be no fear, nor shall they grieve. .Qur’an 2:262
Hazrat Abu Zarr (R.A.A.) relates that the Holy Prophet (S.A.W.) said: There are three (Kinds) of persons to whom Allah will neither speak on the Day of Judgment, nor will He look at them not
purify them. For such persons is ear-marked a painful punishment. He repeated this sentence three times. Hazrat Abu Zarr (R.A.A.) said: Such persons are doomed who are they, O
Messenger of Allah (S.A.W.)? He said: One who lets down his apparels out of arrogance; one who reminds or makes a show of favours done by him to another, and one who sells his
(inferior) wares with false oaths. (Muslim). Riyadh al Salihin hadith #1588
18.0 PRIDE
Hazrat Abu Hurairah (R.A.A.) states that the Holy Prophet (S.A.W.) said: A person who takes up arms against us is not one of us and likewise the one who cheats us is not one of us. (Muslim).
Riyadh al Salihin hadith #1579
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
PRACTICAL SKILLS UNIT
LEADERSHIP SKILLS MODULES
PRE-SESSIONAL
221
LEADERSHIP: ESSENCE & NATURE
OUTLINES
BACKGROUND READING
What is leadership?
Leadership power
Types of leadership
Evaluation of leaders
Followers
Term of leadership
Problems of leaders
TEXT ANALYSIS
Leadership after trial
Good leaders want good followers
Leaders to be given some privacy
A group of 3 or more should have a leader
lack of leadership is an ominous sign
Authority in wrong hands is a sign of doom
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Ambition for leadership prohibited
Unfit incompetent leaders
Everybody is a leader and everybody is responsible
Be gradual in obtaining compliance
DISCUSSION
Comparing types of leaders
Comparing leader and follower roles in various leadership styles
Characteristics of charismatic leaders
Comparing advantages and disadvantages of charismatic leadership
Comparing charismatic and non-charismatic leadership
Leadership power
Leadership styles
Choice of leadership style for different situations
Comparing task vs people-oriented leaders
Leadership activities
Leadershifunctions
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
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WHAT IS LEADERSHIP?
Leadership is the single most important determinant in organisational success. Good leadership leads to success; bad leadership leads to frustration and failure. One of the harbingers of
doom is to place leadership authority in the wrong hands.
All members, supporters, and sympathisers of the organisation are stakeholders who are concerned about success and failure of leadership.
Leadership is a pre-condition for civilised existence. Any group of 3 or more must have a leader. Absence of recognised leadership means chaos to the detriment of all.
Leadership is the process of influencing people and making them do certain things. It is both an art and a science. It has rational, emotional, intuitive and instinctive dimensions. A few
leadership skills are innate but most are acquired by experience and education.
Leadership involves moving followers in a certain direction mostly by non-coercive methods. Successful leaders get voluntary co-operation from followers. Good leaders persuade and do
not command; they pull and do not push. Fear and authority are not leadership. Leaders who depend only on authority and coercion do not go very far. Poor leaders by contrast manipulate
their followers. Manipulation is getting a person to do what they are not aware of or do not want to do.
True leadership is more service than domination. The leader is the servant (sayyid al qawm khadimuhum).
There is a dynamic interaction between the leader, the followers, and the situation. A leader of one group of followers may not be able to lead a different group. A leader in one situation
may fail in another one. Roles of leaders and followers can be interchanged. A leader may be a follower of a more powerful leader. A good leader must therefore also be a good follower.
Leadership involves the following specific functions: setting and communicating visions, goals, and objectives; representing followers; directing, co-ordinating, and integrating; influencing,
mobilising, motivating, creating enthusiasm and optimism; providing services and making a difference.
LEADERSHIP POWER
Power is capability or potential to get something done. Influence is exercise of power to get something done. Authority is formal power that a leader has as a virtue of the position. Power
and leadership are interdependent but are not interchangeable.
A leader needs power to succeed and influence others but power alone does not make an effective leader. There are 2 types of leadership power: personal and positional. Both are used in
varying proportions depending on the leadership situation. Personal power is based on character, expertise, charisma, and personal relations. Positional power is based on formal authority
that includes decision-making, reward, punishment, and control of information and organisational resources. The leader has to make a correct judgement of which source of power to use in
a particular leadership situation
Influence is exercise of leadership power. Powerful leaders have more influence. They have credibility and can get more compliance from their followers. Leaders can get follower
compliance by rational persuasion, appeal, pressure, promise of rewards, negotiations (win-win, compromise). Leader get followers to do things either by making small demands followed by
big ones, or by starting with big demands followed by small ones of the big ones are not possible
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A leader gains more power and influence by building credibility. Credibility is based on competence (experience, knowledge, skills), character (honesty, kindness, sympathy), self-confidence,
activity and drive, boldness and assertiveness. The followers must trust the leader if he is to lead them well. Good leaders deal honestly with their followers and are up front. Building
credibility starts with self-assessment to know your strengths and use them, to identify your weaknesses and compensate for them. You have to listen to and learn from the followers.
Keeping promises and being predictable are very important for credibility.
Good leaders lead by teaching leadership. Good leadership involves empowering followers by coaching them and then sharing leadership power with them through delegation. Followers
must be given real authority, information and resources but must be held accountable for what they are doing. Empowered followers have heightened self-efficacy and self-confidence. They
will have higher performance, exhibit more co-operation, achieve higher personal growth, and in the end all ensure the survival of the organisation.
TYPES OF LEADERSHIP
Leadership is a function exercised by almost everybody each in his or her own sphere; we are at least leaders of ourselves or leaders of our families. Leadership can be in the community, the
work-place, and in public organisations. Since everybody has some leadership roles, each one can become a more effective leader by formal training or gaining experience on the job. Not
everyone wants to be a public leader. There are many people who are just not prepared to invest energy and shoulder the responsibilities of public leadership.
Leadership is highly individualised and is very specific for the situation and the type of followers. Each circumstance calls for different skills and style of leadership. The only constant unvarying dimension is that whatever style or skills are employed, they must conform to the leader's basic personality, values, and attitudes otherwise there will be inconsistencies that will
eventually lead to leadership failure.
Several types of leaders and styles of leadership can be described: autocratic, democratic, and laissez-faire. Leaders can be transactional, transformational, or charismatic. Some leaders are
task oriented whilst others are people-oriented. Choice of type or style must be flexible. The choice is determined by: the situation, leader personality, follower personality, type of
organization, and type of work carried out. Some situations call for use of a combination of leadership styles.
Autocratic leaders are dictatorial. They set goals, make all the decisions and just give followers orders to carry out. They set goals and personally direct tasks. There is very little follower
feed-back. Democratic leaders on the other hand involve followers in decision-making, listen to them, and give them a chance to participate. There is feed-back fro both the leaders and the
followers. Laissez-faire. leaders neglect their role. They have little interaction with the followers. They do not care about what the followers do. The followers are free to do what they want,
how and when they want. Laisser-faire leaders exercise hands-off management
Leadership may be task-oriented or people-oriented. A good leader has the right mixture of the two for the particular leadership situation he may find himself in. The correct synthesis is to
concentrate first on the people, make them believe in themselves, trust them, train and nurture them and then let them produce superior results. Task-oriented leaders are mainly
interested in production and results. They often have poor interpersonal skills. Some leaders perform well with structured tasks whereas others are best with unstructured tasks. Peopleoriented leaders are interested in the welfare of the followers and try to make them happy and contented. It this is take to the extreme productivity, quality, and results may be forgotten
Transformational leadership is a type of transaction leadership that focuses on higher goals instead of immediate material rewards for followers. Transformational leaders empower, inspire,
innovate, and raise passions. They have a vision and communicate it effectively. They raise followers to higher levels of motivation and morality. They give their followers a feeling of wellbeing and imbue new confidence and blow a new spirit in them. There is an emotional bond between the leaders and the followers. Their power is person-centred.
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Transactional leadefulfil the followers' current material and psychological needs in return for performance. Their outlook is managerial. They do well in the short run when the situation is
stable. They fail in the long run when they are faced with new unfamiliar challenges.
Charismatic leaders arise almost spontaneously in certain circumstances. They are characterised by their commitment to values, enthusiasm and energy. They have person-centred authority
which ends with their exit from the stage. They are revered and followers are devoted to them. They are invariably dynamic public speakers. They evoke strong emotions, display selfconfidence and competence, serve as role models, communicate high expectations with transcendental goals, embody in their person the hopes, aspirations, and frustrations of the
followers. Positive charismatic leaders use their authority to improve society. Wise leaders are never fooled by the charisma. Negative charismatic leaders use that authority for their own
self-aggrandizement. Charismatic leaders have a tendency to think of themselves as indispensable and to know all. They may develop egoistic and dictatorial tendencies. They can easily
misuse their great authority and power. They usually do not prepare others to take their place. When they disappear from the stage they leave behind a void and instability.
EVALUATION OF LEADERS
Leaders, being human, are not always perfect. They have strengths and weaknesses. A correct assessment of a particular leadership situation requires looking at both strengths and
weaknesses as well as the environment. Expectations generate a power and a momentum of their own and are a very powerful motivator. A leader who effectively communicates
expectations gets what he expects. Only self-confident leaders can communicate expectations effectively. Practical life tests leaders in various ways; the strongest emerge successful from
the tests. A leader must be able to stand up to emotional and psychological pressures, must maintain his calm and objectivity in face of personal insults and abuse directed at him or what he
stands for and loves. He must be able to deal fairly with people he is not emotionally comfortable with: opposers, those who abuse, and disparage him.
FOLLOWERS
There is no leadership without followership. The quality of the followers determines the quality of the leadership. A good leader may fail with bad followers. An average leader may succeed
if he has good followers. In the long run it is follower quality that determines the nature of a particular leadership situation. "The way you are is the way of your leaders". Followers get the
leaders they deserve. Incongruence between followers and leaders is usually temporary and hardly exceeds a generation. In a certain situation, a successful fit between leaders and
followers leads to success. Successful leadership requires that followers obey the leader. There are however limitations and conditions for that obedience as will be discussed later.
Successful public leadership is always directly or indirectly dependent on the consent of the followers. Good selection of public leaders requires participation of the followers. Leaders can
not be imposed. Imposition of leaders can work for only a short time or is associated with unsuccessful leader-follower situations. The exact method of expressing the follower's view varies
according to the circumstances of each group. Follower input whatever its nature can not be ignored.
TERM OF LEADERSHIP
There is no correct answer to the question how long should one individual stay in leadership? It is better to leave this matter open and decide according to circumstances. Staying too long
discourages the emergence of younger leaders and infusing new blood and new ideas into the organisation. It may also result into inefficiency as the leader loses effectiveness with time.
Frequent changes of leaders may on the other hand result in lack of continuity and instability. There are situations in which one long-serving leader is the only one with the skills and
charisma to hold the organisation together. In such a case you should not insist on change for the sake of change.
PROBLEMS OF LEADERS
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Leaders experience problems. Being at the top can be lonely. They take responsibility for failures. Followers may be disloyal to the leader or the organisation. Subordinates may have poor
values that the leader can not stand. There may be dissent. The leader may be ahead of the followers in vision and thinking. External threats are always looming on the horizon.
A leader is a public figure and has to accept more invasion of his privacy than an ordinary person. It is important that people know enough about his private life to be assured that he is not
involved in any activity that is incompatible with leadership position. The leader must be accessible at all times and can not claim privacy as a reason for not carrying out leadership
functions. The followers must however have some consideration for the leader and his family. They must give him some privacy so that he can lead an ordinary life
TEXT ANALYSIS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
LEADERSHIP AFTER TRIAL
And remember that Abraham was tried by his Lord with certain Commands, which he fulfilled: He said: " I will make you An Imam to the Nations. He pleaded: " And also ( Imams ) from my
offspring!" He answered: " But My promise is not within the reach of evildoers.
Qur'an 2:124
GOOD LEADER WANTS GOOD FOLLOWERS:
And those who pray, Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us ( the grace ) To lead the righteous.
Qur'an 25:74
LEADER TO BE GIVEN SOME PRIVACY:
O you who believe! Enter not the Prophet's houses until leave is given you for a meal, ( and then ) Not ( so early as ) to wait for its preparation: but when you are invited, enter; And when
you have taken your meal, disperse, without seeking familiar talk. Such ( behavior ) annoys the Prophet: he is ashamed to dismiss you, but Allah is not ashamed ( to tell you ) the truth.
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Qur'an 33:53
A GROUP OF 3 OR MORE MUST SELECT A LEADER
"Abu Said al Khudri reported the Apostle of Allah ( may peace be upon him ) as saying: When three are on a journey, they should appoint one of them as their commander."
Abu Daud 2:721, Chapter 933, hadith # 2602
LACK OF LEADERSHIP IS AN OMINOUS SIGN
"Salamah daughter of al Hurr and sister of Kharshah b. al Hurr al Fazari said 'I heard the Apostle of Allah (may peace be upon him ) say One of the signs of the Last Hour will be that people in
mosques will refuse to act as imam and will not find an imam to lead them in prayer."
Abu Daud 1:153, Chapter 153, Hadith # 581
AUTHORITY IN WRONG HANDS IS SIGN OF DOOM:
"Narrated Abu Huraira: While the Prophet was saying something in a gathering, a Bedouin came and asked him " When would the Hour ( Doomsday ) take place?" Allah's Apostle continued
his talk, so some people said that Allah's Apostle had heard the question, but did not like what that Bedouin has asked. Some of them said that Allah's Apostle had not heard it. When the
Prophet finished his speech, he said, " Where is the questioner, who enquired about the Hour ( Doomsday)?" The Bedouin said, " I am here, O Allah's Apostle " Then the Prophet said, "
When honesty is lost, then wait for the Hour ( Doomsday ). The Bedouin said, " How will that be lost?" The Prophet said, " When the power or authority comes in the hands of unfit persons,
then wait for the Hour (doomsday)"
Bukhari 1;50-51, hadith # 56
AMBITION FOR LEADERSHIP PROHIBITED
"Abd al Rahman b Samurah said: The Apostle of Allah ( may peace be upon him ) said to me: Abd al-Rahman b. Samurah, do not ask for the position of commander, for if you are given it
after asking you will be left to discharge it yourself, but if you are given it without asking you will be helped to discharge it."
Abu Daud 2:827, Chapter 1090, hadith # 2923
UNFIT INCOMPETENT LEADERS:
"Wait for doomsday when the deposit ( amanat ) is wasted. He inquired: " What's the of the deposit?" His holiness said: When rulership is entrusted to the incompetent, wait for the
doomsday" Hayat 3:266-267
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EVERYBODY IS A LEADER AND EVERYBODY IS RESPONSIBLE
“Abdullah b Umar reported the Apostle of Allah ( may peace be upon him) as saying: Each of you is a shepherd and each of you is responsible of his flock. The amir ( ruler ) who is over the
people is a shepherd and is responsible for his flock; a man is a shepherd in charge of the inhabitants of his household and he is responsible for his flock; a woman is a shepherdess in charge
of her husband's house and children and she is responsible for them; and a man's slave is a shepherd in charge of his master's property and he is responsible for it. So each of you is a
shepherd and each of you is responsible for his flock"
Abu Daud 2:827, Chapter 1089, hadith # 2922
"It has been narrated on the authority of Ibn Umar that the Holy Prophet ( may peace be upon him ) said: Beware, every one of you is a shepherd and every one is answerable wit regard to
his flock. The Caliph is a shepherd over the people and shall be questioned about his subjects ( as to how he conducted their affairs ). A man is a guardian over the members of his family and
shall be questioned about them ( as how he looked after their physical and moral well-being ) A woman is a guardian over the household of her husband and his children and shall be
questioned about them ( as to how she managed the household and brought up the children ). A slave is a guardian over the property of his master and shall be questioned about it ( as to
how he safeguarded his trust ). Beware, every one of you is a guardian and every one of you shall be questioned with regard to his trust."
Muslim 3: 1017, Chapter 758, Hadith # 4496
BE GRADUAL IN OBTAINING COMPLIANCE:
Narrated Ibn 'Abbas: Allah's Apostle said to Mu'adh bin Jabal when he sent him to Yemen. "You will come to the people of scripture, and when you reach them, invite them to testify that
none has the right to be worshipped except Allah and that Muhammad is His Apostle. And if they obey you in that, then tell them that Allah has enjoined on them five prayers to be
performed every day and night. And if they obey you in that, then tell them that Allah has enjoined on them Sadaqa (i.e. Zakat) to be taken from the rich amongst them and given to the
poor amongst them. And if they obey you in that, then be cautious! Don't take their best properties (as Zakat) and be afraid of the curse of an oppressed person as there is no screen
between his invocation and Allah.
Bukhari:
DISCUSSION
COMPARING TYPES OF LEADERS
Fill the following table defining different types of leaders. Score each criterion as high, medium, or low.
TRANSACTIONAL TRANSFORMATIONAL
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------------------------- ------------------------------Creativity
Communication
Vision
Empowering followers
Passion
Task-achievement
COMPARING LEADER AND FOLLOWER ROLES IN VARIOUS LEADERSHIP STYLES
Complete the following table showing the roles of leaders and followers under 3 styles of leadership (autocratic, democratic, and laissez-faire) and by function (goal setting, debates,
decision-making, feed-back, implementation). For each function write ‘L’ if if it is done mostly by the leader, ‘F’ if it is done by the follower and “L&F’ if it is done by both.
AUTOCRATIC DEMOCRATIC LAISSER-FAIRE
(DIRECTIVE) (PARTICIPATIVE) (NOT INVOLVED)
Goal setting
Debates
Decision
Feed-back
Implementation
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CHARACTERISTICS OF CHARISMATIC LEADERS
Think of a charismatic leader that you have known and score the following characteristics as high, medium, and low.
CHARACTERISTICS SCORE
--------------------------- --------Personalised leadership
Followers identify with leader
Followers willing subordinates
Followers feel empowered
Leader articulates future vision
Leader has rhetorical skills
Leader projects positive image of success
Emotional bond between leader and followers
Crises help emergence of charisma
COMPARING ADVANTAGES AND DISADVANTAGES OF CHARISMATIC LEADERSHIP
Think of a particular charismatic leader you know or have read about. For a specific context of time, place, and circumstances score the advantages and disadvantages as high, medium, or
low
SCORE XAMPLE
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Advantages
transform
empower
Disadvantages
irrational behaviour
emotional manipulation
havoc or destruction
COMPARING CHARISMATIC AND NON-CHARISMATIC LEADERSHIP
Complete the following table comparing a charismatic and non-charismatic leader. Think of two leaders you have read about or have known, one charismatic and the other non-charismatic.
Score each criterion as high or low.
CRITERION CHARISMATIC ON-CHARISMATIC
Accept status quo
Personal popularity
Sensitivity to environment
Articulation of goal/vision
Use of personal power
Use of positional power
Change people
LEADERSHIP POWER
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Fill the following table comparing types of leadership power. Write down 1-3 advantages/disadvantages for each type of power
TYPE OF POWER ADVANTAGES DISADVANTAGES
Reward
punishment
expert
personal relations
LEADERSHIP STYLES
Fill in the following table comparing directive, participative, and laissez-faire leadership on various performance criteria (indicate high, average, low)
DIRECTIVE PARTICIPATIVE LAISSEZ-FAIRE
Quantity
Quality
Innovation
Group cohesion
Conflict in group
Satisfaction
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CHOICE OF LEADERSHIP STYLE FOR DIFFERENT SITUATIONS
Fill in the following table about choice of leadership styles in given situations
DIRECTIVE PARTICIPATIVE LAISSEZ-FAIRE
Crisis/emergency
Leader has superior
Knowledge
Followers mature and
Knowledgeable
Time is of essence
Tasks requiring
Creativity
COMPARING TASK VS PEOPLE-ORIENTED LEADERS
Fill the following table comparing task-oriented to people-oriented leaders
TASK-ORIENTED PEOPLE-ORIENTED
Productivity
Sharing information
Accepting follower
Ideas
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Open informal
Communication
Listening to others
Facts, data
Feelings, emotions
And attitudes
LEADERSHIP ACTIVITIES
Using yourself as an example or a particular leader you know very well and complete the following table (O=Occasionally, F=Frequently, S=Seldom)
Act as group spokesman
Allow followers complete freedom in work
Encourage uniform procedures
Permit followers to use their judgement in solving problems
Permit followers to perform as they think best
Settle conflicts
Make decision: what and how
Push for increased achievements
Willing to make changes
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Do not explain actions
LEADERSHIP FUNCTIONS
Using yourself as an example or a particular leader you know very well and complete the following table (O=Occasionally, F=Frequently, S=Seldom)
Decision
Problem-solving
Implementation
Planning
Punishment
Reward
Represent/spokesman
Conflict
resolution
Role model
Group symbol
Parental figure
Ideologist
Task achievement/push for increased achievement
YOUR NOTES:
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MODEL LEADERS
OUTLINES
BACKGROUND READING
Model leaders
Abubakr al Siddiq
Omar al Farooq
TEXT ANALYSIS
Sayings of Abubakr
Abubakr tells Muslims to correct him
Characteristics of a leader: Abubakr’s speech on his election
Leadership for a higher purpose than self-interest
Accountability to people
Righteous leaders are followed
Abubakr’s will to Omar
Sayings of Omar
Leader not arrogant
Leader accessible
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Leader is responsive
No nepotism
Control of subordinates
Leader must exercise leadership: from Omar’s first speech
Leader must have initiative
Omar worries about a camel in far-way Iraq
Omar, a gentle ruler
Everybody counts
Omar’s desire to be on the people’s level
Omar’s desire to visit the provinces
Leader recognises stronger persons
Softness and hardness
Wisdom of a leader
Leading is by influence
Leader should not adopt a position of superiority
Leader should live and eat like the followers
Leader admits mistakes
Leader encourages followers to tell the truth in front of him
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Leader accepts correction by followers
Principles leadership
DISCUSSION
Traits of good leadership
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAPOINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
OVERVIEW
The two leaders discussed in this section combine between them all the good qualities needed in leadership
MODEL LEADERS
Good and effective leadership is a source of greatness (’abqariyyah). Great movements and changes in history are always associated with great leaders. Intended here is real, genuine,
moral, and competent leadership based on character and integrity and not the phony leadership that thrives on propaganda, deceit, and manipulation. Bad leaders are motivated by power
alone. They just like the exercise of power. Good leaders have higher motivation. They want to use leadership power to improve and make a change.
The Prophet Muhammad and the 5 rightly-guided khulafaha after him are, and other illustrious leaders in history are a model of ideal leadership. They led according to the dictates of the
noble teachings, maintained justice, avoided oppression and promoted the welfare of their immediate followers and generations to come. The Prophet's character was patience and
perseverance, wisdom and foresight, kindness, concern for others, honesty and truthfulness, justice, courage and firmness, love and mercy, forgiveness, simplicity and humility, and good
humour. Abubakr is remembered for his piety, wisdom, gentle character, honesty, principled behaviour, and justice. Abubakr was gentle and kind in most cases but when the need arose he
would be very firm and decisive. Omar Ibn al Khattab is remembered for his courage, justice, hard-work, seriousness, and generosity. Uthman b Affan is remembered for his piety, gentle
character, modesty and benevolence. Ali b Abi Talib is remembered for his bravery, scholarship, learning and justice. Khalid Ibn al Walid is remembered for his bravery and his military
strategy. Omar Ibn Abdul Aziz is remembered for his righteousness and piety.
ABUBAKR
Abubakr is remembered for the following: strong iman, constant company of the prophet, good character and wisdom, firmness, and strategy.
He had firm iman that knew no doubts . He was the first believer in Makka outside the prophet’s immediate family. He called others in Islam. He used his wealth to help poor Muslims.
239
He was a constant companion of the Prophet and learned a lot from him.He planned the logistics of the hijra and was the prophet’s companion on the journey..He was the companion of the
prophet in the cave on migration from Makka to Madina. In Madina, Abubakr started as a farmer. He was always with the prophet. Abubakr and Omar were the closest advisers of the
Prophet. Abubakr exercised leadership even in the lifetime of the prophet. He led the pilgrimage after hudaybiyyat. He was asked by the prophet to lead prayers when the prophet was in his
last illness
He had wisdom and vision. He was never angry except for Allah. Abubakr had good manners and was a loved personality. He was a leader in his tribe in charge of settling blood feuds. He
was a successful cloth merchant due to his good personality. Even before Islam, he had good morals; he did not drink alcohol. Did not participate in jahiliyyah worship. When the prophet
called him, he did not hesitate to accept Islam. Abubakr was kind to badr prisoners of war. He understood and supported the prophet’s strategy at hudaybiyyat. On ascension to the
khulafat, Abubakr did not oppress opposers to his leadership.
He took a firm stand at death of prophet. He put his focus of unity of state after death of prophet. His firm and wise stand at saqifa averted civil war. He took a firm stand in riddat wars
preserved religion and unity. During the riddat wars, the usually soft Abubakr was tough and stood firm for the truth. He stabilized the state in his reign by such courageous stands. He was
firm with pretenders to prophethood. He dispatched Usamah’s army to fulfil the prophet’s command although there were many dangers in Madina at that time.
He collected Qur’an
He laid foundation for empire in byzantine and Persian lands. He initiated the Syrian and Iraq campaigns that resulted into the expansion of the Islamic state.
Abubakr was a full-time leader devoted only to his work. He was aware of his limitations and brought about him men who could complement him. He asked for obedience from the people
only if He obeyed Allah and did not assume that he had a right to rule. He governed by shura.
Abubakr was pre-occupied with ummatic welfare in the last 2 weeks of his life when he was sick. He consulted the companions before appointing Omar as the next khalifa. He undertook self
criticism on his activities. He returned all the salary he had earned as khalifa to the public treasury.
Abubakr died with no wealth. he was buried in his old clothes; he said that the living needed new ones. He ordered that his funeral should not distract from state affairs
The main lessons we learn from Abubakr are : (a) Simple life (b) Honesty (c) Politeness (d) Firmness (e) Caution (f) Against self-admiration (g) Self criticism (h) Accepting criticism (I)
Accountability (j) Gentle nature (k) Avoiding fitna
Abubakr’s main achievements: (a) Abubakr was able to maintain the unity of the ummah after the passing away of the prophet (b) He stood firm and defeated the apostates (c) He stood
form against the refusers of zakat (d) the started the era of conquests (d) He collected the Qur’an
OMAR
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Omar was a great leader, the mujaddid of the first century, who embodied in his character the best of the pre-Islamic noble ideals with the best in Islam. The prophet recognised and
respected his strength of personality. The prophet prayed for his conversion because of what he knew of his strength. Omar is clear proof of the saying of the prophet ‘the best of you in
jahiliyyat are the best of you in Islam if they learn’.
Omar was a man of strong opinions and convictions. He was a ferocious enemy of Islam in jahiliyyat and its most ferocious defender after his conversion.
Omar was known for being tough. He however had a soft spot in him. This was demonstrated on many occasions. Before accepting Islam, he confronted his Muslim sister in Makka and beat
her. When he saw blood he was very sorry and was profoundly affected. Her bravery and steadfastness softened him.
Omar was a practical man of action. Omar was brave and very daring. When he became a Muslim he declared his conversion in public in Makka. He and Hamza led the first public
demonstration in Islam when they led Muslims from their hiding places to pray in from of the Kaaba. Omar unlike all other companions migrated in public from Makka and dared any who
wanted to challenge him.
Omar was physically and mentally very strong. This enabled him to exercise a very dynamic leadership. He was able to work hard. He could personally attend to many details and follow up
projects. He exercised tight control over state affairs. He was a very directive leader who at the same time exercised consultation.
Omar slept very little. He was always working. Omar was able to follow-up affairs of far- away provinces by use of the postal system, hajj, spies, and tours of inspection.
Omar gave trouble to those who came after him because he set very high unattainable standards for those after him.
Omar lived a very simple life and was approachable by all.
TEXT ANALYSIS: ABUBAKR’S SAYINGS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
THE 5 RIGHTLY-GUIDED KHULAFA: A MODEL
"Sufyan al Thawri said: The Caliphs are four: Abu Bakr, Umar Uthman, Ali and Umar Ibn Abd al Aziz"
Abu Daud 3:1300, Chapter 1684, hadith # 4614
ABUBAKR TELLS MUSLIMS TO CORRECT HIM
“If I am upright then follow me; but if I deviate straighten me out”
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Tabari 10:11
CHARACTERISTICS OF A LEADER: ABU BUKAR’S SPEECH ON HIS ELECTION
“O Men! Here I have been assigned the job of being a ruler over you while I am not the best among you. If I do well in my job, help me. If I do wrong, redress me. Truthfulness is fidelity, and
lying is treason. The weak shall be strong in my eyes until I restore to them their lost rights, and the strong shall be weak in my eye until I have restored the rights of the weak from them. No
people give up fighting for the cause of God but God inflicts upon them abject subjection; and no people give themselves to lewdness but God envelops them with misery. Obey me as long
as I obey god and His Prophet. But if I disobey God’s command or His Prophet’s, then no obedience is incumbent upon you. Rise to your prayer, that God may bless you” (Muhammad pp
508-511)
LEADERSHIP FOR A HIGHER PURPOSE THAN SELF-INTEREST:
The Holy Prophet (p.b.h.) was called back (by Allah) and people were not far away from the age of Kufr (infidelity) I became afraid that people might revert to their old religion and fall into
differences. I therefore, accepted this responsibility, although I did not like it.
Hayat 2: 24 - 25
ACCOUNTABILITY TO PEOPLE:
“Keep a close watch on me. Help me, if I am keeping right, if I go wrong, put me right. Follow me till I am obeying Allah and do not pay any heed to me, if I defy Allah”.
Hayat 2:24
RIGHTEOUS LEADER ARE FOLLOWED :
“Such conditions shall prevail as long as the leaders of the people stick to the path of righteousness. Don’t you see that every tribe has a leaders and the people follow him. These leaders
ought to be righteous”.
Hayat 2:802
ABU BAKR’S WILL TO UMAR:
“.... I invite you to perform a task which is very tiresome. Fear Allah O Umar! in obeying Allah and maintain piety in obeying Him. Piety is a guard (against evils). This is Caliphate which is
taken over by one who may carry out its responsibilities. One who order rightful acts and himself does wrong, asks others to do good and himself act badly would soon lose his earnings, and
deeds. Thus if you are appointed as a Caliph to look after the affairs of people, you should try to desist from shedding blood, keep your belly empty from their wealth and save your tongue
form causing disgrace to them. You should do all this if possible and one has no capacity to perform anything except by the help of Allah”.
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Hayat.
TEXT ANALYSIS: OMAR’S SAYINGS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
LEADER NOT ARROGANT
According to Khallad b. Aslam-al-Nadr b. Shumayl-Qatan-Abu Yazid al-Madini-a client of ‘Uthman b. ‘Affan: I was riding behind ‘Uthman b. ‘Affan one hot day when there was an extremely
hot wind blowing and he came to the alms-animal pen. There was a man wearing a waist wrapper and an upper garment with another wrapped around his head. He was driving camels into
the the alms’ camel pen. ‘Uthman said, “Who do you think this is?” We finally reached him and he was ‘Umar b. al-Khattab. (‘Uthman) said, “He is indeed ‘the strong, the trustworthy one!”.
LEADER ACCESSIBLE
According to Muhammad b. ‘Awf-Abu al-Mughirah ‘Abd al-Quddus b. al-Hajjaj-Safwan b. ‘Amr-Abu al-Mukhariq Zuhayr b. Salim-Ka’b al-Ahbar. I stayed with a man called Malik who was
under the protection of Umar b. al-Khattab. I asked him how one could get access to the Commander of the Faithful. He replied that there was no door barring the (way to Umar) or any
obstacle, that he would say his prayers, would then sit down, and anyone who wished could talk to him.
LEADER IS RESPONSIVE
According to Abu Kurayb-Ibn Idris-Mutarrif-al-Sha’bi : A Bedouin came to Umar and said, “My stallion camel has both mange and saddle sores; give me a mount”. ‘Umar replied to him, ‘Your
camel does not have mange and saddle sores!” (The bedouin) turned away, reciting the following: Abu Hafs Umar has sworn by God’s name That no mange or saddle sores have afflicted [my
mount]. Forgive him, God, that he has given a false oath! (‘Umar exclaimed, “O God, forgive me!” He called the Bedouin back and gave him a [fresh] mount.
NO NEPOTISM
According to Ya’qub b. Ibrahim-Isma’il-Ayyub-Muhammad: I was informed that a man who was related to ‘Umar asked him [for money]. But he chided him and sent him away. People spoke
to(‘Umar) about him, and he was asked why he chided him and sent him away when he begged from him. He replied “He asked me for some of God’s money. What will be my excuse if I
meet Him when I am a treacherous ruler? Why did he not ask for some of my money?” (The source) added that (Umar) sent him 10,000 [dirhams].
CONTROL OF SUBORDINATES
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According to Abu Kurayb-Abu Bakr b. Ayyash-Abu Hasin: Whenever Umar appointed his governors, he would go out with them to bid them farewell, saying, “I have not appointed you
governor over Muhammad’s community with limitless authority. I have made you governor over them only to lead them in prayer, to make decisions among them based on what is right,
and to distribute [the spoils] among them justly. I have not given you limitless authority over them. Do not flog Arab [troops] and humiliate them; do not keep them long from their families
and bring temptation upon them; do not neglect them and cause them deprivation. Confine yourselves to the factual text of The Qur’an, and do not frequently cite prophetic traditions. I am
your partner”. He would also allow vengeance to be taken on his governors. If there was a complaint against a governor, he would bring together the governor and the complainant. If there
was a genuine case against (the governor) for which punishment was obligatory, he would punish him.
According to Yaqub b. Ibrahim-Ismail b. Ibrahim-Said al-Jurayri-Abu Nadrah-Abu Firas: ‘Umar b. al-Khattab made the Friday address and said, “O people, I do not send governors to you to
flog you or to take your possessions. I send them to you to teach you your religion and the way you should follow. If anything other than these is done to anyone, he should refer I the
matter) to me. By Him in whose hand is my soul, I shall certainly permit the law of retaliation to be used against (any governor). “Up jumped Amr b. al-’As and said, “Do you rally think you
will allow the law of retaliation to be used against any commander appointed over your subjects who disciplines one of them?” (Umar) replied, “Yes indeed, I shall certainly allow that. Why
not, as I have seen the Messenger of God allow the law of retaliation against himself? Do not beat Muslims and humiliate them; do not keep them log from their families and bring
temptation upon them; do not deny them their rights and turn them into infidels; do not settle them among thickets so that you lose them”.
LEADER MUST EXERCISE LEADERSHIP: FROM OMAR’S FIRST SPEECH
“...The likeness of the Arabs is only to a camel led by the nose following its leader’ therefore, let its leader look where he leads. As for me, by the Lord of the Kaaba, I will indeed bring them
along on the road”.
Tabari 11 : 158 - 159
LEADER MUST HAVE INITIATIVE :
“The most sagacious man is he who displays his own initiative, when he has no directives from his superior to fall back on, or who, without holding back, gives expression to his own views”.
Tabari 13 : 72 - 75
OMAR WORRIES ABOUT A CAMEL IN FAR-AWAY IRAQ:
“According to Yunus : Umar b. al-Khattab addressed the people and said, By Him who sent Muhammad with the Truth, if one camel were to perish untended on the bank of the Euphrates, I
would fear that God would hold the Khattab family responsible for it”. Zayd said that al khattab family meant Omar and no one else.
Tabari 14 : 105 - 106
OMAR, A GENTLE RULER :
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“According to Abdul Hamid b. Baya : Umar b. al-Khattab said, “O subjects, you have an obligation to us to give advice on what is unknown and cooperate in doing good. There is no
forbearance (him) dearer to God and more generally advantageous then that of a gentle leader. O subjects there is no ignorance more hateful to God and more generally evil than that of a
harsh leader. O subject, he who enjoins well-being for someone in his midst, God will bring him well-being from above”.
Tabor 14 : 139
EVERYBODY COUNTS :
The weak are also Muslims”
Tabari 13 : 183
OMAR’S DESIRE TO BE ON THE PEOPLE’S LEVEL :
“When I find myself in a position when I fell comfortable, but that means my people have no access (to me) then this (can) not (continue) to be my po; I (must once again) be on the same
level as my people”.
Tabari
OMAR’S DESIRE TO VISIT PROVINCES :
“If I live, I shall certainly travel for a whole year among my subjects, God willing. I know that people have needs that do not reach me. Their governors will not refer them to me, nor will they
themselves came to me. I shall travel to Syria and stay there two months. I shall travel to the Jazirah and stay there two months. Then I shall travel to Bahrain and stay there two month.
Then I shall travel to al-Kufah and stay there for two months. Then I shall travel to al-Basrah and stay there for two month. Indeed, what a fine year this will be”.
Tabari 14 : 104
LEADER RECOGNIZES STRONGER PERSONS :
“Had I come to know that some stronger person is there, I would have better put myself to be beheaded by him than to be his chief”.
Hayat 2: 136
SOFTNESS AND HARDNESS :
“My heart turned as soft and mild as foams of water and my heart turned harder than stone in matters of Allah”
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Hayat 2: 43
WISDOM OF LEADER:
“Allah the sublime likes no tolerance more than the tolerance and politeness of an Imam, and not ignorance is more displeasing to Allah than the ignorance and haughtiness of an Imam. And
one who has the practice of forgiving anything undersirable remains peaceful. One who takes to fairness in his relations with others, will achieve success in his mission. The humiliation of
obedience brings a man closer to good end as against the dignity being earned through disobedience”
Hayat 2 : 82
LEADING IS BY INFLUENCE:
“I need such a person while functioning as Amir look as one of them, but when he is not acting as an Amir, people consider him as their Amir”.
Hayat 2 : 61
LEADER SHOULD NOT ADOPT A POSITION OF SUPERIORITY OVER PEOPLE :
OMAR’S LETTER TO AMRE BIN AL-AS :
“I have come to Know that you have built up a rostrum for rising above your audience. Is it not enough for you to deliver speeches in standing posture. Now the Muslims will feel as if they
are much lower than you. Hence, I ask you upon an oath to demolish it at once”
Hayat 2 : 91
LEADER SHOULD LIVE AND EAT LIKE THE FOLLOWERS : OMAR’S LETTER TO ATTIBA BIN FARQAD
“This wealth has neither been earned by your hard labor, nor by your father’s and mother’s hard labor. Hence you should provide same food to the Muslim in their homes as you relish in
your homes; and save yourself from luxurious living and copying the styles (of life) and etiquettes of the polytheists and refrain from wearing silk”.
Hayat 2 : 92
LEADER ADMITS MISTAKES :
“Hazrat Abdullah bin Musaab stated that Hazrat Umar bin Khattab said : Don’t increase the mihrs (dower-money) of your women to more that forty oqiyags (one oqiyah is equal to 40
dirhems), though she may be the doughter of a high family, i.e. may be Yazid bin al-Hasini Harithi’s daughter. Whoever settles a higher mihr than this, the amount in excess of it will put in
the public treasury. Hearing this a woman from the women’s rows stood up. She was tall in stature and had a flat nose. She said: Your shouldn’t have said this. hazrat Umar inquired: And
246
why? That woman said: Because Allah Most Honoured and Glorious has said: And you have given unto one of them a sum of money (whoever great), take nothing from it”.Qur’an 4 : 20. So
Hazrat Umar remarked : The woman said the correct thing and the man committed a mistake”.
Hayat 3 : 241
LEADER ENCOURAGES FOLLOWERS TO TELL THE TRUTH IN FRONT OF HIM :
“The amir is always a loser before whom one cannot speak the truth and he himself does not speak the truth”.
Hayat 2 : 85
LEADERS ACCEPTS CORRECTION BY FOLLOWERS”
“All praise be to Allah who has appointed me (Caliph) on such a people who have the capacity to get me straightened if I go wrong”.
Hayat 2 : 86
PRINCIPLED LEADERSHIP”
“If a governor becomes unprincipled, his subjects adopt the same course, and the person is very unfortunate who bring about misfortune to his subjects”.
Hayat 2:141
DISCUSSION
1. List 5 traits of good leadership from your study of Abubakr and Omar
2. Asses a leader that you know using the traits above
3. What is different between leaders of today and those of the earlier times?
YOUR NOTES:
247
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
USRA QUR’AN STUDY MODULES
MATRICULATION 2
248
INSTRUCTIONS:
1. Take turns in reading the assigned verses in Arabic. Each usrat member should read 1-2 verses at a time. Correct one another in a
polite way. Then read the translation of the verses. Discuss the assigned issue and list lessons you have learned for your
contemporary life as an individual and as a member of the community or society. Write down your conclusions.
2. If you have extra time read the optional verses in both Arabic and translation.
249
SESSION 1
ASSIGNED VERSES: 58:7 - 58:10
ASSIGNED ISSUE: SECRET CONVERSATIONS
OPTIONAL VERSES: 58:1 - 58:22
MAIN DISCUSION POINTS: No secret talk between or among humans is hidden from Allah. Secret conversations to plan evil, hostility or disobedience are inspired by shaitan and are
therefor forbidden. Secret talks are allowed only if they concern righteousness and taqwa.
YOUR NOTES:
SESSION 2
ASSIGNED VERSES: 59:8 - 59:10
ASSIGNED ISSUE: BROTHERHOOD: ANSAR AND MUHAJIRIN
OPTIONAL VERSES: 59:1 - 59:24
MAIN DISCUSSION POINTS: The Ansar in Madina loved their immigrant brothers. They were generous although poor. This Islamic brotherhood extends even to generations that come
afterwards who pray for and have no bad feelings for their predecessors..
YOUR NOTES:
250
SESSION 3
ASSIGNED VERSES: 60:4 - 60:9
ASSIGNED ISSUE: RELATIONS WITH NON-BELIEVERS
OPTIONAL VERSES: 60:1 - 60:13
MAIN DISCUSSION POINTS: Ibrahim was an example in his polite dawa to his un-believing father. Allah allows Muslims to deal justly and kindly with non-believers who do not show
aggression to them. Allah forbids Muslims to show friendship to non-believers who are aggressive to Muslims by fighting them and expel them from their land.
YOUR NOTES:
SESSION 4
ASSIGNED VERSES: 62:9 - 62:11
ASSIGNED ISSUE: PRAYER AND BUSINESS PRE-OCCUPATION
OPTIONAL VERSES: 61:1 - 62:11
MAIN DISCUSSION POINTS: When the call to prayer is sounded the good Muslim must abandon all business and hurry to worship Allah. When the prayer is finished they can spread in the
earth to work and earn a living.
251
YOUR NOTES:
SESSION 5
ASSIGNED VERSES: 63:9 - 63:11
ASSIGNED ISSUE: WEALTH BETWEEN TEMPTATION & CHARITY
OPTIONAL VERSES: 63:1 - 63:11
MAIN DISCUSSION POINTS: Wealth should not be a cause for neglecting remembrance of Allah. Charity must be given in this life. Those who neglect to give charity will regret at the time
of death; they will have no opportunity to return to earth and give any charity.
YOUR NOTES:
SESSION 6
ASSIGNED VERSES: 64:3 - 64:4
ASSIGNED ISSUE: ALLAH THE BEST CREATOR AND KNOWER
OPTIONAL VERSES: 64:1 - 64:18
252
MAIN DISCUSSION POINTS: Allah created the heavens, the earth, and humans in the best way. Allah knows all what is in the heaven and the earth. He knows all human secrets.
YOUR NOTES:
SESSION 7
ASSIGNED VERSES: 65:1 - 65:7
ASSIGNED ISSUE: KINDNESS & GENEROSITY IN DIVORCE
OPTIONAL VERSES: 65:1 - 65:12
MAIN DISCUSSION POINTS: Divorced women should stay in the house and should be treated with kindness until the end of the iddat period. At the end of this period, the 2 spouses may
agree to reconcile or to separate in peace.
YOUR NOTES:
SESSION 8
ASSIGNED VERSES: 66:10 - 66:12
253
ASSIGNED ISSUE: GOOD AND BAD SPOUSES
OPTIONAL VERSES: 66:1 - 66:12
MAIN DISCUSSION POINTS: The wives of Nuh and Lut were examples of bad wives; they were not true to their righteous husbands. The wife of Pharaoh was an example of good wife; she
distanced herself from Pharaoh and his evil actions. Maryam bint ‘Imran was another example of a good woman. She was chaste and devout.
YOUR NOTES:
SESSION 9
ASSIGNED VERSES: 67:1 - 67:5
ASSIGNED ISSUE: CREATION OF LIFE, DEATH, & THE UNIVERSE
OPTIONAL VERSES: 67:1 - 67:30
MAIN DISCUSSION POINTS: All power is with Allah. He created life and death to test human actions, good or bad. Allah’s creation of the heavens is perfect and has no mistakes.
YOUR NOTES:
254
SESSION 10
ASSIGNED VERSES: 68:17 - 68:33
ASSIGNED ISSUE: ALLAH’S WILL AND HUMAN INTENTIONS
OPTIONAL VERSES: 68:1 - 68:52
MAIN DISCUSSION POINTS: The owners of the garden forgot to say ‘if Allah wishes’ when they planned to gather fruits the next day. As a punishment and lesson Allah destroyed the
fruits. They realized their mistake and asked Allah for forgiveness.
YOUR NOTES:
SESSION 11
ASSIGNED VERSES: 69:4 - 69:12
ASSIGNED ISSUE: DESTRUCTION OF DISOBEDIENT PEOPLES
OPTIONAL VERSES: 69:1 - 69:52
MAIN DISCUSSION POINTS: The people of Thamud, ‘Aad, Pharaoh, and Nuh were destroyed for disobedience and rejection of the messenger.
YOUR NOTES:
255
SESSION 12
ASSIGNED VERSES: 70:19 - 70:34
ASSIGNED ISSUE: TRAITS OF BELIEVERS AND NON-BELIEVERS
OPTIONAL VERSES: 70:1 - 71:30
MAIN DISCUSSION POINTS: Non-believers have the following traits: impatience, complaining when in trouble, miserliness when they have plenty. The believers are different. They are
constant in their prayers, they give charity to then needy, they believe in the last day, they fear Allah’s displeasure, they guard their chastity, they keep trusts, they stand firm in their
testimony.
YOUR NOTES:
256
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
USRA DISCOURSE & BOOK REVIEW MODULES
MATRICULATION 2
GENERAL THEME:
WORSHIP (IBADAT)
257
SESSION 1
USRAT DISCOURSE MODULE
TOPIC: TAQWA
SESSION OUTLINE
BACKGROUND READING
Concept of taqwa
The concept of ibadat in Islam
Social advantages of ibadat
Concept of thawab
Concept of ma’asiyat
TEXT ANALYSIS
Purpose of creation is ibadat
Worship of Allah alone
DISCUSSION
Taqwa and fear
258
Advantages of ibadat
Check-list of ibadat activities in a day
Impact of ibadat on character
BACKGROUND READING
OVERVIEW
CONCEPT OF TAQWA
There is no correct English translation for the word taqwa. It is commonly translated erroneously to mean fear. Humans undertake good actions and avoid evil ones not only out of fear of
Allah’s punishment in case of default, but to express gratitude to Allah for the gifts of life and the bounties they enjoy on earth. At an individual level the practical manifestations of taqwa
are: doing good, undertaking ibadat, and avoiding bad actions. At a social level the practical manifestations of taqwa are amr bi al maruf and nahy ‘an al munkar.
THE CONCEPT OF IBADAT IN ISLAM
Ibadat in Islam is comprehensive concept that embraces all human endeavours. Whatever humans do in sincerity and without disobeying any of Allah’s commands is a form of worship and
they will be rewarded for it. Thus ibadat is the practical expression of taqwa. Ibadat can be structured or non-structured. Structured ibadat can be obligatory or non-obligatory.
Ibadat must be constant and in all circumstances and is not confined to certain places, times, or occasions. The whole purpose of human creation is the worship of Allah alone. Ibadat is
Allah’s right and He punishes those who do not fulfil it. Humans were given a free will to choose what to do and not what not to do within the limited human capacity. Life is therefore a test
for them whether they will choose the right path of ibadat or they will choose otherwise. All human activities can be ibadat. There must be a balance between these various activities for a
harmonious life. No one act should be done to excess to the detriment of others. For example prayer at night is ibadat. It should not be done to such an excess that the ibadat of looking for
a livelihood the next morning is not possible. Although every human endeavour can be ibadat, only those undertaken with the correct intention are rewarded as ibadat. An act of ibadat can
therefore not be accidental. It must be a consent of a deliberate choice and intention.
SOCIAL ADVANTAGES OF IBADAT
CONCEPT OF THAWAB
CONCEPT OF MA’ASIYAT
259
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
PURPOSE OF CREATION IS IBADAT
51:56
WORSHIP OF ALLAH ALONE
4:36
DISCUSSION
1. Look up and list various translations of the term taqwa
2. What are the advantages of ibadat from your personal experience?
3. What is the impact of ibadat on character?
4. Try to make a check-List Of your Ibadat Activities In A typical Day
YOUR NOTES:
260
SESSION 2
USRAT BOOK REVIEW MODULE
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
261
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
262
SESSION 3
USRAT DISCOURSE MODULE
TOPIC: TAHARAT
SESSION OUTLINE
BACKGROUND READING
The concept of taharat in Islam
TEXT ANALYSIS
Taharat in the Qur’an
Relation between physical and ritual purity
Taharat and ibadat
Physical purity
Cleansing agents
Wudu
Tayammum
DISCUSSION
263
Cleanliness of the ummat: ideal and reality
Problem of water in arid Muslim countries
Relation between physical and ritual purity
BACKGROUND READING
OVER VIEW
CONCEPT OF TAHARAT IN ISLAM
The concept of taharat in Islam refers to ritual, spiritual, and physical purity and cleanliness.
PHYSICAL AND RITUAL PURITY
There is a link between physical and ritual purity. Ritual purification is required after some activities like sexual intercourse, at the end of menstruation, and after birth.
TAHARAT AND IBADAT
Taharat is in itself a form of ibadat as well as preparation for other forms of ibadat. Since worship is direct communication with Allah, taharat can also be viewed as a protocol preparation
for an important event. Some forms of ibadat like salat and hajj can not be valid without taharat. The holy Qur’an can not be touched unless one is in a state of taharat.
PHYSICAL PURITY
Physical purity embraces the body, the clothes, the place, and the atmosphere. The prophet for example forbade eating of food with strong orders and then coming to the mosque.
CLEANSING AGENTS
One of the unique bounties for the ummat is that the earth was made a purifying agent. The cleaning agents are water and dust.
WUDU
Wudu involves cleaning the exposed parts of the body. It is recommended that a Muslim stays in a state of purity most of the time
264
TAYAMMUM
Tayammum is carried out in the absence of water. It is more ritual than physical cleansing.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
Qur’an 4:43
Qur’an 5:6
Qur’an 2:222
DISCUSSION
Write 1-3 sentences about the following:
1.Cleaniliness of the ummah: ideal and reality
2. Problem of water in arid muslim countries
3. Relation between physical and ritual purity
4. Toilet hygiene as taught by Islam
YOUR NOTES:
SESSION 4
265
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
266
COMMENTS ON OPINIONS:
CONCLUSIONS:
267
SESSION 5
USRAT DISCOURSE MODULE
TOPIC: SALAT
SESSION OUTLINE
BACKGROUND READING
Purpose and benefits of salat
TEXT ANALYSIS
salat prevents fahsha and munkar
khuhsu in salat
negligence of salat
salat al juma
salat al tahajjud
time for salat
adhan for salat
facing qiblat
268
itikaaf
qasr al salat
DISCUSSION
General concepts of salat among people
Assessing observance of salat in your community
How to improve observance of salat
Social advantages of salat al jamaat
BACKGROUND READING
OVERVIEW
IMPORTANCE OF SALAT
Salat is the most important formal act of ibadat. It was ordained in heaven; and the prophet had to make a special journey for this on the night of isra and miraaj.
SOCIAL ASPECTS OF SALAT
Salat has both individual and social aspects. Regular salat protects the worshipper from committing evils and transgression. Salat properly offered cleanses and expiates sins. Salat is direct
communication between the worshipper and Allah. The actions of qiyaam, sujuud, and rukuu are all direct actions of respect and reverence that the worshipper performs in front of the
creator. Salat in congregation or in the mosque has the social advantage of bringing people together in worship and to strengthen their brotherhood. The spirit of brotherhood and social
organization is reflected in the requirement to straighten rows, to stand shoulder-to-shoulder and to follow the imaam.
TYPES OF SALAT
269
Some prayers are obligatory like the 5 daily prayer, salat al jum’a, and salat al janazat. Many more are voluntary or supererogatory for example salat al tahajjud, salat al eid, and salat al witr.
Some salat is for special reasons for example the salat of fear (salat al khawf) and salat al istikharat. Obligatory prayers have fixed times and the best of ibadat is prayer in its time.
TIMES OF SALAT
Salat times are set in such a way that there is continuos communication with the creator. There are times in which salat can not be offered. Salat is not allowed at sunrise and sunset to avoid
confusion with worshippers of the sun.
SALAT IN DIFFICULT CIRCUMSTANCES
Salat is so important that it can not be left even in difficult circumstances. While on a journey the salat can be shortened or offered before or after its prescribed time. The sick are permitted
to abridge or modify the physical movements of the salat. Women are excused from salat during the period of menstruation because of the associated physiological stress.
PLACE OF SALAT
Among the bounties of Allah on the ummat is that salat can be offered anywhere on earth and not necessarily in prescribed places. Muslims are encouraged t offer supererogatory prayers in
their homes s that they do not become graves.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
SALAT PREVENTS FAHISHA AND MUNKAR
29:45
KHUHSU IN SALAT
23:1-2
NEGLIGENCE OF SALAT
107: 4-5
SALAT AL JUMA
270
62:9
SALAT AL TAHAJJUD
17:79
73:1-7
73:20
51:17
TIME FOR SALAT
4:103
ADHAN FOR SALAT
5:58
62:9
FACING QIBLAT
2:144
ITIKAAF
2:187
QASR AL SALAT
4:101
DISCUSSION
271
GENERAL CONCEPTS OF SALAT AMONG PEOPLE
Think of your particular community and discuss the general understanding of salat as ritual Vs spirituality
ASSESS OBSERVANCE OF SALAT IN YOUR COMMUNITY
How well do people in your community observe salat?
HOW TO IMPROVE OBSERVANCE OF SALAT
What can you suggest to improve salat observance in your community? How can both coercion and persuasion be used?
SOCIAL ADVANTAGES OF SALAT AL JAMAAT
List social and community advantages of congregational prayers
MENTAL CONCENTRATION IS SALAT
YOUR NOTES:
272
SESSION 6
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
273
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
274
SESSION 7
USRAT DISCOURSE MODULE
TOPIC: SAUM
SESSION OUTLINE
BACKGROUND READING
Self Control
Compassion
No injury to the body
Nature of tasting
Types of fasting
Medical advantages of fasting
Fasting and the daily routine
TEXT ANALYSIS
Fasting in the Qur’an
Fasting and self-control
275
DISCUSSION
Advantages of fasting: social, spiritual, and medical
Difference between voluntary and involuntary fasting
Fasting and self-control
BACKGROUND READING
OVERVIEW
SELF-CONTROL
Fasting is ibadat that teaches self-control. A fasting person is able to control the food instinct, perhaps the most powerful human instinct. The sense of self-control gained is extendable to
other situations of temptation to evil or facing difficulties.
COMPASSION
Fasting also has the further advantage that it teaches compassion for the poor and the hungry in a practical way. The wealthy who fast taste of hunger and can appreciate the cry for help
from the poor and less privileged.
NO INJURY TO THE HEALTHY BODY
Fasting does not make the body suffer to attain spiritual benefit, such a concepts alien to the Islamic creed. There is no spiritual advantage in punishing or persecuting the body or causing it
any harm. Fasting is not harmful to the body’s physiology. The sick, the young, the travelers, menstruating women, and any other persons for whom fasting is an extra burden are excused
from fasting or are asked to fast at a different twhen they are physiologically competent.
NATURE OF TASTING
Fasting occurs during the day-light hours. It is complete abstinence from all food, drinks, and sexual activity. When undertaken according to the teachings of the prophet, fasting should not
disturb the normal activities needed to work for feeding the family of undertaking ibadat.
TYPES OF FASTING
276
Some fasting like that of Ramadhan is obligatory. Most other types of fasting are non-obligatory. There are some types of fasting undertaken as a punitive measure.
MEDICAL ADVANTAGES OF FASTING
Abundant scientific evidence has proved that diet is a co-factor in heart diseases and cancer. People or communities with excessive intake of certain types of foods are at increased risk for
these diseases. In such cases there is weak will-power in control of appetite. Fasting teaching appetite control. Its advantages should not be looked at only as deprivation of food for a
limited time. It should be looked at for the long-term benefits that a fasting person gets from strengthening will-power and stopping eating even if they feel like to eat more.
FASTING AND THE DAILY ROUTINE
It is surprising to many people to discover that their daily life routines are tightly controlled by the pattern of meals. A fasting person feels a sense of liberation in Ramadhan when the
routines of daily life are changed. Ramadhan is therefore a time of stock-taking when a person can look back in his her life when he or she is in a different mood.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
FASTING IN THE QUR’AN
2:183-5
FASTING AND SELF-CONTROL:
"Narrated Alqama: While I was walking with Abdullah he said, " We were in the company of the Prophet ( may peace be upon him ) and he said, He who can afford to marry should marry,
because it will help him refrain from looking at other women, and save his private parts from committing illegal sexual relation; and he who cannot afford to marry is advised to fast, as
fasting will diminish his sexual power"
Bukhari 3:72, hadith # 129
DISCUSSION
Write 1-3 sentences on the following:
277
Advantages of fasting: social, spiritual, medical
Difference between voluntary and involuntary fasting
Fasting and self control
YOUR NOTES:
278
SESSION 8
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
279
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
280
SESSION 9
USRAT DISCOURSE MODULE
TOPIC: INFAQ/SADAQAT
SESSION OUTLINE
BACKGROUND READING
Concept of sadaqat
Purposes of sadaqat
Benefits to the giver and the receiver
Sadaqat and mutual social support
Types of sadaqat
TEXT ANALYSIS
Sadaqat cleanses
Sadaqat is atonement
Sadaqat and iman
Sadaqat and taqwa
281
The poor have prescribed rights in wealth
Hoarding is condemned
Open and private charity
DISCUSSION
Social advantages of sadaqat
Spiritual advantages of sadaqat
Zakat and social welfare
BACKGROUND READING
OVERVIEW
CONCEPT OF SADAQAT
The concept of sadaqat in Islam is very comprehensive. It covers all good actions however small they may be. You can be charitable by word or by giving money or by helping others with
your hands.
PURPOSES OF SADAQAT
Sadaqat has two main purposes: (a) improve the giver (b) improve society.
BENEFITS TO THE GIVER AND THE RECEIVER
The giver has to part with something considered dear. He or she must struggle against the human tendency to be covetous and selfish. Those who give have to overcome the acquisitive
instinct that leads humans to accumulate wealth by all means, fair or foul, and never get satisfied. The more one gives he or she becomes a fuller human being.
SADAQAT AND MUTUAL SOCIAL SUPPORT
Sadaqat is a system of social mutual support. Those who have share with those who do not have. This increases social cohesiveness and the feeling of brotherhood.
282
TYPES OF SADAQAT
Sadaqat can be obligatory or voluntary. The obligatory sadaqat, zakat, is a unique institution in social support and social welfare. The giver is obliged by law to give. The receiver does not
feel that he is inferior because he is being helped because what is given to him is on instructions from Allah. The zakat that the poor receive is a right that they have in the wealth of the rich.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
SADAQAT CLEANSES
Qur’an 9:103
SADAQAT IS ATONEMENT
Qur’an 9:104
ZAKAT AND IMAN
Qur’an 23:1-4
ZAKAT AND TAQWA
Qur’an 2:2-3
THE POOR HAVE PRESCRIBED RIGHTS IN WEALTH
Qur’an 51:19
OPEN AND PRIVATE CHARITY
Qur’an 2:271
283
DISCUSSION
1. SOCIAL ADVANTAGES OF SADAQAT: TO THE GIVER AND THE RECIPIENT
For your community, what are the advantages of sadaqat?
2. SPIRITUAL ADVANTAGES OF SADAQAT
List spiritual advantages of zakat as given in the Qur’an
3. ZAKAT AND SOCIAL WELFARE
Explain how the zakat institution can be the basis of a social welfare system
4.ZAKAT AS A GOVERNMENT TAX
Can zakat replace other types of government or civil taxes? Give reasons for your view.
YOUR NOTES:
284
SESSION 10
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
285
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
286
SESSION 11
USRAT DISCOURSE MODULE
TOPIC: HAJJ AND UMRA
SESSION OUTLINE
BACKGROUND READING
Purpose and benefits of hajj
Significance of hajj rites
Hajj as a political and economic forum for the ummat
TEXT ANALYSIS
Hajj for the able
Hajj rites
The city of Makka
DISCUSSION
Hajj as a political assembly of the ummah
Equality and universality in hajj
287
Hajj as an economic forum
BACKGOUND READING
OVERVIEW
PURPOSE AND BENEFITS OF HAJJ
Hajj is a unique institution found in no other religion or community. It involves worship of Allah but at the same time fulfills social and ummatic functions. In hajj Muslims, men and women,
come from all the world to worship together. This reminds them of the power and majesty of the creator to whom all people turn. It also reminds each individual that he or she is not alone
but is part of a world-wide community of believers. In hajj all pilgrims do the same rites again a reminder of the unity of humanity in worship. The male pilgrims are all dressed in the same
way. The rich and the poor, the powerful and the weak, the famous and the unknown are all reminded that in front of Allah they are all the same. Hajj is also an occasion for social
interaction. Trade is allowed mainly for this purpose. Thus hajj is a big international conference of the ummah and if its significance were well appreciated the ummat would be more united
and more cohesive.
SIGNIFICANCE OF HAJJ RITES
Tawaaf signifies unity of the community of believers. This community has both time and place dimensions. Believers have always been coming to go around the house from time immemorial
and will do so until the end of life. Believers come from all parts of the world. The community also includes angels from heavens. A worshipper at the kaaba is therefore part of this big
community of worshippers. This gives encouragement and motivation.
Safa and marwa signify
Standing in Arafat signifies
Stone-throwing signifies the determination not to succumb to the temptations of shaitan.\
HAJJ AS A POLITICAL AND ECONOMIC FORUM FOR THE UMMAT
The problems that could arise are due to Muslim disunity and the possibility that people will be dustracted from worship to other things.
288
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
HAJJ FOR THE ABLE
3:97
HAJRITES
2:196-203
THE CITY OF MAKKA
3:96
2:125-127
14:35-37
5:97
22:25
DISCUSSION
Write 1-3 sentences on the following
1.
HAJJ AS A POLITICAL ASSEMBLY OF THE UMMAH
2.
EQUALITY AND UNIVERSALITY IN HAJJ
3.
HAJJ AS AN ECONOMIC FORUM
289
YOUR NOTES:
SESSION 12
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
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COMMENTS ON THE FACTS/:
COMMENTS ON OPINIONS:
CONCLUSIONS:
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
CURRENT ISSUES MODULES
MATRICULATION 2
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INSTRUCTIONS:
1. These modules involve study and discussion of an assigned current issue. Its purpose it to keep the usrat members updated on
major events and trends that have an impact on their lives as individuals and as communities or countries.
1. Background reading material on the current issue to be discussed will be distributed 10 days in advance. The Naqib will select a
member or a group of members who will read the material and make a brief 3-5 minute presentation during the usrat session. This
will be followed by a general discussion by all usrat members
1. Each participant will write down summary notes of the discussion noting the following:
(a) The title of the background reading
(b) Author of the background reading
(c) Source and date of the background reading
(d) 1-3 main facts or data presented in the background reading
(e) 1-3 main opinions expressed in the background reading
(f) Participants’ comments on the facts or data in (d) above
(g) Participants’ comments on the opinions in (e) above
(h) Conclusions reached, if any.
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SESSION 1
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
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COMMENTS ON OPINIONS:
CONCLUSIONS:
295
SESSION 2
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
296
COMMENTS ON OPINIONS:
CONCLUSIONS:
297
SESSION 3
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
298
COMMENTS ON OPINIONS:
CONCLUSIONS:
299
SESSION 4
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
300
COMMENTS ON OPINIONS:
CONCLUSIONS:
301
SESSION 5
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
302
COMMENTS ON OPINIONS:
CONCLUSIONS:
303
SESSION 6
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
304
COMMENTS ON OPINIONS:
CONCLUSIONS:
305
SESSION 7
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
306
COMMENTS ON OPINIONS:
CONCLUSIONS:
307
SESSION 8
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
308
COMMENTS ON OPINIONS:
CONCLUSIONS:
309
SESSION 9
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
310
COMMENTS ON OPINIONS:
CONCLUSIONS:
311
SESSION 10
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
312
COMMENTS ON OPINIONS:
CONCLUSIONS:
313
SESSION 11
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
314
COMMENTS ON OPINIONS:
CONCLUSIONS:
315
SESSION 12
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
316
COMMENTS ON OPINIONS:
CONCLUSIONS:
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
MOTIVATION MODULES
MATRICULATION 2
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1.0 SELF-DENIAL
And those who strive In Our (cause)-We will Certainly guide them To Our Paths. For verily Allah Is with those Who do right. Qur’an 29:69
(Charity is) for those In need, Who, in Allah’s cause Are restricted (from travel). And can not move about In the land, seeking (For trade or work): The ignorant Man thinks, Because of their
modesty, That they are free from want. Thou shalt know them By their (unfailing) marks: They beg not importunately From all and sundry, And whatever of good Ye give, be assured Allah
knoweth it well. Qur’an 2:273
Hazrat Ayesha (R.A.A) says: the Holy prophet (S.A.W) used to stand so long during his optional prayers at night, that the skin of his feet would erupt: there fore I said to him; Messenger of
Allah, (S.AW) Why do you stand so long in player when Allah has forgiven your past and future sins (if any) ? He said: ‘Then may I not become the most grateful servant of Allah?’ (Bukhari
and Muslim). Riyadh al Salihin hadith #98
2.0 VIRTOUS DEEDS AT LIFE’S END
Therein will they cry Aloud (for assistance): “Our Lord! Bring us out: We shall work righteousness, Not the (deeds ) we used To do!”-Did We not Give you long enough life so that he that
would should receive admonition? And (moreover) the warner Came to you. So taste ye (The fruits of your deeds): For the wrongdoers There is no helper/” Qur’an 35:37
Hazrat Abu Hurairah (R.A.A) relates that the Holy prophet (S.A.W) said: ‘Allah continues to forgive a person till he attains the age of sixty years’. (Bukhari). Riyadh al Salihin hadith #112
3.0 DIFFERENT WAYS OF DOING GOOD
They ask thee What they should spend ( In Charity). Say: Whatever Ye spend that is good, Is for parents and kindred And orphans And those in want And for wayfarers. And whatever ye do
That is good-Allah knoweth it well. Qur’an 2:215
Then shall anyone who Has done an atom’s weight of good, see it! Qur’an Zalzalat:7
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet (S.A.W.) said: ‘Charity is due from every part of a person’s body. Every day on which the sun rises, doing justice between two
persons is charity; to extend a helping hand to a person in riding his mount or to put his baggage on it is charity; a pleasant word is charity; every step taken to join in the salat is charity;
removing anything which causes harm from a path is charity. ( Bukhari and Muslim)
Muslim has also reported on the authority of Hazrat Ayesha (R.A.A.) that the Holy Prophet (S.A.W.) said: ‘Everyone has been created with three hundred and sixty joints; then whoever
affirms Allah’s greatness (says Allah - o - Akbar). Praises Allah (says Al Hamdo Lillah) affirms His unity (La llah Il-lah), proclaims His holiness (says Subhan Allah), ask His forgiveness, removes a
stone or thorn or born from a path frequented by people, enjoins doing good, or forbids from doing a bad thing, and all these acts number three hundred and sixty, such a person becomes
immune from the fire of Hell. (Muslim). Riyadh al Salihin hadith #122
4.0 MODERATION IN IBADAT
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Ramadhan is the (Month) In which was sent down the Quran, as a guide To mankind, also clear (signs) For guidance and judgment (Between right and wrong). So every one of you Who is
present (at his home) During that Month should spend it in fasting, But if anyone is ill, Or on a journey, The prescribed period (should be made up). By days later. Allah intends every facility
For you; He does not want To put you to difficulties. (He wants you )to complete The prescribed period, And to glorify Him In that He has guided you; And perchance ye shall be grateful.
Qur’an 2:185
Hazart Abu Hurairah (R.A.A.) relates that the Holy Prophet, (S.A.W.) said: The practicing of their religion is easy and no body indulges in extremes in matters of faith, but one who is over
powered by the same. Therefore be moderate and practice the same in proportion to your capacity, have good tidings and seek Allah’s help through extra prayers in the morning and
evening and some parts of the night. (Bukhari). Riyadh al Salihhadith #145
5.0 CONTINUITY OF GOOD WORK
And serve thy Lord Until there come unto thee The Hour that is certain. Qur’an 15:99
Hazrat Umar bin Khattab (R.A.A.) relates that the Holy Prophet (S.A.W.) said: ‘If a person has forgotten to recite religious chants (his voluntary prayers) or a part of it, at night, and went to
sleep, will get the same recompense if he recites it at any time between Fajr (early morning) and Zohr (mid-day) prayers next day.’ (Muslim). Riyadh al Salihhadith # 153
6.0 FOLLOWING THE SUNNAT
What Allah has bestowed On His Messenger (and taken Away) from the people, Of the townships - Belongs to Allah-to His Messenger And to kindred and orphans, The needy and the
wayfarer; In order that It may not (merely) make a circuit Between the wealthy among you . So take what the Messenger Assign to you, and deny Yourselves that which he withholds from
you. And fear Allah; for Allah Is strict in Punishment. Qur’an 59:7
Ye have indeed In the Messenger of Allah A beautiful patterns (of conducts ) For anyone whose hope is in Allah and the Final Day, And Who engages much in praise of Allah. Qur’an 33:21
Hazrat Abu Najih Irbaz bin Sariah (R.A.A.) relates; the Holy Prophet (S.A.W.) delivered a morning speech which greatly moved as and set a wave of fear into our hearts. We said to Him that
this sermon appears like the last advice, then tell us something more as advice; whereupon he said: I advise you to be afraid of Allah (because of your obligations to Allah) and to hear and
obey even a slave who may be put in authority over you. Those of you who survive me will notice a lot of differences. It will be incumbent upon you to follow my Sunnah (practice) and the
practices of my rightly guided successors (caliphs) and hold fast with these precepts and traditions and beware of innovations and inventions in religion. Because every innovation leads to
wrong path. (Abu Dawood). Riyadh al Salihin hadith #157
7.0 OBEDIENCE
The answer of the believers, When summoned to Allah And his messenger, in order That he may judge between them, Is no other that this: They say, “We hear and we obey .” It is such as
these That will attain felicity. Qur’an 24:51
Hazrat Abu Hurairah (R.A.A.) relates that when the following verse was revealed to the Holy Prophet (S.A.W.).
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Unto Allah (belongeth) whatsoever is in the heavens and whatsoever is in the earth; and whether ye make known what is in your minds or hide it, Allah will bring you to account for it. He
will forgive whom He will and He will punish whom He will. Allah is able to do al things. (2:284). His companions were much perturbed and went to him and kneeling down on their knees,
said to him Messenger of Allah! We have already been charged with (duties) which are within our power i.e. Salat, Jihad, Fasting, poor due to charity, Now this verse has been revealed to
you and what it charges us with is beyond our capacity. He said: Do you want to say what the People of the two Books have said earlier i.e. We have heard, but we shall disobey? Instead,
you ought to say: We hear, and we obey. (Grant us ) thy forgiveness, our Lord, unto thee is the journeying. 2:285 When they had recited this and their tongues had adapted themselves to it,
Allah revealed: The Messenger believeth in that which hath been unto him from his Lord and (so do) the believers. Each one believeth in Allah and His angels and His scriptures and His
Messengers- We make no distinction between any of His Messengers- and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord unto Thee is the journeying, (2:285). When
they had done this Allah canceled this command and He then revealed: Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it
hath deserved. Our Lord! Condemn us not if we forget, or miss the mark’ (he said ye be so.). Our Lord! Lay not on us such a burden as Thou didst lay on those before us’ (he said, yes be so).
Our Lord! impose not on us that which we have not the strength to bear! (He said, yes be so) Pardon us, absolve us and have mercy on us. Thou, our Protector, and give us victory over the
disbelieving folk. (2:286) he said, yes be so. (Muslim). Riyadh al Salihin hadith # 168
8.0 A GOOD PRECEDENT
The companion of the Garden will be well, that Day, In their abode, and have The fairest of places for repose. Qur’an 25:24
Before thee, also, the messengers We sent were but Men, To whom we grant inspiration: If ye realize this not, ask Of those who possess the message . Qur’an 21:7
Hazrat Abdullah Ibn Abbas (R.A.A.) has narrated that the Holy Prophet (S.A.W.) repeated Allah’s affirmation that He has defined good and evil and has expounded their gradation. Therefore,
one who makes up his mind to do a good deed, is rewarded by Allah for one full measure of it, and if he then proceeds to carry it out Allah rewards him from ten to seven hundred times and
even many times more. He who is inclined towards an evil deed, but does not carry it out, is rewarded by Allah for one full measure of good deed. Should he carry it out, he is debited only
by one evil deed. (Bukhari and Muslim) Riyadh al Salihin hadith #11
9.0 ENJOINING GOOD
Invite (all) to the way of thy Lord with wisdom And beautiful preaching; And argue with them In ways that are best And most gracious: For thy Lord knoweth best, Who have strayed from His
Path, And who receive guidance. Qur’an 16:125
Hazrat Abu-Hurairah (R.A.A) relates that the Holy prophet (S.A.W) Said: ‘A person who calls people towards doing good deed will get the same reward as those who follow him and do good;
and nothing will be diminished from the requittal of the latter. Similarly those, who call the people towards vice’ will have the same punishment as those who follow him without any
diminution in the punishment of the perpetrators. (Muslim). Riyadh al Salihin hadith # 174
1. FALSEHOOD/LYING
Such (is the Pilgrimage): whoever hounours the sacred rites of Allah, for him it is good in the sight of his Lord. Lawful to you (for food in Pilgrimage) are cattle, except those mentioned to you
(As exceptions): but shun the abomination of idols, and shun the word that is false. Qur’an 22:30
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Hazrat Ibn Umar (R.A.A.) says that the Holy Prophet (S.A.W.) said: The greatest slander is that a person may claim to have seen with his eyes a thing which he has not seen. (Bukhari). Riyadh
al Salihin hadith #1545
1. FALSE EVIDENCE
Those who witness no falsehood and, if they pass by futility, they pass by it with honourable (avoidance); Qur’an 25:72
Hazrat Abu Bakarah Nufai Ibn Haris (R.A.A.) relates that the Holy Prophet (S.A.W.) said: May I tell you what are the major sins? (He repeated this thrice). We said: Certainly, O! Messenger of
Allah.’ He said: “Association of others with Allah’ disobedience of parents, (he had been resting on a pillow, then he sat up and continued) and telling lie and giving false testimony. He
repeated this sentence so may times that we wished he should stop. (Bukhari and Muslim). Riyadh al Salihin hadith #1550
1. CURSING
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet (S.A.W.) said: It does not befit a Siddiq (a true man) that he should opt to cursing. (Muslim). Riyadh al Salihin hadith #1552
Hazrat Abu Darda (R.A.A.) relates that the Holy Prophet (S.A.W.) said: When a bondsman )person) curses something (or some heaven are closed against it; thereafter it descends to the
earth, and then the gates of the earth are closed against it. After this it turns towards right and left and when it finds no way there too, it turns to the person or the thing which has been
cursed and gets attached to him or it, if the same may deserve it, otherwise It returns to the one who uttered it. (Abu Daud). Riyadh al Salihin hadith #1556
13.0 ABUSE
And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin. Qur’an 33:58
Hazrat Ibn Mas’ud (R.A.A.) relates that the Holy Prophet (S.A.W.) said: Abusing a Muslims is a sin; and murder of a Muslim amounts to infidelity (Kufr). (Bukhari and Muslim). Riyadh al Salihin
hadith #1559
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet (S.A.W.) said: If two persons exchange abuses, the one who started it is to be blamed unless the other party might have
transgressed. (Muslim). Riyadh al Salihin hadith #1561
1. TORTURING OTHERS
And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin. Qur’an 33:58
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Hazrat Abdullah bin Amr bin Al Aas (E.A.A.) reports that the Holy Prophet (S.A.W.) said: The Perfect Muslim is one from whose tongue and hand all Muslims are immune, and () emigrant is
one who leaves those things which Allah has prohibited. ( Bukhari and Muslim). Riyadh al Salihin hadith #1565
15.0 HARBORING ILL-FEELINGS
The Believers are but a single Brotherhood: so make peace and reconciliation between you two (contending) brothers; and fear Allah, that ye may receive Mercy. .Qur’an 49:10
Hazrat Anas (R.A.A.) relates that the Prophet (S.A.W.) said: Entertain no malice or envy nor indifference nor cut of relations; all the servants of Allah be brethren to each other. It is not
permissible for a Muslim to keep away from his brother for more than three days. (Bukhari and Muslim). Riyadh al Salihin hadith #1567
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAH AND TRAINING CENTER
PRACTICAL SKILLS UNIT
LEADERSHIP SKILLS MODULES
MATRICULATION 2
THEMES:
DECISION-MAKING & PROBLEM-SOLVING
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DECISION-MAKING
OUTLINES
BACKGROUND READING
Decision-making and leadership
Types of decisions
Creativity and innovation
Pre-decision considerations
Personality and behavior in decision-making
Group decision-making
Methods of decision-making
Stages of rational systematic decision-making
Recognition of issues requiring a decision
Classification of the issue
Collection of information
Making assumptions and forecasts
Considering resources
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Generation of alternatives
Selection of the best alternative
Analysis of the expected future impact of the decision
Istikhara
Implementation of the decision
Post-decision considerations
TEXT ANALYSIS
Shura
Consensus not in error
Truth and not impulsive urges
No decisions when angry
Rewards for correct decisions
Choosing the easier alternative
Istikhara
DISCUSSION
Types of decision-making personalities
Analysis of decisions in the seerah
Analysis of your organization’s decision\
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Analysis of a personal decision
Comparing rational systematic vs intuitive decision-making
Use of fixed procedures in decision-making
Information for decision-making
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This chapter reviews the main concepts and methods of decision-making
DECISION MAKING AND LEADERSHIP
Leaders are selected and managers are paid to make decisions. Decision making skills are needed in all leadership and management functions: planning, organizing, leading, controlling.
Situations requiring decisions always arise. A successful manager knows how to resolve them by making the right decisions. Sometimes decision have to be made in anticipation of new
situations. Successful individuals, families, and organizations have a track record of successful decisions. A series of flawed decisions paves the way to failure.
TYPES OF DECISIONS
Decisions may be strategic, tactical, or operational. Decisions may be programmed or unprogrammed. Programmed decisions are routine, standing policies & procedures. Unprogrammed
decisions are required in creative, innovative, risky and complex situations.
Decisions of a personal nature should be made only by the individual concerned. Other's input should be confined to providing information and discussing the pros and cons of the various
alternatives. This is because nobody else can interact with the another individual's intuition. Since intuition plays a bigger role in personal than in public decisions, the person affected is the
best decision-maker.
Decisions differ in quality according to the methods by which they are arrived at. The best are consensus decisions. Majority decisions are second in ranking. A superior well-experienced
individual makes better decisions than a majority of average individuals. The worst decision is that by an average individual.
CREATIVITY AND INNOVATION
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Decision-making must be creative and innovative. The real world in which decisions are made is complex. There are no simple rules for decision-making. Rule of thumb approaches and other
short-cuts should be used only for simple routine decisions. They are potentially dangerous for major decisions. Thus each new decision situation should be approached with an open mind
keeping all possibilities under consideration. You should be ready to break new ground and attempt fresh approaches
PRE-DECISION CONSIDERATIONS
Some decisions of public importance should be taken incrementally. A few measures are decided in progressive steps and there are no radical departures from the status quo. This method
of decision-making is used where there are too many stakeholders and where the decision has public impact. Incrementalism is also used when the definition of problems and issues is
vague. The incremental approach allows time for public reaction and development of a general consensus. Ignoring Incrementalism may result is an embarrassing reversal when external
stake-holders oppose and reverse the decision. In most cases Incrementalism is not a favored approach. It takes too much time. It is inherently conservative and allows little room for
creativity. Small steps that make micro sense may build up to a macro nonsense.
Indecision or half-decisions should be avoided. Leaders or managers who procrastinate in decision-making hurt their organizations. There are some decisions that need time to be made. In
such cases there must be a conscious decision to wait. The decision-maker must be aware of the reasons for the delay of the decision: missing information, consultations etc and must have
a firm intention to make the decision once the missing ingredients are available
The best decisions are those that address needs and not wants. Needs are necessities whereas wants are wishes. Firm decisions are made when the focus is rational and measurable needs.
Some decisions could be made on the basis of wants. These should however not be wants of the decision-maker but of stakeholders whose displeasure is being avoided. Sometimes it is
cheaper and more expedient to make a concession on a matter that is minor to you but is major for the stakeholders so that you may ensure the achievement of your long-term objectives
Enough resources including time should be allocated to decision-making. It is too costly to correct the damage due to wrong or inappropriate decisions. Time should be spent to put the
situation and its accompanying decision in the right context. You should visualize the larger picture before starting on a decision-making exercise. Decisions should not be hasty where all the
necessary ingredients for a correct decision are not in place. Many decisions may be made very quickly if the necessary information is available. Prevarication in such cases should be
avoided.
Decisions must be based on objective facts. Guessing and conjecture are not acceptable. Impulsive urges must be suppressed completely because they often lead to wrong decisions. You
have to guard against biases in decisions. Some are systematic and others are random non-systematic. The systematic biases are more dangerous than the non-systematic ones. Even with
the best of rational and intuitive decision-making, decisions could turn out to be unsuccessful. When a human has done the best he can he should turn to the creator in salat al-istikhara for
guidance. This guidance does come. You will feel good about good decisions. You will be uncomfortable with bad ones. Ithe later case you better recheck your decision-making process.
Put yourself in the right frame of mind: be open-minded, assure that all possibilities are under consideration.
Visualize the larger picture. Put the decision situation in proper context. Review previous related decisions.
Decide whether the decision is necessary/needed. Stop a bad decision before making a better one. Assess the degree of risk. Assess the level of uncertainty. Decide whether the decision
was anticipation or is a surprise. Assess how does this decision relate to others? Find out what are the existing biases? Think about implementation of the decisions. Identify what are the
resources available for decision-making?. Decide on the method of decision-making
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In preparation for decision-making, must decide whether the decision is necessary or is needed. Previous related decisions must be reviewed. The decision must be viewed in the context of
the larger picture. Any previous bad decisions must be stopped before a new decision is considered.
There are 2 types of biases in decisions that you have to look out for and avoid: Systematic and Non-systematic. Mistakes in decision-making are caused by: Unclear goals, Narrow vision,
Over quantification
The following are tips about making correct decisions:
i. Identify the correct context: helps avoid wrong situation/problem - define reference points, boundaries
ii. Ask the right questions
iii Collect information
iv Use systematic rules
v. Learn from experience
vi. Use feedback
PERSONALITY AND BEHAVIOR IN DECISION MAKING
The personality of the decision-maker is important. Values, attitudes, beliefs, and propensity for risk are factors of this personality. Some personalities are open-minded and do not prejudge. Some are very focussed. Some are thinkers whereas others are emotional with sensitivity and feeling. Some personalities are obsessed about perfectionism. They may indulge so
much in detail that they fail to make a decision. They may waste a lot of time waffling between decision options that they end up making no decisions. Some persons with very conservative
personalities avoid making pro-active decisions but solve problems as they arise. The psychological stress associated with decision-making should be reduced. The level of stress is
determined to a large extent by the type of personality
There are 3 types of decision-making behaviors: hasty, prevaricate , and scientific. The hasty decision-maker is likely to make mistakes if the decisions are made with imperfect information.
The prevaricate decision-maker delays making decisions even when all the necessary information is available. The scientific approach is rational and systematic. It may be quick or slow. The
important issue is to follow the methodology. In some cases decisions are made with no sense of personal responsibility. The decision-maker does not care about the impact of the decision,
positive or negative. Such decisions are usually faulty. You must understand your risk style: high, low, or moderate. Take this into consideration when making a decision. If you have a
propensity to high risk try to be extra careful in reaching decisions and try to consult others before going ahead. This will save you from costly mistakes. Decisions should not be made when
you are not in a balanced emotional state. Most decisions made when angry turn out to be wrong.
METHODS OF DECISION MAKING
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There are basically 4 methods of decision-making: (a) rational systematic (b) intuitive and (c) a combination of rational systematic and intuitive (c) mathematical & statistical methods (a type
of rational systematic), and (d) rule of thumb.
Rational systematic methods depend on logical deductions from information and assumptions available to the decision-maker.
Intuition is insight (true or false) whose source the decision-maker can not fully identify or explain. Intuition is an inner feeling about a decision. The intuitive method lacks consistency and
can not be explained to others. It can not be cross-checked against information. It is however not to be neglected.
Both intuition and rational systematic analysis are used in decision making in varying proportions for most decisions. The best course is to use rational systematic methods for arriving at
decisions. If you intuitively feel good about a decision, it is likely to be a good decision. If your intuition causes you to doubt the decision or you feel uncomfortable about it, it is better to
review the rational systematic process for any flaws. You must find and correct errors in the systematic rational process. It is wrong to rely on intuition alone in rejecting a rational decision.
Mathematical/statistical and rule of thumb methods are used for a limited range of decisions. Mathematical models and computer programs can be used for some decisions. Use of
computers and mathematical models should never be seen as a substitute for humans in decision-making. They aid in simplifying information and organizing it but can not make value
judgments. Quantitative methods of decisions making using mathematical models are not suitable for Islamic work. They introduce too high a degree of rationality in situations that require
a balance between the rational and the intuitive.
Rule of thumb methods use familiar routines that were proved successful in the past. The use of fixed procedures is useful for routine decisions but care must be taken to educate those who
use these procedures to understand the conditions for which they are applicable so that they may be able to recognize exceptional circumstances.
ROLE OF INTUITION
It is wrong to discount intuition altogether because as explained below it also has a rational basis. You should develop the healthy habit of distrusting intuition that is not backed up by
systematic rational reasoning. Most intuition is actually based on past experience and knowledge that is now stored in the unconscious mind. The conclusion expresses itself as an intuitive
feeling but the facts upon which it is based may be forgotten. Effective and experienced decision-makers have learned to trust and use their intuition. They are however aware of and
understand its limitations. Intuition has limitations. There is no consistency in intuitive decisions. Decisions can not be cross-checked against information and the rationale can not be
explained to others. Your intuition can be developed actively by continuous analysis of your past decisions and learning from their consequences. That information ends up being stored in
your subconscious and forms the basis for your intuition. Activities that break the routine of daily life give you a break and an opportunity to look inward with concentration. This is a very
powerful stimulator of intuition. Such activities are: fasting, i'tiqaf, qiyam al layl, tadabbur khalq llah etc
GROUP DECISION-MAKING
Shura or consultation is desirable in most decisions; there are very few exceptions. Each decision or situation requires establishing a fine equilibrium between using the leader's discretionary
and allowing follower participation in decision-making. Usually operational decisions that have no policy implications should be made by leaders and managers; shura is un-called for.
Shura or consultations before decision-making is a religious injunction whose aim is to prevent wrong decisions taken by individuals who are dictatorial. The method of consultation is
flexible. Decisions reached by consensus after wide consultation are rarely in error. Even if a wrong decision is made by consensus, it is still better than individual decisions because the unity
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of the group is preserved. The group will in turn realize the mistake and correct it, with everybody working and consulting together. During shura consultations, everybody must give sincere
opinions. You must say what you actually feel not what you think the others expect.
Group decisions have a wider knowledge base. Decision are more accepted because many people participated in their making. There is better understanding of the decision. Balancing low
and high risk propensity of individuals is assured in a group. judgement is better. Followers are more committed to decisions.
There are some disadvantages of group decision-making. A directive leadership may not give members a chance to participate effectively so what goes for a group decision is actually an
individual decision. Group pressure to conform may lead to wrong decisions that some participants could have avoided. The Phenomenon of group think occurs when the group thinks it is
invulnerable and is overconfident in making mistakes. The antidote for group think is to assign one of the members as the devil’s advocate. One individual may dominate the group.
Decisions take long. Incremental errors and cumulation of wrong ideas arise as each individual adds to what has been said leading the thinking to an inconsistent and confusing conclusion. A
group usually has no overall picture. An individual decision maker is better able to coordinate and integrate ideas than a group. Debate without closure is common in large groups.
The following are various methods for group consultations. Leader decides and just informs the followers. Leader decides and persuades followers to accept. Leader decides tentatively;
followers confirm/reject. Leader decides using information from followers. Leader decides using followers' individual ideas. Leader decides using followers' collective ideas. The leader does
not attend the followers’ meeting. Leader decides using followers' ideas in a group meeting. Leader and followers discuss and decide together. Leader lets followers decide after defining
limits
STAGES OF RATIONAL SYSTEMATIC DECISION MAKING
Rational-systematic decision-making should proceed in stages as shown below. Skipping one stage or not giving it enough time and effort will lead to a poor decision. The issue or situation
requiring a decision must be recognized and classified. As much relevant information as possible must be collected. Assumptions and forecasts are used to complete the information base.
Decision alternatives are then generated and the best of them is selected as the decision of choice. The impact of the chosen decision is studied. Then the decision maker must stop to allow
the intuitive processes to operate and also to make ISTIKHARA. After the decision is arrived at implementation should follow.
The first stage is recognition and classification the of issues requiring a decision. The following questions should be asked: what is the issue? what is its scope?. The following questions
should be asked in order to classify the issue: what is the priority of this issue? what is its importance? what is its urgency?
The second stage is collection of information. Collection of information is the most important step. While collecting information for decision-making you should avoid the trap of looking for
and selecting information that confirms your previous biases. Information may be gathered first-hand or second-hand. First-hand information obtained by the decision-maker through
personal experience is more valuable. As much as possible first-hand information should be used. Second-hand information is a second alternative. What is usable in decision-making is
information and not opinions of others. Strive to separate personal opinions or personal interpretation of information from the real information when you consult others. Any information
collected must be cross-checked and validated by use of another source. Checking for internal consistency may also help identify valid information. Nothing is worse than a decision based
on wrong information. The process of gathering information opens up new horizons, may lead to new questions, and therefore helps in identifying solution alternatives. You must avoid the
double jeopardy of not knowing what you do not know. The fact that some crucial information is unavailable should be taken into consideration while making a decision. You should not
confine yourself to only readily available information, the most recent or the most vivid.
The third stage is making assumptions and forecasts. In real life you can never collect all the information you need for a decision. You may have to fill in the gaps by assumptions and
forecasts. Experienced persons who have a broad vision can make fairly accurate assumptions and forecasts
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The forth stage is consideration of resources. Decisions are made to be implemented. Implementation requires resources. A quick review of the resources available should be made before
proceeding further with the decision-making process
The fifth stage is generation of decision alternatives. The following methods can be used to generate alternative decisions out of which the best will be selected by a process of elimination:
questions, analogy, imagination, and association
The sixth stage is selection of the best alternative. The following methods are used in selecting the best decision alternative: ranking, pros & cons, and comparative evaluation. When
considering decision alternatives, the easier one should be selected if it fulfills all the other criteria. Preferred solutions or decisions must be made actionable to specify quantity, time and
cost. It is easier to implement and control decisions that are quantified
The seventh stage is analysis of the expected future impact of the decision. Decisions are about the future. This fact simple as it may appear may not always be clear to many leaders. You
have to disengage emotionally from whatever happened in the past, good or bad, and look at the future implications of the decision being made.
The eight stage is istikharat. For major decisions you must leave time between reaching a decision and its implementation. During this time you can perform salat al istikhara. It is also time
to review the decision in a relaxed mood. This pause allows your intuition to play its role. When a decision is right you normally feel good about it
The ninth stage is implementation of the decision. When decisions are made they should be implemented. Shelving a decision without a conscious decision to do so is disrespect for the
decision-making process. It is an indication of lack of seriousness and is a type of organizational inertia.
POST-DECISION CVONSIDERATIONS
Impact analysis, after implementation of the decision, is an attempt to see to what extent a decision caused change in the intended direction. For example an area with a certain social
program could be compared with another that did not have the program. Also the status pre and post decision-implementation could be compared. Sometimes process and not result
analysis is used. You evaluate a decision on the basis of effectiveness and cost-effectiveness.
Decisions may be made in conditions of certainty. Some are made in risky or uncertain conditions. You must be aware of the level of certainty involved in a particular decision. You have to
be extra careful in implementing decisions based on high levels of uncertainty.
You can learn a lot from analyzing yesterday's decisions to make today's decisions. Both process and outcome analysis are important. It is however a mistake to reproduce historical
decisions and apply them today. Changing circumstances of time and place must be taken into question. What you learn from historical decisions is information relevant to a new decision
and parallels in the logic or impact of the decision. The concept of Qiyas in Islamic jurisprudence is a good model. A judgment is made using the logic of a legal precedent without copying the
original ruling. The logic is applied to the current circumstances.
Allah rewards you for the mere effort to reach a correct judgment even if the results are other than expected. If the decision is right with pleasing results the reward is doubled. Never be
afraid to change a bad decision when it is clear that it is flawed. The sooner the better. You should exert maximum effort as a human to reach a good correct decision then trust in Allah to
guide you and give you success.
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As individuals and as organizations, you must undertake decision audits to learn from your past decision-making experiences. When making decision audits you should adopt a simple rule
“Wrong decision lead to bad results.” There may be excuses. In all cases nothing should ever make you call a decision that led to bad results anything other than a bad decision. That is the
limit of your human ability and you must admit your failures without mitigating excuses. You should not blame individuals but you have to realize that a decision that leads to failure is as far
as human ability and knowledge are concerned, a flawed decision. Criteria for decision audit should be determined in advance. Both the process and the outcome should be considered.
TEXT ANALYSIS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
ON CONSULTATION (SHURA):
Those who harken to their Lord and establish regular prayer who ( co) their affairs by mutual Consultation who spend out of what we bestow on them for Sustenance: Qur'an 42:38
Those who harken to their Lord and establish regular prayer; who ( conduct ) their affairs by mutual consultation; who spend out of what we bestow on them for Sustenance. Qur'an 42:38
It is part of the Mercy of Allah that you doth deal gently with them. Wert you severe or harsh-hearted, they would have broken away from about you; so pass over ( Their faults ), and ask for
( Allah's ) forgiveness for them; and consult them in affairs ( of moment ). Then, when you has taken a decision, put your trust in Allah. For Allah loves those who put their trust ( in Him ).
Qur'an 3:159
"Abu Malik al-Ashari reported the Prophet ( may peace be upon him ) as saying: The will of Islam will go round till the year thirty-five, or thirty-six, or thirty-seven; then if they perish, they
will have followed what is false should not prevail over those who follow the truth, and that you should not all agree in an error"
Abu Daud 3:1181, Chapter 1579, Hadith # 4240
"Abu Huraira reported the Apostle of Allah ( may peace be upon him ) as saying: He who is consulted is trustworthy" Abu Daud 3:1420, Chapter 1832, Hadith # 5109
TRUTH AND NOT IMPULSIVE URGES:
But most of them follow nothing but fancy: truly fancy can be of no avail against truth, Verily Allah is well aware of all they do. Qur'an 10:36
NO DECISIONS WHEN ANGRY :
Narrated Abdur Rahman bin Abi Bakra : Abu Bakr wrote to his son who was in Sijistan." Do not judge between two persons when you are angry, for I heard the Prophet saying, a judge
should not judge between two persons while he is angry." Bukhari 9:201 ( hadith #272 )
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REWARDS FOR CORRECT DECISIONS
"Amr Ibn Al As reported the Apostle of Allah ( may peace be upon him ) as saying: When a ruler gives a decision having tried his best to decide correctly and is right, he will have double
reward; and when he gives a decision having tried his best to decide correctly and is wrong, he will have a single reward"
Abu Daud 3:1013, Chapter 1339, Hadith # 3567
CHOOSING THE EASIER ALTERNATIVE
“Narrated Aisha: Whenever Allah’s Apostle ( may peace be upon him ) was given the choice of one of two matters, he would choose the easier of the two, as long as it was not sinful to do
so, but if it was sinful to do so, he would not approach it, Allah’s Apostle (may peace be upon him ) never took revenge ( over anybody ) for his own sake but ( he did) only when Allah’s legal
Bindings were outraged in which case he would take revenge for Allah’s sake” Bukhari 4:491, Hadith #760
ISTIKHARA
"Jabir b. Abd Allah said: The Apostle of Allah ( may peace be upon him ) used to teach us the supplication for istikharah ( seeking what is beneficial from Allah ) as he would teach us a surah (
chapter ) from the Qur'an. He would tell us: When one of you intends to do a work, he should offer two supererogatory rakahs of prayer, and then say ( at the end of the prayer): " O Allah, I
seek what is good from you by your knowledge, and I seek power from you by your power, and I ask you for your vast grace, for you has power, and I have no power, and you know and I do
not know, and you best knowest the unseen. O Allah, if you know that this work ( one should name the work one is intending to do ) is good for me, for my religion and for my livelihood, for
my next world, and for the consequence of this work of mine, then appoint it for me, make easy for me, and give blessing to me in it. O Allah, if you know that it is evil for me and for all
those things mentioned formerly, then turn me away from it, and turn it away from me, and appoint for me what is good, wherever it is, and make me pleased with it." A version goes: " If
the work is good immediately or subsequently" Abu Daud 1:399, Chapter 517, Hadith # 1533
DISCUSSION
TYPES OF DECISION-MAKING PERSONALITIES
Think of leaders you have worked with or read about and identify the following decision-making personalities. Remember one leader may exhibit more than one of the personalities
OPEN FOCUSSED THINKER FEELER
NEEDS DETAILS
PRE-CONCEPTIONS
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LOOKING FOR PATTERNS
EMPHASIS ON PROCESS
CONSIDER OPTIONS
ANALYSIS OF YOUR ORGANIZATION'S DECISION
Analyze/audit one of the decisions taken by your organization using the steps of decision making
you have studied.
ANALYSIS OF A PERSONAL DECISION
Analyze/audit one of your personal decisions using the steps of decision making you have studied.
COMPARING RATIONAL SYSTEMATIC & INTUITIVE DECISION-MAKING
Compare rational systematic with intuitive decision-making. Indicate high or low for each
criterion.
RATIONAL SYSTEMATIC INTUITIVE
TIME TAKEN
CONSISTENCY
RISK OF MISTAKES
USE OF FIXED PROCEDURES IN DECISION-MAKING
(a) List 5 situations for which a decision-making routine is suitable
(b) List 5 situations for which a decision-making routine is not suitable
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INFORMATION FOR DECISION-MAKING
Think of a decision making situation you experienced recently. Itemize the specific information
you will need to make a decision.
YOUR NOTES:
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PROBLEM-SOLVING
OUTLINES
BACKGROUND READING
Definition of a problem
Leadership and problem-solving
Preliminaries to problem-solving
Basics of problem-solving
Stages of rational systematic problem solving
Problem recognition, identification, definition, and classification
Information gathering, assumptions, and forecasts
Solution alternatives
Incubation and illumination
Selection of the best alternative
Implementation
Other methods of problem-solving
Barriers to effective problem-solving
Overwhelming problems
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TEXT ANALYSIS
Different but correct perceptions of the same problem
Analogy
Salat al istikhara
Solving the problem of how to call Muslims to prayer
Solving the problem of a military siege at ghazwat al khandaq
Offering the crops of Madina as a solution to break the confederate alliance
DISCUSSIONS
Problem-solving: examples from the seerah
Problem-solving: examples from your organizational experience
Problem-solving: a class-room exercise
Using fixed procedures to solve routine problems
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session presents main concepts and methods of analyzing and solving problems
DEFINITION OF A PROBLEM
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A problem exists when reality is different from the ideal or the expected and corrective action is needed. A problem for one person may not be perceived so by another one. A problem in
one temporo-spatial situation may not be so in another one. Problems always arise most often unexpectedly. They are part of life and should not be considered extraneous events. It is even
true to say that life is problems. It is a paradox of human behavior that problem-solving is so pervasive in our daily lives yet there is little formal training in the field.
Problems should be viewed as challenges and opportunities. Although it is never wise to invite problems, you should develop a welcoming attitude when problems arrive as uninvited guests
in your house. You should turn problems into objectives and set about achieving the objectives.
LEADERSHIP AND PROBLEM-SOLVING
A good leader will recognize problems quite early before their most obvsymptoms are seen by the majority of people. As a leader your primary duty is to solve problems. Successful
managers know how to solve them by making the right decisions.
PRELIMINARIES TO PROBLEM-SOLVING
You should approach problems with an open mind, no pre-judgments, and no fixed unalterable solutions. One of the great lessons that life experience teaches us is that there are always
several correct and valid ways of looking at a problem and solving it. It is emotional and psychological maturity to realize that there could be more than one correct solution to a problem
and to know that different does not mean wrong. Problem solving requires a combination of thinking processes. You must mentally be able to represent both or all sides of an argument
otherwise you will become biased and end up following stereotypes. Problems always have multiple causality. Never try tfocus on finding the one cause
Trying to solve problems by identifying the causal pathway and trying to reverse it may not be the best approach in most cases. The causal pathway leading to a problem may not be direct
or obvious. There may be many unknown confounding and modifying factors. Sometimes the causal pathway is no longer relevant at the time of problem solution. It is therefore always best
to look at problems either as objectives or as opportunities and approach their solution from that vantage point.
Problems should be looked at in a holistic way instead of looking at distinct parts. Failure to do this may lead to a trap of compensating feedback. The harder you try to solve the problem the
more difficult it becomes for example the harsher suppression creates more rebellion necessitating even more suppression. It is better in this case to look at the problem holistically and
attack the root causes.
Problems have to be identified and solved, however you can not spend all your time solving problems and not focusing on objectives and goals. Many leaders are frustrated; they work hard
and yet get nowhere. They spend most of their time on solving problems and do not work toward achieving their important objectives. They lose sight of the goals, the end result, and the
raison d' etre. You can not avoid problems. Solve them expeditiously and move on to do what is important for you.
A problem must be solved instead of shifting it around. This happens when a solution in one area creates a new problem elsewhere.
When the consequences of the 'best' solution are worse than the original problem, it is better to leave the problem alone, unsolved. Experiences teaches that many problems have a limited
natural life-time. No active solutions are called for. The problems will get resolved with time provided the waiting period is not too long.
Lag time is the time between causes and results. The cause may exist but the associated result may not exist yet because of the delay called lag time.
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Lead time is time gained in solving a problem by early identification and taking the necessary measures. The aim is to try to solve a problem even before it is clearly manifesting. The
precursors or harbingers of the problem are enough prompting for the wise to start taking corrective measures. Good leaders will recognize problems quite early before their symptoms are
obvious to the majority of people. This early recognition and solution of problems gives them an edge.
Cumulative experience helps in solving new problems. You must however remember that each new problem is unique. You can not just use the solution of a previous problem that is
apparently similar.
Your emotional and physical state can determine success/failure of problem-solving. The worst times to solve a major problem is when you are stressed, overexcited, angry, depressed, or
physically exhausted. You must train yourself to overcome the psychological stress associated with problem-solving.
BASICS OF PROBLEM-SOLVING
Basics of good problem-solving can be summarized as: realistic appraisal of the problem, looking at problems as challenges an opportunities, an open mind with no pre-judgment, toleration
for alternative view-points, minimal criticism, the realization that 'different' is not 'wrong', encouraging 'strange' ideas, combining and extending ideas, creativity, and persistence. Realistic
appraisal of a problem involves asking the right questions. What is the problem?, when did it arise?, where did it arise?, how did it arise?, who owns the problem ie is responsible for a
solution?, what are the alternative solutions? While appraising a problem, you must keep in mind that there may be more than one correct perception of the same problem. There could be
more than one correct solutions.
Adopting definite criteria for problem recognition and solution speeds up the problems solving process, makes it consistent and in most cases successful. Some problems of an emergency
nature that require rapid action and do not allow time for creative thinking can be solved using tested routines. It is advisable to carry out an audit of the problem-solving exercise at the end
to be able to improve the routines for future decisions.
STAGES OF RATIONAL SYSTEMATIC PROBLEM-SOLVING:
Analysis of the environment. Recognition of the problem. Identification of problem. Determination of the ownership of the problem. Definition of the problem. Classification of the problem.
Prioritizing the problem. Collection of information. Making assumptions and forecasts. Generating decision alternatives. Pause during incubation period that leads to illumination. Selection
of the best alternative. Analysis of the impact of the chosen alternative. Implementation. Control of the implementation. Evaluation of the results
The first stage is problem recognition, identification, definition, and classification. The problem must be recognized as a problem. It must be identified by determining its ownership. It must
then be defined in detail in terms of goals and objectives. A problems should not be defined in terms of its causes or solutions. Symptoms should not be confused with the problem. The
problem must be classified as a guide to its solution: urgent?, important?, anticipated?, a surprise?, structured?. Finally the problem should be prioritized as compared to other problems to
determine the allocation of resources.
The second stage is information gathering, making assumptions, and forecasts. Collection of as much information as possible is a basis for correct problem-solving. Assumptions and
forecasts complete the information picture. Over-organization and classification of information may lead to early close-out of alternative ideas. Premature acceptance of a theory or
hypothesis is very dangerous
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The third stage is generation of solution alternatives. Correct solutions are arrived at by elimination. You should start by generating a lot of solution alternatives, and then eliminate all but
the best. Alternatives are generated by asking questions (what? who? where? when? why? how? and if?), analogy (qiyas), imagination (get out of the ordinary, multiply the baseline severalfold), and association or analogy. Analogy or QIYAS is a well-established principle of Islamic law. It is a very powerful intellectual tool.
The forth stage is incubation and illumination. There should be a period of inactivity. This is the period of incubation of ideas that may lead to illumination. It is also a period during which the
subconscious intuitive elements interact with the rational conscious with beneficial results. Salat al istikhara should also be offered in this period.
The fifth stage is selection of the best alternative. Selection of the best solution alternative can be done in various ways: ranking, pros and cons, and comparative evaluation. Ranking the
solution according to a set of criteria and selecting the best. Each alternative could be analyzed (pro and con) using the criteria of time, cost, risk, effectiveness, and workability. Comparative
evaluation involves direct comparison of alternatives side by side. An optimal solution will produce maximum effect from minimum effort.
The aim of problem solving should be to get the best solution. 'Best' is not swith simplest in many cases. Quality solutions can be arrived at by generating a lot of alternatives and selecting
the best. Quality is thus from quantity.
The sixth stage is implementation. The problem solving process does not end at finding the best alternative. For completion, the best solution must be put into practice and its impact must
be evaluated.
OTHER METHODS OF PROBLEM-SOLVING
Problem solving can be approached in other ways: working backwards from the goal to the solution, using an algorithm (procedure guaranteed to produce solution to the problem), and
heuristically (rule of thumb) which relies on past experience or comparison to a prototype. After having been through solving the same problem several times, you may develop a learning
set (a fixed strategy or tendency to solve a particular problem).
BARRIERS TO EFFECTIVE PROBLEM SOLVING
Wrong concepts, attitudes, behaviors, ques, and methods are barriers to good problem-solving. Attitudes such as dictatorship, blaming others, irrationality, perfectionism, procrastination,
and hating change hinder problem-solving. End-less loop questions waste time with no progress being made.
OVERWHELMING PROBLEMS
Talk to someone who can listen. De-emotionalize the problem. Look at a problem from a wider perspective
Identify positives in the problem. Solve the problem systematically
The following are defeatist approaches and should be avoided: Escape/avoid. Do nothing. Scream. Self-anesthesia. Lament
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TEXT ANALYSIS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
DIFFERENT BUT CORRECT PERCEPTIONS OF THE SAME PROBLEM: ASR AT BANI QURAITHA
Narrated Ibn Umar: On the day of Al-Ahzab (i.e. clans) the Prophet (may peace be upon him) said “None of you ( Muslims ) should offer the Asr prayer but at Banu Quraiza’s ( place ).” The
Asr prayer became due for some of them on the way. Some of those said, “We will not offer it till we reach it, the place of Banu Quraiza,” while some others said, “No we will pray at this
spot, for the Prophet (may peace be upon him) did not mean that for us.” Later on it was mentioned to the Prophet (may peace be upon him) and he did not berate any of the two groups.”
Bukhari 5:306-307, Hadith #445
ANALOGY
Narrated Abu Huraira: A bedouin came to Allah’s Apostle (may peace be upon him) and said, “My wife has delivered a black boy, and I suspect that he is not my child.” Allah’s Apostle (may
peace be upon him) said to him, “Have you got camels?” The bedouin said, “yes.” The Prophet ( may peace be upon him ) said, “What color are they?” The bedouin said, “They are read.”
The Prophet ( may peace be upon him ) said, “Are any of them gray?” The bedouin said, “There are grey ones among them.” The Prophet ( may peace be upon him ) said, “When do you
think this color came to them?” The bedouin said, “O Allah’s Apostle! It resulted from hereditary disposition.” The Prophet ( may peace be upon him ) said, “And this (i.e your child ) has
inherited his color from his ancestors.” The Prophet ( may peace be upon him ) did not allow him to deny his paternity of the child.
Bukhari 9:311-312, Hadith #417
DIGGING THE TRENCH AS A SOLUTION AT GHAZWAT AL KHANDAQ
The Quraysh sent an expeditionary force of four thousand infantrymen, a cavalry of three hundred, and a camel-corps of one thousand five hundred. This huge army was led by Abu Sufyan
in person. The flag of Makkah and, hence, the leadership of battle was assigned to 'Uthman ibn Talhah, whose father had been killed carrying that same flag in the Battle of Uhud. The Banu
Fazarah tribe sent a large number of infantry-men and a camel corps of one thousand under the leadership of 'Uyaynah ibn Hisn ibn Hudhayfah. The tribes of Ashja' and Murrah supplied
four hundred soldiers each, under the leadership of al Harith ibn 'Awf and Mis'ar ibn Rukhaylah respectively. Sulaym, the tribe which engaged the Muslims at the battle of the well of
Ma'unah, sent seven hundred soldiers. To this tremendous number, the tribes of Banu Sa'd and Banu Asad added more soldiers and more cavalry until the total number reached ten
thousand or more. This whole army moved in the direction of Madinah under the general leadership of Abu Sufyan. After they had reached the outskirts of Madinah and encamped, the
leadership of the army as a whole really revolved among the leaders of the various tribes. When news of this tremendous mobilization reached Muhammad and the Muslims in Madinah, it
struck them all with panic. The mobilization of the whole of Arabia against them instilled fear in their hearts as they faced the prospect of being not only defeated but wiped out. The gravity
of the situation was evident in the fact that the army the Arab tribes had now raised surpassed in number and equipment anything the Peninsula had ever seen before. If the Quraysh had
won a victory over the Muslims at Uhud single handed, what was likely to be the outcome of a battle in which the enemy's force was many times greater in number and equipment? What
would they do against such an overwhelming preponderance of men, horses, camels, arms, and ammunition? Obviously, there was no defense open on them except self-fortification within
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the walls of Yathrib, the invincible city, as 'Abdullah ibn Ubayy had previously described it. But would such fortification stand in face of such overwhelming power? Salman al Farisi, who
knew far more of the techniques of warfare than was common in the Peninsula, advised the digging of a dry moat around Madinah and the fortification of its buildings within. The Muslims
hurried to implement this counsel. With tremendous effort and exertion, the whole moat was dug in six days. At the same time, the walls of the buildings on the perimeter of the city facing
the enemy were also reinforced, their inhabitants were evacuated and the buildings were reserved for military use. The women and children were removed to the interior and placed within
fortified walls. Rocks were gathered and placed on the inner side of the moat for use as possible projectiles against the enemy if the need arose. The Quraysh and their allies arrived at Uhud
hoping to meet the Muslim forces there. Disappointed in this, they proceeded to Madinah where, to their surprise, they found an impassable ditch surrounding the whole city. They never
expected this kind of defense, and their anger and resentment became so strong that they accused the Muslims of cowardice for taking refuge behind such an unusual trick of war. Their
army encamped in the plain called Rumah, and the forces of Ghatafan and its allies encamped in the plain called Dhanab Naqama. Muhammad amassed three thousand Muslims on the side
of Sal' mountain in Madinah. Only the ditch separated him from the enemy. There the Muslim army built a number of tents to prepare itself for the long siege, and Muhammad had his own
red tent erected for his use. The Quraysh and the Arab tribes realized the impossibility of crossing the moat and were, therefore, forced to restrict their military activity to the exchange of
javelins for a number of days. Soon, Abu Sufyan and his colleagues became convinced that they were going to have to lay siege to Yathrib for a very long time before they could storm it. The
season was winter, the cold unbearable, and wind and storm continually threatened heavy rain. It was possible for the people of Makkah and Ghatafan to protect themselves from the storm
only if they were in the shelter of their own cities. But here, the tents which they had put up before Yathrib provided little or no protection. They had joined the expedition in search of easy
victory, expecting the whole affair to last a day or two, as did the Battle of Uhud. They expected to return quickly home, there to celebrate with songs of victory while dividing all kinds of
wealth and booty. How could the army of Ghatafan return empty handed when the sole reason for its participating in this war was the Jewish promise that in case of victory a whole year's
crop of the orchards of Khaybar would be theirs as a free gift? Now, therealized that victory was not going to be easy, for it was going to cost at least the trouble of spending the whole
wintry season, and this alone counterbalanced all the fruits and crops of the orchards. As for Quraysh, they were eager to avenge themselves for the previous defeats. But it was becoming
amply clear that victory was impossible as long as Muhammad controlled the other side of the ditch while the Banu Qurayzah supplied Madinah with enough food provisions to enable them
to hold to their fortress for months and even years. No wonder, then, that some of the allies of Makkah began to think of returning home. ( Muhammad pp 302-304 )
DISCUSSION
PROBLEM-SOLVING: GHAZWAT AL KHANDAQ
Analyze the problem using the following check-list: Evidence of creative thinking; Conditions of certainty, uncertainty, risk; Problem structured/unstructured?; Group or individual problems
solving?; Type of thinking: rational systor intuitive; stages of problem solving,
PROBLEM-SOLVING: EXAMPLE FROM YOUR ORGANIZATIONAL EXPERIENCE
Think of your organization or any other organization you know very well. Identify a recent problem that arose. Analyze the problem using the following check-list: Evidence of creative
thinking; Conditions of certainty, uncertainty, risk; Problem structured/unstructured?; Group or individual problems solving?; Type of thinking: rational systematic or intuitive; stages of
problem-solving.
PROBLEM-SOLVING: A CLASS-ROOM EXERCISE
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Divide yourselves into several groups. Let each group develop a 1-page description of a problem. This may be an imaginary problem or an actual problem that was experienced. Give as
much information as possible. Then exchange problems and let each group try to use the problem-solving techniques and stages studied in writing out a solution. Where information is
deemed incomplete please make assumptions and state them.
USING FIXED PROCEDURES TO SOLVE ROUTINE PROBLEMS
List examples of 5 decisions that are suitable and 5 that are not suitable for fixed procedures of problem-solving.
YOUR NOTES:
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
USRA QUR’AN STUDY MODULES
MATRICULATION 1
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INSTRUCTIONS:
1. Take turns in reading the assigned verses in Arabic. Each usrat member should read 1-2 verses at a time. Correct one another in a
polite way. Then read the translation of the verses. Discuss the assigned issue and list lessons you have learned for your
contemporary life as an individual and as a member of the community or society. Write down your conclusions.
2. If you have extra time read the optional verses in both Arabic and translation.
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SESSION 1
ASSIGNED VERSES: 72:1 - 72:15
ASSIGNED ISSUE: JINNS, BELIEVERS & NON-BELIEVERS
OPTIONAL VERSES: 72:1 - 72:28
MAIN DISCUSSION POINTS: some jinns are believers and others are non-believers, it is wrong for humans to think that they can shelter behind jinns when
in difficulty, jinns do not have any special powers that Allah did not give them
YOUR NOTES:
SESSION 2
ASSIGNED VERSES: 73:20
ASSIGNED ISSUE: MODERATION IN WORSHIP
OPTIONAL VERSES: 73:1- 73:20
MAIN DISCUSSION POINTS: prayer and remembrance of Allah in the night in moderation such that it is not too much or too little, recitation of the Qur’an in moderation,
establishment of salat and paying zakat, charity.
YOUR NOTES:
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SESSION 3
ASSIGNED VERSES: 74:32 - 74:48
ASSIGNED ISSUE: REGRET OF THE PEOPLE OF HELL
OPTIONAL VERSES: 74:1 - 74:56
MAIN DISCUSSION POINTS: The following are reasons for punishment in hell: neglect of salat, refusal to feed the poor, vain talk, and rejecting the day of judgment.
YOUR NOTES:
SESSION 4
ASSIGNED VERSES: 75:35 - 76:3
ASSIGNED ISSUE: HUMAN CREATION AND INGRATITUDE
OPTIONAL VERSES: 75:1 - 76:31
MAIN DISCUSION POINTS: Allah who created human can resurrect them after death, humans created from a sperm, humans given the gifts of hearing and sight as a test, humans were
shown the way to the good and the bad and were left free to choose the good (gratitude to the creator) or the bad (ingratitude).
YOUR NOTES:
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SESSION 5
ASSIGNED VERSES: 77:20 -77:27
ASSIGNED ISSUE: CREATION: HUMANS, MOUNTAINS & WATER
OPTIONAL VERSES: 77:1 - 77-50
MAIN DISCUSSION POINTS: Allah created humans from simple fluid (sperms) and put him in the mother’s womb for a limited time, Allah made the earth a place where there is both life
and death, Allah created mountains, Allah gave humans drinking water. All the above are signs and bounties of Allah.
YOUR NOTES:
SESSION 6
ASSIGNED VERSES: 78:1 - 78:31
ASSIGNED ISSUE: HELL IS PUNISHMENT FOR THE UNGRATEFUL
OPTIONAL VERSES: 78:1 - 80:42
MAIN DISCUSSION POINTS: Allah gave humans the bounties of a wide earth, mountains that make the earth firm, parity in creation, sleep for rest, night as a garment, day for earning a
living, the sun as a source of light, and to make plants grow. Humans who reject the truth despite all these bounties will be punished in hell.
YOUR NOTES:
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SESSION 7
ASSIGNED VERSES: 83:1 - 83:6
ASSIGNED ISSUE: FRAUD IN TRADE
OPTIONAL VERSES: 81:1 - 84:25
MAIN DISCUSSION POINTS: Dishonest traders make sure they get exact measures that when others measure for them but when they weight for others they cheat. They should remember
that Allah will punish them in the hereafter for their fraud.
YOUR NOTES:
SESSION 8
ASSIGNED VERSES: 86:5 - 87:17
ASSIGNED ISSUE: RESURRECTION, REWARD & PUNISHMENT
OPTIONAL VERSES: 85:1 - 88:26
MAIN DISCUSSION POINTS: Allah who created humans from water is able to resurrect them. Human plans and plots can not help them infront of Allah. Allah delays punishing the
unbelievers for a time but will surely punish them, Allah’s creation is orderly. Allah set the laws that govern and guide the universe. Allah creates fresh grass and can turn it into dry
unusable grass. Those who fear Allah remember when they are reminded and proper. Those who do not fear Allah avoid the remembrance and prefer the life of the world; they get
eternal punishment.
YOUR NOTES:
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SESSION 9
ASSIGNED VERSES: 89:15 - 89:26
ASSIGNED ISSUE: REGRET OVER BAD ACTIONS
OPTIONAL VERSES: 89:1 - 93:11
MAIN DISCUSSION POINTS: Humans are selfish and petty; they take the good from Allah for granted and are angry when it is taken away from them or is decreased. People will regret on
the day of judgment while being punished and will wish they had the following good acts during their life: honoring the orphans, and feeding the poor. They will also regret embezzling
inheritance and excessive love of material things.
YOUR NOTES:
SESSION 10
ASSIGNED VERSES: 95:4 - 96:5
ASSIGNED ISSUE: ALLAH CREATED AND TAUGHT HUMANS
OPTIONAL VERSES: 94:1 - 100:11
MAIN DISCUSSION POINTS: Humans were created in the best creation. Humans can be the lowest of the low if they disobey Allah. All what humans know is from Allah.
YOUR NOTES:
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SESSION 11
ASSIGNED VERSES: 102:1 - 104:3
ASSIGNED ISSUE: CONTRAST OF GOOD AND BAD BEHAVIORS
OPTIONAL VERSES: 101:1 - 106:4
MAIN DISCUSSION POINTS: Human neglect their duties to Allah while engaged in amassing wealth. Wealth can not give ever-lasting life. Humans do not know or understand the reality
of the material world that is temporary. They will be questioned on the day of judgment about the bounties that Allah gave them on earth. Humans will be lost except those who believe,
do good, stick to the truth and patience.
YOUR NOTES:
SESSION 12
ASSIGNED VERSES: 113:1 - 114:6
ASSIGNED ISSUE: MISCHIEF, ENVY, AND EVIL WHISPER
OPTIONAL VERSES: 107:1 - 114:6
MAIN DISCUSSION POINTS: Humans commit various mischiefs against one another. Envy may be in the heart or may be translated into hostile action. Shaitan can ‘whisper’ evil thoughts
or ideas into a person and then withdraws. The person then proceeds to commit sins and bad actions even forgetting that it was shaitan who inspired him.
YOUR NOTES:
352
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
USRA DISCOURSE & BOOK REVIEW MODULES
MATRICULATION 1
GENERAL THEME:
‘AQIDAT: THE ISLAMIC CREED
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SESSION 1
USRAT DISCOURSE MODULE
TOPIC: USUL AL DDIIN: ISLAM, IMAN, & IHSAAN
SESSION OUTLINE
BACKGROUND READING
Usul al ddin
Islam
Iman
Ihsan
Nullification of Iman and Islam
TEXT ANALYSIS
Hadith of Jibril
No compulsion in religion
DISCUSSION
Relation between ihsan and quality
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Ihsan and motivation
Ihsan and consciousness of Allah
Monotheism
BACKGROUND READING
OVERVIEW
This session discusses the three fundamental institutions of diin: Islam, Iman, and Ihsan.
USUL AL DDIN
The three bases of religion (usul al ddin) are: Islam, Iman, and Ihsan. These three concepts taken together constitute the creed of Islam (al aqidat al Islamiyyat). There is a gradation. Islam is
the beginning. Iman is a higher level. Ihsan is the highest level. There is only one true religion. All prophets from Adam to Muhammad came to propagate the same religion of Islam; there
were differences in details but the essence was the same.
ISLAM
Islam has 5 pillars
1.
2.
3.
4.
5.
The shahadat, testimony that none has the right to be worshipped but Allah and Muhammad is the messenger of Allah
Salat, to offer the 5 obligatory prayers
Zakat, mandatory charity taken from wealth
Saum, fasting the month of Ramadhan
Hajj, performing the greater pilgrimage to the house of Allah for those able to do so.
IMAN
Iman has 6 pillars:
6.
7.
8.
9.
Belief in Allah (His existence, His oneness, His attributes, His deserving to be worshipped, and His right to legislate)
Belief in angels
Belief in the Revelations
Belief in the Messengers
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10. Belief in the last day
11. Belief in Qadar (divine pre-ordainment)
12. IHSAN
Ihsan is excellence and is the highest level. It is worship of Allah in the full knowledge that He is seeing you even if you can not see Him. The concept of excelextends to all human
endeavors and activities. Each human activity is an act of ibadat and as such should be done with excellence. The quest for excellence is is a motivation for a Muslim in whatever
work he or she is engaged in.
NULLIFICATION OF IMAN AND ISLAM
Any of the following nullifies Iman:
13.
14.
15.
16.
Denial of rububiyyat (Allah crthe universe and its contents)
Denial of uluhiyyat (Allah is the only one worthy of worship)
Denial of the attributes of Allah or associating anything else with them
Denial of messengers and their message
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
HADITH OF JIBRIL
It is narrated on the authority of Yahya b. Ya'mur that the first man who discussed about Qadr (Divine Decree) in Basra was Ma'bad al Juhani. I along with Humaid b. 'Abdur Rahman Himyari
set out for pilgrimage or for 'Umrah and said: should it so happen that we come into contact with the one among the Companions of the Messenger of Allah (may peace be upon him) we
ask him about what is talked about Taqdir (Divine Decree). Accidentally we came across 'Abdullah b 'Umar b. al-Khattab, while he was entering the mosque. I and my companion surrounded
him. One of us (stood) on his right side and the other one stood on his left side. I expected that my companion would authorize me to speak. I, therefore, said: Abu Abdur-Rahman! there
have appeared some persons in our land who recite the Holy Qur'an and pursue knowledge. And then after talking about their affairs added: They (such persons) claim that there is no such
thing as Divine Decree and events are not predestined. He (Abdullah b. Umar) said: When you happen to meet such persons tell them that I have nothing to do with them and they have
nothing to do with me. And verily they are in no way responsible for my (belief). Abdullah b. 'Umar swore by Him (the Lord) (and said): If any one of them (who does not believe in the Divine
Decree) had with him gold equal to the bulk of (the mountain) Uhud and then he should spend it (in the way of Allah) Allah would not accept it unless he affirms his faith in Divine Decree,
and further said: My father 'Umar b. Khattab told me: One day we were sitting in the company of the Messenger of Allah (may peace be upon him) when there appeared before us a man
dressed in extremely white clothes, his hair extraordinary black. There were no signs of (fatigue) of journey on him. None amongst us recognized him. At last he sat along with the Apostle
(may peace be upon him). He leaned his knees before his knees and placed his palms on his thighs and said: Muhammad, inform me about al-Islam The Messenger of Allah (may peace be
upon him) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah and you establish prayer, pay Zakat, observe the fast of
Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) journey. He (the inquirer) said: You have told the truth. He ('Umar b. al-Khattab) said: It
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amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm
your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree to good and evil. He (the Inquirer) said: You have told the
truth. He (the inquirer) again said: Inform me about Ihsan (performance of good deed). He (the Holy Prophet) said: That you worship Allah as if you are seeing Him, for though you don't see
Him, He, verily, sees you. He (the inquirer) again said: Inform me about the hour (of the Doom). He (the Holy Prophet) remarked: One who is inquired knows no more than the one who is
inquiring (about it). He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: That the slave-girl would give birth to her mistress and master, that you would find
barefooted, destitute shepherds of goats vying with one another in the construction of magnificent buildings. He (the narrator, 'Umar b al-Khattab) said: Then he (the inquirer) made his way
but I stayed with him (the Holy Prophet) for a long while. He, then, told me: 'Umar, did you know who this inquirer was? I replied: Allah and His Apostle know best. He (the Holy Prophet)
remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.
Muslim 1:1-3. Ch. 1
NO COMPULSION IN RELIGION
Let there be no compulsion in religion: truth stands out clear from error: whoever rejects evil and believes in Allah has grasped the most trustworthy handhold that never breaks nd Allah
hears and knows everything
Qur’an 2:256
DISCUSSION
1. Write 1-3 sentences on the following concepts:
Relation between ihsan and quality
Ihsan and motivation
Ihsan and consciousness of Allah
2. Islam is a monotheistic religion (worship of only one God). Give an example of another monotheistic religion.
3. Give an example of a polytheistic religion
4. Explain how the concept of religion, diin, in Islam differs from the concept of religion in Christianity, Hinduism, or Budhism
5. Explain why belief in angels is a pre-condition for believing in the messengers
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6. Explain why belief in the messengers is a pre-condition for belief in revelations
YOUR NOTES:
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SESSION 2
USRAT DISCOURSE MODULE
TOPIC:TAUHID AL RUBUBIYYAT & TAUHID AL ULUHIYYAT
OUTLINES
BACKGROUND READING
The concept of rububiyyat
The concept of uluhiyyat
Nature of Allah
Worship
Kufr
TEXT ANALYSIS
One-ness of Allah
Nature of Allah
Creation
DISCUSSION
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Difference between uluhiyyat and rububiyyat
BACKGROUND READING
OVERVIEW
This session discusses the concepts of rububiyyat and uluhiyyat that are difficult to render correctly in other languages. In essence both of these are attributed to Allah alone.
THE CONCEPT OF TAUHID AL RUBUBIYYAT
The assertion that there is a creator for the universe and all its contents can be appreciated as a logical imperativ since all the universe could not create itself. The assertion that there is only
one creator for the whole universe (tauhid al rububiyyat) is also a logical imperative. It is impossible for the harmonious and well-coordinated universe to have more than creator. No 2
creators could agree so perfectly without any contradictions.
THE CONCEPT OF TAUHID AL ULUHIYYAT
Uluhiyyat implies 2 things: worship of Allah and the acknowledgement that He is the sustainer of the world. Many people easily accept the assertion that the sole creator of the whole
universe deserves to be worshipped. Some however find it difficult to understand that nothing else can be associated with the creator in worship (tauhid al uluhiyyat). Messengers and
revelations were sent to emphasize that there is one creator to be worshipped and that there are no associates. Associating Allah with anything else in worship is the greatest of sins and is
unforgivable.
NATURE OF ALLAH
Looking at the expanse and complexity of the universe shows that the creator must be very powerful, omnipresent and omnipotent. The creator must be different in all ways from what he
created. It does not make sense to associate any human attributes to Him. The creator must be perfect because the creation is perfect.
WORSHIP
It is not possible that the whole complex universe was created with no purpose behind the creation. This purpose we learn from the revelations is the worship of Allah. Worship is a way of
expressing gratitude for the creation. Every other creature worships Allah. It is only humans who have disobeyed.
KUFR
Kufr, denial of the existence of the creator or refusal to worship Him, is a great crime. It is ungratefulness for the great gift of creation and sustenance that humans have.
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TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
ONE-NESS OF ALLAH
Say: He is Allah, The One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there inone like unto Him. 112:1-4
No son did Allah beget, nor is there any god along with Him: (If there were many gods), behold, each god would have taken away what he had created, and some would have lorded it over
others! Glory to Allah! (He is free from the (sort of)things they attribute to Him! 23:91
et they make the Jinns equals with Allah, though Allah did creatthe Jinns; and they falsely, havine no knowledge, atrribute to Him sons and daughters. Praise and glory be to Him! (For He is )
above what they attribute to Him. 6:100
NATURE OF ALLAH
Allah! There is no god but He- the living, the Self-subsisting, eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there that can intercede in his
presence except as he permitteth? He knoweth what (appeareth to His creatures as) Before or After or Behind them. Nor shall they compass aught of His knowledge except as He willeth. His
Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory) 2:255
To Allah belong the East and the West: whithersoever ye turn there is Allah’s countenance. For Allah is All-Embracing, All -Knowing 2:115
No vision can grasp Him. But His grasp is over all vision: He is above all comperhension, yet is acquainted with all things. 6:103
CREATION
Your Guardian-Lord is Allah, Who created the heavens and the earth in six days, then He established Himself on the Throne (Of authority): He draweth the night as a veil O’er the day, each
seeking the other in rapid succession: He created the sun, the moon, and the stars, (all) governed by laws under His Command. Is it not His to create and to govern? Blessed Be Allah, the
Cherisher and Sustainer of the Worlds. 7:54
He Who has made everything which He has created most good: He began the creation of man with (nothing more than) clay; And made his progeny from a quintessence of the nature of a
fluid despised: But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding):
Little thanks do ye give! 32:7-9
Who hath created, and further, given order and proportion; 87:2
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Verily, all things have We created in proportion and measure. 54:49
DISCUSSION
1. Explain in your own words the difference between uluhiyyat and rububiyyat.
2. Find out what the terms ‘atheism’ and ‘agnosticism’ mean.
3. Why and how do people become misled from tauhid al rububiyyat and tauhid al uluhiyyat
4. What makes humans different from other creations of Allah (SWT)?
YOUR NOTES:
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SESSION 3
USRAT DISCOURSE MODULE
TOPIC:TAUHID ASMAU LLAHI AL HUSNAH
OUTLINES
BACKGROUND READING
Allah’s beautiful names
Source of the names
Significance of the names
TEXT ANALYSIS
Names of Allah in the Qur’an
DISCUSSION
Classification of the names
Attempt to appropriate names by taghoot
Media: attempt to appropriate Allah’s names
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BACKGROUND READING
OVERVIEW
This session discusses the beautiful names of Allah, their source and significance
ALLAH’S BEAUTIFUL NAMES
Allah has the most beautiful of names. They all testify to His majesty and power. These names are for Allah only and no creature can have any of them (tauhid al asma). A Muslim must
believe in all the names. Denial of any one name nullifies iman.
SOURCE OF NAMES
All the 99 names of Allah are mentioned in the Qur’an.
SIGNIFICANCE OF THE NAMES
The names reflect the nature and power of the creator. They remind humans of their humble status in front of Allah. They help humans strengthen their understanding of uluhiyyat and
rububiyyat.
TEXT ANALYSIS
LOOK UP AT LEAST ONE VERSE IN WHICH EACH NAME IS MENTIONED
N A M E V E R S E (S)
AL RAHMAN (THE BENEFICIENT)
AL RAHIIM (THE MERCIFUL)
AL MALIK (THE SOVEREIGN LORD)
AL QUDDUUS (THE HOLY)
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AL SALAAM (THE SOURCE OF PEACE)
AL MU’UMIN (GUARDIAN OF FAITH)
AL MUHAIMIN (THE PROTECTOR)
AL AZIIZ (THE ALL MIGHTY)
AL JABBAAR (THE COMPELLER)
AL MUTAKABBIR (THE MAJESTIC)
AL KHAALIQ (THE CREATOR)
AL BARI’U (THE EVOLVER)
AL MUSAWWIR (THE FASHIONER)
AL GHAFFAAR (THE FORGIVER)
AL QAHHAAR (THE SUBDUER)
AL WAHHAAB (THE BESTOWER)
AL RAZZAQ (THE PROVIDER)
AL FATTAAH (THE OPENER)
AL ALEEM (THE ALL KNOWING)
AL QABIDH (THE CONSTRICTOR)
AL BAASIT (THE EXPANDER)
AL KHAFIDH (THE ABASER)
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AL RAFIU (THE EXALTER)
AL MU’IZUU (THE HONORER)
AL MUDHILLU (THE DISHONORER)
AL SAMIU (THE ALL HEARING)
AL BASIIR (THE ALL SEEING)
AL HAKAM (THE JUDGE)
AL ADL (THE MOST JUST)
AL LATIIF (THE SUBTLE)
AL KHABEER (THE AWARE)
AL HALEEM (THE FOREBEARING ONE)
AL ADHIIM (THE GREAT ONE)
AL GHAFOOR (THE ALL FORGIVING)
AL SHAKOOR (THE APPRECIATOR)
AL ALIYU (THE MOST HIGH)
AL KABIIR (THE MOST GREAT)
AL HAFEEDH (THE PRESERVER)
AL MUQIIM (THE MAINTAINER)
AL HASEEB (THE RECKONER)
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AL JALEEL (THE SUBLIME ONE)
AL KAREEM (THE GENEROUS)
AL RAQEEB (THE WATCHER)
AL MUJIIB (THE RESPONSIVE)
AL WASI’U (THE ALL EMBRACING)
AL HAKIIM (THE WISE)
AL WADUUD (THE LOVING)
AL MAJIID (THE MOST GLORIOUS)
AL BA’ITH (THE RESURRECTOR)
AL SHAHIID THE WITNESS)
AL HAQQ (THE TRUTH)
AL WAKIIL (THE TRUSTEE)
AL QAWIYYU (TH MOST STRONG)
AL MAKIIN (THE FIRM ONE)
AL WALIYU (THE PROTECTED FRIEND)
AL AMIIN (THE PRAISEWORTHY)
AL MUHSWI (THE RECKONER)
AL MUBDI’U (THE ORIGINATOR)
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AL MU’IDU (THE RESTORER)
AL MUHYU (THE GIVER OF LIFE)
AL MUMIITU (THE KILLER)
AL HAYY (THE LIVING)
AL QAYYUUM (THE SELF-SUSTAINING)
AL WAAJIB
AL MAAJID
AL WAAHID (THE UNIQUE)
AL AHD (THE ONE)
AL SAMAD (THE GREATEST)
AL QAADIR (THE ABLE)
AL MUQTADIR (THE POWERFUL)
AL MUQADDIMU (THE EXPEDITER)
AL MUAKKHIR (THE DELAYER)
AL AWWAL (THE FIRST)
AL AAKHIR (THE LAST)
AL DHAAHIR (THE MANIFEST)
AL BAATIN (THE HIDDEN)
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AL WAALI (THE GOVERNOR)
AL MUTA’AALI (THE MOST EXALTED)
AL BARR (THE SOURCE OF GOODNESS)
AL TAWWAAB (THE ACCEPTOR OF REPENTANCE)
AL MUNTAQIM (THE AVENGER)
AL GHAFUUR (THE PARDONER)
AL RA’UUF (THE COMPASSIONATE)
MAALIK AL MULK (THE ETERNAL SOURCE OF SOVEREIGNTY)
DHU AL JALAAL WA AL IKRAAM (LORD OF MAJESTY AND BOUNTY)
AL MUQSIT (THE EQUITABLE)
AL JAMIU (THE GATHERER)
AL GHANIYU (THE SELF-SUFFICIENT)
AL MUGHNI (THE ENRICHER)
AL MANIU (THE PREVENTOR)
AL DHAAR (THE DISTRESSOR)
AL NAFIU (THE PROPITIOUS)
AL NUUR (THE LIGHT)
AL HAADI (THE GUIDE)
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AL BADI’I (THE INCOMPARABLE)
AL BAAQI (THE EVERLASTING)
AL WAARITH (THE SUPREME INHERITOR)
AL RASHIID (THE GUIDE TO THE RIGHT PATH)
AL SABUUR (THE PATIENT)
DISCUSSION
1. NAMES IN THE QUR’AN
Using any index of the Qur’an that you have, list at least one verse in which each of the names above is mentioned
2. CLASSIFICATION OF THE NAMES
Attempt to classify the names into 3-5 categories
3. NAMING MUSLIMS AS SERVANTS OF ALLAH
List names of friends or relatives that include one of the names of Allah
4. ATTEMPT TO APPROPRIATE NAMES BY HUMANS
Identify names/attributes of Allah appropriated by Pharaon, Nimrod and any other taghut that you know
YOUR NOTES:
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SESSION 4
USRAT DISCOURSE MODULE
TOPIC: TAUHID SIFAAT LLAAH
OUTLINES
BACKGROUND READING
Listing of some of the attributes
Allah’s attributes vs human attributes
Research and discussion of Allah’s attributes
TEXT ANALYSIS
Attributes in the Qur’an
DISCUSSION
Humans appropriating Allah’s attributes
BACKGROUND READING
LISTING OF SOME OF THE ATTRIBUTES
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The following are some of the attributes: life, speaking, knowledge, hearing, seeing, omnipresence, self-sufficiency, having no needs or wants. The Qur’an talks about Allah’s face and hands.
It also talks about Allah sitting on a chair and having a physical form that can be seen.
ALLAH’S ATTRIBUTES VS HUMAN ATTRIBUTES
These attributes are also found in humans and other creatures but are different from Allah’s because nothing can be like him. The use of terms such as the hand, the face, hearing etc was
more for easing human understanding than making statements about the nature of Allah. The nature of Allah is beyong human understanding. Shirk in essence associating the creator with
human attributes. Some human attributes like hunger, thirst, and sleep reflect human weakness and should not be associated with the creator.
RESEARCH AND DISCUSSION OF ALLAH’S ATTRIBUTES
The attributes of Allahare beyond human comprehension and it is useless or even dangerous to engage in too much debate about them. It is enough to believe in them and not try to seek to
explain them.
TEXT ANALYSIS
2:115
2:255
4:164
6:133
6:59
7:143
19:52
31:26
31:34
372
42:11
42:49-50
DISCUSSION
Give one example you know or have read about in which divine attributes are given to humans and vice versa
YOUR NOTES:
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SESSION 5
USRAT DISCOMODULE
TOPIC: TAUHID: IMPLICATIONS IN DAILY LIFE
OUTLINES
BACKGROUND READING
Tauhid and civilization
Human brotherhood and equality
Science and technology
Social organization
Economic organization
Political organization
TEXT ANALYSIS
Unity Of Mankind
Laws Of Allah
Nations And Tribes
374
Community And Family
Allah Gives Sustenance
Al Hakimiyyat Li Allah
DISCUSSION
Tauhid leads to unity
Tauhid encourages growth of science and technology
Tauhid fosters an ethical social order
Tauhid fosters a just economic system
Tauhid and family values
Tauhid and the liberation of the mind
Tauhid and true worship
BACKGROUND READING
TAUHID AND CIVILIZATION
HUMAN BROTHERHOOD AND EQUALITY
SCIENCE AND TECHNOLOGY
SOCIAL ORGANIZATION
ECONOMIC ORGANIZATION
POLITICAL ORGANIZATION
375
TEXT ANALYSIS
UNITY OF MANKIND
2:213, 10:19
LAWS OF ALLAH
NATIONS AND TRIBES
49:13
COMMUNITY AND FAMILY
7:189-190
25:54
4:1
ALLAH GIVES SUSTENANCE
29: 60-62
AL HAKIMIYYAT LI ALLAH
DISCUSSION
Prepare a one-minute oral presentation on each of the following topics:
(a) Tauhid leads to unity
(b) Tauhid encourages growth of science and technology
376
(c) Tauhid fosters an ethical social order
(d) Tauhid fosters a just economic system
(e) Tauhid and family values
(f) Tauhid and the liberation of the mind
g.Tauhid and true worship
YOUR NOTES:
377
SESSION 6
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
378
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
379
SESSION 7
USRAT DISCOURSE MODULE
TOPIC: ANGELS
OUTLINES
BACKGROUND READING
Nature
Functions
Importance
TEXT ANALYSIS
Conveying revelations
Recording human actions
Protection of humans
Taking souls
Run errands and execute commands
At Badr
380
DISCUSSION
BACKGROUND READING
OVERVIEW
NATURE
Angels are creations of Allah who do not disobey. They have no free will. They are neither male or female. They bowed to Adam and are inferior to humans
FUNCTIONS
Angels undertake the following functions: conveying messages, taking away the souls of the dying, recording human actions and behavior, intervention in some human actions at Allah’s
command, executing Allah’s orders on punishing humans, and protecting humans.
IMPORTANCE
Belief in angels is a cardinal principle of aqidat. Belief in the revelation necessitates belief in the existence of the angels who conveyed that message. Denyinh angels means denying the
message.
TEXT ANALYSIS
CONVEYING REVELATIONS
16:12
35:1
RECORDING HUMAN ACTIONS
381
50:17-18
PROTECTION OF HUMANS
82:10
TAKING SOULS
79:1-2
RUN ERRANDS AND EXECUTE COMMANDS
79:3-5
AT BADR
8:9
50:17-18
82:10-12
DISCUSSION
1. Why Is Belief In Angels A Cardinal Principle Of Islam?
2. Enumerate Differences Between Angels And Humans
3. Why Are Humans Superior To Angels?
4. What Do You Learn About Angels From The Story Of The Creation Of Adam?
YOUR NOTES:
382
SESSION 8
USRAT DISCOURSE MODULE
TOPIC: MESSENGERS
OUTLINES
BACKGROUND READING
Messenger to every nation
Nature
Functions
Importance
TEXT ANALYSIS
A messenger was sent to every people
Messengers spoke the language of their people
Muhammad, a universal messenger
Degrees of messengers
Religion of all messengers was the same
383
Belief in all messengers without distinction
Messengers will bear witness
Messengers are humans
Reason for sending human messengers and not angels
DISCUSSION
BACKGROUND READING
OVERVIEW
MESSENGER TO EVERY NATION
A prophet was sent to every nation; some are known but many are not. The messengers are prophets who were sent to call people to the religion. The religion of all the messengers is the
same in essence and is Islam. All messengers were human. They were aided with revelations and sometimes with miracles. Muhammad is the last of the messengers; no messenger is
expected after him.
NATURE OF MESSENGERS
FUNCTIONS OF MESSENGERS
IMPORTANCE OF MESSENGERS
TEXT ANALYSIS
A MESSENGER WAS SENT TO EVERY PEOPLE
35:24
16:36
384
10:47
MESSENGERS SPOKE THE LANGUAGE OF THEIR PEOPLE
14:4
MUHAMMAD, A UNIVERSAL MESSENGER
DEGREES OF MESSENGERS
2:253
RELIGION OF ALL MESSENGERS WAS THE SAME
42:13
BELIEF IN ALL MESSENGERS WITHOUT DISTINCTION
4:150-152
MESSENGERS WILL BEAR WITNESS
16:89
MESSENGERS ARE HUMANS
6:50
7:188
11:31
13:38
21:7-8
385
21:20
REASON FOR SENDING HUMAN MESSENGERS AND NOT ANGELS
17:94-95
DISCUSSION
1. What was the purpose of sending human messengers? Allah could have conveyed His message to humans in some other way
2. What is the difference between a ‘rasuul’ and a ‘nabi’
3. Draw a table comparing messengers on the following: universality, success during lifetime, message succeeded after death, message corrupted, nature of the opposition faced
4. Some messengers are called ‘uulu al azm’ is faced difficulties and overcame them. Who were these?
5. What does the concept of ‘khatm al nubuwat’ mean?
YOUR NOTES:
386
SESSION 9
USRAT DISCOURSE MODULE
TOPIC: BELIEF IN REVEALED BOOKS
OUTLINES
BACKGROUND READING
Importance
language of the Qur’an
Preservation of the Qur’an
Corruption of other scriptures
TEXT ANALYSIS
Qur’an in Arabic
Turat, injil, and Qur’an
Qur’an announced in previous revelations
Fabrication of revelations
Qur’an made easy
387
DISCUSSION
BACKGROUND READING
OVERVIEW
IMPORTANCE
LANGUAGE OF THE QUR’AN
PRESERVATION OF THE QUR’AN
CORRUPTION OF OTHER SCRIPTURES
Revealed books are an authority. Books before the Qur’an were corrupted and some disappeared altogether. The Qur’an, being the last revelation, was scrupulously protected from any
distortions.
TEXT ANALYSIS
QUR’AN IN ARABIC
12:2
20:113
39:28
41:3
42:7
43:3
TURAT, INJIL, AND QUR’AN
388
5:44-48
QUR’AN ANNOUNCED IN PREVIOUS REVELATIONS
26:192-199
FABRICATION OF REVELATIONS
2:79
QUR’AN MADE EASY
19:97
54:17
DISCUSSION
1.List all the revealed books mentioned in the Qur’an and the prophets on whom they were revealed
2. Which previous revelations were lost and which still exist but are distorted
3. How was the Qur’an protected from any distortions until our day?
4. How is the Qur’an learned and used in your community? Is this satisfactory? Can you suggest any improvements?
YOUR NOTES:
389
SESSION 10
USRAT DISCOURSE MODULE
TOPIC: THE LAST DAY
OUTLINES
BACKGROUND READING
Start and end
Motivation
Judgment
Resurrection
TEXT ANALYSIS
Only Allah knows when is the day of judgment
Record of work is to be produced on judgment day
Every act however small will be accounted for
Death and resurrection
The good and the bad; reward and punishment
390
DISCUSSION
BACKGROUND READING
OVERVIEW
START AND END
It is logical that anything that is dynamic and undergoes changes must have a beginning and an end. The earth and its contents can not be an exception to this general rule. Everything
except Allah must have a beginning and an end. Life on earth is temporary. It must come to an end so that another level of existence must start. Only Allah knows the time when an
individual life will end. It is only He who knows when the life of the universe will end. The human must therefore continue working hard in the suspense that the end could come anytime.
He/she must ensure that they are ready for the end whenever it comes.
MOTIVATION
The last day with the associated rewards and punishment acts as a motivator for humans to work hard amd to do good. There will be reward for good work and punishment for bad work.
JUDGMENT
Humans unlike other living things were given a free will. They will be judged on how well they used that free will. Animals without such a free will will not face any judgement. There is so
much transgression and dhulm in the world that a fair God can not let the wrong-doers go without punishment. If this were the situation there would then be no motivation for doing good.
RESURR
Belief in the hereafter is closely related to belief in resurrection. People will have to rise from the dead to face judgment and to be rewarded or punished. It is surprising that some people
find it difficult to believe in resurrection. The concept of resurrection is quite logical and is commonsense. Allah who created humans and the whole universe from nothing could surely bring
them back to life!
TEXT ANALYSIS
ONLY ALLAH KNOWS WHEN IS THE DAY OF JUDGMENT
7:187
391
33:63
67:26
79:42-46
79:42-46
RECORD OF WIS TO BE PRODUCED ON JUDGMENT DAY
17:13-14
EVERY ACT HOWEVER SMALL WILL BE ACCOUNTED FOR
21:47
99:7-8
DEATH AND RESURRECTION
3:185
21:104
THE GOOD AND THE BAD; REWARD AND PUNISHMENT
23:101-115
30:12-16
64:9-10
84:1-15
79:34-41
392
32:20
39:71-74
69:18-37
DISCUSSION
1. When and how did you learn about jannat?
2. When and how did you learn about hell?
3. Why is the fate of humans different from other living things?
YOUR NOTES:
393
SESSION 11
USRAT DISCOURSE MODULE
TOPIC: BELIEF IN QADAR
OUTLINES
BACKGROUND READING
Confusion
Advance knowledge
Sunan and predictability
The good and the bad
TEXT ANALYSIS
Allah knows everything
Man’s will is limited
Man is has free choice
DISCUSSION
394
BACKGROUND READING
OVERVIEW
CONFUSION
There is a lot of confusion about qadr because people fail to find answers to the questions: If everything is pre-destined why then make any effort? Why should people be rewarded or
punished for actions whose results were pre-destined? These questions can be answered easily. Humans are a special and unique creation of Allah. They were given a limited free will and
are capable of making some choices on their own. The laws of causality are fixed such that an action is inevitably followed by the predictable result unless there is special divine intervention.
When a human makes a certain choice, the expected result is seen. A bad choice is followed by a bad result. A good choice is followed by a good result.
ADVANCE KNOWLEDGE
Although humans have limited free will, Allah knows in advance what choices of actions they will make. This is because Allah created humans and knows their nature and inclinations. This is
quite logical and should not be a difficult concept to grasp for any perceptive parent. A parent who knows the habits, desires and capabilities of an infant can to a remarkable degree of
accuracy predict what choices of actions that infant will make when presented with 2-3 alternatives. In the case of Allah the Almighty, it is not a question of predicting but a case of certain
knowledge of what choices the human will make.
SUNAN AND PREDICTABILITY
In most human situations phenomena follow the fixed causal laws ie action is followed by an effect. There are however situations in which divine intervention breaks those laws like the
miracles of prophets. When a phenomenon appears to contradict the normal laws of causality there are two alternative explanations. It may have followed another law of causality that we
are not aware of or there was divine intervention. Humans do not have the ability to know whether human intervention is operating to produce a miracle or not unless told so by revelation.
THE GOOD AND THE BAD
A human in the course of normal life gets good and bad experiences. A believing Muslim knows that all is part of qadar and say alhamdu li llaah for both good and bad experiences. The
terms good and bad in human experience and knowledge are relative. What may appear to be good may turn out to be bad. What may appear to be bad may turn out to be good.
TAWAKKUL AND TAWAAKUL
The two terms have the same root word but are very different. Tawakkul in relying on Allah after taking all the necessary measures to achieve an objective following the laws of causality.
Tawaakul is giving up all effort and just wait for things to happen. The former is Islamic the latter is not.
395
TEXT ANALYSIS
ALLAH KNOWS EVERYTHING
22:70
MAN’S WILL IS LIMITED
81:28-29
MAN IS HAS FREE CHOICE
39:41
90:8-10
DISCUSSION
1. Give EXAMPLES OF MISUNDERSTANDING QADAR IN TRADITIONAL SOCIETY
2. Give EXAMPLES OF DENIAL OF QADAR IN INDUSTRIAL SOCIETY
3. Discuss your understanding of the relation between laws of causality and qadar
4. Explain in your own words the difference between tawakkul and tawaakul and give examples
5. What do you understand by the term ‘limited human free will’
YOUR NOTES:
396
SESSION 12
USRAT BOOK REVIEW MODULE
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
397
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
398
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
CURRENT ISSUES MODULES
MATRICULATION 1
399
INSTRUCTIONS:
1. These modules involve study and discussion of an assigned current issue. Its purpose it to keep the usrat members updated on
major events and trends that have an impact on their lives as individuals and as communities or countries.
1. Background reading material on the current issue to be discussed will be distributed 10 days in advance. The Naqib will select a
member or a group of members who will read the material and make a brief 3-5 minute presentation during the usrat session. This
will be followed by a general discussion by all usrat members
1. Each participant will write down summary notes of the discussion noting the following:
(a) The title of the background reading
(b) Author of the background reading
(c) Source and date of the background reading
(d) 1-3 main facts or data presented in the background reading
(e) 1-3 main opinions expressed in the background reading
(f) Participants’ comments on the facts or data in (d) above
(g) Participants’ comments on the opinions in (e) above
(h) Conclusions reached, if any.
400
SESSION 1
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
401
COMMENTS ON OPINIONS:
CONCLUSIONS:
402
SESSION 2
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
403
COMMENTS ON OPINIONS:
CONCLUSIONS:
404
SESSION 3
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
405
COMMENTS ON OPINIONS:
CONCLUSIONS:
406
SESSION 4
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
407
COMMENTS ON OPINIONS:
CONCLUSIONS:
408
SESSION 5
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
409
COMMENTS ON OPINIONS:
CONCLUSIONS:
410
SESSION 6
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
411
COMMENTS ON OPINIONS:
CONCLUSIONS:
412
SESSION 7
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
413
COMMENTS ON OPINIONS:
CONCLUSIONS:
414
SESSION 8
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
415
COMMENTS ON OPINIONS:
CONCLUSIONS:
416
SESSION 9
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
417
COMMENTS ON OPINIONS:
CONCLUSIONS:
418
SESSION 10
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
419
COMMENTS ON OPINIONS:
CONCLUSIONS:
420
SESSION 11
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
421
COMMENTS ON OPINIONS:
CONCLUSIONS:
422
SESSION 12
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
423
COMMENTS ON OPINIONS:
CONCLUSIONS:
424
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
MOTIVATION MODULES
MATRICULATION 1
425
1.0 VISION AND MISSION OF IIUM
2.0 SINCERITY, SELFLESSNESS, & INTENTION
And the have been commanded No more tthis: To worship Allah, Offering Him a sincere devotion, Being true ( in faith); To establish regular Prayer; And practice regular Charity; And that is
the religion Right and Straight. Qur’an 98:5
It is not their meat Nor their blood, that reaches Allah: it is your piety That reaches Him: He Has thus made them subject To You, that ye may glorify Allah for His guidance to y: And proclaim
the good news To all Who do Right. Qur’an 22:37
Say: “ Whether Ye hide what is in your hearts Or reveal it, Allah knows it all: He knows what is in heavens, And what is on earth. Allah has power over all things.
Qur’an 3:30
Hazrat Umar bin Khattab (R.A.A) has related: ‘ I heard the Holy prophet (S.A.W) as having said : that intention determines the worth of a person’s actions and he will attain what he intends .
If by immigration his aim is to please Allah and His messenger (S.AW) then his immigration is for this purpose; and if he immigrates seeking the attainment of some worldly object, or for the
sake of marrying a woman and as such his migration will be reckoned for that particular object. (Bukhari and Muslim) Riyadh al Salihin hadith #1
1. SEEKING FORGIVENESS
“(And to preach thus), ‘Seek ye The forgiveness of your Lord, And turn to Him in repentance; That He may Grant you Enjoyment, good (and true), For a term appointed, And bestow His
abounding grace on all who abound in merit ! But if ye turn away, Then I fear for You The Penalty of a great Day. Qur’an 11:3
O ye who believe! turn to Allah with sincere repentance: In the Hope that Your lord will remove From you your ills And admit you to gardens Beneath Which rivers flow-The day that Allah
will not permit To be humiliated The prophet and those who believe with him. Their light will run Forward before them And by their right hands, While they say, “Our Lord! perfect our Light
for us, And grant us forgiveness: For Thou hast power Over all things.” Qur’an 66:8
Aghir bin Yasar Muzani relates that the holy prophet (S.A.W) has advised his followers: ‘Turn to Allah, Ye people, offer repentance and seek his forgiveness. I myself offer my repentance to
Allah a hundred times a day.” (Muslim) Riyadh al Salihin hadith # 14
4.0 PATIENCE
426
“But indeed if any show patience and forgive, that will truly be an exercise of courageous will and resolution in the conduct of affairs” Qur’an 42:43
O ye who believe! Seek help with patient perseverance And prayer, for Allah is with those Who patiently persevere. Qur’an 2:153
Hazrat Suhaib bin Sinan (R.A.A) relates that the Holy prophet (S.A.W) Said: ‘ The case of a believer is wonderful; there is good for him in every thing, and this characteristic is exclusively for
him alone. If he experiences something pleasant, he is grateful to Allah and that is good for him; and if he comes across some adversity, he is patient and submissive and that too is good for
him (Muslim) Riyadh al Salihin hadith #27.
5.0 TRUTHFULNESS
O ye who believe ! Fear Allah And be with those Who are true (in word and deed). Qur’an 9:11
Hazrat Abdullah Ibn Mas’ud (R.A.A) relates that the Holy prophet (S.A.W) Said: ‘A true action lead to the path of virtue and good deeds, and virtue paves the way of a person to paradise, and
the said person continues to speak the truth till in the sight of Allah he is named sidiq or Truthful. Lying leads to vice, and vice leads to indecent acts and if a person goes on lying till in the
sight of Allah he is named a liar. (Bukhari and Muslim) Riyadh al Salihin hadith #54
6.0 MEDITATION ON ALLAH’S CONSTANT WATCHFULNESS
He it is Who created The heavens and the earth In six days, and is moreover Firmly established on the Throne (Of authority), He knows What enters in the earth And what comes forth out Of
it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do. Qur’an 57:4
For thy Lord is (As a Guardian) On a watchtower. Qur’an 89:14
Hazrat Abu Y’ala bin Shaddad bin Aus (R.A.A) quotes the holy prophet (S.A.W) as having said: A wise person is the one who keeps a watch over his bodily desires and passions, and checks
him self from that which is harmful and strives for that which will benefit him after death; and a foolish person is one who subordinates himself to his cravings and desires and expects from
Allah the fullfilment of his futile desires (Tirmizi) Riyadh al Salihin hadith #66
7.0 PIETY
O ye who believe! Fear Allah as He should be feared, and die not Except in a state Of Islam. Qur’an 3:102
O ye who believe! If ye fear Allah, He will grant you a criterion (To judge between right and wrong ), Remove from you (all) evil (That may afflict ) you And for give you: For Allah is the Lord of
Grace unbounded. Qur’an 8:29
427
Hazrat Abu Ummah Bahil (R.A.A) relates that he heard the address of the Holy prophet (S.A.W) on the occasion of the last pilgrimage in the course of which he said: “Maintain an awful
respect for Allah, observe the five times prayers daily, keep the Ramadhan fast, pay the zakat (poor due) and obey those in authority among you (except when they order you to commit sin);
you will then enter the paradise of your Sustainer. (Tirmizi) Riyadh al Salihin hadith #73
8.0 TRUST IN ALLAH
And put thy trust In Him Who lives and dies not; and celebrate His praise; and enough is He To be acquainted with The faults of His servants. Qur’an 25:58
And He provides for him From (sources) he never could imagine . And if Anyone puts his trust in Allah, sufficient is (Allah) For him. For Allah will surely accomplish His Purpose . Verily, for all
things Has Allah appointed A due proportion. Qur’an 65:3
Hazrat Abu Bakr Siddique (R.A.A) Bin Abdullah Bin Usman Bin Hamir Bin Umar Bin Ka’ab Bin Saad Bin Taim Bin Marrah Bin K’ab Bin Luwai Bin Ghalib al Quraishie Taime who along with his
father and mother are all companions, relates: When the Holy prophet (S.A.W.) and I were hiding in the cave Saur and were being tracked by the Meccans, I saw the feet above us outside
the cave and I said: “Messenger of Allah, if one of them were to look down below his feet he would see us .’ He said ‘ Abu Bakar! What would you think of two with whom Allah is the third ?
(Bukhari and Tirmiz). Riyadh al Salihin hadith #81
9.0 PERSEVERENCE IN RELIGION
In the case of those Who say, “Our Lord is Allah,” and, futher stand straight and steadfast,The angels descend on them (From time to time ): “Fear ye not!” (they suggest ), “Nor grieve! But
receive The Glad tidings of the Garden (Bliss), That which ye were promised! Qur’an 41:30
Verily those who say, “Our Lord our Lord is Allah” And remain firm (On that path )- On them shall be no fear, Nor shall they grieve. Qur’an 46:13
Hazrat Sufyan Ibn Abdullah (R.A.A) SAYS: I requested the Messenger of Allah (S.A.W): Give me some such comprehensive guidance about Islam, after Which I may not have to ask anyone
else. He (S.A.W) said: ‘Affirm: I believe that Allah is my only Sustainer and then be steadfast. (Muslim). Riyadh al Salihin hadith #85
10.0 CONTEMPLATION OF THE UNIVERSE
Behold! In the creation of the heavens and the earth, And the Alternation of Night and Day- There are indeed signs For men of understanding. Men who celebrate, The praises of Allah,
Standing, sitting, And lying down on their sides, And contemplate The (wonders of ) creation In the heaven and in the earth, (with the thought): “Our Lord! not for naught Hast Thou created
(all ) this! Glory to thee! Give us salvation from the penalty of the fire. Qur’an 3:190
1. VIRTOUS DEEDS
To each is a goal To which Allah turns Him; Then strive together (as in a race ) Towards all that is good. Wheresoever, ye are, Allah will bring you Together. For Allah Hath power overall
things. Qur’an 2:148
428
Hazrat Abu Hurairah (R.A.A) deposes that the Holy prophet (S.A.W) said: Lose no time to do good work for soon there will be a series of mischiefs like some parts of a dark night. A person
will get up in the morning a believing Muslim, and will turn a renegade in the evening, or go to bed believing and get up in the morning disbelieving . He will be ready to sell his faith for a
secular gain. (Muslim). Riyadh al Salihin hadith #87
12.0 MODESTY
Hazrat Ibn Umar (R.A.A.) relates that the Holy Prophet (S.A.W.) (Once) passed by an Ansari man who was counseling his brother on modesty (He was advising him not to be too much shy or
modest). The Holy Prophet (S.A.W.) said: leave him (and do not advise him like this); for modesty is a part of faith (Iman). Riyadh al Salihin hadith #681
Hazrat Imran bin Husain (R.A.A.) relates that thHoly Prophet (S.A.W.) said: Modesty results in good alone and nothing else. Riyadh al Salihin hadith #682
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet (S.A.W.) said: Iman (Faith) has more than seventy or sixty parts, the best of them is them acknowledgment of the fact that: There
is no god but Allah (La Ilaha Illahllah); and the lowest of them is removal of a thing causing harm from a thorough fare. Modesty (Shyness) is also a component of the faith. (Bukhari and
Muslim). Riyadh al Salihin hadith #683
Hazrat Abu Sa’eed Khudri (R.A.A.) says that the Holy Prophet (S.A.W.) was more modest and shy than a secluded virgin and that whenever he saw something untoward, we could notice its
signs from his face. (Bukhari and Muslim). Riyadh al Salihin hadith #684
13.0 DIGNITY AND POISE
Hazrat Ayesha Siddiqa (R.A.A.) relates: I never saw the Holy Prophet (S.A.W.) laugh so much that the inner part of his mouth may be visible, He simply used to smile. Riyadh al Salihin hadith
#703
Hazrat Abu Hurairah (R.A.A.) relates that he heard the Holy Prophet (S.A.W.) say: When the (congregation) prayer (Salat), has be started do not rush for it, but come to it walking in the
normal way with calmness and dignity, join in the prayer at the stage when you arrive, and make up the missing parts afterwards. (Bukhari and Muslim). Riyadh al Salihin hadith #704
Hazrat Ibn Abbas (R.A.A.) relates that while returning from Arafat on the day of the pilgrimage, along with the Holy Prophet (S.A.W.) he (S.A.W.) heard behind him noise of tumult and
pandemonium caused by shouting and severely beating and driving animals. Signaling with his whip he said: O ye people! It is incumbent upon you to proceed calmly. There is no good in
rushing. (Bukhari and Muslism). Riyadh al Salihin hadith #705
14.0 HONORING THE GUEST
Has the story reached thee, of the honoured guests of Abraham? Behold, they entered his presence, and said: “Peace”! He daid, “Peace!” (and thought, “These seem unusual people. Then
he turned quickly to his household, brought out a fatted calf, and placed it before them he said, “Will ye not eat?”. Qur’an 51:24-27
429
Hazrat Abu Shuraih Al Khuzaee (R.A.A.) relates that the Holy Prophet (S.A.W.) said: One who believes in Allah and the Last Day, should treat his neighbor kindly; and one who believes in
Allah and the Day of Judgment should honor his guest; and one who believes in Allah and the Last Day, should speak well or should keep quiet. (Bukhari and Mulsim). Riyadh al Salihin hadith
#706
15.0 BIDDING FAREWELL
Hazrat Saalim bin Abdullah bin Umar (R.A.A.) relates that when a person was ready to start on a journey, Hazrat Abdullah ibn Umar would ask him: come closer to me, so that I may say
farewell to you as the Holy Prophet (S.A.W.) used to bid farewell to us. Accordingly he used to recited this Parayer.
“As-tau-de-ullaha deenaka wa amanataka wa khawateema ama-lika”. I entrust to the care of Allah your religion, your trust and your last actions. (Tirmizi). Riyadh al Salihin hadith #715
Hazrat Anas bin Malik (R.A.A.) relates that a man approached the Holy Prophet (S.A.W.) and requested: O Messenger of Allah (S.A.W.) I am intending to go out on a journey, kindly grant me
some provisions (i.e. pray for me). He said: May Allah grant you the provision of righteousness. The man submitted: Some more good wishes. He said: And may He forgive your sins. The man
again requested: Please add some thing more. The Holy Prophet (S.A.W.) said: And may He make it easy for you to do virtuous deeds, wherever you may be. Riyadh al Salihin hadith #717
16.0 MODERATION IN DRESSING
Hazrat Mu’az ibn Anas (R.A.A.) relates that the Holy Prophet (S.A.W.) said: A person in spite of having the means to wear decent garments, abstains from wearing them out of sense of
humility for the sake of Allah, will be called by Allah on the Day of Judgment in preference to all the human beings and will be given the option to choose whichever of the mantles of faith he
likes. (Tirmizi) Riyadh al saalihiin hadith #802:):
Hazrat Amr bin Shuaib (R.A.A.) relates on the authority of his father and grandfather, that the Holy Prophet (S.A.W.) said: Allah is pleased to see the effect of his blessing on His servant.
Riyadh al saalihiin:hadith #803
17.0 MANNER OF SITTING IN A MAJLIS
Hazrat Ibn Umar (R.A.A.) relates that the Holy Prophet (S.A.W.) said: No one should ask another to vacate his seat for him; however you (the person already sitting) should squeeze and make
room. If somebody used to stand up and give up his seat for him (Hazrat Ibn Umar) he would not sit in that meeting Riyadh al saalihiin: hadith #825 (Bukhari and Muslim)
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet (S.A.W.) said: If somebody from you has left his sear for a while and returns after sometime. He is more entitled to take the seat
had left. (Muslim) Riyadh al saalihiin:hadith # 826
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Hazrat Jabit bin Samurah (R.A.A0 says: When we used to come to the Holy Prophet (S.A.W.) we would sit down at the tail end of the assembly. (Imam Abu Daud and Tirmizi)Riyadh al
saalihiin: hadith # 827
Hazrat Amr bin Shuaib (R.A.A.) relates on the authority of his father and the latter from his grandfather, that the Holy Prophet (S.A.W.) said: It is not lawful (proper) for a person to insert
himself between two persons( already sitting) there without their approval (Abu Daud and Tirmizi,) Riyadh al saalihiin:hadith # 829
Hazrat Huzaifah bin Al Yaman (R.A.A.) says that the Holy Prophet (S.A.W.) has cursed the person who sits in the middle of a circle (in the center of a gathering). Imam Abu Daud) Riyadh al
saalihiin: hadith # 830
Hazra Abu Hurairah (R.A.A.) relates that the Holy Prophet (S.A.W.) said: If a person joins a company in which fruitless talking takes place and if that person before leaving the gathering prays,
“Subhana Kalla-humma wa bi-hamdika Ash’hadu al-la ilaha illa Anta, Astagh firoka wa atubo ilaika”
O Allah! Holy art Thou, and all praise is for thee; I bear witness that there is none worthy of worship save Thyself; I ask for Thy forgiveness and turn to Thee; such a person is forgiven for his
participation in such a company. (Tirmizi) Riyadh al saalihiin: hadith # 832
1. GREETING
When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things. Qur’an 4:86
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet (S.A.W.) said: By Allah in whose hands is my life, you will not enter the Paradise unless you bleieve (in Islam) and you will not
believe unless you love one another. May I tell you something so that you may love ont another? Spread greeting and saluting between yourselves. (Muslim) Riyadh al Salihin hadith #848
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet (S.A.W.) said: A rider should salute a pedestrian, a pedestrian should greet one who is sitting and a small party should greet a large
party, ( Bukhari and Muslim) Riyadh al Salihin hadith #857
Hazrat Abu Umamah Sudaiy bin Ajlan al-Bahli (R.A.A.) relates that the Holy Prophet (S.A.W.) said: The person closest to Allah is one who precedes others in greeting. (Abu Daud)
Imam Tirmizi’s version says: The Holy Prophet (S.A.W.) was asked: O Messenger of Allah (S.A.W.)! When two persons meet with each other, who should take the lead to greeting the others?
HE answered the one who is closer to Allah. Riyadh al Salihin hadith #858
Hazrat Usama bin Zaid (R.A.A.) relates that once when the Holy Prophet (S.A.W.) passed by a gathering of a people which included Muslims, non-Muslims idol worshippers and Jews, he
greeted them with As-Salam 0 Alaikum (salutation of peache). (Bukhari and Muslim) Ral Salihin hadith #869
19.0 PERMISSION TO ENTER
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…..Qur’an 4:27
…..Riyadh al Salihin hadith # 871
20.0 BACK-BITING
…Qur’an 49:12
….Riyadh al Salihin hadith #1523
21.0 RUMORS
…..…Qur’an 68:11
…….Riyadh al Salihin hadith 1536
…….Riyadh al Salihin hadith 1538
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAH AND TRAINING CENTER
PRACTICAL SKILLS UNIT
LEADERSHIP SKILLS
MATRICULATION 1
THEMES:
TIME MANAGEMENT
MMANAGEMENT
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TIME MANAGEMENT
OUTLINES
BACKGROUND READINGS
Concept of time
Importance of time management
Prioritizing
Scheduling
Poor planning
Bad habits
TEXT ANALYSIS
Concept of time in Islam
Jahiliyyat concept of time: dhar destroys
Importance of time: swearing by time
The Islamic calendar
Plan and schedule time but say inshah llah
Time for ibadat
Punctuality
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Itiqaf
Regularity of action
Equilibrium in time management
Routines of life
Procrastination
DISCUSSION
Methods of prioritizing
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
CONCEPT OF TIME
The concept of time varies from one society to another. The underlying concepts influence the efficiency of time use. There are 3 distinct ways of looking at time: pre-Islamic Arabia, Islam,
and the modern industrialized Europe.
In pre-Islamic Arabia time was looked at as a dangerous destructive creation, dahr. The basic concepts of time in Islam are: time was before man, time is not a destructive enemy of man,
some time periods and days are of higher quality than others, humans can not perceive very quick or very slow events.
In Islam time is considered finite and fleeting it must be used optimally to achieve the pleasure of Allah. Time is so important that Allah swears by it. Time existed before human beings.
There is a religious dimension to work and time use. Any human endeavor is considered Ibadat, an act of worship. Different periods of time are not of equal quality or importance. Some
hours of the day are prime time and are qualitatively more important than the rest of the day. Some days, for example Friday, are more important. Some months, for example Ramadhan,
are more important than others. Human understanding of time may be unrealistic. Humans will not absorb or understand events that happen very slowly or very rapidly. They may be preoccupied with the past or predicting the future that the present passes by them. They may be pre-occupied with the pressures of the moment and forget to plan for the future.
The modern European or American concept of time is that of a valuable commodity used for material gain whether at work or at play.
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IMPORTANCE OF TIME MANAGEMENT
The level of sophistication and efficiency of individuals, societies, and civilizations is assessed by their efficient use of time. Winners control, schedule, and use their time optimally; losers
waste it. Winners always know what to do at any one time, when to start and finish, what to start with and what to end with. They always have an objecti ve and make sure that every
activity they undertake is moving them toward the objective.
There is a sense of urgency underlying your time management by a Muslim. The only time you have control on is now; you have to use it well since we do not know whether you will have
more time in the future. Life is finite; you have to use our time on earth to prepare for the hereafter. No time should ever be wasted. You will be required to account for your time use on
earth and in the hereafter.
You have to work constantly and never let any time pass without a productive endeavor. It is better to undertake small but regular work than have bursts of activity followed by long periods
of dormancy.
Time is not elastic, however you can get more use of a unit of time by efficient utilization. Time can not be created or increased. Time can and is usually wasted by poor management. Waste
of time is an immoral act.
Good time management requires understanding relative priorities of events. Events that make a demand on our time can be classified into 4 categories depending on their importance and
urgency: Urgent and important, Urgent and not important, Not urgent but important, Not urgent and not important.
In order to improve your time management you have to start with analysis of your current time use. Start recording all activities undertaken in the day. Write down each task, the time it
started, the time it ended, the total time expended, and the ranking of the task in importance compared to others.
Waste of time or poor time management are a prevalent problem in most pre-industrialized societies. Sometimes the problem is not acknowledged and the poor time management is
justified as part of 'culture' and 'tradition'. There are two main problems in time management: interruptions and poor planning. Interruptions by too much paperwork, telephones, and
visitors prevents listening, concentration and planning.
PRIORITIZING
Prioritizing using the rule of first come first served is not good because it treats all tasks and all time periods as if they were of equal importance.
Starting with the easiest or the most difficult tasks again ignores relative importance. Important things even if not the most urgent should be given most priority. Sometimes unimportant
matters claim a disproportionate amount of time because they seem so urgent!
When prioritizing distinguish between what you must do and what you want to do; start with what you must do. Ibadat has the first priority. Next to it are biological needs such as sleep and
food. There must be time for the family and for earning your livelihood. Aim at maximizing gains and minimizing losses. Exploit any windows of opportunity to accomplish urgent work. Think
of stake-holders as people who can reward or punish you therefore give them a higher priority in time allocation. Whatever you do must be by conscious choice, do not just follow passively.
You have to take charge of yourself and your time. Lead and not follow.
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SCHEDULING
You have to plan, and schedule but be flexible. The best of schedules could fail. After writing your schedule say, INSHALLAH (by the grace of Allah).
Do not be caught in the trap of thinking that you are too busy to organize your time. A calendar is your best ally; procrastination is your worst enemy. Pace yourself and break up projects
into small manageable steps. Know your prime time and plan to execute the most important projects during that time. Write down your plans exactly, the start and the end. Budget time
correctly for each activity. Allow some contingency time. Transitions between activities are a frequent cause of poor time management. Allow time for the transition. Some activities are
affected by those before them. It is for example difficult to concentrate in salat if you have just been involved in a physically and mentally exhausting activity. In such a case you should plan
a longer transition time between the two activities. Plan to make use of the transition time to read a book or a report. Examples of transitional time are: waiting for a meeting, driving from
one engagement to another. Make sure that linkages between activities are correct. Some activities like salat are time-sensitive and must be put on the schedule at the right time. Some are
not. You may plan to read a story during the day but need not fix a time for it. You may do it during transition or discretion time. Plan always to get things done and finished. Balance your
work, personal and family time carefully. Make a daily check-list of things to do and also things not to do.
Schedule your day as a Muslim. Start with salat al Fajr and go to work immediately after it. Plan to rest in the middle of the day when it is very hot. Go to bed immediately after Isha. Qiyam
al layl should preferably be towards the end of the night so that there is no much time between it and Salat al Fajr. This gives you a fairly long uninterrupted period of sleep. Prayers and
meals should be included in the daily schedule.
When scheduling your day's activiti, avoid too many activities, distractions, or too long projects. You can always find extra time. Always review your schedule. You may revise it deleting
some activities. You can always find quicker ways of doing things. Delegate work!. Exploit opportunities to do urgent work such as meal times, boring meetings, lengthy telephone
conversations, waiting for someone etc
Discretionary time is that time you have free to use creatively. People with more discretionary time make more progress thathose who have less.
POOR PLANNING
Poor planning manifests in the following ways: reactive and not pro-active behavior, poor scheduling, poor prioritizing, procrastination, lack of contingency plans, trying to do everything and
not delegating, poorly kept diary that is incomplete and with conflicts, overwhelming work, changing priorities, and too many meetings. Managers get overwhelmed with too much work to
be done in a short time. They get bogged down in routine work and forget the essential functions of management, communication, and planning. It is these that lead to organizational
growth. Managers find themselves overwhelmed when they fail to train subordinates and delegate work to them. When the manager does work that subordinates are supposed to do, gridlock results. One manager however efficient he may be can handle only so much load.
Dealing with emergencies and crisis management indicate poor planning. You are in trouble if you spend all your time putting down fires.
If you miss a deadline, Acknowledge the problem early. Accept responsibility. Negotiate a new deadline
MANAGING INTERRUPTIONS
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A good time manager will know how to avoid interruptions before they occur. Deal with distractions effectively: Do not be misled by apparent urgency; check if distraction fits your priorities
and stick to your priorities. Learn to control your time.
Learn to say ‘no’ and do it often. Be prepared to say no if your schedule will not allow. Be polite when you turn down requests for your time so that you do not lose friends. When you turn
people down, show understanding that their needs are important. Do something else as a substitute. Give more than was asked for when it is convenient to you. Negotiate a trade: you help
them, they help you. Avoid people who waste time. They are robbers who take your time and leave you with the frustration of unfinished projects and missing deadlines. Teach others to
respect your privacy. Communicate your displeasure firmly but politely. Be accessible at your convenience. Make sure that you can not be found sometimes.
Avoid lengthy conversations that do not contribute directly to your time priorities. Control conversations by steering them to subjects that interest you and allowing no digression. Master
polite ways of cutting off a useless conversation .
Drop-in visitors could waste time. Be tactful, save time, but do not lose friends. Learn or develop technics of screening visitors. You must be able to handle people who have no business in
your office.
Take care of the telephone, it is a proven time waster. Keep blocks of time for concentrated work when you do not answer the phone. Limit conversations on the phone and always ask
specific questions and raise specific issues to save time. Organize and write down your thoughts before calling. Develop effective ways of screening telephone calls. Learn how to put callers
on hold without irritating them.
Avoid meetings that waste time and achieve little: no objective, no agenda, no time limits, and late coming.
Control your office paper-work. There are only three ways of dealing with any piece of paper that comes to your office: throw it in the waste paper basket, file it away, or take action on it
immediately. Organize paper work on the desk. Develop a systematic filing system. Sort your papers in a logical way that reflects priorities. Never handle a paper more than twice otherwise
it will pile up. Learn to work quickly and without mistakes. Mistakes waste time by requiring to repeat the work. Concentration is the key to doing jobs faster. A well-organized work-place
saves time. Use model letters for routine correspondence. Make sure equipment and supplies are available. Keep a phone and address directory handy.
BAD HABITS
Certain routines of life lead to fixed habits and inflexibility. Habits can be good or bad. Bad habits are difficult to break. You need to find a correct balance between routines and a flexible life
style. Ramadhan, I'itikaf are opportunities to break the daily routine of the year. They provide a welcome change.
Do not let personal problems interfere with your job performance. Leave problems at home. If the problems are so overwhelming, it is better to take leave for a few days until you sort
yourself out.
Avoid procrastination. Identify why you procrastinate. It may be unrealistic perfectionism, fear of failure, lack of self-confidence, lack of authority, worry about being criticized, not being
satisfied with work etc. Commit yourself to deadlines and when the time comes present the best work you can do knowing that you could improve if you worked longer at it. Clarify others'
expectations you may be trying to achieve unreasonable standards. Do not continuously revise
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TEXT ANALYSIS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
CONCEPT OF TIME IN QUR'AN
Has there not been over man a long period of time, when he was nothing ( not even ) mentioned ?
Qur'an 76:1
Yet they ask you to hasten on the Punishment! but Allah will not fail in His promise. Verily A Day in the sight of your Lord is like a thousand years of your reckoning. Qur'an 22: 47
The angels and the Spirit ascend unto Him in a Day the measure whereof is ( as ) fifty thousand years: Qur'an 70:4
"Narrated Mujahid : Abdullah bin Umar ( may peace be upon him ) said, " Allah's Apostle ( may peace be upon him ) took hold of my shoulder and said, " Be in this world as if you were a
stranger or a traveller." The subnarrator added: Ibn Omar used to say, " If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not
expect to be alive in the evening, and take from you health for you sickness, and ( take ) from your life for your death"
Bukhari 8:284-285, hadith # 425
"Narrated Ibn Abbas: The Prophet ( may peace be upon him ) said, " There are two blessings which many people lose: " They are ) health and free time for doing good"
Bukhari 8:282, hadith # 421
"If the last hour strikes and finds you carrying a nursing to the grove for planting go ahead and plan" Musnad Ahmad
JAHILIYYAT concept OF TIME: DAHR DESTROYS:
And they say: " What is there but our life in this world? We shall die and we live, and nothing but Time can destroy us." But of that they have no knowledge; they merely conjecture: Qur'an
45:24
"Narrated Abu Huraira : Allah's Apostle ( may peace be upon him ) said, " Allah said, The son of Adam hurts me for he abuses Time though I am Time: in My Hands are all things, and I cause
the revolution of day and night"
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Bukhari 6:337, hadith # 351
IMPORTANCE OF TIME: SWEARING BY TIME:
By ( the token of ) time ( through the Ages ). Verily man is in loss, Except such as have faith and do righteous deed, and ( join together ) in the mutual teaching of truth, and of patience and
constancy.
Qur'an 103:1-3
THE ISLAMIC CALENDAR:
The number of months is the sight of Allah is twelve ( in a year ) so ordained by him the he created the heavens and the earth of them four are sacred that in the straight usage so wrong not
yourselves therein, and fight the Pagans all together as they fight you all together but know that Allah is with those who restrain themselves.
Qur'an 9:36
For Hajj are the months well-known. If any one undertakes that duty therein, let there be no obscenity nor wickedness, nor wrangling in the Hajj and whatever good you do ( be sure ) Allah
knows it. And take a provision ( with you ) for the journey, but the best of provisions is right conduct so fear me O you that are wise.
Qur'an 2:197
Qur’an 2:18
TIMES ARE NOT OF EQUAL WORTH
Abu Huraira reported Allah's Messenger ( may peace be upon him ) as saying: The best day on which the sun has risen is Friday; on it Adam was created, on it he was made to enter Paradise,
on it he was expelled from it"
Muslim 2:405, Chapter 302, Hadith #1856
"Narrated Abu Huraira: Abu I Qasim ( the Prophet may peace be upon him ) said, " On Friday there is a particular time. If a Muslim happens to be praying and invoking Allah for something
good during that time, Allah will surefulfill his request." The Prophet ( may peace be upon him ) pointed out with his hand. We thought that he wanted to illustrate how short that time was"
Bukhari 8:273, hadith # 409
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PLAN AND SCHEDULE TIME BUT SAY INSHAH ALLAH
Nor say of anything, " I shall be sure to do so and so tomorrow. Without adding, " so please Allah! and call your Lord to mind when you forget, and say " I hope that my Lord will guide me
ever closer ( even ) than this to the right road.
Qur'an 18:23-24
TIME FOR IBADAT
O ye who believe ! when the call is proclaimed to prayer on Friday ( The day of Assembly ) hasten earnestly to the remembrance of Allah, and leave off business ( and traffic ) that is best for
you if you but knew !.
Qur'an: 62:9-10
But when they see some bargain or some Amusement, they disperse headlong to it, and leave you standing. Say: " The ( blessing ) from the Presence of Allah is better than any amusement
or bargain! and Allah is the Best to provide ( for all needs ).
Qur'an 62:11
By men whom neither traffic nor merchandise can divert from the Remembrance of Allah, nor from regular Prayer, nor from the practice of regular Charity: their ( only ) fear is for the Day
when Hearts and eyes will be transformed ( In a world wholly new )
Qur'an 24:37
And when the Prayer is finished, then may you disperse through the land and seek of the Bounty of Allah and celebrate the praises of Allah often ( and without stint ) that you may prosper.
Qur'an: 62:9-10
"Aisha said: The Prophet ( may peace be upon him ) used to observe retirement ( itikaf ) to the mosque during the last ten days of Ramadan till Allah took him and then his wives observed
retirement to the mosque after his death"
Abu Daud 2: 679, Chapter 843, Hadith # 2456
"Abu Darda said: " It is a sign of comprehension ( of a person ) to fulfill or turn to his needs first so as to pray attentively with a clear mind"
Bukhari 1:362
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"Narrated Aisha: The Prophet ( may peace be upon him ) said, " If supper is served, and Iqama is pronounced one should start with the supper"
Bukhari 1:362
"Umar said I organize my troops while in prayer"
Bukhari 2:175
"Narrated Abu Huraira: When the Adan for the prayer is pronounced, then Satan takes to his heels passing wind so that he may not hear the Adhan and when the Muadhin finishes, he
comes back; and when the Iqama is pronounced he again takes to his heels and when it is finished, he again comes back and continues reminding the praying person of things that he used
not to remember when not in prayer till he forgets how much he has prayed"
Bukhari 2:175, hadith # 313
"Jabir b Abdullah reported that the Apostle ( may peace be upon him ) was delivering the sermon on Friday in a standing posture when a caravan from Syria arrived. The people flocked
towards it till no one was left ( with the Holy Prophet ) but twelve persons, and it was on this occasion that this verse in regard to Jumu'a was revealed: " And when they see merchandise or
sport, they break away to it and leave you standing"
Muslim 2:408-409, Chapter 37, Hadith #1877
PUNCTUALITY
"Ali said on the pulpit in the mosque of Kufah: When Friday comes, the devils go to the markets with their flags, and involve people in their needs and prevent them from the Friday prayer.
The angels come early in the morning, sit at the door of the mosque, and record that so and so came at the first hour, and so and so came at the second hour until the imam comes out ( for
preaching ). When a man sits in a place where he can listen ( the sermon ) and look ( at the imam ) keeps silence and does not interrupt, he will get a double reward. If he keeps himself
away, and sits in a place where he cannot listen ( to the sermon ) and keeps silence, and does not interrupt, he will get the reward only once. If he sits in a place where he can listen ( to the
sermon ) and look ( at the imam ) and he did not keep silence, he will have the burden of it. but If anyone says to his companion sitting beside him to be silent ( while the imam is preaching )
he is guilty of idle talk. Anyone who interrupts ( during the sermon ) will get nothing ( no reward ) on the that Friday. Then he ( the narrator ) says in the end of this tradition: I heard the
Apostle of Allah ( may peace be upon him ) say so"
Abu Daud 1:270-271, Chapter 360, Hadith # 1046
"It is reported on the authority of Abdullah that the Apostle of Allah ( may peace be upon him ) observed: The best of the deeds or deed is the ( observance of ) prayer at its proper time and
kindness to the parents"
Muslim 1:50, Chapter 37, Hadith #155
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"Narrated Abu Huraira: The Prophet ( may peace be upon him ) said, " On every Friday the angels take their stand at every gate of the mosques to write the names of the people
chronologically ( i.e. according to the time of their arrival for the Friday prayer ), and when the Imam sits ( on the pulpit ) they fold up their scrolls and get ready to listen to the sermon"
Bukhari 4:297, hadith # 433
"Uqbah b Amir said: I heard the Apostle of Allah ( may peace be upon him ) say: He who leads the people in prayer, and he does so at the right time, will receive, as well as those who are led
( in prayer ) will get ( the reward ). He who delays ( prayer ) from the appointed time will be responsible ( for the delay ) and not those who are led in prayers"
Abu Daud 1:152-153, Hadith # 580
REGULARITY OF ACTION:
"Alqamah said: Aishah was asked about the actions of the Apostle of Allah ( may peace be upon him ). Did he perform some actions exclusively on some particular days? She said: No, he
performed his actions regularly. Which of you has the strength as much as the Apostle of Allah ( may peace be upon him ) had"
Abu Daud 1: 358, Chapter 408, Hadith # 1365
EQUILIBRIUM IN TIME MANAGEMENT
Entertain the hearts in between hours for if the hearts get tired they become bored " Sunan Al Daylami
"Aisha said: The Prophet ( may peace be upon him ) called Uthman b. Mazun. When he came to him, he said: Uthman, did you dislike my practice? He said: No, by Allah, but I seek your
practice. He said: I sleep, I pray, I keep fast, I ( some times ) leave fast, and I marry women. Fear Allah, Uthman, your wife has a right on you, your guest has a right on you, your self has a
right on you; you should keep fast and ( sometimes ) leave fast, and pray and sleep"
Abu Daud 1:358, Chapter 468, Hadith # 1364
And He is Who makes the Night as a Robe for you, and Sleep as Repose, and makes the Day ( as it were ) a Resurrection. Qur'an 25:47 nahar maash, layl libaas
"Narrated Anas b Malik: Once the Prophet ( may peace be upon him ) entered the Mosque and saw a rope hanging in between its two pillars. He said, " What is this rope?" The people said, "
This rope is for Zainab who, when she feels tired, holds it ( to keep standing for the prayer.)" The Prophet ( may peace be upon him ) said, " Don't use it. Remove the rope. You should pray as
long as you feel active and when you get tired sit down"
Bukhari 2:139, hadith # 2517
Narrated Abu Juhaifa: The Prophet made a bond of brotherhood between Salman and Abu Ad-Darda. Salman paid a visit to Abu Ad-Darda' and found Um Ad-Darda' dressed in shabby
clothes and asked her why she was in that state. She replied, "Your brother Abu Ad-Darda' is not interested in (the luxuries of) this world." In the meantime Abu Ad-Darda' came and
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prepared a meal for Salman. Salman requested Abu Ad-Darda' to eat (with him), but Abu Ad-Darda' said, "I am fasting." Salman said, "I am not going to eat unless you eat." So, Abu AdDarda' ate(with Salman). When it was night and (a part of the night passed), Abu Ad-Darda' got up (to offerthe night prayer), but Salman told him to sleep and Abu Ad-Darda' slept. After
sometime Abu Ad-Darda again got up but Salman told him to sleep. When it was the last hours of the night, Salman told him to get up then and both of them offered the prayer. Salman told
Abu Ad-Darda', "Your Lord has a right on you, your soul has a right on you, and your family has a right on you; so you should give the rights of all those who has a right on you." Abu AdDarda' came to the Prophet came and narrated the whole story. The Prophet said, "Salmanhas spoken the truth."
Bukhari 3:107-108, hadith # 189
Narrated Abdullah bin Amr bin Al-As: Allah's Apostle said to me, "O Abdullah! Have I not been informed that you fast during the day and offer prayers all the night." Abdullah replied, "Yes, O
Allah's Apostle!" The Prophet said, "Don't do that; fast for a few days and then give it up for a few days, offer prayers and also sleep at night, as your body has a right on you, and your wife
has a right on you, and your guest has a right on you. And it is sufficient for you to fast three days in a month, as the reward of a good deed is multiplied ten times, so it will be like fasting
throughout the year." I insisted (on fasting) and so I was given a hard instruction. I said, "O Allah's Apostle! I have power." The Prophet said, "Fast like the fasting of the Prophet David and do
not fast more than that." I said, "How was the fasting of the Prophet of Allah, David?" He said, "Half of the year," (i.e. he used to fast on every alternate day). Afterwards when Abdullah
became old, he used to say, "It would have been better for me if I had accepted the permission of the Prophet (which he gave me i.e. to fast only three days a month)."
Bukhari 3:110-111, hadith # 196
ROUTINES OF LIFE
The mutual rivalry for piling up ( the good things of this world ) diverts you ( from the more serious things ). Until you visit the graves. But nay you soon shall know ( the reality ). Again, you
soon shall know!. Nay, were you to know with certainty of mind, ( you would beware! ). You shall certainly see Hellfire! Again, You shall see it with certainty of sight! Then, shall you be
questioned that Day About the joy ( you indulged in !).
Qur'an 102
PROCRASTINATION
"According to Umar b. al Khattab said, " Strength in what one does ( comes only ) when you do not put off today's deed until tomorrow. Trustworthiness ( comes only ) when what is kept
secret does not run counter to what is made public. Fear Allah, piety ( comes only ) through fear, anyone fearing Allah will be preserved by Him."
Tabari 14:120
DISCUSSION
1. METHODS OF PRIORITIZING:
444
Compare the following methods of evaluation
1. First come first served
2. Start with easy things
3. Start with the most difficult
4. Start with the most urgent though not most important
1.
Start with the most important, though not most urgent
2. ASSESS THE FOLLOWING IN YOUR COMMUNITY
1. Waste of time
2. Time spent on different activities of daily living
3. Punctuality at work
4. Punctuality for prayer
5. Punctuality at social events
YOUR NOTES:
MEETINGS
OUTLINES
BACKGROUND READING
445
Good reasons for calling meetings
When not to call meetings
Successful meetings
Meetings that waste time
Dealing with time-wasting meetings
What wrecks meetings
Decisions at meetings
TEXT ANALYSIS
Dua at leaving group meeting
Dua on closing meeting
DISCUSSION
BACKGROUND READING
OVERVIEW
This chapter discusses successful and unsuccessful meetings and gives practcal hints on how to get the best out of a meeting
GOOD REASONS FOR CALLING MEETINGS
Goal clarification
Information
Decision-making
446
Introducing new ideas
Conflict resolution
Resolve implementation bottle-necks
WHEN NOT TO CALL MEETINGS
Availability of alternative to meeting
Not enough time to prepare
Key players not available
Personal / sensitive matters
MEETINGS THAT WASTE TIME
No objective
No agenda
No time limits
Late coming
SUCCESSFUL MEETINGS
Most of the group work is carried out at meetings. Success of meetings depends on: calling meetings when they are actually necessary, having a clear agenda, maintaining the meeting focus
on the set agenda, and listening to others.
Set specific objectives
Invite only those absolutely needed: those with knowledge and expertise, implementors of decisions, and those who will follow-up
Follow-up on invitations: verify that all participants will be available , remind them about dates and place
447
Choose meeting place with care
Well structured agenda: introduction - purpose of meeting - key issues for discussion - stick to the agenda
Plan to control discussions: give background, plan to reach conclusions, guide meeting to a consensus, give every one a chance to speak, encourage quiet ones, control domineering types,
summarize decisions and task assignments, assign follow-up tasks and set deadlines, end on a high note
Time management: start on time, end on time, and establish time limits for each agenda item
Follow-up, circulate minutes and action lists
MEETINGS THAT WASTE TIME
Meetings are the commonest time-waster in organizations. It is more important to do something about problems than to talk about them.
Meetings that waste your time have the following characteristics: no objective, no agenda, no time limits, and participants come late
DEALING WITH TIME-WASTING MEETINGS
If you have a good excuse do not attend
Finish your priority work and be late
Arrive on time and leave early
Bring work to do during boring meeting sessions
Excuse yourself for 15-20 minutes to do priority work
WHAT WRECKS MEETINGS
Invite as many people as possible
Invite anyone
Cover as many topics as possible
448
Discuss important issues last
Spend most of the time on unimportant issues
DECISIONS AT MEETINGS
Decisions taken at group or team meetings must be binding. If they are not there is no purpose in holding the meeting. If the meeting is meeting in a role other than decision-making, it is fair
to inform the participants of that.
TEXT ANALYSIS
Dua at leaving a group meeting:
"Hazrat Abu Burdah reported that when his holiness intended to stand up ( to go ) from a majlis, he used to say at the end: Subhank allahum wa bihamdik ashahdo an la illah ila ant astghfrk
wa toub ilaik. So a man said: O Messenger of Allah! You make a statement which you did not utter formerly. His holiness said: I say it for the atonment of that thing which happens in the
majlis" Hayat 3:313
449
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
USRA QUR’AN STUDY MODULES
UNDER-GRADUATE4
INSTRUCTIONS:
1. Take turns in reading the assigned verses in Arabic. Each usrat member should read1 - 2verses at a time. Correct one another in a
polite way. Then read the translation of the verses. Discuss the assigned issue and list lessons you have learned for your
contemporary life as an individual and as a member of the community or society. Write down your conclusions.
2. If you have extra time read the optional verses in both Arabic and translation.
450
SESSION 1
ASSIGNED VERSES:28 : 22-28 :28
ASSIGNED ISSUE: MUSA IN MADYAN
OPTIONAL VERSES:28 : 1-28 :28
MAIN DISCUSSION POINTS: Musa showed his consideration by watering the animals for girls. Musa was employed because of his strength and honesty. Musa fulfilled the period of work
that he had contracted.
YOUR NOTES:
SESSION 2
ASSIGNED VERSES:28 : 29-28 :42
ASSIGNED ISSUE: MUSA’S CONFRONTATION WITH PHARAOH
OPTIONAL VERSES:28 : 29-28 :50
MAIN DISCUSSION POINTS: Musa knew his short-comings in seeking and took his brother Harun to help him in his dawa. Pharaoh rejected Musa’s message and claimed he was god.
Allah destroyed Pharaoh and his soldiers.
451
YOUR NOTES:
SESSION 3
ASSIGNED VERSES:28 : 58-28 :60
ASSIGNED ISSUE: WORLDLY PLEASURE & DESTRUCTION
OPTIONAL VERSES:28 : 51-28 :70
MAIN DISCUSSION POINTS: Previous generations that became arrogant because of wealth were destroyed. They were destroyed after messengers were sent to them with a warning. The
goods of this world are temporary; the hereafter is everlasting.
YOUR NOTES:
SESSION 4
ASSIGNED VERSES:28 :76-82
ASSIGNED ISSUE: THE ARROGANCE OF WEALTH
OPTIONAL VERSES:28 : 71-28 :88
452
MAIN DISCUSSION POINTS: Qarun was at the time of Musa. He was extremely wealthy. He became arrogant and thought that his wealth was from his knowledge and not from Allah.
Allah destroyed him and all his wealth.
YOUR NOTES:
SESSION 5
ASSIGNED VERSES:29 :8
ASSIGNED ISSUE: GOOD TREATMENT OF PARENTS
OPTIONAL VERSES:29 : 1-29 :25
MAIN DISCUSSION POINTS: good treatment of parents is demanded. Obedience is part of good treatment of parents. Parents however should not be obeyed if they order association
anything with Allah.
YOUR NOTES:
SESSION 6
ASSIGNED VERSES:29 : 28-29 :35
ASSIGNED ISSUE: THE GRAVE SIN OF HOMOSEXUALITY
453
OPTIONAL VERSES:29 : 26-29 :45
MAIN DISCUSSION POINTS: These verses describe the destruction of the people of Lut because of their practice of homo-sexuality. The growing acceptance of this evil in westernized
societies could also lead to punishment from Allah.
YOUR NOTES:
SESSION 7
ASSIGNED VERSES:29 : 60-29 :65
ASSIGNED ISSUE: ALLAH’S BOUNTIES & HUMAN INGRATITUDE
OPTIONAL VERSES:29 : 46-29 :69
MAIN DISCUSSION POINTS: Allah gives rizq to animals. He created the heavens and earth. He made the sun and the moon subservient. He gives rizq to whomever He wants and
decreases it whomever He wants. He send rain to revive barren earth. Humans forget Allah’s bounties. When they are on a boat they pray to Allah but once safely delivered on shore
they forget and associate others with Him. They are ungrateful for Allah’s bounties and prefer worldly enjoyment that is temporary.
YOUR NOTES:
SESSION 8
454
ASSIGNED VERSES:30 : 8-30 :9
ASSIGNED ISSUE: CONTEMPLATION OF CREATION & HISTORY
OPTIONAL VERSES:30 : 1-30 :19
MAIN DISCUSSION POINTS: The earth and heavens were created for a limited time. Travelling on earth and seeing ruins of previous civilizations that were strong and were destroyed for
disobedience.
YOUR NOTES:
SESSION 9
ASSIGNED VERSES:30 : 20-30 :27
ASSIGNED ISSUE: ALLAH’S SIGNS
OPTIONAL VERSES:30 : 20-30 :40
MAIN DISCUSSION POINTS: There are many signs of Allah’s might. He created humans from dust. He created mates and put love and mercy between spouses. He created the heavens and
the earth. He created humans with different languages and skin colours. Sleeping at night and looking for a livelihood in the day. Lighting is a sign of fear and hope. He sends rain to
revive barren earth. He starts life and repeats it.
YOUR NOTES:
455
SESSION 10
ASSIGNED VERSES:30 : 46 -30 :53
ASSIGNED ISSUE: ALLAH’S SIGNS: WIND, CLOUDS, & WATER
OPTIONAL VERSES:30 : 41-30 :60
MAIN DISCUSSION POINTS: Among the signs of Allah is winds, clouds, and rain. Ships sail on the oceans.
YOUR NOTES:
SESSION 11
ASSIGNED VERSES:31 : 12-31 :19
ASSIGNED ISSUE: LUQMAN’S WISE ADVICE TO SON
OPTIONAL VERSES:31 : 1-31 :34
MAIN DISCUSSION POINTS: Luqman advised his son about several things: Avoiding shirk, Good treatment of parents, Allah knows all the hidden, Establishing salat, Enjoining good,
Patience, and Humility.
456
YOUR NOTES:
SESSION 12
ASSIGNED VERSES:32 : 4-32 :11
ASSIGNED ISSUE: CREATION OF HEAVENS, EARTH, & HUMANS
OPTIONAL VERSES:32 : 1-32 :30
MAIN DISCUSSION POINTS: Allah created the heavens and earth in six days. Allah control all things. Allah knows the unknown. Allah created everything in the best of moulds. Human
creation is from dust and from fluid. He gave humans hearing, sight, and feeling but humans are ungrateful. Humans finally die and return to their Lord.
YOUR NOTES:
457
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
USRA DISCOURSE & BOOK REVIEW MODULES
UNDER-GRADUATE4
458
GENERAL THEME:
SURVIVING IN SOCIETY
SESSION1
USRAT DISCOURSE MODULE
DISCUSION TOPIC: BAD CHARACTER AND BEHAVIOR
OUTLINES
BACKGROUND READING
Personality and behavior
459
Negative character/behavior as diseases and sins
Sins of ‘aqidah and ‘ibadat
Diseases of the heart
Dhulm
Personal failure
Shaitan is an enemy
Shaitan manifests in many ways
Shaitan is a trial
Shaitan has no power over believers
TEXT ANALYSIS
Inclination to do bad is innate
Seven destructive sins
Shaitan Sows Enmity And Hatred
Shaitan Makes Sins Seem Attractive
Shaitan Is An Enemy
DISCUSSION
Media analysis for manifestations of bad character
Media analysis for manifestations of good character
460
Shaytan: creation and nature
Shaytan: from Adam to today, enemy of man
Shaytan: forms and manifestations
Shaytan: methods of confusing
How to avoid shaytan
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session discusses negative traits of character and behavior
PERSONALITY AND BEHAVIOR
Everyone has a basic personality that affects behavior. Behavior does not always reflect the underlying personality. Tarbiyat and the environment could modify the underlying personality so
that a person may behave better or worse than what would be expected from the basic personality. Underlying personality is normally set early in life and it is almost impossible to make
any significant changes in it. Behavior can however be improved by good guidance and providing a good righteous environment.
NEGATIVE CHARACTER/BEHAVIOR AS DISEASES AND SINS
Negative character and behavior can be looked at as diseases and sins. Internal diseases are diseases of aqidat and of the heart. External ones manifest as sins of ‘ibadat, sins of the tongue,
sexual sins, personal failure, and dhulm.
SINS OF ‘AQIDAH AND ‘IBADAT
There are 3 basic sins of aqidat: Kufr, Shirk, and Nifaaq. Ma’asiyat occurs when obligatory ibadat duties are neglected or when forbidden acts are committed. Examples of ma’asiyat are:
leaving Salat or delaying it for no good reason, not fasting or making Hajj when able to, avoiding Jihad, etc.
DISEASES OF THE HEART
461
Diseases of the heart are at the root of many evils and transgress the world today. These include inter alia: kibr, takabbur, ‘ujb, hiqd, hasad, ghurur, shahwat, nifaaq, suu’u al dhann,
sukhriyyah.
SINS OF THE TOUNGUE
The following sins can be committed through the agency of the tongue: ghaibat, namimat, kadhb, alqaab, laghw, lamz, and hamz
DHULM
Dhulm is transgression and oppression. It is violating an individual in his person, his wealth, his rights, or hishonor. Dhulm could be physical, psychological or rights violation.
PERSONAL FAILURE (‘AJZ)
Personal failure in some cases is a manifestation of character failure and not unfortunate external circumstances. Personal failure manifests as: laziness, incapacity, cowardice, bad fate,
being overpowered by enemies, obesity, eliciting joy of enemies, abandoning jihad, fleeing from the battle-field, addiction (alcohol, drugs, gambling), being hasty, waste, niggardliness &
miserliness.
SHAITAN IS AN ENEMY
Iblis has been an enemy to humans since his refusal to bow to Adam out of arrogance. After his expulsion from heaven, he vowed to mislead humans. He will use any opportunity to confuse
and misguide. This is out of spite; he wants others to sin and be punished with him.
SHAITAN MANIFESTS IN MANY WAYS
Shaitan can come in any shape and takes many camouflages. He may operate as a human or may operate as a jinn. He may present as a friend. There are many alluring and deceptive
approaches that he adopts that many people can not identify him.
SHAITAN IS A TRIAL
Shaitan is on earth as a trial for humans. Humans were given a free will, the faculty of understanding, and guidance through revelations. Freedom comes with choice. Shaitan represents the
bad choice and it is a trial for a human to avoid shaitan’s temptations and make the correct choice.
SHAITAN HAS NO POWER OVER BELIEVERS
True believers can not be confused or misled by shaitan because they have guidance from Allah that enables them to recognize shaitan whatever his camouflage. They also know the correct
path and can not be deviated from it.
462
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
INCLINATION TO DO BAD IS INNATE:
"It is narrated on the authority of Abu Huraira that the Messenger of Allah ( may peace be upon him ) observed: Verily Allah forgave my people the evil prompting which arise within their
hearts as long as they did not speak about them or did not act upon them"
Muslim1 :74, Chapter48 , Hadith #230
SEVEN DESTRUCTIVE SINS:
"Narrated Abu Huraira: The Prophet (may peace be upon him) said: " Avoid the seven great destructive sins." The people inquired, " O Allah's Apostle! What are they?" He said, " To join
others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except for a just cause, (according to Islamic law), to eat up Riba (usury), to eat up an orphan's
wealth, to give back to the enemy and fleeing from the battlefield at the time of fighting, and to accuse chaste women who never even think of anything touching chastity and are good
believers"
Bukhari4 :23, hadith # 28
SHAITAN SOWS ENMITY AND HATRED
Satan’s plan is to excite enmity and hatred between you...
Qur’an5 :91
SHAITAN MAKES SINS SEEM ATTRACTIVE
Remember Satan made their (sinful) acts seem alluring to them and said: ‘no one among men can overcome you this day while I am near to you’. But when the two forces came in sight of
each other, he turned on his heels and said: ‘I am clear of you, I see what you see not. I fear Allah for Allah is strict in punishment’
Qur’an8 :48
463
SHAITAN IS AN ENEMY
Verily Satan is an enemy to you so treat him as an enemy. He only invites his adherents to that they become companions of the blazing fire
Qur’an35 :6
DISCUSSION
MEDIA ANALYSIS FOR MANIFESTATIONS OF BAD CHARACTER
Review one issue of a daily newspaper or a weekly or monthly magazine and identify reports of what you consider to be manifestations of bad character, behavior or sins. For each behavior
identified try to explain the underlying causative factors and how it could be prevented
MEDIA ANALYSIS FOR MANIFESTATIONS OF GOOD CHARACTER
Review one issue of a daily newspaper or a weekly or monthly magazine and identify reports of what you consider to be manifestations of good character, behavior or sins. For each
behavior identified try to explain the underlying promotive factors and how it could be enhanced.
SHAITAN
Look up at least one verse of the Qur’an on the following:
Shaytan: creation and nature
Shaytan: methods of confusing
How to avoid shaytan
SESSION2
464
USRAT DISCOURSE MODULE
TOPIC: SINS OF AQIDAT & IBADAT
OUTLINES
BACKGROUND READING
Definition and types of shirk
Definition and types of kufr
Ma’siyah
TEXT ANALYSIS
Allah can forgive anything except shirk
Arbaab/andaad
Istighathah bi-ghayr llaah
Shirk is dhulm
DISCUSSION
Examples of manifestations of kufr, shirk and nifaaq
Examples of shirk from previous communities
465
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session discusses the various kufr and shirk and how to avoid them. Kufr and shirk are presented as antitheses to true aqidat.
DEFINITION AND TYPES OF SHIRK
SHIRK is ascribing a partner to Allah or ascribing divine attributes to others besides Allah. SHIRK is also defined as polytheism (worship of others besides Allah). Shirk is the opposite of
tawhiid
There are two main types of shirk: major (al shirk al akbar), and minor (al shirk al asghar).. Major shirk manifests as: shirk al-du’a (29:65), shirk al-niyyah, wa-al-qasd wa al-iradah (11:15-16),
shirk al-ta’ah (9:31), shirk al-mahabbah (2:165). Minor shirk manifests as riyaa’ (18:110).
DEFINITION AND TYPES OF KUFR
KUFR is disbelief of any act of faith (Allah, Angels, messengers, Books, Last Day, Qadar)
Kufr can manifest as major (kufr akbar) or as minor (kufr asghar). Al kufr al akbar manifests as:
kufr tasdiiq (39:32), kufr iba’ wa-istikbar ma’a al-tasdiiq (2:34), kufr al-shakk wa-al-dhann (18:35-36), kufr al-i’radh (46:3), and kufr al-nifaaq. Al Kufr al asghar manifests as kufr al-nimah
(16:112)
MA’ASIYAH
Ma’asiyat or disobedience is neglect of an obligatory act of ibadat or committing a forbidden act.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
ALLAH CAN FORGIVE ANYTHING EXCEPT SHIRK
466
Allah forgives not that partners should be set up with Him; but He forgives anything else to whom He pleases; to set up partners with Allah it to devise a sin most heinous indeed
Qur’an4 :48
WORSHIP OF OTHER GODS (ARBAAB/ANDAAD)
Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah...
Qur’an2 :165
ISTIGHATHAH BI-GHAYR LLAAH
They call on such deities besides Allah, as can neither hurt nor profit them: that is straying far indeed from the way..
Qur’an22 :12
SHIRK IS DHULM
Luqman said to his son by way of instruction: O my son! join not in worship (others) with Allah: for false worship is indeed the highest dhulm (wrong-doing)
Qur’an31 :13
DISCUSSION
EXAMPLES OF MANIFESTATIONS OF KUFR, SHIRK, AND NIFAAQ
For of the three sins of aqidat (kufr, shirk, and ma’asiyat) give one example of its manifestation from each of the following situations: (a) Traditional rural society you know (b) Urban
industrialized society you know or read about
EXAMPLES OF SHIRK FROM PREVIOUS COMMUNITIES
467
Give at least one Qur’anic reference to the following: (a) Pre-Islamic Arabia (jahiliyyah) (b) shirk of jews (c) shirk of Christians (d) obeying scholars in haram
YOUR NOTES:
SESSION3
USRAT DISCOURSE MODULE
TOPIC: DISEASES OF THE HEART
OUTLINES
BACKGROUND READING
Hasad
Kibr, Takabbur
‘Ujb
Ghadhab
Hiqd
Suu’u Al-Dhann
Sukhriyyah
468
TEXTS
Pride
Envy
DISCUSSION
Media Analysis
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED TPREVIOUS WEEK
OVERVIEW
This session reviews diseases of the heart that manifest as sins or bad behavior.
DISEASES OF THE HEART INCLUDE
kibr, ‘ujb, hiqd, hasad, takabbur, ghurur, suu’u al-dhann, ihtiqar al-Muslim (sukhriyyah), lahw, ghaflah, ghayz, nifaaq, ghill.
HASAD
Hasad is to hate the good bestowed by Allah on another person and to desire its destruction to the extent that if you were able to destroy it yourself you would destroy it. It is deniaof
Allah's qadr because He gives and denies whom He wills. If you like to have a good that someone else has without desiring destroying what he has you are not suffering from hasad but you
are competitive. Hasad is a dangerous disease that leads to harming other people and destruction of society. The Qur'an condemns hasad in very strong terms (2:109, al imran:120, yusuf:89, maida:28 , 30, falaq:1 ,5. Healthy competition is on the other hand encouraged (mutafifin: 26, hadid:21 ). Only taqwa can prevent you from destructive behavior as a result of hasad. The
disease of hasad can be managed by accepting and understanding Allah's qadar, loving good for others, and self-control.
KIBR, TAKABBUR
Kibr is a feeling of superiority over others. It is caused by awareness of some attributes that the others do not have such as beauty, power, knowledge, or social status. The Qur'an condemns
kibr (luqman:18 -19, Isra:37 -38, Nisa:36 , Hadid:23 ). If you have a tendency to kibr you must take measures to kill the disease. Know yourself and accept the problem. Find out what makes
you feel and behave that way. Make a sincere repentance and change your behavior by returning to Allah. Learn to be humble (Furqan: 63)
469
‘UJB
‘Ujb is thinking very highly of the good that you have and forgetting to attribute it to Allah the giver. It is the first step to kibr.
GHADHAB
Ghadhab (anger), when not moderated by taqwa, leads to many other diseases like hiqd and hasad that destroy individuals and societies. It distorts objectivity and good reasoning. Anger is
part of human nature that can not be avoided but its manifestations and impacts can be controlled. It can be positive (fath:29 ) or negative (fath:26). Positive anger spurs you to fight and
defend your rights and your religion. Negative anger is for selfish, tribal, nationalistic or other such reasons. You must do your best to suppress the manifestations of your anger (al
imran:133 -134, fusilat:34 ). When angry, you can take some measures that can alleviate the anger such as wudhu, ghusl, sitting down or lying down.
HIQD
Hiqd is a result of unresolved anger in a situation in which the aggrieved person can not forgive and also can not retaliate. It can also arise as a result of unfulfilled love of glory or wealth.
Extreme poverty leads to hiqd against the well-to-do. Hiqd destroys you inside and manifests as negative behavior for example an abused wife can abuse her children. A person suffering
from this disease is easily manipulated since he is not thinking rationally.
SUU’U AL-DHANN
Suu’u al-dhann are negative feelings about your brothers without a reason. It is legally defined as (a) a suspicion that becomes fixed and action is taken on its basis (b) the victim is outwardly
a good person (c) the victim is a Muslim. Suu’u al-dhann destroys human relations and is a prelude to tajassus, ghaiba, despise, and oppression. Victims include the powerful, the rich, those
in positions of influence in society, relatives, and co-workers. The Qur'an strongly condemns suu’u al-dhann.
SUKHRIYYAH
Despising a Muslim is to look down upon your brother as someone who deserves being ignored and not paid attention to. It quickly destroys brotherly relations. Despising others on the
basis of color, race, country or gender is haram and is a denial of Allah's qadr. A person should not be despised even if he commits a sin because he may improve in the future and Allah may
forgive him since Allah can forgive everything (Nisa:48 ,116 ). A sinner should only be warned. Organizations can despise others by claiming that only they are on the truth. Despising will
prevent fulfilling duties of brotherhood eg visiting the sick, helping the distressed and can lead to negative behavior such as exploiting people when they are needy. The Qur'an strongly
condemned despising others (Hujrat:22 )
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
PRIDE
470
"It is narrated on the authority of Abdullah b. Masud that the Messenger of Allah ( may peace be upon him ) observed: None shall enter the Fire ( of Hell ) who has in his heart the weight of
a mustard seed of Iman and none shall enter Paradise who has in his heart the weight of a mustard seed of pride.
Muslim1 :54, Chapter41 , Hadith #165
ENVY
Say: I seek refuge with the Lord of the Dawn, From the mischief of created things; From the mischief of Darkness as it overspreads; From the mischief of those who practice secret Art; And
from the mischief of the envious one as he practices envy
Qur'an 113 Al Falaq
DISCUSSION
MEDIA ANALYSIS
Study a daily newspaper (especially social pages and reports of crimes) and identify 3 issues or problems that occurred. Complete the following table for each issue identified.
Issue/event Underlying disease of the heart Consequences Prevention
YOUR NOTES:
SESSION4
USRAT DISCOURSE MODULE
471
TOPIC: SINS OF THE TOUNGUE
OUTLINES
BACKGROUND READING
Laghw
Ghaibat
Namiimat
Kadhib
Sabb
TEXT ANALYSIS
Ghaibat
Namiimat
Qawl al-zuur
DISCUSSION
Personal experiences
Media analyses
Examples from siirah
472
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session discusses the various ways in which people sin by misuse of the tongue
LAGHW (IDLE TALK, VAIN TALK)
Laghw is waste of time in useless talk. That time could have been better utilized in useful work. Idle talk harms self and others.
GHIIBAT
Ghaibat is talking something about your brother in his absence such that he would be distressed if he found out. It does not make a difference whether you are telling the truth or not. The
matter reported leaves a negative impression about the victim's reputation. Ghaibat applies only if the victim is absent. If he is present it is not ghaibat but abuse/insult (sabb). Ghaibat has
been likened to eating human flesh. Train your self to talk about your weaknesses and not those of others. Do not listen to a back-biter. Stop him, change the subject, or walk away. If you
ever fall victim to back-biting seek forgiveness from the victim. Back-biting is an act of moral cowardice. You are not able to face a brother and talk to him about what you think he is doing
wrong.
NAMIIMAT
Namiimat is transferring negative information from person to person with the aim of destroying relations by leading to anger, fitness, enmity, and haqd. This was condemned by the Qur'an.
Do not believe a rumor mongeror. Advise him to desist. Be angry with him for the sake of Allah. Do not act on what he tells you and do not make any effort to verify his information. Do not
repeat the rumor to anyone. Remember that those who tell you also tell about you.
KADHIB
Lying is condemned by the Qur'an. Lying by mistake for example due to forgetfulness is forgiven. Denying knowledge of something you know to an enemy in military operations is a must
(kadhib wajib). Kadhib mubaah is telling a lie to reconcile people in a quarrel or in a marriage. Lying as a sin is worse than adultery and stealing. White lies, exaggeration and omission are all
types of lies.
SABB
Abuse, insult, and cursing are all forbidden. You can however curse a group eg oppressors but not an individual person
473
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
GHAIBAT
"Abu Huraira said: The Apostle of Allah ( may peace be upon him ) was asked: Apostle of Allah! what is back-biting? He replied: It is saying something about your brother which he would
dislike. He was asked again: Tell me how the matter stands if what I say about my brother's is true? He replied: If what you say of him is true, you have slandered him, and if what you say of
him is not true, you have reviled him"
Abu Daud3 :1358 -9, Chapter1748 , Hadith #4856
NAMIIMAT
Heed not the type of despicable man ready with oaths, a slanderer, going about with calumnies
Qur’an68 :10-11
Woe to every (kind of) scandalmonger and backbiter
Qur’an104 :1
QAWL AL-Z
...Shun the abomination of idols and shun the word that is false
Qur’an22 :30
DISCUSSION
PERSONAL EXPERIENCES
474
From your personal experience, list examples of manifestations and consenquences of the following diseases: laghw, ghaibat, namiimat, kadhb, and sabb.
.
MEDIA ANALYSES
From review of the daily newspaper or magazines give examples and consequences of the following diseases: laghw, ghiibah, namiimah, kadhb, and sabb.
YOUR NOTES:
SESSION5
USRAT DISCOURSE MODULE
TOPIC: DHULM
OUTLINES
BACKGROUND READING
Definition of dhulm
Types of dhulm: physical, psychological, rights violation
TEXT ANALYSIS
475
Revenge against dhulm
Suspicion/fault-finding
Dishonesty and violence
Concealing evidence
DISCUSSION
Personal experience of dhulm
Community experience of dhulm
Media analysis/court reports
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session defines dhulm and describes its types
DEFINITION OF DHULM
Dhulm is violating a person, his wealth, his rights, or his honor..
TYPES OF DHULM
Dhulm could be physical, psychological or rights violation. (a) Physical dhulm: killing, beating, harassment. (b) Psychological violence: spying on privacy, abusing, cursing, false accusations,
true accusation of a sin done privately, contempt, use of your position to despise someone else, discrimination, inequitable treatment, humiliating the needy, dhann al-suu’u, spying on
privacy of others, harassment, treachery. (c) Violation of others’ rights: eat orphan's wealth, gambling, stealing, robbing, bribery to deny a person his right or get undue advantages, cheating
in trade, false oaths, breaking contracts, false allegations, spread of falsehoods, false witness, hiding evidence, waste, use of your position for personal gain or exploit some one else, fraud,
dishonesty, favoritism, nepotism, neglect of duties to others (mistreatment of parents, ‘Uquuq al waalidayn and the wife disobeying her husband.
476
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
REVENGE AGAINST DHULM
(The true believers) are those who when an oppressive wrong is inflicted on them, )are not cowed but) help and defend themselves
Qur’an42 :39
NO SPYING, NOR SUU’U AL DHANN
O you who believe! avoid suspicion as much ( as possible ): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs. Would any of you
like to eat the flesh of his dead brother? Nay, you would abhor it... But fear Allah: for Allah is oft-returning, Most merciful.
Qur'an49 :12
DISHONESTY AND VIOLENCE:
"It is narrated on the authority of Abu Huraira that the Messenger of Allah ( may peace be upon him ) observed: He who took up arms against us in not of us and he who acted dishonestly
towards us is not of us"
Muslim1 :58, Chapter44 , Hadith #182
CONCEALING EVIDENCE
... Conceal not evidence for whoever conceals it, his heart is tainted with sin...
Qur’an2 :283
477
DISCUSSION
PERSONAL EXPERIENCE OF DHULM
Give 1 example from your personal experience of each of the three types of dhulm (physical, psychological, rights violation). What were the causes and the consenquences?
COMMUNITY EXPERIENCE OF DHULM
Give 1 example from your community of each of the three types of dhulm (physical, psychological, rights violation). What were the causes and the consenquences?
MEDIA ANALYSIS/COURT REPORTS
Review the daily newspaper and identify 5 cases of dhulm. Classify them and summarize the underlying causes.
YOUR NOTES:
SESSION6
USRAT DISCOURSE MODULE
TOPIC: PERSONAL FAILURE
OUTLINES
BACKGROUND READING
478
Definition of personal failure
Causes of personal failure
TEXT ANALYSIS
Miserliness
Distress, Sorrow, Helplessness, Laziness, Cowardice
Debts
Vain Talk, Extravagance, Begging
DISCUSSION
Analysis of personal weaknesses
Community failures
Media analysis
Definition of addiction
Analysis of the manifestations of various addictions
Media analysis
Personal experience of person known to you
Causes of addiction in society
Eradication of addiction
BACKGROUND READING
479
DEFINITION OF PERSONAL FAILURE
Personal failure can manifest in many ways. Persons may become addicted to bad habits and sins. They become socially incompetent or lazy about their basic responsibilities in the family
and society. This failure is a cause of sadness and distress to the individual concerned, the family, and the whole society.
CAUSES OF PERSONAL FAILURE
Forgetting Allah and neglecting His commands is the start of failure. There are some cases of failure that can not be attributed to any fault of the person but to unfortunate circumstances.
Allah usually helps such people when they turn to Him and ask for help.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
MISERLINESS
"Anas reported that Allah's Messenger ( may peace be upon him) used to make this supplication: "O Allah, I Seek refuge in you from miserliness, from sloth and from decrepitude."
Muslim3 :1421 , Chapter1129 , Hadith #6539
DISTRESS, SORROW, HELPLESSNESS, LAZINESS, COWARDICE
"O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men"
Bukhari4 :92, hadith #143
DEBTS
"Narrated Aisha: Allah's Apostle ( may peace be upon him ) used to invoke Allah in the prayer saying, " O Allah, I seek refuge with you from all sins, and from being in debt." Someone said, O
Allah's Apostle! ( I see you ) very often you seek refuge with Allah from being in debt. He replied, " If a person is in debt, he tell lies when he speaks, and breaks his promises when he
promises"
Bukhari3 :342, hadith #582
VAIN TALK, EXTRAVAGANCE, BEGGING
480
"Narrated Al Shabi: The clerk of Al-Mughira bin Shuba narrated, " Muawiya wrote to Al-Mughira bin Shuba: Write to me something which you have heard from the Prophet ( may peace be
upon him ) " So Al-Mughira wrote: I heard the Prophet ( may peace be upon him ) saying, " Allah has hated for you three things:1 .Vain talks, ( useless talk ) that you talk too much or about
others .2. Wasting of wealth ( by extravagance )3 . And asking too many question ( in disputed religious matters ) or asking others for something ( except in great need"
Bukhari2 :323, hadith #555
DISCUSSION
ANALYSIS OF MANIFESTATIONS OF PERSONAL WEAKNESS
Draw a table showing the antecedents, consenquences, and possible cures for the following manifestations of personal weakness:
Al-bukhl
Al-huzn
Al-‘ajz
Ghalabat al-dayn
Qahr al-rijaal
al-haram (old age)
Al-faqr
Vain talk
Extravagance
Being Hasty
ANALYSIS OF THE MANIFESTATIONS OF VARIOUS ADDICTIONS
Draw up a table showing for each of the following types of addiction: manifestations, causes, consenquences, cure, and prevention:
481
Addiction to power
Addiction to respect
Addiction to alcohol
Addiction to drugs
Addiction to sex
Addiction to sports
Addiction to money
YOUR NOTES:
SESSION7
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
482
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
483
SESSION8
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
484
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
SESSION9
USRAT BOOK REVIEW MODULE
TITLE:
485
AUTHOR:
PUBLISHER & DATE:
CHAPTOR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
486
SESSION10
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
487
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
SESSION11
488
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ONOPINIONS:
489
CONCLUSIONS:
SESSION12
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
490
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
491
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
492
CURRENT ISSUES MODULES
493
UNDER-GRADUATE4
INSTRUCTIONS:
1. These modules involve study and discussion of an assigned current issue. Its purpose it to keep the usrat members updated on
major events and trends that have an impact on their lives as individuals and as communities or countries.
1. Background reading material on the current issue to be discussed will be distributed 10 days in advance. The Naqib will select a
member or a group of members who will read the material and make a brief3 - 5minute presentation during the usrat session. This
will be followed by a general discussion by all usrat members
1. Each participant will write down summary notes of the discussion noting the following:
494
(a) The title of the background reading
(b) Author of the background reading
(c) Source and date of the background reading
(d)1 - 3main facts or data presented in the background reading
(e)1 - 3main opinions expressed in the background reading
(f) Participants’ comments on the facts or data in (d) above
(g) Participants’ comments on the opinions in (e) above
(h) Conclusions reached, if any.
SESSION1
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
495
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
496
CONCLUSIONS:
SESSION2
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
497
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
498
SESSION3
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
499
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
500
SESSION4
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
501
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
SESSION5
502
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
503
COMMENTS ON OPINIONS:
CONCLUSIONS:
SESSION6
TITLE:
AUTHOR:
SOURCE AND DATE:
504
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
505
CONCLUSIONS:
SESSION7
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
506
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
507
CONCLUSIONS:
SESSION8
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
508
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
509
SESSION9
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
510
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
511
SESSION10
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
512
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
SESSION11
513
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
514
COMMENTS ON OPINIONS:
CONCLUSIONS:
SESSION12
TITLE:
AUTHOR:
SOURCE AND DATE:
515
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
516
CONCLUSIONS:
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
517
MOTIVATION MODULES
UNDER-GRADUATE4
518
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
519
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
MOTIVATION MODULES
UNDER-GRADUATE4
520
1. 0MISERLINESS
But he who is a greedy miser And thinks himself self-sufficient. And gives the lie To the best. We will indeed make smooth for him The path to misery; Nor will his wealth Profit him when he
Falls headlong (into the pit). Qur’an92 :8-11
So fear Allah as much as ye can; Listen and obey; And spend in charity For the benefit of your own souls. And those saved from the covetousness of their own souls- they are the ones That
achieve prosperity. Qur’an64 :16
Hazrat Jabir Bin Abdullah (R.A.A) relates that the Holy prophet(S.A.W) said: Avoid cruelty and injustice for, on the day of Judgment, the same will turn into several darkness; and guard
yourselves against miserliness; for this has ruined nations who lived before you. Miserliness led them to bloodshed and to treat unlawful as lawful. (Muslim). Riyadh al Salihin hadith #563
2. 0SELF-SACRIFICE, & SHARING
But those who before them, had homes (In Madinah) And had adopted the Faith-show them their affection to such as came to them for refuge’ and entertain no desire In their hearts for
things given to the (latter), But given them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own Souls-they are the
ones That achieve prosperity. Qur’an59 :9
Hazrat Abu Hurairah (R.A.A) relates that the Holy Prophet (S.A.W) said: ‘ The food of two persons suffices for three, and the food of three is enough to feed four persons’ (Bukhari and
Muslim). Riyadh al Salihin hadith #565
3. 0STRIFE FOR THE GOOD
The seal thereof will be Musk: and for this let those aspire, Who have aspirations. Qur’an83 :26
Hazrat Abu-Hurairah (R.A.A) relates that the Holy Prophet (S.A.W) said: While Hazrat Ayub prophet Job, was bathing without a cover, a golden locust dropped on him. He tried to grab it in a
piece of cloth, when he heard Allah the most Exalted, calling him: ‘O! Job, have I not made you rich enough to be independent of that which you see(i.e. worldly possessions)? Hazrat Ayub
replied: ‘Of course, by your Honor, but I am not disinterested towards your bounties, rather I am eager to have them. (Bukhari). Riyadh al Salihin hadith #570
4. 0ACQUIRING AND SPENDING WEALTH
So he who gives (In charity) and fear (Allah), And (in all sincerity) Testifies to the best-. We will indeed make smooth for him The path to Bliss. Qur’an92 :5-7
521
By no means shall ye attain righteousness unless ye give (freely) of that Which ye love; and whatever ye give, of a truth Allah knoweth it well. Qur’an3 :92
But those most devoted to Allah shall be removed far from it. Those who spend their wealth for increase in self-purification, and have in their minds no favor from anyone for which a
reward is expected in return. But only the desire to seek for the Countenance of their lord most high; and soon will they attain (complete) satisfaction. Qur’an92 :17-21
Hazrat Ibn Umar (R.A.A) relates that the Holy Prophet (S.A.W) said: You should not be envious of anyone save: One he upon whom Allah bestows the (knowledge of) Quran and he studies
and practices it through the day and night; and the other whom Allah gives wealth and he spends if in the cause of Allah, throughout the night and day.’ (Bukhari and Muslim). Riyadh al
Salihin hadith #572
5. 0REMEMBERING DEATH
O ye who believe! Let not your riches or your children divert you from the remembrance of Allah. If any act thus, the loss is their own. And spend something (in charity) out of the substance)
which we have bestowed on you, before Death should come to any of you and he should say, “O my Lord! Why didst thou not give me respite for a little while? I should then have given
(largely) in charity, and I should have been one of the doers of good. But to no soul will Allah grant respite when the time appointed (for it) has come; and Allah is well-acquainted with (all)
that ye do. Qur’an63 :9-11
Hazrat Ibn Umar (R.A.A) states that once the Holy Prophet (S.AW) caught hold of his shoulders and said: Live in this world as if you are stranger or a traveller’. Hazrat Ibn Umar (R.A.A) used
to say: ‘When you ( pass the day ) arrive at the evening do nexpect that you will pass night and hope to reach morning, and when you arrive in morning do not look forward to the evening .
while in health, be ready for illness, and while alive prepare for death.’ Riyadh al Salihin hadith #574
6. 0VISITING GRAVES
Hazrat Ayesha (R.A.A.) relates the when it was the turn of the Holy Prophet to stay with her, he would get up during the latter part of the night, and go to the grave-yard of Baqi (near
Madina) and greet the inmates of the graves thus: Peace be on you. O! The believers of the faith and dwellers of this home. May you be given on the Day of Judgment the thing which has
been promised, and you have been given respite for a fixed time. We shall, if Allah so Wills, join you. Forgive, O Allah, the inmates of the graves of Baqi. (Muslim) Riyadh al Salihin hadith
#582
7. 0WISHING FOR DEATH
Hazrat Abu Hurairah (R.A.A) relates that the Holy Prophet (S.A.W) said: ‘None of you should pray for ( his own ) death, because if he is a good person, It is possible that he might add to his
virtuous deeds, and if he is not a good person he might get a chance to rectify his (evil) past.’ (Bukhari and Muslim ). Riyadh al Salihin hadith #585
8. 0AVOIDING DOUBTFUL THINGS
Hazrat Nu‘man bin Bashir (R.A.A) relates that he heard the Holy Prophet (S.A.W) say: ‘That which is lawful is clear and also that which is unlawful is quite clear; and between these two is that
is that which is ambiguous, which most people do not know. One who avoids the doubtful safeguards his faith and his honor but who gets involved in the doubtful, falls in unlawful activities.
522
His case is like the shepherd who grazes his flock in the vicinity of an exclusively reserved pasture but is always apprehensive that some of his animals might get into the pasture. Beware
that, every king has an exclusively demarcated pasture. Take a warning! That Allah’s pastures are things which He has forbidden. Also be warned! In human body there is a lump of flesh;
when it is healthy, the whole body is health and when it is unwell, the whole body is unwell and this (Lump) is the heart. (Bukhari and Muslim). Riyadh al Salihin hadith #588
Hazrat Imam Hasan ibn Ali (R.A.A.) says: I have learnt form the Holy Prophet (S.A.W.) and preserved this (in my memory): Leave those things which create doubts in your mind and adopt
that which does not create any doubt in your mind. (Tirmizi) Riyadh al Salihin hadith #593
9. 0KEEPING AWAY FROM CORRUPTION
Hasten ye then (at once) To Allah: I am from Him A Warner to you, Clear and open ! Qur’an51 :50
Hazrat Atiyyah ibn ‘Urwah As-Sahabi (R.A.A) relates that the Holy Prophet (S.A.W) said: No one can achieve the height of piety till he forsakes those practices which are harmless merely to
guard himself against those which are harmful. (Tirmizi). Riyadh al Salihin hadith #596
Hazrat Wabisa bin Ma’bad (R.A.A.) relates: Once I went to the Holy Prophet (S.A.W.) when, he asked me: Have you come to know what is virtue? I said: Yes, Sir! He said: Just ask your heart
about it. Virtue is a thing which satisfies your soul and eases the heart; and so is a thing which disturbs the soul and worries the heart; although some persons may declare it lawful and may
solicit you opinion on such matters. (Imam Ahmad and Darmi)Riyadh al Salihin hadith #591
10. 0CO-OPERATION IN DOING GOOD
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. Qur’an5 :2
11. 0CALLING A MUSLIM A NON-BELIEVER
Hazrat Ibn Umar (R.A.A.) relates that the Holy Prophet (S.A.W.) said: When a man calls his brother as: O Kafir’ (disbeliever) the epithet must devolve upon one of them. If the person thus
addressed is such (then he is a disbeliever) otherwise it rebounds upon him who has said so. Riyadh al Salihin hadith #1732
12. 0VULGAR AND LOOSE TALK
Hazrat Abdullah bin Mas’ud (R.A.A.) relates that the Holy Prophet (S.A.W.) said: A Muslim never taunts or curses or abuses nor resorts to vulgar talking. Riyadh al Salihin hadith #1734
Hazrat Anas bin Malik (R.A.A.) relates that the Holy Prophet (S.A.W.) said: Using foul language when mixed with any thing mutilates it, while decency, wherever it may be, beautifies it.
(Tirmizi). Riyadh al Salihin hadith #1735
13. 0EXEGGERATION IN CONVERSATION
523
Hazrat Abdullah bin Mas’ud (R.A.A.) relates that the Holy Prophet (S.A.W.) said: The people who exaggerate are ruined. He repeated this thrice. (Muslim). Riyadh al Salihin hadith #1736
Hazrat Abdullah bin Amr bin Al `Anas (R.A.A.)reports that the Holy Prophet (S.A.W.) said: Allah the Exalted hates the person who twists his tongue in eloquence (while talking) as does a bull
while eating extremely (fodder). (Abu Daud and Tirmizi). Riyadh al Salihin hadith #1737
14. 0CONVERSATON AFTER ISHA
Hazrat Abu Barzah (R.A.A.) says that the Holy Prophet (S.A.W.) disliked to sleep before Isha prayer and talking after it. (Bukhari and Muslim). Riyadh al Salihin hadith #1746
15. 0WASTING MONEY IN UNNECESARY PURCHASES
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet said: Allah likes three things (practices) for you and similarly He dislikes three things (practices) for you. Practices liked for you are
that you should worship Him, and should not associate anybody or anything with Him and that you should hold fast the rope of Allah (Islam) and should not get disunited; and He dislikes
that you should be too much talkative or argumentative, accustomed to much asking and destroy property or wealth (extravagantly). (Muslim). Riyadh al Salihin hadith #1781
16. 0PRAISING OTHERS
Hazrat Abu Musa Al-Ash’ari (R.A.A.) relates: The Holy Prophet (S.A.W.) heard a man who was exaggerating in praise of another person whereupon He (S.A.W.) said: You have killed him or
you have broken his back. Riyadh al Salihin hadith #1788
Hazrat Abu Bakrah (R.A.A.) says once when a person was mentioned in the presence of the Holy Prophet (S.A.W.), another person praised him nicely. Holy Prophet (S.A.W.) said to the latter;
Fie upon you, you have cut the throat of you companion. He (S.A.W.) repeated this several times and then said: ‘If any of you has to praise somebody, he should (simply) say: I consider so
and so as such and such, and if you consider him like this you will be accountable to Allah, and no one can be presented pure and pious before Allah. Riyadh al Salihin hadith #1789
1. MAGIC
They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers were, not Solomon, but the evil ones, teaching men magic, and such things as came down
at Dabylon to the angels Harut and Marut. But neither of these taught anyone (such things) without saying: “We are only for trial; so do not blaspheme. They learned from them the means
to sow discord between man and wife. But they could not thus harm anyone except by Allah’s permission. And they learned what harmed the, not what profited them. And they knew that
the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew! Qur’an2 :102
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet (S.A.W.) said: Avoid seven most dangerous things. The companions asked: O Messenger of Allah! What are these things. He
(S.A.W.) answered: Making anybody or anything as partner with Allah; practicing magic, killing without justification a living being whose life has been declared sacred by Allah; practicing
usury; misappropriating the property of an orphan; running away from the infidels in battle and slandering chaste, innocent believing women. Riyadh al Salihin hadith #1793
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INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAH AND TRAINING CENTER
PRSKILLS UNIT
LEADERSHIP SKILLS MODULES
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UNDER-GRADUATE4
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THEMES:
ORGANIZATION DESIGN & STRUCTURE
HUMAN RESOURCE MANAGEMENT
ORGANIZATION MANAGEMENT, DESIGN, STRUCTURE
OUTLINES
BACKGROUND READING
What is management?
The manager
Organizational communication
Managerial resources
Management styles
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Management by objectives
Organizational design
Organizational str
Organizational bureaucracy
Organizational development
Organizational culture
Organizational continuity and consistency
DISCUSSION
Organizational communication: channels
Principles of management
Assessing managers
Organizational structure of your organization
Centralization and decentralization
Alternatives to departmentation
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
WHAT IS MANAGEMENT?
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Management is a process, a series of actions and activities or operations that lead to some end. Management can be looked at as a rational scientific process or as a process of human
interaction. Scientific management pre-supposes ability to select, train, motivate and supervise workers by rational, scientific, and measurable criteria. A human relations approach aims at
making the worker psychologically and emotionally satisfied so that he may be productive. The human approach to management will in the end produce the best results. Management
should not be looked at as a complicated matter. It can be simple and straight-forward. It is true to say that management of people is just plain common sense. The core function of
management is problem-solving. Other functions include: decision-making, planning, organizing, controlling, evaluating, communication, negotiation, and coordination.
THE MANAGER
A manager gets others to produce and not to produce himself. Thus a manager must know how to get good performance out of others. A good manager can manage anything with sufficient
resources. Management need not be specialized. The same general principles that are used in one organization can be used in another one with some modifications. This is because
management is basically dealing with people and not the technology or the environment. Whoever knows how to manage people can manage them wherever they are. A good manager is
realistic, has good and effective communication skills, is persistent, is firm but flexible, and is motivated, as well as being motivating for others. A manager should be realistic in his work.
Optimism should be minimized. A manager must have good communication: an open-door policy, a clear communication pipe-line, and a communication hierarchy. People management
breaks down quickly if communication fails. A manager should persist in pursuing objectives. Giving up or quitting when faced with obstacles is bad management. When objectives are no
longer meaningful, they should be abandoned. Continuing in such a case is not persistence but is stubbornness. It will lead to even more frustration and waste of resources. The manager
should be firm in pursuing organizational objectives but should be flexible in dealing with changing circumstances because too much rigidity can lead to failure. The manager is a motivator
of men. Motivation can be intrinsic (commitment to an idea, need for achievement, need for recognition, or feeling of responsibility) or extrinsic (salary, working conditions, job security).
Intrinsic motivators outlast the extrinsic ones. A good manager will know how to reach and touch the inner person and be able to motivate him. Span of control refers to the number of
people or projects that a manager can personally supervise. Span of control can be extended by more delegation and better control. The manager should not try to be personally
everywhere all the time.
ORGANIZATIONAL COMMUNICATION
Organizational communication can be improved by using all lines of communication. Vertical communication is between superiors and subordinates and can be up-down or down-up.
Horizontal communication is between peers. Diagonal communication cuts across the vertical hierarchical system and across administrative subdivisions. Multiple channels should be used:
oral, written etc. The following methods can be used in an organization: counseling, grievance procedures, attitude surveys, ombudsmen, open door policy, suggestions box, periodic
meetings, written material, and social gatherings. The organizational grapevine can be positive or negative. Important information especially about attitudes or fears can only come from the
grapevine. It however also conveys wrong or misleading rumors. You must learn to deal with rumors effectively. Listen to them because some of the information may be true. Provide
correct information formally and informally to counteract the rumors.
MANAGERIAL RESOURCES
A manager requires the following resources in order to produce results: people, money, physical assets, time, and information. People are the most important and most valued resource.
With good people the other resources can be generated. Money is needed to pay for daily administrative expenses as well as program costs. Physical assets like buildings and equipment are
necessary inputs for many projects. Presence of physical assets builds confidence in the organization and its management. Time is needed to manage. Management is a hands-on job. A
manager can not be too busy in other things and fail to find time for management. Information is needed for planning and for monitoring execution. A manager must set up an efficient
management information system (MIS)
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MANAGEMENT STYLES
Management style is unique to each manager and each management situation. Background personality, training, and life experience contribute to shaping the style. There is no one right
style. Each style or combination of styles is suitable for particular situations. What works well with one group of workers may not work with another group. The circumstances of work may
call for particular styles. A style used by one manager will fail if used by another manager with the same workers and the same circumstances. A correct diagnosis must be made to
determine the suitable style for each worker and each situation. An appropriate style leads to productivity and contentment of all, managers and workers. An unsuitable style can stress the
workers. Management styles are on a continuum one merging into the other. Usually one manager uses a combination of styles depending on circumstances. Management styles can be
classified based on exercise of power or activity.
In the exercise of power managers can be divided into the following categories: exploitative authoritative, benevolent authoritative, consultative and participative, laisser-faire or hands-off.
The authoritative manager is essentially a dictator. He could work only for his own interests (exploitative) or may have the interests of the organization at heart (benevolent). A manager
who consults his workers has a participative management style. Some managers abdicate and exercise laissez-faire management. There are a few situations in which laissez-faire is a good
management style.
Managers can be classified according to activities as follows: directing, coaching, supporting, supporting, and delegating. Directing emphasizes structuring tasks, control, and supervision. A
directing style is suitable for followers with low competence but high commitment and enthusiasm. Coaching involves directing and supporting the workers. A coaching style is suitable for
followers with moderate competence but low commitment and a sense of disillusion. Supporting involves praising, listening, and facilitating. A supporting style is suitable for followers with
high competence but little experience. They may have either low or high commitment. Delegation is turning over day-to-day decision making. Delegation is suitable for followers with high
competence, high commitment, and reliability
MANAGEMENT BY OBJECTIVES
Management by objectives, MBO, is a process of setting goals, delegating, and reviewing achievements in the light of tset objectives. Management by objectives (MBO) uses the goals'
approach to measure effectiveness. MBO will operate best in those situations with specific and measurable and quantifiable goals and objectives as well as clear-cut strategic plans. Realistic
targets are set, goals are down-delegated to individuals or teams. Tasks are defined very well (timing, resources needed, quantitative and qualitative standardare set). The results are
appraised against the set targets.
MBO encourages creativity by delegating responsibility. It is very challenging to the individual and the team. MBO is associated with increased performance, better communication since
everybody knows what is expected, more job satisfaction, individual growth, and higher motivation.
MBO has some disadvantages. Setting priorities and targets may not be easy. The worker may not try to work beyond the set targets. The process may be time-consuming especially at the
beginning.
ORGANIZATIONAL DESIGN
Organizational design is determining the organizational components, their grouping and definition. Organizational design should be rational, realistic, efficient, and responsive to its
environment.
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An organizational design can be based on the function, the end-product, the clientele, the process or the place.
Organizing around function such as education, dawa, or health serves people better in that it provides a complete service in one place. It is however inefficient because it has to duplicate
processes that are carried on at other places. Organization by end-product is similar to organization by function. Organization by clientele is very convenient to the public served but may
have to sacrifice specialization or try to have all services in one place, an inefficient way of doing things. Organizing by process eg accounting may make coordination difficult. Those involved
can easily fail to see the bigger picture. Organizing by place is very responsive to local circumstances but may lead to lack of coordination.
Most organizational systems adhere to the principle of unity of command (ie an individual reports to one boss). A matrix organization is a notable exception. The matrix design violates the
principle of unity of command. It has a rectangular organizational chart. There is simultaneous authority by several managers over a worker. A matrix design combines the traditional design
based on function or end-product with the project management structure. A matrix design has the advantage of coordination, integration, flexibility, and suitability for changing
environments. The disadvantages of the matrix design are: dual authority leads to role ambiguity, the organization will collapse very easily when inter-personal relations are not good, to
much time is required to make decisions and solve problems. Matrix organizational structures are not likely to succeed in most Muslim countries where personal relations and loyalty
between managers and subordinates are paramount.
ORGANIZATIONAL STRUCTURE
Organizational structure refers to how the various components of an organization fit, co-ordinate, interrelate and work together. An organizational structure can be analyzed at the level of
individuals, group of individuals or the whole organization. Organizational structure defines jobs (design, definition, description and grouping), division of labor, specialization,
departmentation, chain of command, reporting relations, span of control, authority & its delegation, control and coordination, and human resource management.
Organizational structure conforms to the maturity of the organization. Older well established organizations have more sophisticated structures. Some newly established organizations may
hardly have a structure. The type of structure chosen is determined by the organizational strategy, the environment it is operating in, the management philosophy, the size of the
organization, the technology used, and the geographical distribution. The structure may emphasize norms (rules, procedures, expectations) or may center on personnel. Some organizations
may be closely structured whereas others are loosely structured. The structure may be horizontal, vertical, or spatial.. The structure may be formal (emphasizing authority) or quite informal
and flexible (emphasizing personal relations). Some organizations are very centralized whereas others are at various degrees of decentralization.. Most organizations are organized as
departments. There are alternatives to departmentation such as use of task forces, work-teams, case management, and assembly-line.
The organizational chart defines authority and functional relationships both horizontally and vertically. Organizational and employee behavior are affected by the type of structure. Trying to
understand behavior as isolated events and not as part of a structure can lead to wrong conclusions. A complex organization has different jobs and departments. They experience more
organizational problems than simpler organizations. It is better to have several simple organizations than one single complex unwieldy one.
Differentiation refers to adaptations of organizational sub-units to their working environment. Specialization is necessary for maximum efficiency; however workers should never lose the
holistic view. Integration is the directing of differentiated specialized units in order not to lose sight of the central mission, objectives, and vision. Substitutability should be built into every
organization so that when an individual or department is incapacitated there is someone else in the organization who can do the work.
No large organization can operate without a bureaucracy. A bureaucracy is characterized by division of labor and authority; a hierarchy or chain of command; and a structure. It tends to be
impersonal, formalistic, bound by rules and highly disciplined. Bureaucracies can be efficient if well run. They are powerful and have an innate ever-expanding tendency. Bureaucracies are
not always rational neither do they always follow their own rules. A bureaucracy is designed to control large administrative units in an efficient and rational way. In practice the performance
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of many bureaucracies is far from the efficiency and uniformity that are claimed. Bureaucratic inefficiencies and blunders are a common-place joke in organizations. Whatever their
disadvantages, organizations need a certain amount of bureaucracy. The bureaucracy should be designed for the convenience of the people served and not the bureaucrats.
ORGANIZATIONAL DEVELOPMENT
Organizations, like individuals, undergo development as they adapt to a changing environment. Organizational structure must constantly change to be appropriate to the environmental
changes and technological advancement. An organization must grow and develop. Stagnation is a prelude to failure. Development can be stimulated by external factors (social, political,
technological) or internal factors (processes and behavior). Effective organizational development must be planned, pro-active and not reactive, problem-oriented, well managed and always
focused on improvement. Too rapid an expansion can end in disaster. Concentrate on small steps so that you can debug as you go along. Formalism, bureaucratic rigidity, poor
organizational culture, inertia, and poor leadership may hamper organizational development.
ORGANIZATIONAL CULTURE
Organizational culture is that set of shared values and norms that distinguish one organization from others. They include: strategy, structure, systems, style, staff, and shared values. An
organizational culture is developed by defining a vision or an agenda, sharing the vision with others, focusing on key values, and using symbols of language, rituals etc to reinforce the
culture. The world-view or cultural background influence organizational culture. No organization can operate in a cultural vacuum divorced from its social environment.
For a Muslim organization culture is derived from the Qur'an, the Sunnat and the Islamic heritage over the past 14 centuries. An organizational culture from the Islamic perspective is based
on the following principal: (1) work is a form of ibadat (2) sense of mission and purpose (3) universal values (4) clear contract: duties and responsibilities (5) leadership as an amanah (6)
commitment (Ikhlas) (7) hope for reward (thawab).
The leadership has a lot to do with defining and sustaining a particular organizational culture. It defines the philosophy, the policies and programs, behaviors, and actions. The work
environment reflects the organizculture. Job design, team-work, fairness, equity, justice, and job security. These factors are a product or a manifestation of the organizational culture. They
in turn impact on and shape that culture.
ORGANIZATIONAL CONTINUITY AND CONSISTENCY
An organization must have continuity in order to learn from previous experience. New managers must learn from old ones. The future must be built on the past. It should not be understood
that a call for blind following of the past is being made here. Learning from past experience should be critical, picking the good, rejecting the bad, and drawing analogies. The most important
lesson is not to repeat mistakes of the past. Major and sudden discontinuities in an organization rapidly lead to failures. There must be consistency in objectives and activities at least in the
short run. Inconsistencies lead to conflicts, inefficiency, and loss of credibility. Inconsistency is a manifestation of lack of a guiding vision and commitment to a strategy. The organization
must learn from its past and from its environment in order to become better. Members of the organization should also be in a continuos learning process. Learning is necessary for
improvement and dealing with changing internal and external environments. The learning could be of new information, skills, or techniques. It could also be a deeper understanding and
appreciation of what is already known. The organization must keep records so that it can have an institutional memory. Records should be reviewed regularly. Records not in current use
should be kept away. The security of confidential documents must not be compromised. Reduce access to filing cabinets. There should no easy access to top security documents. Ordinary
documents should be easily accessible.
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DISCUSSION
ORGANIZATIONAL COMMUNICATION: CHANNELS
Give examples of the following forms of organizational communication from your personal experience:
(a) upward communication
(b) downward communication
(c) horizontal communication
PRINCIPLES OF MANAGEMENT
Give examples of the following general principles of management, if any, from the seerah or your experience
(a) division of work
(b) unity of command
(c) unity of direction
(d) subordination of the individual to the general interest
(e) centralization
(f) stability of tenure for personnel
(g) remuneration for workers
(h) esprit de corps
ASSESSING MANAGERS
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Think of a manager you worked under in an Islamic organization, use the following criteria to evaluate him/her
(a) good listening
(b) providing training
(c) clear assignments
(d) fairness and justice
(e) assigning challenging jobs
(f) accepting suggestions easily
(g) fair and considerate
ORGANIZATIONAL STRUCTURE OF YOUR ORGANIZATION
Think of an Islamic organization that you know very well or to which you belong or have belonged to in the past. Analyze its organizational structure using the following criteria:
(a) Formal vs informal
(b) Centralized vs decentralized
(c) Use of job descriptions
(d) Departments/specialization
(e) Organizational charts
(f) Management style
(g) Budgeting and budgetary control
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CENTRALIZATION AND DECENTRALIZATION
Compare a centralized and a decentralized organization by indicating high or low for each of the following criteria
CENTRALIZED DECENTRALIZED
Delegation of authority
Speed of adaptation
Efficiency of coordination
Efficiency of communication
Flexibility
Duplication of work
Initiative
Growth
Development
ALTERNATIVES TO DEPARTMENTATION
For each of the following 4 alternatives to departmentation, indicate high or low for each of the following criteria:
TASK WORK
FORCES TEAMS
-------- ------Task structuring
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Task sequencing
Task continuity
Multi-function
Expertise level
YOUR NOTES:
HUMAN RESOURCE MANAGEMENT
OUTLINES
BACKGROUND
HRM functions
Recruitment
Information and Communication
Jobs
Training and Development
Salaries and benefits
Performance Appraisal
Worker Problems
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TEXT ANALYSIS
Recruitment of capable workers (strength and honesty)
Specialization is necessary
Salary according to world done
No compulsion beyond ability
Abubakr’s salary
Omar’s salary
Leader must be compensated for services
DISCUSSION
Forms of compensation
Performance appraisal
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session discusses the recruitment, training, and appraisal of workers
HRM FUNCTIONS
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Good HRM increases productivity and ensures that policies, procedures, and employee hand-books must be clear and legally right. Human resource management is part of the overall
strategy of the organization. It has 2parts: placement and maintenance. Placing the employee in the job involves human resources planning, recruitment, selection, orientation, and training.
Maintaining and dealing with the employee once on the job involves development, compensation, benefits/motivation, evaluation, control, transitions and change, and termination.
RECRUITMENT
There are 5 categories of workers: manual, production, clerical, technical, professional, and managerial. Recruitment can be from outside or from within. Internal recruitment has lower cost
and motivates all staff. The main principles of good staffing are: hiring the right people, retaining good people, training to assume more responsibilities, rehabilitating those who are
unproductive, and eliminating misfits. When hiring look out for signs of success and failure. Success is indicated by a high degree of self-motivation. Potential failures wear a professional
mask that you have to look through. You must be aware of the high cost of hiring a wrong person. Factors in selection decisions include: level and complexity of job, cost to organization if
selected employee fails, length of training period, and cost of the selection process. The selection process involves: preliminary screening, review of applications, testing (job sample test,
general intelligence, aptitude tests, personality), reference checks, interview, physical examination
INFORMATION AND COMMUNICATION
Communication is important for good HRM practice. Good communication increases morale, motivation and a feeling of belonging. Communication may be informal or formal. Formal
communication: orientation programs, employee handbooks, bulletins, official reports, newsletters, policies & procedures, open forums, suggestions, attitude surveys, staff meetings,
grievance procedures. Feed-back ensures and maintains good management-worker relations
HR information systems are important. Computerization makes management of the records easier. Control or evaluation systems depend on analyzing information. The main sources of this
control system information are: the strategic plan, the long-range financial plan, the operating budget, worker performance appraisals, statistical reports from the MIS, policies and
procedures. Information is data in a usable context that is communicated to the recipient for decision making. A management information system should supply quality information
(accurate, timely, and relevant). MIS facilitates all management functions. The type of information varies by management function and level as well as types of decisions to be made. What
matters is posing the right questions and getting information to answer them. Volumes of irrelevant information serve no useful purpose in control.
JOBS
Job design is specification of contents, methods, relationships of jobs, and specific task assignment, It should allocate the right amount of work-load. Under-loading leads to boredom,
decreased motivation, absenteeism, and apathy. Overload leads to insomnia, irritability, increase in errors, and indecisiveness. Optimal loading leads to high motivation, high energy, and
optimal performance. The load should be tailored to each individual worker.
Job descriptions including tasks, goals, and expected standards of performance should always be in writing to ensure that the managers and those who report to them have the same
understanding of what is to be done. All futactivities should be checked for conformity to this written description. When a new situation arises it is better to revise the written description to
take it into account instead of improvising. Managers must constantly review written job descriptions for gaps that should be covered.
Specialization increases efficiency and productivity. Cross training is important. The job must be analyzed well. What does the worker do? What are the methods and what is the technology
used? What equipment is needed? What is the product? What information is needed for successful performance? What decision-making is involved? What are the functional linkages with
other jobs? When designing a job you must consider its range, depth, relationship with others and how much control the worker has over his job.
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Rotation of workers from job to job helps train them and also prepare them to undertake other jobs in times of emergency or tasks that fall between cracks. Rotation also helps cross-train
workers.
A job could be enlarged by increasing the number of activities as the worker gets more experience. A job can be enriched by increasing its depth. When assigning individuals to jobs, you
must consider several factors. Socio-demographic factors such as age, gender, end education. Job skills, perceptions, attitudes, and personality. Workers should be treated as individuals
with different capacities for work. There should no compulsion beyond ability. The most capable and strongest workers should be recruited. Job performance is measured by the output
(quantitative and qualitative), worker behavior, and job satisfaction.
TRAINING AND DEVELOPMENT
Training is part of good HRM. It does the following: orient new employees, sharpen skills, keep skills current, and motivate. Training needs assessment includes: oral interview of workers,
written questionnaires, analysis of personnel and appraisal records, observation on jobs, and test scores. Training programs include: simulation, on the job training, outside
courses/workshops, and apprenticeship. Training is assessed by its objectives, productivity, and performance improvement. Each worker should be developed so that he becomes better.
Each should have an individualized development program. It is a mistake to use the same program for all workers. Developing an individualized development program consists of:
background review (company experience, previous experience, education, special training, outside accomplishments), continuos evaluation (strengths, weaknesses, development needs for
current job, development needs for future jobs) , review and counseling, and reactions to evaluations / reviews.
SALARY AND BENEFITS
Extrinsic rewards are salaries and benefits. Intrinsic rewards are intangibles like job satisfaction. Money is a universal reward for work. Non-financial rewards are important. Monetary
rewards are: immediate cash, deferred cash. Immediate cash is salary, bonuses, and commissions. Deferred cash includes: retirement plans, stock options, and investment plans. Non-cash
rewards include: insurance, long-term disability, life insurance, and vacation time. Salary, benefits, and other types of compensation should be specified for each worker and for each job.
They should be competitive and attractive to reduce employee turnover. Surveys are needed to compare with levels outside. Equity is as important as is the absolute amount of the
compensation. Too much secrecy of salaries leads to stress and lack of trust. Changes in compensation should be based on performance appraisal and salary reviews
PERFORMANCE APPRAISAL
Performance has two components: competence and commitment. A competent worker lacking in commitment will not be productive. A committed worker lacking the necessary skills will
make mistakes and end up costing the organization a lot. Competence is determined by knowledge, skills, level of education, and amount of training. Commitment arises from self
confidence and motivation. Inner intrinsic motivation is more important.
A worker may fail in performance for reasons that may be unique to him or the work environment. Expectations and standards of performance must be well defined. A worker will not
perform competently if the goals, tasks, and activities are not clear or are poorly defined. Inadequate knowledge and deficient skills that are not remedied by appropriate education and
training will impair performance. There must be a control system to monitor and detect failures early so that corrective action can be taken. Absence of such control will allow small
mistakes to become big mistakes and eventually result in failure. In some cases failure is due to external circumstances over which the managers and the workers have no control.
People are evaluated for their suitability for appointment to certain tasks or for their performance. When evaluating people concentrate on results and not activity. Evaluation is not
criticism. Appraisal can classify workers as: outstanding, very good, satisfactory, barely adequate, or inadequate. Trait appraisal looks at traits such as: appearance, self-confidence, ability of
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self-expression, alertness, ambition, initiative, energy, knowledge of organization, ability to learn, accuracy, meeting deadlines, health, enthusiasm, attitude, acceptance of responsibility,
efficient use of time, finishing tasks, adaptability, maturity, delegation, judgment, volume of work output, and forward planning. Performance appraisal looks at productivity, quality and
quantity. An appraisal must not only look at performance indicators but must also consider the circumstances. A lackluster performance may be judged outstanding if the surrounding
circumstances were very difficult. The following are methods of recording of appraisal: essay, rating scale, forced distribution, critical incidents, and MBO (appraisal by achievement of
targets). The common errors in appraisal are: (1) rater too lenient (2) rater is influenced by one or two good or bad traits (3) favorable rating of those who have traits like those of the rater
(4) rating everybody the same way. Appraisals are used for : (1) promotion (2) salary reviews (3) placement (4) motivation (5) company planning. Participative is better than hierarchical
appraisal. In participative appraisal, the negative and positive points are discussed with the worker and a strategy of improvement is worked out jointly. In hierarchical appraisal the manager
lone makes the appraisals.
On-site inspections are one of the best control tools. The manager must wander around frequently to see what is going on. The Management Information System may not report all the
relevant information needed for control. Workers get motivated when they see the leaders visiting them in the field. They feel that what they do is noticed and is important.
Do not confront in anger. Wait until you have had time to calm down and think through the problem. Do not procrastinate. Deal with problems promptly. Remember that worker problems
will not go away on their own. Problem behaviors are likely to be repeated. Talk to the worker in privacy and avoid humiliating him. Criticize specific behavior and actions and never give the
impression that you are attacking the worker as a person. Give data to support your point. Make sure that the data is valid and is verifiable. Discuss solutions to the problems and listen
carefully to the worker's own suggestions. Follow up the meeting and monitor behavioral changes. Some worker problems become chronic and call for more serious measures. The worker
may not fit in the organization and will be apathetic, destructive, or even move out. Sometimes you have to make the painful decision of firm the interests of the organization
WORKER PROBLEMS
There are situations when there is no fit between the individual and the job or the organization. If he stays he will be apathetic and non-productive. He may be destructive in behavior.
Moving out of the organization is the best solution in cases of persistent lack of fit. You must maintain a correct equilibrium between professionalism, friendliness, and brotherhood.
Personally painful decisions may have to be takein the best interests of the organization
High turnover of staff could be a good or a bad indicator. A good leader/manager is an excellent trainer. Under him people learn quickly and move on to higher responsibilities. High
turnover could also be a result of poor management which frustrates good workers and forces them to leave the organization. Incompetent workers get dismissed. Slow turnover is the ideal
so that there is continuity and consistency while at the same time there is continuous renewal
The following worker problems occur: not following instructions, chronic whining and complaining, an attitude of not caring, acting like he knows everything,9 -to- 5attitude, burned-out
employee, prejudice, hard to get along, gossip, tension and hard feelings, too much sick leave, trying to be perfect and avoiding challenges, being a maverick loner who is non-conformist,
under performing , being an egomaniac and autocratic, having poor human relations, setting unrealistic objectives, trying to be irreplaceable, conflicting with others and disloyalty
Attitude problems should be avoided preventively by discovering them during interview, trying to discover them at work while they are still below the surface, and counseling after
employment. Some times you may have to change your management style since it could the cause of the problems. Maintain good documentation before firing.
As a leader you will be called upon to take hard decisions to solve an incompetence problem. You should not be afraid of being unpopular. You should remember that you will retain the
respect of your followers if you are objective and fair. Criticism of employees should be done with care. Do not be emotional. Be constructive and maintain a problem-solving mode. Do not
criticize in front of others. Criticize the behavior and not the person. Do not push the employee to become defensive; this will destroy the whole purpose of the criticism exercise.
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TEXT ANALYSIS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
RECRUITMENT OF CAPABLE WORKERS(STRENGTH AND HONESTY):
Said one of the ( damsels ) " O my ( dear ) father ! engage him on wages: truly the best of men for to employ is the ( man ) who is strong and trusty.
Qur'an28 : 26
YUSUF, A CAPABLE APPOINTEE
Qur'an12 :54
SPECIALIZATION IS NECESSARY:
Nor should the Believers all go forth together: If a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when
they return to them that thus they ( may learn ) to guard themselves ( against evil ). Qur'an9 :122
REWARD ACCORDING TO WORK DONE:
And to all are ( assigned ) degrees according to the deeds which they ( have done ) and in order that ( Allah ) may recompense their deeds, and in injustice be done to them. Qur'an46 :19
NO COMPULSION BEYOND ABILITY
On no soul does Allah place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. ( Pray :) " Our Lord! Condemn us not if we forget or fall into
error; our Lord! Lay not on us a burden like that which you did lay on those before us; our Lord! lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us
forgiveness, have mercy on us. You are our Protector; Help us against those who stand against Faith." Qur'an2 :286
On no soul do We place a burden greater than it can bear: Before Us is a record which clearly shows the truth. They will be wronged. Qur'an23 :62
ABUBAKR’S SALARY
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The morning following his election, Abubakr went to the market. Umar ( Rad ) asked him as to where he was going. He replied to the market! Hadrat Umar ( Rad ) said, Now such a
responsibility has come upon your shoulder that you cannot spare yourself for the market. Good Heaven ! Would the Caliphate stop me from my responsibility towards my children ?"
Hadrat Abu Bakr ( Rad ) expressed his wonder. We shall fix some allowance for you according to Shariah ( Islamic law ) Hadrat Umar ( Rad ) explained to him. It is a matter of regret O Umar !
I am afraid I have no right to take anything from the treasury. Hadrat Abu Bakr ( Rad ) said. As per the narrator, Hadrat Abu Bakr ( Rad ) spent on himself eight thousand dirhams from
treasury for a period of two years and a certain part of the third year. But when his death drew near he said, I had told Umar ( Rad ) that I have no right on public exchequer, but he overpowered me. However, eight thousand dirhams be deposited in the treasury from my personal property when I am no more According to the narrator, When these eight hundred dirhams
were sent to Hadrat Umar ( Rad ) he said, May Allah bless Abu Bakr ( Rad ) he has left his descendants in great hard " Hayat2 :275-276
OMAR’S SALARY
When Umar assumed power, he was receiving the living allowance which had been allotted to Abu Bakr. He lived in this condition, but his needs kept increasing. A group of Emigrants, which
included Uthman, Ali Talhah, and al-Saber got together, and al-Saber said: " We should speak to Umar about increasing his income." Ali said: " We have wanted to do it before. Let us go."
Uthman said:" This is Umar." Let us try hard to find out what he really thinks. Let us go to Hafsah and ask her in confidence." They entered into her presence and ordered her to inform Umar
( of the proposal ) in the name of the group, but not to identify anyone of them to Umar until he should agree. Then they left the house. Hafsah met Umar concerning this matter and
discerned anger in his face. He said: " Who are they? " She said: " You have no way " You have no way to know it before I know what you think." Umar said: " If I knew who they were, I
would harm them. You stand between me and them. I implore you by God, what was the best garment which the Messenger of God acquired for himself in your house?" Hafsah said: " Two
dyed garments in which he used to meet delegations and deliver sermons to the assembled people. Umar said: " And what was the most sumptuous food which he received in your house?"
She said: " We baked barley bread. While it was hot, we poured over it ( the contents of ) the humblest shin, and we made it soft and fatty. He tasted it and found it good," Umar said: " And
what blanket which he used to spread in your house was the softest?" Hafsah said: " We had a coarse cover which we used to spread in the summer and put under us. When winter came,
we spread half of it, and covered ourselves with the other half." Umar said: O Hafsah, tell them on my behalf that the Messenger of God was frugal, but the surplus in its proper place, and
contented himself with the bare necessities. By God, I am ( also ) frugal, I shall put the surplus in its proper place and shall content myself with the bare necessities. I and my two companions
are like three men who traveled on a road. The first one set out, took his provisions, and reached his destination. The second one followed him, traveled the same road, and reached him .
Then the third one went in his footsteps. If he sticks to their road and is content with their provisions, he will reach them and be in their company; but if he travels another road, he will not (
be able to ) join them.
Tabari12 :204-206
LEADER MUST BE COMPENSATED FOR SERVICES
"Narrated Aisha : When Abu Bakr As-Siddiq was chosen Caliph, he said, " My people know that my profession was not incapable of providing substance to my family. And as I will be busy
serving the Muslim nation, my family will eat from the National Treasury of Muslims, and I will practice the profession of serving the M"
Bukhari3 :162, hadith #284
DISCUSSION
542
FORMS OF COMPENSATION
Discuss the advantages and disadvantages of the following forms of compensation
Weekly or monthly salary for qualitative work
Hourly wages (quantitative work)
Commission/bonus (performance & productivity)
Payment for unit of work performed
Profit-sharing
Stock options
Non-cash eg pension, health & life insurance, sports, counseling, day care
PERFORMANCE APPRAISAL
Think of a worker or colleague you know very well and attempt to man appraisal using the following criteria:
Planning
Organization
Judgment
Creativity
Decision-making
Initiative
Ability to work independently
543
Acceptance of responsibility
Working with others
Communication
Quality of work
Knowledge of job
Work output
Leadership effectiveness
Efficiency
Development of subordinates
YOUR NOTES:
INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
TARBIYAT & TRAINING MATERIAL
SEMESTER1996 2 / 1997
PRE-SESSIONAL
544
USRA QUR’AN STUDY MODULES
PRE-SESSIONAL
INSTRUCTIONS:
1.
Take turns in reading the assigned verses in Arabic. Each usrat member should read1 - 2verses at a time. Correct one another in a
polite way. Then read the translation of the verses. Discuss the assigned issue and list lessons you have learned for your
contemporary life as an individual and as a member of the community or society. Write down your conclusions.
2. If you have extra time read the optional verses in both Arabic and translation.
SESSION 1
ASSIGNED VERSES:48 : 1-48 :7
ASSIGNED ISSUE: VICTORY FOR BELIEVERS AT HUDAYBIYYAT
545
OPTIONAL VERSES:48 : 1-48 :17
MAIN DISCUSSION POINTS: Allah gave calmness to the believers and gave them assistance to achieve victory against their enemies.
YOUR NOTES:
SESSION 2
ASSIGNED VERSES:48 :29
ASSIGNED ISSUE: DESCRIPTION OF BELIEVERS
OPTIONAL VERSES:48 : 18-48 :29
MAIN DISCUSSION POINTS: Believers are strong against non-believers but compassionate among themselves. They worship their Lord. Allah promised them great reward.
YOUR NOTES:
SESSION 3
ASSIGNED VERSES:49 : 9-49 :13
ASSIGNED ISSUE: BROTHERHOOD & HUMAN EQUALITY
546
OPTIONAL VERSES:49 : 1-49 :18
MAIN DISCUSSION POINTS: Reconciliation among believers in case of conflict. All people were created from the a male and a female and were divided into nation and tribes so that they
may know one another. The ony criterion of superiority is taqwa.
YOUR NOTES:
SESSION 4
ASSIGNED VERSES:50 : 16-50 :29
ASSIGNED ISSUE: REGRET OF THE WRONG-DOERS
OPTIONAL VERSES:50 : 1-50 :45
MAIN DISCUSSION POINTS: Allah knows the insde of human being well and is aware of all what they do and say. On the day of judgment all the evidence of evil will be presented. Each
person will be held responsible for his or her actions on earth.
YOUR NOTES:
547
SESSION 5
ASSIGNED VERSES:51 : 10-51 :19
ASSIGNED ISSUE: CONTRAST: BELIEVERS & NON-BELIEVERS
OPTIONAL VERSES:51 : 1-51 :30
MAIN DISCUSSION POINTS: non-believers spread falsehoods and deny the day of judgment. The believers spend the night in worship and sleep little and give charity.
YOUR NOTES:
SESSION 6
ASSIGNED VERSES:51 : 47-51 :57
ASSIGNED ISSUE: ALLAH’S CREATION AND ITS PURPOSE
OPTIONAL VERSES:51 : 31-51 :60
MAIN DISCUSSION POINTS: Allah created the heavens, the earth, and parity (i.e every creation is in pairs). This creation was for a sole purpose: worship of Allah
YOUR NOTES:
548
SESSION 7
ASSIGNED VERSES:52 : 17-52 :28
ASSIGNED ISSUE: BELIEVERS IN HEAVEN
OPTIONAL VERSES:52 : 1-52 :49
MAIN DISCUSSION POINTS: These verses describe in detail the enjoyment of the people of paradise.
YOUR NOTES:
SESSION 8
ASSIGNED VERSES:53 : 43-53 :48
ASSIGNED ISSUE: ALL POWER IN THE HANDS OF ALLAH
OPTIONAL VERSES:53 : 1-53 :62
MAIN DISCUSSION POINTS: Allah gives happiness and sadness, life and death. He created the pair of male and female from a sperm. He will resurrect the dead. He gives wealth.
YOUR NOTES:
549
SESSION9
ASSIGNED VERSES:54 : 9-54 :42
ASSIGNED ISSUE: PUNISHMENT OF DISBELIVERS
OPTIONAL VERSES:54 : 1-54 :55
MAIN DISCUSSION POINTS: The verses describe the punishment of the people of Nuh, Aad, Thamud, Lut, and Pharaoh for disbelief.
YOUR NOTES:
SESSION 10
ASSIGNED VERSES:55 : 2-55 :24
ASSIGNED ISSUE: BLESSINGS AND SIGNS OF ALLAH
OPTIONAL VERSES:55 : 1-55 :78
MAIN DISCUSSION POINTS: The verses mention the following blessings of Allah: teaching Qur’an to humans, giving humans intelligence, the sun and moon in exact orbits, the bounties of
the earth for humans and animals, creation of humans from clay, pearls and corals from the oceon, sailing of ships on the water.
550
YOUR NOTES:
SESSION 11
ASSIGNED VERSES:56 : 58-56 :74
ASSIGNED ISSUE: ALLAH’S CREATION AND BOUNTIES
OPTIONAL VERSES:56 : 1-56 :96
MAIN DISCUSSION POINTS: Allah is one who creates the sperms, the plants that humans grow, the water the humans drink, and the fire that humans light.
YOUR NOTES:
SESSION12
ASSIGNED VERSES:57 : 20-57 :21
ASSIGNED ISSUE: ALLAH’S WAY AND THE WORLD’S GLITTER
OPTIONAL VERSES:57 : 1-57 :29
MAIN DISCUSSION POINTS: Life on earth is just play and amusement; the real life is that of the hereafter.
551
YOUR NOTES:
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
552
USRA DISCOURSE MODULES
553
PRE-SESSIONAL
SESSION NO. 1
USRAT DISCOURSE MODULE
TOPIC: LIFE-STYLE: CONCEPTS
SESSION OUTLINE
BACKGROUND READING
554
General principles
Attempt to impose a global life-style
Modernization
Assimilation
Urbanization
TEXT ANALYSIS
Enjoying the world
DISCUSSION
Analysis of TV programs
Criteria for good and bad
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
SESSION OVERVIEW
This session describes the general principles and concepts of lifestyle.
GENERAL PRINCIPLES
Islam defines what is haram leaving the rest halal. Humans are free to enjoy good life. Balance and equilibrium are needed. An Islamic life-style is not monolithic. There are general principles
but the practical manifestations obey spatio-temporal circumstances. An Islamic life-style can not exist in isolation. Ability to deal with non-Islamic aspects is a necessity. Imperfections are
human and have to be dealt with.
ATTEMPT TO IMPOSE A GLOBAL LIFESTYLE
555
There is an attempt to impose a global lifestyle that is European or American in essence. An attempt is made make food, entertainment and music uniform and according to the Euroamerican paradigm. The mass media, political, and economic tools are used in this process. The attempt to impose a global culture is not matched by an attempt to impose the same global
standard of material confort. There is an inherent injustice in the world system today. A few people in the industrialized countries consume a disproportionate ratio of the world’s resources
and they impose debts on the poorer countries while exploiting their natural resources. Changing the lifestyle through imposing a global lifestyle leads to cultural domination. Cultural
domination precedes and facilitates later economic and political domination.
MODERNIZATION
Modernization has been confused with civilization. Whatever is new on the horizon is touted as being modern to the detriment of cultures and religions that have kept human society happy
for a long time. In the recent quarter of a century matters have become much worse. Modern is no longer defined as what is new but as what is ‘Euro-American’. The economic system is the
most powerful agent of modernization. Economic manipulation impacts on culture and family life.
ASSIMILATION
People without a strong cultural identity have developed an inferiority complex vis-a-vis the Euro-American culture and are trying to assimilate into it. Many people assimilate into the
dominant culture for various reasons: physical security, emotional security, and economic opportunity. Being assimilated does not assure acceptance you may still be discriminated. People
who fail to be assimilated become marginalized.
URBANIZATION
Big urban areas have many social problems that are dificult to solve. They are often centers of corruption because social controls are not possible in the anonymous atmosphere of the large
city. The best set-up are small self-contained towns where almost everybody knows everybody else. People should not go out of their community to search for work. It is better to change
the style of building to enable people to live as extended families but with enough privacy to assure independence in many matters and prevent oppres.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
ENJOYING GOOD THINGS OF THE WORLD
This day are (all) things good and pure made lawful unto you....
Qur’an5 :5
O ye who believe make not unlawful the good things which Allah has made lawful for you but commit no excess for Allah loves not those who given to excess
556
Qur’an5 :87
O childen of Adam! wear your beautiful apparel at every time and place of prayer: eat and drink: but waste not by excess, for Allah loves not the wasters. Say who has forbidden the
beautiful gifts of Allah which He has produced for His servants, and things, clean and pure, (which He has provided) for sustenance? Say: They are in the life of this world, for those who
believe, (and) purely for them on the day of judgment. Thus do we explain the signs in detail for those who understand. Say: the things that my lord has indeed forbidden are shameful
deeds, whether open or secret; sins ans trespasses against truth or reason; assigning partners to Allah, for which He has given no authority; and saying things about Allah of which you have
no knowledge
Qur’an7 :31-32
And Allah has made for you mates (and companions) of your own nature and made for you out of them sons and daughters and grandchildren. And provided for your sustenance of the best:
will they then believe in vain things, and be ungrateful to Allah’s favors?
Qur’an16 :72
DISCUSSION
MEDIA ANALYSIS
Study one day’s programs of one of the TV channels and classify them into 3 categories: (a) promoting European/American culture (b) promoting national culture (c) neutral
CRITERIA FOR GOOD AND BAD
The following 4 criteria that can be used to decide whether a social activity is good or bad: innate knowledge, knowledge through revelation, harm, and benefit. Complete the following table.
ACTIVITY CRITERIA
innate revelation harm benefit
--------------------------------------------------------------------------------------------------------Alcohol
557
Drugs
Sexual promiscuity
Disco music & dancing
Gambling
Steeling
Cheating
Smoking
Obesity
YOUR NOTES:
SESSION2
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
558
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
559
SESSION NO. 3
USRAT DISCOURSE MODULE
TOPIC: SOUND, AL SAUT
SESSION OUTLINE
BACKGROUND READING
Sound a gift from Allah
Purpose of sound
Beautiful sounds
Good uses of sound
Bad uses of sound
TEXT ANALYSIS
Entertainment at weddings
560
Entertainment on eid day
Birds and mountains singing the praises of Allah
Reading the Qur’an in measured rythmic tones
DISCUSSION
Acceptable and unacceptable music
BACKGROUND READING
SOUND A GIFT FROM ALLAH
Allah gave humans and animals the ability to produce sound and thus be able to communicate. He also gave them the gift of hearing the sound. They hear sounds made by living and nonliving things.
PURPOSE OF SOUND
The main purpose of sound from a human point of view is communication. Even sounds from non-living things help in communication for example thunder warns of a rain storm and the
crackling of flames can warm aboyut a fire hazard.
BEAUTIFUL SOUNDS
It is Allah’s gift that He made beautiful sounds in nature that please and soothe eg running water, the rustling of leaves, the winds. Many animals produce beautiful sounds that please the
human ear like the singing of birds. The beautiful sounds are used in worship. Birds sang with Daud in worship. The Qur’an is read in beautiful rythmic tones (tajwid al Qur’an)
GOOD USES OF SOUND
Music is an organized and rythmic use of sound both human and instruments. Music like any other human activity can have good and bad aspects. Good music will promote moral and
benefitial behavior. It will draw people closer to Allah and make them better practising Muslims or better human beings. It will also encourage and inspire them to work to achieve noble
goals.
Military music for example is good because it instills courage and bravery in the fighters. Music that accompanies heavy work is inspiring and can make the workers more productive.
Children songs that instil good values are good music. Rhymes that adults learn in order to remember important facts is good music. Tunes that soothe an exhausted person are good and
useful.
561
BAD USES OF SOUND
It is unfortunate that most popular music today promotes negative values. It is erotically stimulating. Its words convey sexual messages. The music does not convey any positive values and is
a time-waster. It encourages mixed dancing and male-female mixing which lead to sexual promiscuity. The leading musicians are people whose behavior is the worst example to give to the
youths.
TEXT ANALYSIS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
ENTERTAINMENT AT WEDDINGS
"Narrated Ar-Rabi': (the daughter of Muawwidh bin Afra) After the consummation of my marriage, the Prophet came and sat on my bed as far from me as you are sitting now, and our little
girls started beating the tambourines and reciting elegiac verses mourning my father who had been killed in the battle of Badr...”
Bukhari7 :58, hadith #77
ENTERTAINMENT ON EID DAY:
Aisha reported: Abu Bakr came to see me and I had two girls with me from among the girls of the Ansar and they were singing what the Ansar recited to one another at the Battle of Bu'ath.
They were not, however, singing girls. Upon this Abu Bakr said: What! (the playing of) this wind instrument of Satan in the house of the Messenger of Allah (may peace be upon him) and this
too on 'Id day? Upon this the Messenger of Allah (may peace be upon him) said, Abu Bakr, every people have a festival and it is our festival (so let them play on).
Muslim2 :419-420, Chapter317 , Hadith #1938
BIRDS AND MOUNTAINS SINGING THE PRAISES OF ALLAH
We bestowed Grace aforetime on David from Ourselves:” O ye Mountains! Sing ye back the Praises of Allah with him! And ye birds (also)! And We made the iron soft for him.34 :10
READING THE QUR’AN IN MEASURED RYTHMIC TONES
562
Or a little more; and recite the Qur’an in slow, measured rhythmic tones.73 :4
DISCUSSION
1. For one particular community that you know well, list the types of music that are considered acceptable and those that are considered unacceptable. What criteria are used?
2. Tajwid al Qur’an
3. Nasyid
4. Poetry
YOUR NOTES:
SESSION4
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
563
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
564
SESSION NO. 5
USRAT DISCOURSE MODULE
TOPIC: ART and SPORTS
SESSION OUTLINE
BACKGROUND READING
Art as self-expression
Types of art
Sports and release of aggression
Participant vs spectator
Sports and addiction
Commercialization of sports
Sports and gambling
565
TEXT ANALYSIS
Sports on eid
Qimar and maysar
DISCUSSION
Art is self-expression
Art can be positive or negative
Islamic calligraphy
Types of sports
Addiction to sports
Commercialization of sports
Sports and gambling
Types of gambling
Effects of gambling
BACKGROUND READING
OVERVIEW
ART AS SELF-EXPRESSION
Art is like language. It is a highly esthetic form of human self-expression. It is also a form of human communication and entertainment. Through art we can communicate information, values,
and feelings. Art is therefore a tool. As a tool it can be put to good use or to bad use. It is therefore futile to discuss whether art is good or bad. Art is innately good. It is the way it is used and
the purposes for which it is used that can make it good or bad.
566
TYPES OF ART
The word art has a wide usage. This session discusses only fine and visual arts. Pictures, moving or still, as well as sculptures may depict inanimate things. There is no controversy about any
form of art depicting abstract or inanimate things. Muslims developed abstract art to a high degree of perfection in the form of calligraphy. Fear of worshipping idols limits thedepiction of
living things in art.
SPORTS AND RELEASE OF AGGRESSION
PARTICIPANT VS SPECTATOR
Islam encourages physical sports for the purposes of building the body’s strength to stay healthy and be able to undertake obligatory duties that range from prayer to jihad. From this point
of view participation in sports is what is preferred. Just being a spectator although entertains but is less favored. Competitive sports is encouraged if it is associated with more people
participating in the quest for victory. If it is done for any other purpose the it is frowned upon.
SPORTS AND ADDICTION
Two problems arise: excess and commercialization. When sports becomes the only pre-occupation of an individual to the exclusion of many other benefitial activities, it has become harmful.
Many youths who are fans of various clubs and players fall into this trap. What is needed is for the individual to participate in sports for his or her bodily benefit.
COMMERCIALIZATION OF SPORTS
Sometimes sports becomes a big business. The commercialization of sports undermines the very Islamic essence of participative sports. Islam wants people to be participators and not
spectators.
SPORTS AND GAMBLING
Gambling is an addiction that is difficult to get out of. It is related to many other evils such as alcohol, drugs, and crime. It is a type of personal failure. The victim loses control over his
actions and his own behavior and usually ends up failing socially.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
SPORTS ON EID
567
Aisha reported that Abu Bakr came to her and there were with her two girls on Adha days who were singing and beating the tambourine and the Messenger of Allah (may peace be upon
him) had wrapped himself with his mantle. Abu Bakr scolded them. The Messenger of Allah (may peace be upon him) uncovered (his face) and said: Abu Bakr, leave them alone for these are
the days of Id. And Aisha said: I recapitulate to my mind the fact that once the Messenger of Allah (may peace be upon him) screened me with his mantle and I saw the sports of the
Abyssinians, and I was only a girl, and so you can well imagine how a girl of tender age is fond of watching the sport.
Muslim2 :420, Chapter317 , Hadith #1940
Abu Huraira reported: While the Abyssinians were busy playing with their arms in the presence of the Messenger of Allah (may peace be upon him), Umar b. Khattab came there. He bent
down to take up pebbles to throw at them (in order to make them go off). The Messenger of Allah (may peace be upon him) said to him: Umar, leave them alone.
Muslim2 :421, Chapter318 , Hadith #1946
QIMAR AND MAYSAR
O ye who believe! intoxicants and gambling (dedication of) stones and (divination by) arrows are an abomination of Satan's handiwork: eschew such (abomination) that ye may prosper.
Satan’s plan is (bu) to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will you not abstain?
Qur’an5 :90-91
DISUSSION
Write1 - 3sentences about what you know about the following:
(a) Art is self-expression
(b) Art can be positive or negative
(c) Islamic calligraphy
(d) Use of the voice as art
Think of your particular community and write1 - 3sentences on the following:
(a) Types of sports
568
(b) Addiction to sports
(c) Commercialization of sports
(d) Sports and gambling
(e) Types of gambling
(f) Effects of gambling
YOUR NOTES:
SESSION6
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
569
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
570
SESSION NO. 7
USRAT DISCOURSE MODULE
TOPIC: FOOD
SESSION OUTLINE
BACKGROUND READING
Biological functions of food
Social functions of food
Over-nutrition
Under-nutrition
Addiction
Food security
TEXT ANALYSIS
Rizq
Halal and Tayyib
Eating little food
571
Drinking pure water and eating greens
Eating little meat
Khamr
DISCUSSION
Eating habits in the community
BACKGROUND READING
OVERVIEW
BIOLOGICAL FUNCTIONS OF FOOD
Food is defined as any product which when taken will give the body energy, help it to grow, or maintain it in the best health. Carbohydrates and fats provide energy. Proteins help the body
grow. Vitamins and minerals maintain the body a healthy condition. Food is essential for life. Good food is associated with health. Little or bad food are associated with bad health and
disease.
SOCIAL FUNCTIONS OF FOOD
Meals with other people help initiate or increase social intercourse. Family unity is sometimes cemented by family meals. Meals together are also a form of entertainment.
OVER-NUTRITION
The malnutrition of rich societies is having too much to eat. As happens with any excess, certain foods are harmful to health if taken in excess. Over-nutrition is a problem of the rich who eat
more than the body needs of certain foods. Heart disease and some cancers are due to the diet.
UNDER-NUTRITION
Poor societies have malnutrition due to inadequate intake of nutritious foods with resultant impairment of health. Under-nutrition may be absolute lack of enough food or not taking
enough of essential nutrients.
ADDICTION
572
Alcohol, tobacco, and other drugs are consumed by many people but are not food. They change or impair the mind which is the distinguishing feature of humans. With an impaired mind and
loss of control a human becomes an animal.
FOOD SECURITY
The Qur’an teaches that Allah provides for all living things (razzaaq). There is enough food in the world to feed everybody well. The problem is poor distribution; some places have too much
whereas others have almost nothing. In many cases of starvation, there are man-made conditions like war, political instability, or inefficiency that are responsible and not absolute lack of
food.
HALAL AND HARAM
Some types of foods are forbidden by Islam. Most of these are injurious to good health. The general approach is to define what is forbidden leaving all the rest halal. Local customs may frbid
eating some foods. This should be accepted a local custom and not an Islamic injunction.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
RIZQ
12:42
51:58
67:21
HALAL AND TAIB
Eat of the sustenance which Allah has provided fot you, lawful and good and be grateful fo the favors of Allah if it is He whom you serve.
Qur’an16 :114-116
Eat of the good things we have provided for your sustenance but commit no excess therein lest my wrath should justly descend on you and those on whom descends my wrath do perish
indeed
573
Qur’an20 :81
EATING LITTLE FOOD
"Hadrat Aisha narrated, " The first deterioration which innovated in this Ummah ( people ) after ( the death of ) their prophet is that they started to take food to their fill. And when people
take food to their fill their bodies become fatty, hearts are weakened, and passions are inflamed" Hayat 1:379
"The Prophet said, " Eat, drink, wear clothes and give alms without extravagance and without conceit."
Bukhari7 :454,
DRINKING PURE WATER AND EATING GREENS
"Yahya related to me from Malik that he had heard that Isa ibn Maryam used to say, “ O Banu Israel! You must drink pure water and the green things of the land and barley bread. Beware of
wheatbread, for you will not be grateful enough for it"
Muwatta49 :452, hadith #27
EATING LITTLE MEAT
"Yahya related to me from Malik from Yahya ibn Said that Umar ibn al-Khattab said, “ Beware of meat. It has addictiveness like the addictiveness of wine"
Muwatta49 :454, hadith #36
KHAMR
DISCUSSION
1. COMMUNITY FOOD HABITS
Review the food or eating habits in your community and point out (a) 2 ways in which they conform to what you have studied above (b) 2 ways in which they do not conform to what you
have studied above.
2. FOOD AND DISEASE
574
Find out which diseases in your community are related to diet
3. STARVATION AND HUNGER
There are parts of the world where people starve becathey can not get enough food. What in your opinion are the causes of hunger?
4. HALAL AND HARAM
Describe the measures adopted in your community to ensure that food sold to the public is halal
YOUR NOTES:
SESSION8
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
575
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
576
SESSION NO. 9
USRAT DISCOURSE MODULE
TOPIC: HOUSING
SESSION OUTLINE
BACKGROUND READING
Functions of the house
Housing and life-style
TEXT ANALYSIS
Houses as places of rest
Houses and arrogance
DISCUSSION
Functions of a house
BACKGROUND READING
FUNCTIONS OF THE HOUSE
577
The house has several functions: protection from the weather, security from aggression, privacy, and child-rearing. It is also used for social interaction and entertainment.
HOUSING AND LIFE-STYLE
The type of architecture used affects the behavior of people living in the house. Some houses have a private area for family members and a more open area for other members of the
community. Some provide for separation between unrelated men and women. Some encourage ibadat by providing special places fot it.
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
HOUSES AS PLACES OF REST
It is Allah who made your habitations homes of rest and quiet for you; and made for you out of the skins of animals (tents for) dwellings which ye find so light (and handy) when ye travel and
when ye stop (in your travels); and out of their wool and their soft fibers (between wool and hair) and their hair rich stuff and articles of convenience (to serve you) for a time.
16:80
HOUSES AND ARROGANCE
"And remember how He made you inheritors after the Aad people and gave you habitations in the land: ye build for yourselves palaces and castles in (open) plains and carve out homes in
the mountains; so bring to remembrance the benefits (ye have received) from Allah and refrain from evil and mischief on the earth."
7: 74
DISCUSSION
HOUSING PROBLEMS
Think of your community and list the housing problems found. How can they be resolved?
ARCHITECTURE AND ISLAMIC GUIDELINES
Describe the various architectural styles in your community. How do they comform to Islamic guidelines
578
YOUR NOTES:
SESSION10
USRAT BOOK REVIEW MODULE
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
579
COMMENTS ON OPINIONS:
CONCLUSIONS:
SESSION NO. 11
USRAT DISCOURSE MODULE
580
TOPIC: DRESS
SESSION OUTLINE
BACKGROUND READING
Functions of clothes
Clothes and worship
Concept of awrat
Problems of dress fashions
Significance of hijab
TEXT ANALYSIS
Good clothes
Combination of garments
Simple clothing, humility, and moderation
Wearing silk and gold
Dressing for arrogance
DISCUSSION
Dressing styles in your community
Fashion fads
581
National/official dress
Hijab’s significance
BACKGROUND READING
FUNCTIONS OF CLOTHES
Clothes fulfill the following functions: protection of the body from elements of the weather, protection of modesty and nakedness, enhancing physical appearance, identification and social
intercourse.
CLOTHES AND WORSHIP
Some acts of worship require special clothing. Awrat must be covered in salat even if a person is praying alone in a closed room. Men wear special clothing in hajj.
CONCEPT OF AWRAT
Humans unlike animals must cover their nakedness for several reasons: respect for human dignity, avoid sexual stimulation. The shariat enjoins covering the awrat but gives a wide latitude
on how that can be done. The awrat of a man is different from that of a woman. In front of small children the extent of coverage may be less than when one is with adults. Women may
expose more of their awrat to fellow women. Awrat inside the family house when surrounded by close relatives is different from that when outside meeting unrelated members of the
public. The rules of coverage of awrat may be modified for some types of occupations like physicians, nurses, divers, and soldiers.
PROBLEMS OF DRESS FASHIONS
Clothes can be misused in many ways. Some people dress for arrogance. Some dress in a sexually provocative way. Some do not cover their nakedness either out of deliberate design or due
to poverty and lack of means to dress properly.
SIGNIFICANCE OF HIJAB
Hijab has great social, religious and political significance. A woman who refuses to displayher beauty is making a statement that she wants to be looked at and treated as a person with
intelligence and competence to contribute to society and not a body to be admired. Hijab is also a political statement by a Muslim woman that she is asserting the cultural identity of Islam
and refusing to ride the bad-wagon of a Euro-American culture that is being imposed on the world. Hijab also has economic implications. A woman who covers her awrat and does not
display her beauty except inside her house is likely to spend less money on beauty products and fashionable clothing that are today a multi-billion dollar business.
582
TEXT ANALYSIS
READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM THE TEXT.
GOOD CLOTHES
"Yahya related to me from Malik that he heard that Umar ibn al-Khattab said, “ I love to look at a Qur’an reader in white garments"
Muwatta48 :443, hadith #2
COMBINATION OF GARMENTS
"Yahya related to me from Malik from Ayyub ibn Abi Tamim that ibn Sirin said, “ Umar ibn al-Khattab said, Allah has been generous to you, so be generous to yourselves. Let a man wear a
combination of garments"
Muwatta48 :443, hadith #3
SIMPLE CLOTHING, MODERATION, and HUMILITY
"Hazrat Muaz ibn Anas relates that the Holy Prophet ( may peace be upon him ) said: A person inspite of having the means to wear decent garments, abstains from wearing them out of
sense of humility for the preference to all the human beings and will be given the option to choose whechever of the mantles of faith he likes. ( Imam Tirmizi has reported this tradition and
said it is authentic.)
Riyadh1 :433, hadith #802
WEARING SILK AND GOLD
"Hazrat Abu Musa Ashari relates that the Holy Prophet ( may peace be upon him ) said: Wearing of silk and gold has been made unlawful for the males of my Ummat and lawful for their
feamles. ( Imam Tirmizi has reported this trandition on good authority.)
Riyadh1 :434, hadith #808
DRESSING FOR ARROGANCE
583
"Yahya related to me from Malik from Nafi and Abdullah ibn Dinar and Zayd ibn Aslam that all of them imformed him from Abdullah ibn Umar that the Messenger of Allah, may Allah bless
him and grant him peace, said, “ On the Day of Rising, Allah will not look at a person who drags his garment in arrogance"
Muwatta48 :444, hadith #10
DISCUSSION
DRESSING STYLES IN THE COMMUNITY
Describe the various styles of dressing in your community. How do they comform to Islamic teachings?
FASHION FADS
How are new fashions introduced and promoted in your community? Who benefits from this?
NATIONAL DRESS
Do you have a national dress? How often is it used compared to imported fashions and styles. What is its significance?
HIJAB’S SIGNIFICANCE
What is the general public outlook in your society about hijab? Why is is a focus of attack by enemies of Islam?
YOUR NOTES:
SESSION12
USRAT BOOK REVIEW MODULE
584
TITLE:
AUTHOR:
PUBLISHER & DATE:
CHAPTER OR PAGES:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
585
CONCLUSIONS:
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
586
CURRENT ISSUES MODULES
587
PRE-SESSIONAL
INSTRUCTIONS:
1. These modules involve study and discussion of an assigned current issue. Its purpose it to keep the usrat members updated on
major events and trends that have an impact on their lives as individuals and as communities or countries.
588
1. Background reading material on the current issue to be discussed will be distributed 10 days in advance. The Naqib will select a
member or a of members who will read the material and make a brief3 - 5minute presentation during the usrat session. This will
be followed by a general discussion by all usrat members
1. Each participant will write down summary notes of the discussion noting the following:
(a) The title of the background reading
(b) Author of the background reading
(c) Source and date of the background reading
(d)1 - 3main facts or data presented in the background reading
(e)1 - 3main opinions expressed in the background reading
(f) Participants’ comments on the facts or data in (d) above
(g) Participants’ comments on the opinions in (e) above
(h) Conclusions reached, if any.
SESSION1
TITLE:
AUTHOR:
SOURCE AND DATE:
589
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
590
CONCLUSIONS:
SESSION2
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
591
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
592
CONCLUSIONS:
SESSION3
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
593
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
594
SESSION4
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
595
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
596
SESSION5
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
597
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
SESSION6
598
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
599
COMMENTS ON OPINIONS:
CONCLUSIONS:
SESSION7
TITLE:
AUTHOR:
SOURCE AND DATE:
600
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
601
CONCLUSIONS:
SESSION8
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
602
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
603
CONCLUSIONS:
SESSION9
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
604
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
605
SESSION10
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
606
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
607
SESSION11
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
608
COMMENTS ON THE FACTS/DATA:
COMMENTS ON OPINIONS:
CONCLUSIONS:
SESSION12
609
TITLE:
AUTHOR:
SOURCE AND DATE:
MAIN FACTS/DATA:
MAIN OPINIONS:
COMMENTS ON THE FACTS/DATA:
610
COMMENTS ON OPINIONS:
CONCLUSIONS:
611
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
TARBIYAT UNIT
MOTIVATION MODULES
PRE-SESSIONAL
612
1. 0COOPERATION IN VIRTOUS DEEDS
Help ye one another in righteousness and piety but help ye not one another in sin and racour. Qur’an5 :2
Hazrat Abu Abdur Rahman Zaid bin Khalid Juhni (R.A.A) relates that the Holy Prophet (S.A.W) said: ‘One who furnishes a mujahid with equipment for Jihad in the cause of Allah, is as if he
himself participated in Jihad (fighting in the cause of Allah) and one who looks after the dependents of a fighter, in his absence, is as if he fights himself. (Bukhari and Muslim). Riyadh al
Salihin hadith #177
2. 0NASIIHA
“I but fulfil towards you The duties of my Lord’s mission: I am to you sincere and trustworthy adviser. Qur’an7 :68
Abu Ruqaiya Tamim bin Aus-ad-Dari relates that the Holy Prophet (S.A.W) said: The basis of faith is sincerity. We submitted: “O Prophet of Allah! For whom?” He said: Towards Allah, the
Holy Qur’an, His prophet and the Muslims-both leaders masses’ (Muslim). Riyadh al Salihin hadith #181
3. 0ENJOINING GOOD & FORBIDDING EVIL
Let there rise out of you A band of people Inviting to all that is good, Enjoining what is right, And forbidding what is wrong: They are the ones to attain felicity. Qur’an3 :104
Ye are the best of peoples, evolved For mankind, enjoining what is right, forbidding what is wrong, And believing in Allah. If only the people of the book Had faith, it were best For them:
among them Are some who have faith, But most of them Are perverted transgressors. Qur’an3 :110
Hazrat Abu Sa’id (R.A.A) relates that he heard the Holy Prophet (S.A.W) saying: “Anybody amongst you notices something evil, should correct it with his own hands, and if he is unable to do
so he should prohibit the same with his tongue, and if is unable even to do this, he should at least consider it as bad in his heart; this is the lowest degree of faith. (Muslim). Riyadh al Salihin
hadith #184
613
4. 0DEEDS CONTRARY TO WORDS
Do ye enjoin right conduct on the people, and forget (To practice it ) yourselves. And yet ye study the scripture? Will ye not understand? Qur’an2 :44
O ye who believe! Why say ye that which ye do not ? Grievously odious is it In the sight of Allah That ye say that which ye do not. Qur’an 61:2-3
Hazrat Abu Zaid Usamah Bin Zaid Harisa (R.A.A) says that he heard the Holy Prophet (S.AW) saying the “On the day of judgment a man will be brought and thrown into the Hell, as results of
this his intestines will come out of his belly, and he will go circling holding his intestines like a donkey running a mill. His companions in the Hell will welcome to him: O! so and so! What is
this ? Did you not ask people to do good and avoid vice?’ He will say: ‘That is so . I enjoined others to do good, but did not do it myself; and I forbade them to do evil but did it myself.’
(Bukhari and Muslim). Riyadh al Salihin hadith #198
5. 0FULFILLING AMANAT (TRUST)
Allah doth command you to 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 He Who heareth And seeth all things. Qur’an4 :58
We did indeed offer The trust To the heavens and the earth and the mountains But they refused to undertake it, Being afraid thereof: But man undertook it- He was indeed unjust and
foolish. Qur’an33 :72
Hazrat Abu Hurairah (R.A.A) relates that the Holy Prophet (S.A.W) said: A hypocrite has three distinguishing signs; first when he talks he talks a lie; Second when he makes a promise he
breaks it; and third when something is entrusted to him he misappropriates it. (Bukhari and Muslim). Riyadh al Salihin hadith #199
6. 0PROHIBITION OF DHULM
Warn them of the Day that is (ever) drawing near, when the Hearts will (come) right up to the Throats To choke (them); No intimate friend nor intercessor will the dhalimin have, who could
Listened to. Qur’an 40:18
Yet they worship, besides Allah, Things for which no authority has been sent down to them, And of which they have (really) no knowledge: For those that do wrong there is no helper.
Qur’an22 :71
Hazrat Abu Hurairah (R.A.A) relates that the Holy prophet (S.AW) once asked his companions: Do you know who is a pauper. The companions replied that a pauper is a person who had no
money or property. The Holy Prophet (S.A.W) elucidated the point said: ‘ a pauper from among my followers (Ummah) is the one who will come on the day of judgment with a good record
of salat (prayers) and saum (fasting) and Zakat (payment of poor due) but also he had abused somebody; Slandered against someone; usurped the goods of another person, had killed
someone or beaten yet another person. Then all the oppressed persons will receive a part of the aggressors’ good deeds . Should they fall short of his aggression, then the aggrieved
person’s sins and defaults, will be transferred from them to him, and he will be thrown into the fire (Hell)’ (Muslim). Riyadh al Salihin hadith #218
614
7. 0RESPECTING THE DIGNITY OF MUSLIMS
And lower your wings (in tenderness) for believers. Qur’an 15:88
Hazrat Abu Hurairah (R.A.A) relates that the Holy Prophet (S.A.W) said: A Muslim is a brother of another Muslim. He neither betrays him nor tell him a lie, nor humiliates him. Everything
belonging to a Muslim, his property and his blood,is sacrosanct to another Muslim; and the piety is here (pointing towards heart). It is fairly serious evil to consider a Muslim, ‘mean’.
(Tirmizi). Riyadh al Salihin hadith #234
8. 0COVERING SHORTCOMINGS OF OTHERS
Those who love (to see) scandal published broadcast among the believers, will have a grievous penalty in this life And in the Hereafter: Allah knows, and ye know not. Qur’an24 :19
Hazrat Abu Hurairah (R.A.A) relates that the Holy Prophet (S.A.W) said: ‘One who covers up the failings of somebody in this World, will have his short-comings covered up by Allah on the
Day of judgment.’ (Muslim). Riyadh al Salihin hadith #240
9. 0HELPING THE NEEDY
O ye who believe! Bow down, prostrate yourselves, And adore your lord; And do good; That ye may prosper. Qur’an22 :17
Hazrat Ibn ‘Umar (R.A.A) reports the Holy Prophet (S.A.W) saying that Muslim are like brothers who do not harm each other nor hand over any Muslim to his enemy. One who fulfills the
demand and redresses the difficulty of another Muslim, Will get Allah’s help in his difficulty; similarly, a Muslim, who covers the faults of another Muslim, will have Allah’s cover for his own
faults. (Bukhari and Muslim). Riyadh al Salihin hadith # 244 .
1. RECOMMENDATION
Whoever recommends And helps a good cause becomes a partner therein: And whoever recommends and help an evil cause, Shares in its burden: And Allah hath power Overall things.
Qur’an4 :85
HAZRAT Ibn Abbas (R.A.A) relates, in the matter of dispute between Burairah and her husband, that the Holy Prophet (S.AW) said to her: ‘It would be better if you go back to him.’ She said: ‘
Messenger of Allah (S.A.W) ‘It is your recommendation or order? He replied: ‘I only recommend.’ She said: ‘ I do not need him’ (Bukhari). Riyadh al Salihin #247
1. JEALOUSY
Or do they envy mankind for what Allah hath given them of His bounty? But We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom.
Qur’an4 :54
615
Hazrat Abu Hurairah (R.A.A.) relates that the Holy Prophet (S.A.W.) said: Aviod jealousy for this destroys good deeds as fire destroys wood. ( Abu Daud). Riyadh al Salihin hadith #1569
1. SPYING ON THE PRIVACY OF OTHERS
O ye who believe! Avoid suspicion as much (As possible): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs. Would any of you like
to eat the flesh of his dead brother? Nay, ye would abhor it. But fear Allah: for Allah is Oft-Returning, Most Merciful. Qur’an49 :12
Hazrat Mu’awiah (R.A.A.) relates that he heard the Holy Prophet (S.A.W.) say: If you go about probing about the fautlts of Muslims, you will create dissension and corrupt them. (Abu Daud).
Riyadh al Salihin hadith #1571
Hazrat Abdullah bin Mas’ud (R.A.A) says that a man was brought before him and he was told; “This man is so and so and his beard smells of liquor. Hazrat Abdullah bin Mas’ud (R.A.A.) said,
we have been forbidden to be inquisitive about (somebody’s) faults; we can take congnisance of only such things which are evident. (Abu Daud says that this tradition is sound and good).
Riyadh al Salihin hadith #1572
1. SUSPICION
O ye who believe! Avoid suspicion as much (As possible): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs. Would any of you like
to eat the flesh of his dead brother? Nay, ye would abhor it. But fear Allah: for Allah is Oft-Returning, Most Merciful. Qur’an49 :12
Hazrat Abu Hurairah (R.A.A.) reports that the Holy Prophet (S.A.W.) has said. Shun suspicion, because suspicion is the biggest lie. Riyadh al Salihin hadith #1573
13. 0DESPISE
O ye who believe! Let not some men among you laugh at others: it may be that the (latter) are better than the (former): not let some women laugh at others: it may be that the (latter) are
better than the (former): nor defame nor be Sarcastic to each other, nor call each other by (offensive) nicknames: ill-seeming is a name connoting wickedness, (to be used of one) after he
has believed: and those who do not desist are (indeed) doing wrong. Qur’an 49:11
Hazrat Abu Said Khudri (R.A.A.) relates that the Holy Prophet (S.A.W.) said: A debate took place between the Heaven and the Hell. The latter said: In me, shall enter tyrant and the arrogant
persons; and the Heaven said: In me shall enter the weak and the lowly. Allah decided the issue by, saying: You are Heaven, My mercy; through you I shall have mercy on whomsoever I
please; and you are Hell, a place of punishment, through you I shall chastise whomsoever I like. It is incumbent upon Me to fill both of you!’ (Muslim). Riyadh al Salihin hadith #1574
14. 0REJOICING AT MISFORTUNES OF OTHERS
616
Wasila bin Al-Asqa’a relates that the Holy Prophet (S.A.W.) said: Do not rejoice over the troubles of your brother lest Allah the Most High might have mercy on him and involve you in this
trouble. (Imam Tirmizi has cited this tradition as good). Riyadh al Salihin hadith #1577
15. 0CHEATING
Hazrat Abu Hurairah (R.A.A.) states that the Holy Prophet (S.A.W.) said: A person who takes up arms against us is not one of us and likewise the one who cheats us is not one of us. (Muslim).
Riyadh al Salihin hadith #1579
16. 0BREAKING PROMISES
O ye who believe! Fulfil (all) obligations Qur’an5 :1
We granted no to any man before thee permanent life (here): if then thou shouldst die, would they live permanently. Qur’an17 :34
Hazrat Ibn Mas’ud, Hazrat Ibn Umar and Hazrat Anas bin malik (R.A.A.) report that the Holy Prophet (S.A.W.) said: For everyone who breaks his promise, there will be a flag (to mark him out)
on the Day of Judgement, and it will be announced that this flag is the symbol of the breach of promise by so and so. (Bukhari and Muslim). Riyadh al Salihin hadith #1585
17. 0REMINDING ABOUT FAVORS DONE TO OTHERS
Those who spend their substance in the cause of Allah, and follow no up their gifts with reminders of their generosity or with injury-- for them their reward is with their Lord; on them shall
be no fear, nor shall they grieve. .Qur’an2 :262
Hazrat Abu Zarr (R.A.A.) relates that the Holy Prophet (S.A.W.) said: There are three (Kinds) of persons to whom Allah will neither speak on the Day of Judgment, nor will He look at them not
purify them. For such persons is ear-marked a painful punishment. He repeated this sentence three times. Hazrat Abu Zarr (R.A.A.) said: Such persons are doomed who are they, O
Messenger of Allah (S.A.W.)? He said: One who lets down his apparels out of arrogance; one who reminds or makes a show of favours done by him to another, and one who sells his
(inferior) wares with false oaths. (Muslim). Riyadh al Salihin hadith #1588
18. 0PRIDE
Hazrat Abu Hurairah (R.A.A.) states that the Holy Prophet (S.A.W.) said: A person who takes up arms against us is not one of us and likewise the one who cheats us is not one of us. (Muslim).
Riyadh al Salihin hadith #1579
617
INTERNATIONAL ISLAMIC UNIVERSITY, MALAYSIA
STUDENT AFFAIRS AND DEVELOPMENT DIVISION
TARBIYAT AND TRAINING CENTER
PRACTICAL SKILLS UNIT
618
LEADERSHIP SKILLS MODULES
619
PRE-SESSIONAL
LEADERSHIP: ESSENCE & NATURE
OUTLINES
BACKGROUND READING
What is leadership?
Leadership power
Types of leadership
Evaluation of leaders
Followers
Term of leadership
620
Problems of leaders
TEXT ANALYSIS
Leadership after trial
Good leaders want good followers
Leaders to be given some privacy
A group of 3 or more should have a leader
lack of leadership is an ominous sign
Authority in wrong hands is a sign of doom
Ambition for leadership prohibited
Unfit incompetent leaders
Everybody is a leader and everybody is responsible
Be gradual in obtaining compliance
DISCUSSION
Comparing types of leaders
Comparing leader and follower roles in various leadership styles
Characteristics of charismatic leaders
Comparing advantages and disadvantages of charismatic leadership
Comparing charismatic and non-charismatic leadership
621
Leadership power
Leadership styles
Choice of leadership style for different situations
Comparing task vs people-oriented leaders
Leadership activities
Leadershifunctions
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAIN POINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
WHAT IS LEADERSHIP?
Leadership is the single most important determinant in organisational success. Good leadership leads to success; bad leadership leads to frustration and failure. One of the harbingers of
doom is to place leadership authority in the wrong hands.
All members, supporters, and sympathisers of the organisation are stakeholders who are concerned about success and failure of leadership.
Leadership is a pre-condition for civilised existence. Any group of 3 or more must have a leader. Absence of recognised leadership means chaos to the detriment of all.
Leadership is the process of influencing people and making them do certain things. It is both an art and a science. It has rational, emotional, intuitive and instinctive dimensions. A few
leadership skills are innate but most are acquired by experience and education.
Leadership involves moving followers in a certain direction mostly by non-coercive methods. Successful leaders get voluntary co-operation from followers. Good leaders persuade and do
not command; they pull and do not push. Fear and authority are not leadership. Leaders who depend only on authority and coercion do not go very far. Poor leaders by contrast manipulate
their followers. Manipulation is getting a person to do what they are not aware of or do not want to do.
True leadership is more service than domination. The leader is the servant (sayyid al qawm khadimuhum).
622
There is a dynamic interaction between the leader, the followers, and the situation. A leader of one group of followers may not be able to lead a different group. A leader in one situation
may fail in another one. Roles of leaders and followers can be interchanged. A leader may be a follower of a more powerful leader. A good leader must therefore also be a good follower.
Leadership involves the following specific functions: setting and communicating visions, goals, and objectives; representing followers; directing, co-ordinating, and integrating; influencing,
mobilising, motivating, creating enthusiasm and optimism; providing services and making a difference.
LEADERSHIP POWER
Power is capability or potential to get something done. Influence is exercise of power to get something done. Authority is formal power that a leader has as a virtue of the position. Power
and leadership are interdependent but are not interchangeable.
A leader needs power to succeed and influence others but power alone does not make an effective leader. There are 2 types of leadership power: personal and positional. Both are used in
varying proportions depending on the leadership situation. Personal power is based on character, expertise, charisma, and personal relations. Positional power is based on formal authority
that includes decision-making, reward, punishment, and control of information and organisational resources. The leader has to make a correct judgement of which source of power to use in
a particular leadership situation
Influence is exercise of leadership power. Powerful leaders have more influence. They have credibility and can get more compliance from their followers. Leaders can get follower
compliance by rational persuasion, appeal, pressure, promise of rewards, negotiations (win-win, compromise). Leader get followers to do things either by making small demands followed by
big ones, or by starting with big demands followed by small ones of the big ones are not possible
A leader gains more power and influence by building credibility. Credibility is based on competence (experience, knowledge, skills), character (honesty, kindness, sympathy), self-confidence,
activity and drive, boldness and assertiveness. The followers must trust the leader if he is to lead them well. Good leaders deal honestly with their followers and are up front. Building
credibility starts with self-assessment to know your strengths and use them, to identify your weaknesses and compensate for them. You have to listen to and learn from the followers.
Keeping promises and being predictable are very important for credibility.
Good leaders lead by teaching leadership. Good leadership involves empowering followers by coaching them and then sharing leadership power with them through delegation. Followers
must be given real authority, information and resources but must be held accountable for what they are doing. Empowered followers have heightened self-efficacy and self-confidence. They
will have higher performance, exhibit more co-operation, achieve higher personal growth, and in the end all ensure the survival of the organisation.
TYPES OF LEADERSHIP
Leadership is a function exercised by almost everybody each in his or her own sphere; we are at least leaders of ourselves or leaders of our families. Leadership can be in the community, the
work-place, and in public organisations. Since everybody has some leadership roles, each one can become a more effective leader by formal training or gaining experience on the job. Not
everyone wants to be a public leader. There are many people who are just not prepared to invest energy and shoulder the responsibilities of public leadership.
Leadership is highly individualised and is very specific for the situation and the type of followers. Each circumstance calls for different skills and style of leadership. The only constant unvarying dimension is that whatever style or skills are employed, they must conform to the leader's basic personality, values, and attitudes otherwise there will be inconsistencies that will
eventually lead to leadership failure.
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Several types of leaders and styles of leadership can be described: autocratic, democratic, and laissez-faire. Leaders can be transactional, transformational, or charismatic. Some leaders are
task oriented whilst others are people-oriented. Choice of type or style must be flexible. The choice is determined by: the situation, leader personality, follower personality, type of
organization, and type of work carried out. Some situations call for use of a combination of leadership styles.
Autocratic leaders are dictatorial. They set goals, make all the decisions and just give followers orders to carry out. They set goals and personally direct tasks. There is very little follower
feed-back. Democratic leaders on the other hand involve followers in decision-making, listen to them, and give them a chance to participate. There is feed-back fro both the leaders and the
followers. Laissez-faire. leaders neglect their role. They have little interaction with the followers. They do not care about what the followers do. The followers are free to do what they want,
how and when they want. Laisser-faire leaders exercise hands-off management
Leadership may be task-oriented or people-oriented. A good leader has the right mixture of the two for the particular leadership situation he may find himself in. The correct synthesis is to
concentrate first on the people, make them believe in themselves, trust them, train and nurture them and then let them produce superior results. Task-oriented leaders are mainly
interested in production and results. They often have poor interpersonal skills. Some leaders perform well with structured tasks whereas others are best with unstructured tasks. Peopleoriented leaders are interested in the welfare of the followers and try to make them happy and contented. It this is take to the extreme productivity, quality, and results may be forgotten
Transformational leadership is a type of transaction leadership that focuses on higher goals instead of immediate material rewards for followers. Transformational leaders empower, inspire,
innovate, and raise passions. They have a vision and communicate it effectively. They raise followers to higher levels of motivation and morality. They give their followers a feeling of wellbeing and imbue new confidence and blow a new spirit in them. There is an emotional bond between the leaders and the followers. Their power is person-centred.
Transactional leadefulfil the followers' current material and psychological needs in return for performance. Their outlook is managerial. They do well in the short run when the situation is
stable. They fail in the long run when they are faced with new unfamiliar challenges.
Charismatic leaders arise almost spontaneously in certain circumstances. They are characterised by their commitment to values, enthusiasm and energy. They have person-centred authority
which ends with their exit from the stage. They are revered and followers are devoted to them. They are invariably dynamic public speakers. They evoke strong emotions, display selfconfidence and competence, serve as role models, communicate high expectations with transcendental goals, embody in their person the hopes, aspirations, and frustrations of the
followers. Positive charismatic leaders use their authority to improve society. Wise leaders are never fooled by the charisma. Negative charismatic leaders use that authority for their own
self-aggrandizement. Charismatic leaders have a tendency to think of themselves as indispensable and to know all. They may develop egoistic and dictatorial tendencies. They can easily
misuse their great authority and power. They usually do not prepare others to take their place. When they disappear from the stage they leave behind a void and instability.
EVALUATION OF LEADERS
Leaders, being human, are not always perfect. They have strengths and weaknesses. A correct assessment of a particular leadership situation requires looking at both strengths and
weaknesses as well as the environment. Expectations generate a power and a momentum of their own and are a very powerful motivator. A leader who effectively communicates
expectations gets what he expects. Only self-confident leaders can communicate expectations effectively. Practical life tests leaders in various ways; the strongest emerge successful from
the tests. A leader must be able to stand up to emotional and psychological pressures, must maintain his calm and objectivity in face of personal insults and abuse directed at him or what he
stands for and loves. He must be able to deal fairly with people he is not emotionally comfortable with: opposers, those who abuse, and disparage him.
FOLLOWERS
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There is no leadership without followership. The quality of the followers determines the quality of the leadership. A good leader may fail with bad followers. An average leader may succeed
if he has good followers. In the long run it is follower quality that determines the nature of a particular leadership situation. "The way you are is the way of your leaders". Followers get the
leaders they deserve. Incongruence between followers and leaders is usually temporary and hardly exceeds a generation. In a certain situation, a successful fit between leaders and
followers leads to success. Successful leadership requires that followers obey the leader. There are however limitations and conditions for that obedience as will be discussed later.
Successful public leadership is always directly or indirectly dependent on the consent of the followers. Good selection of public leaders requires participation of the followers. Leaders can
not be imposed. Imposition of leaders can work for only a short time or is associated with unsuccessful leader-follower situations. The exact method of expressing the follower's view varies
according to the circumstances of each group. Follower input whatever its nature can not be ignored.
TERM OF LEADERSHIP
There is no correct answer to the question how long should one individual stay in leadership? It is better to leave this matter open and decide according to circumstances. Staying too long
discourages the emergence of younger leaders and infusing new blood and new ideas into the organisation. It may also result into inefficiency as the leader loses effectiveness with time.
Frequent changes of leaders may on the other hand result in lack of continuity and instability. There are situations in which one long-serving leader is the only one with the skills and
charisma to hold the organisation together. In such a case you should not insist on change for the sake of change.
PROBLEMS OF LEADERS
Leaders experience problems. Being at the top can be lonely. They take responsibility for failures. Followers may be disloyal to the leader or the organisation. Subordinates may have poor
values that the leader can not stand. There may be dissent. The leader may be ahead of the followers in vision and thinking. External threats are always looming on the horizon.
A leader is a public figure and has to accept more invasion of his privacy than an ordinary person. It is important that people know enough about his private life to be assured that he is not
involved in any activity that is incompatible with leadership position. The leader must be accessible at all times and can not claim privacy as a reason for not carrying out leadership
functions. The followers must however have some consideration for the leader and his family. They must give him some privacy so that he can lead an ordinary life
TEXT ANALYSIS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
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LEADERSHIP AFTER TRIAL
And remember that Abraham was tried by his Lord with certain Commands, which he fulfilled: He said: " I will make you An Imam to the Nations. He pleaded: " And also ( Imams ) from my
offspring!" He answered: " But My promise is not within the reach of evildoers.
Qur'an2 :124
GOOD LEADER WANTS GOOD FOLLOWERS:
And those who pray, Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us ( the grace ) To lead the righteous.
Qur'an25 :74
LEADER TO BE GIVEN SOME PRIVACY:
O you who believe! Enter not the Prophet's houses until leave is given you for a meal, ( and then ) Not ( so early as ) to wait for its preparation: but when you are invited, enter; And when
you have taken your meal, disperse, without seeking familiar talk. Such ( behavior ) annoys the Prophet: he is ashamed to dismiss you, but Allah is not ashamed ( to tell you ) the truth.
Qur'an33 :53
A GROUP OF 3 OR MORE MUST SELECT A LEADER
"Abu Said al Khudri reported the Apostle of Allah ( may peace be upon him ) as saying: When three are on a journey, they should appoint one of them as their commander."
Abu Daud2 :721, Chapter933 , hadith #2602
LACK OF LEADERSHIP IS AN OMINOUS SIGN
"Salamah daughter of al Hurr and sister of Kharshah b. al Hurr al Fazari said 'I heard the Apostle of Allah (may peace be upon him ) say One of the signs of the Last Hour will be that people in
mosques will refuse to act as imam and will not find an imam to lead them in prayer."
Abu Daud1 :153, Chapter153 , Hadith #581
AUTHORITY IN WRONG HANDS IS SIGN OF DOOM:
"Narrated Abu Huraira: While the Prophet was saying something in a gathering, a Bedouin came and asked him " When would the Hour ( Doomsday ) take place?" Allah's Apostle continued
his talk, so some people said that Allah's Apostle had heard the question, but did not like what that Bedouin has asked. Some of them said that Allah's Apostle had not heard it. When the
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Prophet finished his speech, he said, " Where is the questioner, who enquired about the Hour ( Doomsday)?" The Bedouin said, " I am here, O Allah's Apostle " Then the Prophet said, "
When honesty is lost, then wait for the Hour ( Doomsday ). The Bedouin said, " How will that be lost?" The Prophet said, " When the power or authority comes in the hands of unfit persons,
then wait for the Hour (doomsday)"
Bukhari1 ;50-51, hadith #56
AMBITION FOR LEADERSHIP PROHIBITED
"Abd al Rahman b Samurah said: The Apostle of Allah ( may peace be upon him ) said to me: Abd al-Rahman b. Samurah, do not ask for the position of commander, for if you are given it
after asking you will be left to discharge it yourself, but if you are given it without asking you will be helped to discharge it."
Abu Daud2 :827, Chapter1090 , hadith #2923
UNFIT INCOMPETENT LEADERS:
"Wait for doomsday when the deposit ( amanat ) is wasted. He inquired: " What's the of the deposit?" His holiness said: When rulership is entrusted to the incompetent, wait for the
doomsday" Hayat3 :266-267
EVERYBODY IS A LEADER AND EVERYBODY IS RESPONSIBLE
“Abdullah b Umar reported the Apostle of Allah ( may peace be upon him) as saying: Each of you is a shepherd and each of you is responsible of his flock. The amir ( ruler ) who is over the
people is a shepherd and is responsible for his flock; a man is a shepherd in charge of the inhabitants of his household and he is responsible for his flock; a woman is a shepherdess in charge
of her husband's house and children and she is responsible for them; and a man's slave is a shepherd in charge of his master's property and he is responsible for it. So each of you is a
shepherd and each of you is responsible for his flock"
Abu Daud2 :827, Chapter1089 , hadith #2922
"It has been narrated on the authority of Ibn Umar that the Holy Prophet ( may peace be upon him ) said: Beware, every one of you is a shepherd and every one is answerable wit regard to
his flock. The Caliph is a shepherd over the people and shall be questioned about his subjects ( as to how he conducted their affairs ). A man is a guardian over the members of his family and
shall be questioned about them ( as how he looked after their physical and moral well-being ) A woman is a guardian over the household of her husband and his children and shall be
questioned about them ( as to how she managed the household and brought up the children ). A slave is a guardian over the property of his master and shall be questioned about it ( as to
how he safeguarded his trust ). Beware, every one of you is a guardian and every one of you shall be questioned with regard to his trust."
Muslim3 :1017 , Chapter758 , Hadith #4496
BE GRADUAL IN OBTAINING COMPLIANCE:
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Narrated Ibn 'Abbas: Allah's Apostle said to Mu'adh bin Jabal when he sent him to Yemen. "You will come to the people of scripture, and when you reach them, invite them to testify that
none has the right to be worshipped except Allah and that Muhammad is His Apostle. And if they obey you in that, then tell them that Allah has enjoined on them five prayers to be
performed every day and night. And if they obey you in that, then tell them that Allah has enjoined on them Sadaqa (i.e. Zakat) to be taken from the rich amongst them and given to the
poor amongst them. And if they obey you in that, then be cautious! Don't take their best properties (as Zakat) and be afraid of the curse of an oppressed person as there is no screen
between his invocation and Allah.
Bukhari:
DISCUSSION
COMPARING TYPES OF LEADERS
Fill the following table defining different types of leaders. Score each criterion as high, medium, or low.
TRANSACTIONAL TRANSFORMATIONAL
------------------------- ------------------------------Creativity
Communication
Vision
Empowering followers
Passion
Task-achievement
COMPARING LEADER AND FOLLOWER ROLES IN VARIOUS LEADERSHIP STYLES
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Complete the following table showing the roles of leaders and followers under 3 styles of leadership (autocratic, democratic, and laissez-faire) and by function (goal setting, debates,
decision-making, feed-back, implementation). For each function write ‘L’ if if it is done mostly by the leader, ‘F’ if it is done by the follower and “L&F’ if it is done by both.
AUTOCRATIC DEMOCRATIC LAISSER-FAIRE
(DIRECTIVE) (PARTICIPATIVE) (NOT INVOLVED)
Goal setting
Debates
Decision
Feed-back
Implementation
CHARACTERISTICS OF CHARISMATIC LEADERS
Think of a charismatic leader that you have known and score the following characteristics as high, medium, and low.
CHARACTERISTICS SCORE
--------------------------- --------Personalised leadership
Followers identify with leader
Followers willing subordinates
Followers feel empowered
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Leader articulates future vision
Leader has rhetorical skills
Leader projects positive image of success
Emotional bond between leader and followers
Crises help emergence of charisma
COMPARING ADVANTAGES AND DISADVANTAGES OF CHARISMATIC LEADERSHIP
Think of a particular charismatic leader you know or have read about. For a specific context of time, place, and circumstances score the advantages and disadvantages as high, medium, or
low
SCORE XAMPLE
Advantages
transform
empower
Disadvantages
irrational behaviour
emotional manipulation
havoc or destruction
COMPARING CHARISMATIC AND NON-CHARISMATIC LEADERSHIP
Complete the following table comparing a charismatic and non-charismatic leader. Think of two leaders you have read about or have known, one charismatic and the other non-charismatic.
Score each criterion as high or low.
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CRITERION CHARISMATIC ON-CHARISMATIC
Accept status quo
Personal popularity
Sensitivity to environment
Articulation of goal/vision
Use of personal power
Use of positional power
Change people
LEADERSHIP POWER
Fill the following table comparing types of leadership power. Write down1 - 3advantages/disadvantages for each type of power
TYPE OF POWER ADVANTAGES DISADVANTAGES
Reward
punishment
expert
personal relations
LEADERSHIP STYLES
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Fill in the following table comparing directive, participative, and laissez-faire leadership on various performance criteria (indicate high, average, low)
DIRECTIVE PARTICIPATIVE LAISSEZ-FAIRE
Quantity
Quality
Innovation
Group cohesion
Conflict in group
Satisfaction
CHOICE OF LEADERSHIP STYLE FOR DIFFERENT SITUATIONS
Fill in the following table about choice of leadership styles in given situations
DIRECTIVE PARTICIPATIVE LAISSEZ-FAIRE
Crisis/emergency
Leader has superior
Knowledge
Followers mature and
Knowledgeable
Time is of essence
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Tasks requiring
Creativity
COMPARING TASK VS PEOPLE-ORIENTED LEADERS
Fill the following table comparing task-oriented to people-oriented leaders
TASK-ORIENTED PEOPLE-ORIENTED
Productivity
Sharing information
Accepting follower
Ideas
Open informal
Communication
Listening to others
Facts, data
Feelings, emotions
And attitudes
LEADERSHIP ACTIVITIES
Using yourself as an example or a particular leader you know very well and complete the following table (O=Occasionally, F=Frequently, S=Seldom)
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Act as group spokesman
Allow followers complete freedom in work
Encourage uniform procedures
Permit followers to use their judgement in solving problems
Permit followers to perform as they think best
Settle conflicts
Make decision: what and how
Push for increased achievements
Willing to make changes
Do not explain actions
LEADERSHIP FUNCTIONS
Using yourself as an example or a particular leader you know very well and complete the following table (O=Occasionally, F=Frequently, S=Seldom)
Decision
Problem-solving
Implementation
Planning
Punishment
Reward
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Represent/spokesman
Conflict
resolution
Role model
Group symbol
Parental figure
Ideologist
Task achievement/push for increased achievement
YOUR NOTES:
MODEL LEADERS
OUTLINES
BACKGROUND READING
Model leaders
Abubakr al Siddiq
Omar al Farooq
TEXT ANALYSIS
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Sayings of Abubakr
Abubakr tells Muslims to correct him
Characteristics of a leader: Abubakr’s speech on his election
Leadership for a higher purpose than self-interest
Accountability to people
Righteous leaders are followed
Abubakr’s will to Omar
Sayings of Omar
Leader not arrogant
Leader accessible
Leader is responsive
No nepotism
Control of subordinates
Leader must exercise leadership: from Omar’s first speech
Leader must have initiative
Omar worries about a camel in far-way Iraq
Omar, a gentle ruler
Everybody counts
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Omar’s desire to be on the people’s level
Omar’s desire to visit the provinces
Leader recognises stronger persons
Softness and hardness
Wisdom of a leader
Leading is by influence
Leader should not adopt a position of superiority
Leader should live and eat like the followers
Leader admits mistakes
Leader encourages followers to tell the truth in front of him
Leader accepts correction by followers
Principles leadership
DISCUSSION
Traits of good leadership
BACKGROUND READING
INSTRUCTIONS: THE DISCUSSION LEADER OR THE MEMBERS (IN TURNS) WILL PRESENT THE MAPOINTS IN THE BACKGROUND READING SECTIONS PRE-ASSIGNED THE PREVIOUS WEEK
OVERVIEW
The two leaders discussed in this section combine between them all the good qualities needed in leadership
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MODEL LEADERS
Good and effective leadership is a source of greatness (’abqariyyah). Great movements and changes in history are always associated with great leaders. Intended here is real, genuine,
moral, and competent leadership based on character and integrity and not the phony leadership that thrives on propaganda, deceit, and manipulation. Bad leaders are motivated by power
alone. They just like the exercise of power. Good leaders have higher motivation. They want to use leadership power to improve and make a change.
The Prophet Muhammad and the 5 rightly-guided khulafaha after him are, and other illustrious leaders in history are a model of ideal leadership. They led according to the dictates of the
noble teachings, maintained justice, avoided oppression and promoted the welfare of their immediate followers and generations to come. The Prophet's character was patience and
perseverance, wisdom and foresight, kindness, concern for others, honesty and truthfulness, justice, courage and firmness, love and mercy, forgiveness, simplicity and humility, and good
humour. Abubakr is remembered for his piety, wisdom, gentle character, honesty, principled behaviour, and justice. Abubakr was gentle and kind in most cases but when the need arose he
would be very firm and decisive. Omar Ibn al Khattab is remembered for his courage, justice, hard-work, seriousness, and generosity. Uthman b Affan is remembered for his piety, gentle
character, modesty and benevolence. Ali b Abi Talib is remembered for his bravery, scholarship, learning and justice. Khalid Ibn al Walid is remembered for his bravery and his military
strategy. Omar Ibn Abdul Aziz is remembered for his righteousness and piety.
ABUBAKR
Abubakr is remembered for the following: strong iman, constant company of the prophet, good character and wisdom, firmness, and strategy.
He had firm iman that knew no doubts . He was the first believer in Makka outside the prophet’s immediate family. He called others in Islam. He used his wealth to help poor Muslims.
He was a constant companion of the Prophet and learned a lot from him.He planned the logistics of the hijra and was the prophet’s companion on the journey..He was the companion of the
prophet in the cave on migration from Makka to Madina. In Madina, Abubakr started as a farmer. He was always with the prophet. Abubakr and Omar were the closest advisers of the
Prophet. Abubakr exercised leadership even in the lifetime of the prophet. He led the pilgrimage after hudaybiyyat. He was asked by the prophet to lead prayers when the prophet was in his
last illness
He had wisdom and vision. He was never angry except for Allah. Abubakr had good manners and was a loved personality. He was a leader in his tribe in charge of settling blood feuds. He
was a successful cloth merchant due to his good personality. Even before Islam, he had good morals; he did not drink alcohol. Did not participate in jahiliyyah worship. When the prophet
called him, he did not hesitate to accept Islam. Abubakr was kind to badr prisoners of war. He understood and supported the prophet’s strategy at hudaybiyyat. On ascension to the
khulafat, Abubakr did not oppress opposers to his leadership.
He took a firm stand at death of prophet. He put his focus of unity of state after death of prophet. His firm and wise stand at saqifa averted civil war. He took a firm stand in riddat wars
preserved religion and unity. During the riddat wars, the usually soft Abubakr was tough and stood firm for the truth. He stabilized the state in his reign by such courageous stands. He was
firm with pretenders to prophethood. He dispatched Usamah’s army to fulfil the prophet’s command although there were many dangers in Madina at that time.
He collected Qur’an
He laid foundation for empire in byzantine and Persian lands. He initiated the Syrian and Iraq campaigns that resulted into the expansion of the Islamic state.
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Abubakr was a full-time leader devoted only to his work. He was aware of his limitations and brought about him men who could complement him. He asked for obedience from the people
only if He obeyed Allah and did not assume that he had a right to rule. He governed by shura.
Abubakr was pre-occupied with ummatic welfare in the last 2 weeks of his life when he was sick. He consulted the companions before appointing Omar as the next khalifa. He undertook self
criticism on his activities. He returned all the salary he had earned as khalifa to the public treasury.
Abubakr died with no wealth. he was buried in his old clothes; he said that the living needed new ones. He ordered that his funeral should not distract from state affairs
The main lessons we learn from Abubakr are : (a) Simple life (b) Honesty (c) Politeness (d) Firmness (e) Caution (f) Against self-admiration (g) Self criticism (h) Accepting criticism (I)
Accountability (j) Gentle nature (k) Avoiding fitna
Abubakr’s main achievements: (a) Abubakr was able to maintain the unity of the ummah after the passing away of the prophet (b) He stood firm and defeated the apostates (c) He stood
form against the refusers of zakat (d) the started the era of conquests (d) He collected the Qur’an
OMAR
Omar was a great leader, the mujaddid of the first century, who embodied in his character the best of the pre-Islamic noble ideals with the best in Islam. The prophet recognised and
respected his strength of personality. The prophet prayed for his conversion because of what he knew of his strength. Omar is clear proof of the saying of the prophet ‘the best of you in
jahiliyyat are the best of you in Islam if they learn’.
Omar was a man of strong opinions and convictions. He was a ferocious enemy of Islam in jahiliyyat and its most ferocious defender after his conversion.
Omar was known for being tough. He however had a soft spot in him. This was demonstrated on many occasions. Before accepting Islam, he confronted his Muslim sister in Makka and beat
her. When he saw blood he was very sorry and was profoundly affected. Her bravery and steadfastness softened him.
Omar was a practical man of action. Omar was brave and very daring. When he became a Muslim he declared his conversion in public in Makka. He and Hamza led the first public
demonstration in Islam when they led Muslims from their hiding places to pray in from of the Kaaba. Omar unlike all other companions migrated in public from Makka and dared any who
wanted to challenge him.
Omar was physically and mentally very strong. This enabled him to exercise a very dynamic leadership. He was able to work hard. He could personally attend to many details and follow up
projects. He exercised tight control over state affairs. He was a very directive leader who at the same time exercised consultation.
Omar slept very little. He was always working. Omar was able to follow-up affairs of far- away provinces by use of the postal system, hajj, spies, and tours of inspection.
Omar gave trouble to those who came after him because he set very high unattainable standards for those after him.
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Omar lived a very simple life and was approachable by all.
TEXT ANALYSIS: ABUBAKR’S SAYINGS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
THE 5 RIGHTLY-GUIDED KHULAFA: A MODEL
"Sufyan al Thawri said: The Caliphs are four: Abu Bakr, Umar Uthman, Ali and Umar Ibn Abd al Aziz"
Abu Daud3 :1300, Chapter1684 , hadith #4614
ABUBAKR TELLS MUSLIMS TO CORRECT HIM
“If I am upright then follow me; but if I deviate straighten me out”
Tabari10 :11
CHARACTERISTICS OF A LEADER: ABU BUKAR’S SPEECH ON HIS ELECTION
“O Men! Here I have been assigned the job of being a ruler over you while I am not the best among you. If I do well in my job, help me. If I do wrong, redress me. Truthfulness is fidelity, and
lying is treason. The weak shall be strong in my eyes until I restore to them their lost rights, and the strong shall be weak in my eye until I have restored the rights of the weak from them. No
people give up fighting for the cause of God but God inflicts upon them abject subjection; and no people give themselves to lewdness but God envelops them with misery. Obey me as long
as I obey god and His Prophet. But if I disobey God’s command or His Prophet’s, then no obedience is incumbent upon you. Rise to your prayer, that God may bless you” (Muhammad pp508
-511)
LEADERSHIP FOR A HIGHER PURPOSE THAN SELF-INTEREST:
The Holy Prophet (p.b.h.) was called back (by Allah) and people were not far away from the age of Kufr (infidelity) I became afraid that people might revert to their old religion and fall into
differences. I therefore, accepted this responsibility, although I did not like it.
Hayat2 : 24 -25
ACCOUNTABILITY TO PEOPLE:
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“Keep a close watch on me. Help me, if I am keeping right, if I go wrong, put me right. Follow me till I am obeying Allah and do not pay any heed to me, if I defy Allah”.
Hayat2 :24
RIGHTEOUS LEADER ARE FOLLOWED :
“Such conditions shall prevail as long as the leaders of the people stick to the path of righteousness. Don’t you see that every tribe has a leaders and the people follow him. These leaders
ought to be righteous”.
Hayat2 :802
ABU BAKR’S WILL TO UMAR:
“.... I invite you to perform a task which is very tiresome. Fear Allah O Umar! in obeying Allah and maintain piety in obeying Him. Piety is a guard (against evils). This is Caliphate which is
taken over by one who may carry out its responsibilities. One who order rightful acts and himself does wrong, asks others to do good and himself act badly would soon lose his earnings, and
deeds. Thus if you are appointed as a Caliph to look after the affairs of people, you should try to desist from shedding blood, keep your belly empty from their wealth and save your tongue
form causing disgrace to them. You should do all this if possible and one has no capacity to perform anything except by the help of Allah”.
Hayat.
TEXT ANALYSIS: OMAR’S SAYINGS
INSTRUCTIONS: READ OUT EACH TEXT ALOUD TWO TIMES. MAKE SURE YOU UNDERSTAND THE MAIN POINTS RAISED. WRITE DOWN THE MAIN LESSON(S) YOU HAVE LEARNED FROM
THE TEXT.
LEADER NOT ARROGANT
According to Khallad b. Aslam-al-Nadr b. Shumayl-Qatan-Abu Yazid al-Madini-a client of ‘Uthman b. ‘Affan: I was riding behind ‘Uthman b. ‘Affan one hot day when there was an extremely
hot wind blowing and he came to the alms-animal pen. There was a man wearing a waist wrapper and an upper garment with another wrapped around his head. He was driving camels into
the the alms’ camel pen. ‘Uthman said, “Who do you think this is?” We finally reached him and he was ‘Umar b. al-Khattab. (‘Uthman) said, “He is indeed ‘the strong, the trustworthy one!”.
LEADER ACCESSIBLE
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According to Muhammad b. ‘Awf-Abu al-Mughirah ‘Abd al-Quddus b. al-Hajjaj-Safwan b. ‘Amr-Abu al-Mukhariq Zuhayr b. Salim-Ka’b al-Ahbar. I stayed with a man called Malik who was
under the protection of Umar b. al-Khattab. I asked him how one could get access to the Commander of the Faithful. He replied that there was no door barring the (way to Umar) or any
obstacle, that he would say his prayers, would then sit down, and anyone who wished could talk to him.
LEADER IS RESPONSIVE
According to Abu Kurayb-Ibn Idris-Mutarrif-al-Sha’bi : A Bedouin came to Umar and said, “My stallion camel has both mange and saddle sores; give me a mount”. ‘Umar replied to him, ‘Your
camel does not have mange and saddle sores!” (The bedouin) turned away, reciting the following: Abu Hafs Umar has sworn by God’s name That no mange or saddle sores have afflicted [my
mount]. Forgive him, God, that he has given a false oath! (‘Umar exclaimed, “O God, forgive me!” He called the Bedouin back and gave him a [fresh] mount.
NO NEPOTISM
According to Ya’qub b. Ibrahim-Isma’il-Ayyub-Muhammad: I was informed that a man who was related to ‘Umar asked him [for money]. But he chided him and sent him away. People spoke
to(‘Umar) about him, and he was asked why he chided him and sent him away when he begged from him. He replied “He asked me for some of God’s money. What will be my excuse if I
meet Him when I am a treacherous ruler? Why did he not ask for some of my money?” (The source) added that (Umar) sent him10 , 000[dirhams].
CONTROL OF SUBORDINATES
According to Abu Kurayb-Abu Bakr b. Ayyash-Abu Hasin: Whenever Umar appointed his governors, he would go out with them to bid them farewell, saying, “I have not appointed you
governor over Muhammad’s community with limitless authority. I have made you governor over them only to lead them in prayer, to make decisions among them based on what is right,
and to distribute [the spoils] among them justly. I have not given you limitless authority over them. Do not flog Arab [troops] and humiliate them; do not keep them long from their families
and bring temptation upon them; do not neglect them and cause them deprivation. Confine yourselves to the factual text of The Qur’an, and do not frequently cite prophetic traditions. I am
your partner”. He would also allow vengeance to be taken on his governors. If there was a complaint against a governor, he would bring together the governor and the complainant. If there
was a genuine case against (the governor) for which punishment was obligatory, he would punish him.
According to Yaqub b. Ibrahim-Ismail b. Ibrahim-Said al-Jurayri-Abu Nadrah-Abu Firas: ‘Umar b. al-Khattab made the Friday address and said, “O people, I do not send governors to you to
flog you or to take your possessions. I send them to you to teach you your religion and the way you should follow. If anything other than these is done to anyone, he should refer I the
matter) to me. By Him in whose hand is my soul, I shall certainly permit the law of retaliation to be used against (any governor). “Up jumped Amr b. al-’As and said, “Do you rally think you
will allow the law of retaliation to be used against any commander appointed over your subjects who disciplines one of them?” (Umar) replied, “Yes indeed, I shall certainly allow that. Why
not, as I have seen the Messenger of God allow the law of retaliation against himself? Do not beat Muslims and humiliate them; do not keep them log from their families and bring
temptation upon them; do not deny them their rights and turn them into infidels; do not settle them among thickets so that you lose them”.
LEADER MUST EXERCISE LEADERSHIP: FROM OMAR’S FIRST SPEECH
“...The likeness of the Arabs is only to a camel led by the nose following its leader’ therefore, let its leader look where he leads. As for me, by the Lord of the Kaaba, I will indeed bring them
along on the road”.
Tabari 11 : 158 -159
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LEADER MUST HAVE INITIATIVE :
“The most sagacious man is he who displays his own initiative, when he has no directives from his superior to fall back on, or who, without holding back, gives expression to his own views”.
Tabari 13 : 72 -75
OMAR WORRIES ABOUT A CAMEL IN FAR-AWAY IRAQ:
“According to Yunus : Umar b. al-Khattab addressed the people and said, By Him who sent Muhammad with the Truth, if one camel were to perish untended on the bank of the Euphrates, I
would fear that God would hold the Khattab family responsible for it”. Zayd said that al khattab family meant Omar and no one else.
Tabari 14 : 105 -106
OMAR, A GENTLE RULER :
“According to Abdul Hamid b. Baya : Umar b. al-Khattab said, “O subjects, you have an obligation to us to give advice on what is unknown and cooperate in doing good. There is no
forbearance (him) dearer to God and more generally advantageous then that of a gentle leader. O subjects there is no ignorance more hateful to God and more generally evil than that of a
harsh leader. O subject, he who enjoins well-being for someone in his midst, God will bring him well-being from above”.
Tabor 14 :139
EVERYBODY COUNTS :
The weak are also Muslims”
Tabari 13 :183
OMAR’S DESIRE TO BE ON THE PEOPLE’S LEVEL :
“When I find myself in a position when I fell comfortable, but that means my people have no access (to me) then this (can) not (continue) to be my po; I (must once again) be on the same
level as my people”.
Tabari
OMAR’S DESIRE TO VISIT PROVINCES :
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“If I live, I shall certainly travel for a whole year among my subjects, God willing. I know that people have needs that do not reach me. Their governors will not refer them to me, nor will they
themselves came to me. I shall travel to Syria and stay there two months. I shall travel to the Jazirah and stay there two months. Then I shall travel to Bahrain and stay there two month.
Then I shall travel to al-Kufah and stay there for two months. Then I shall travel to al-Basrah and stay there for two month. Indeed, what a fine year this will be”.
Tabari 14 :104
LEADER RECOGNIZES STRONGER PERSONS :
“Had I come to know that some stronger person is there, I would have better put myself to be beheaded by him than to be his chief”.
Hayat2 :136
SOFTNESS AND HARDNESS :
“My heart turned as soft and mild as foams of water and my heart turned harder than stone in matters of Allah”
Hayat2 :43
WISDOM OF LEADER:
“Allah the sublime likes no tolerance more than the tolerance and politeness of an Imam, and not ignorance is more displeasing to Allah than the ignorance and haughtiness of an Imam. And
one who has the practice of forgiving anything undersirable remains peaceful. One who takes to fairness in his relations with others, will achieve success in his mission. The humiliation of
obedience brings a man closer to good end as against the dignity being earned through disobedience”
Hayat 2 :82
LEADING IS BY INFLUENCE:
“I need such a person while functioning as Amir look as one of them, but when he is not acting as an Amir, people consider him as their Amir”.
Hayat 2 :61
LEADER SHOULD NOT ADOPT A POSITION OF SUPERIORITY OVER PEOPLE :
OMAR’S LETTER TO AMRE BIN AL-AS :
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“I have come to Know that you have built up a rostrum for rising above your audience. Is it not enough for you to deliver speeches in standing posture. Now the Muslims will feel as if they
are much lower than you. Hence, I ask you upon an oath to demolish it at once”
Hayat 2 :91
LEADER SHOULD LIVE AND EAT LIKE THE FOLLOWERS : OMAR’S LETTER TO ATTIBA BIN FARQAD
“This wealth has neither been earned by your hard labor, nor by your father’s and mother’s hard labor. Hence you should provide same food to the Muslim in their homes as you relish in
your homes; and save yourself from luxurious living and copying the styles (of life) and etiquettes of the polytheists and refrain from wearing silk”.
Hayat 2 :92
LEADER ADMITS MISTAKES :
“Hazrat Abdullah bin Musaab stated that Hazrat Umar bin Khattab said : Don’t increase the mihrs (dower-money) of your women to more that forty oqiyags (one oqiyah is equal to 40
dirhems), though she may be the doughter of a high family, i.e. may be Yazid bin al-Hasini Harithi’s daughter. Whoever settles a higher mihr than this, the amount in excess of it will put in
the public treasury. Hearing this a woman from the women’s rows stood up. She was tall in stature and had a flat nose. She said: Your shouldn’t have said this. hazrat Umar inquired: And
why? That woman said: Because Allah Most Honoured and Glorious has said: And you have given unto one of them a sum of money (whoever great), take nothing from it”.Qur’an 4 :20 . So
Hazrat Umar remarked : The woman said the correct thing and the man committed a mistake”.
Hayat 3 :241
LEADER ENCOURAGES FOLLOWERS TO TELL THE TRUTH IN FRONT OF HIM :
“The amir is always a loser before whom one cannot speak the truth and he himself does not speak the truth”.
Hayat 2 :85
LEADERS ACCEPTS CORRECTION BY FOLLOWERS”
“All praise be to Allah who has appointed me (Caliph) on such a people who have the capacity to get me straightened if I go wrong”.
Hayat 2 :86
PRINCIPLED LEADERSHIP”
“If a governor becomes unprincipled, his subjects adopt the same course, and the person is very unfortunate who bring about misfortune to his subjects”.
645
Hayat2 :141
DISCUSSION
1. List 5 traits of good leadership from your study of Abubakr and Omar
2. Asses a leader that you know using the traits above
3. What is different between leaders of today and those of the earlier times?
YOUR NOTES:
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