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Presentation at the Islamic Enhancement Program (IEP 2004) of the Kulliyah of Economics and Management Sciences held at the Swiss Garden Hotel in Kuantan on 3rd December 2004 by Prof Dr Omar Hasan Kasule, Sr.
1.0 BASIC CONCEPTS ON TARBIYAT
1.1 OBJECTIVES OF TARBIYAT
SPIRITUAL DEVELOPMENT: The essence of personal development is purification of the soul. The Prophet said that if the soul is good the rest of the body becomes good, idha salaha al qalb salaha al jasad kullihi[1]. There are 4 types of qalb, al quluub arbaat[2]. Professionals may be so engrossed in their work that they forget themselves until they find themselves in spiritual crises that in turn have adverse effects on their professional work. That is why we have spiritual development modules for physicians and medical students. That is why we must have a program of spiritual development for physicians and medical students.
KNOWLEDGE: Knowledge is needed for spiritual development. Spirituality based on a flawed knowledge base will soon be diverted by shaitan. Knowledge is needed to distinguish correct aqidat from the incorrect one. Knowledge is also needed for proper performance of aadaat and ibaadaat. A Muslim must therefore have a basic corpus of knowledge that he cannot do without. The jurists use the term what is known in religion by necessity, al ma’aluum fi al ddiin bi al dharuurat.
1.2 MODELS OF TARBIYAT
THE DAR AL ARQAM MODEL: The best model of tarbiyat is the study circle (also called halaqah or usra). The prophet (PBUH) was able to train the best generation of Muslims in Makka in Dar al Arqam. It was integrated training involving teaching by word and by example. The graduates of the system built the Islamic civilization that we are proud of. The dynamics of the start of the Islamic state were related to the dar al arqam experience. The prophet aimed at training a sufficient number of persons to carry the responsibility and as soon as he had that number he had to migrate to Madina. The hijra was not fleeing from danger but was a strategical move. The prophet used to tell his companions not to be hasty, wala kinnakum tasta’ijuluun, because he knew that no civilization could be build without trained men.
HUMAN MESSENGERS AS MODELS: All messengers were human[3]. They were humans who lived like other humans and undertook human activities like riding donkeys or milking goats[4]. As a sign of their humility they all reared sheep[5]. Allah could have conveyed His message to humans in several ways. He however chose to send human messengers because they would convey the message in addition to living exemplary lives that would be a model for others[6].
1.3 TRAINING, EDUCATION, and DEVELOPMENT
To put training in perspective, you should be able to distinguish it from 2 related concepts: education and development. Training in essentially learning on the job. It aims at equipping the worker with practical skills that are usable immediately on the job. Training in this sense differs from education and development. Education is acquisition of general knowledge. It is academic and may not necessarily be usable in a practical work situation. Development is general improvement in knowledge and skills that occurs passively as an individual belongs to a certain group and stays in it.
Training is superior to education and development in that it imparts paracrical skiils neded in life. The prophet taught his companions everything big or small including toilet etiquette[7]. The story of Adam indicates that human civilization started with training[8]. Musa went to Khidhr to learn practical lessons in life[9]. Training can be by example, qudwat[10]. Stories can be used to teach[11]. The Qur’an uses the question and answer technique in teaching[12]. Jibril used the question and answer technique to teach the companions the fundamentals of the ddiin[13]. Practical aspects like salat are best taught by demonstration[14]. Jibril taught the prophet the times of salat by practical demonstration, he came to him at the start and end of each salat[15]. Jibril taught the prophet wudhu and salat by practical demonstration[16]. The prophet taught times of salat by practical demonstration[17]. The prophet taught the manner of adhan by practical demonstration[18]. Companions taught others about wudhu by practical demonstration[19]. Companions taught salat by practical demonstration[20]. The prophet demonstrated the permission to break the fast on a journey by breaking his own fast[21]. The prophet demonstrated the importance of working by working with his own hands at Khandaq[22]. Training should start from the simple to the more complex[23]. New ideas and concepts should be introduced in a phased way[24]. Examples were used extensively in the Qur’an for teaching. ALLAH gives examples[25]. the examples are of all sorts[26]. the the knowledgeable understand examples[27]. examples are a guide[28]. the qur’an gave examples of the following: munafiqin[29], giving by unbelievers[30], the dog[31], life on earth[32], comparison of good and bad group[33], allah’s nur[34], the house of the spider[35], a village[36], companions of muhammad[37], good and bad words[38], good and bad giving[39], good and bad women[40], resurrection[41], resurrection and embrological development[42], those who eat riba[43], and misleading examples[44].
1.4 THE LECTURER AS A MURABBI
The concept of a murabbi is an integrated one. The murabbi should teach concepts, skills, bnehavior etc. This seems a heavy burden but there is no way around it.
2.0 TARBIYAT IN THE CLASSROOM
2.1 THE TEACHER’S ETIQUETTE: Teachers should take their task very seriously. The education process, involving giving and receiving knowledge is noble[45]. Teachers should have the humility to know that their knowledge is limited and that they can always learn more. Arrogance because of knowledge is condemned[46]. Teachers must make the learning process interesting and avoid boredom[47]. They should make the atmosphere and circumstances of learning easy for the students[48]. Teachers must be careful in their actions, attitudes, and words at all times because being models and leaders they are seen and are emulated. They must be aware that sometimes they can teach using body language without saying anything[49]; they have to be careful about their public dispositions They should be ready to carry out their function at all times and at any opportunity[50]. They should have an appropriate emotional expression. They can raise the voice to emphasize an important point[51]. They can show anger or displeasure when a mistake is committed[52]. Asking students questions to ascertain their level of knowledge is part of the teaching process and is not in any way a humiliation for them[53]. Teachers should make sure that the students understand by constant repetition[54]. Teachers should strive to pass on to the students as much knowledge as they can. Hiding knowledge is a cause of punishment, uqubat man katama ‘ilma[55].
2.2 THE STUDENT'S ETIQUETTE:
The Islamic etiquette of the relation between the student and the teacher should be followed. In general the student should respect the teacher. This is respect to knowledge and not the individual. The prophet taught admiration and emulation of the knowledgeable[56]. Students should be quiet and respectfully listen to the teacher all the time[57]. Students should cooperage such that one who attends a teaching session will inform the others of what was learned[58]. Students can learn a lot from one another. The student who hears a fact from a colleague who attended the lecture may even understand and benefit more[59]. Students should ask questions to clarify points that they did not understand or which seem to contradict previous knowledge and experience[60]. Taking notes helps understanding and retention of facts[61]. Study of medicine is a full-time occupation; students should endeavour to stay around the hospital and their teachers all the time so that they may learn more and all the time. They should avoid being involved in many other activities outside their studies[62].
3.0 TARBIYAT OUTSIDE THE CLASSROOM
3.1 DUTIES OF BROTHERHOOD
BASIC DUTIES AND RIGHTS OF BROTHERHOOD: The following are basic rights of brotherhood that all members of the health care team owe to one another: returning greetings, following the funeral procession, accepting invitations, visiting the sick, and responding to sneezer. Brotherhood is so important that it is not abolished by homicide[63].
ADDITIONAL DUTIES and RIGHTS OF BROTHERHOOD: The following are additional duties: tolerance, forgiveness, helping the oppressed, solving problems, fulfilling needs, compassion and kindness, gratefulness, protecting the honor of others, fulfilling promises and commitments, respect, sincere advice or nasiiha. It is part of the duties of brotherhood to avoid underrating and humiliating others. It is considered part of good behavior to remove any annoyance from the public places, imatat al adha an al tariiq[64]. In general, everybody must behave with the best of manners, husn al khulq[65].
3.2 ETIQUETTE OF INTER-PERSONAL INTERACTION:
Greeting is necessary whenever members meet again even after a short separation. A small group will initiate greeting the larger group[66]. The walking person initiates greeting the one sitting down[67]. Everybody must be greeted whether known or not known[68]. Those in an assembly must make room for any new comer[69]. Two individuals should not engage in secret conversation in the presence of others[70] because that may create an impression of backbiting and suspicion. It is forbidden to prostrate for seniors. Curtsying for seniors is allowed but it becomes haram if done for purposes of seeking favors from them. It is also not permitted if done under coercion. Standing up when a person enters is a sign of respect[71]. You should not force a sitting person from his seat[72]. When a person goes away for a temporary period, he has the right to reclaim his seat[73].
3.3 POSITIVE BEHAVIORS and ATTITUDES
The following positive behaviors and attributes should be encouraged in the team: mutual love, tawadud, and empathetic caring for one another, rahmat & hilm[74]; leniency, rifq, in everything[75]; co-operation and mutual support, ta'awun[76]; generosity, karam[77]; truthfulness, sidq[78]; patience, sabr[79]; modesty, haya[80]; cheerful disposition, imbisaat[81]; calling people by their favourite names, ahabb al asma[82]; recognising the rights and the position of those older than you, irfan haqq al kabir[83]; and self control in anger, malk al nafs inda al ghadhab[84].
3.4 NEGATIVE BEHAVIORS and ATTITUDES
The following negative attributes should be avoided: harshness in speech[85], rumour mongering, namiimat[86], excessive praise of others in their presence, al ghulw fi al thana[87], mutual jealousy and turning away from other, tahasud & taba'ud, & tadabur[88], avoiding interaction with a colleague, hijrat, for more than 3 days following a misunderstanding[89]; anger, ghadhab[90]; spying on the privacy of others, tatabu'u awrat al nas[91]; You should avoid repeating the same mistake twice[92]. It is required not to volunteer information about your personal weaknesses, al satr ala al nafs[93], unless it involves correcting a mistake related to the general medical work
4.0 CHARACTER DEVELOPMENT
4.1 WHAT IS CHARACTER?
Character, determined by personality, is internal. Its outward manifestation is behavior, good or bad. Consistent observation of behavior over a long time reveals true character. The following are some of the components of a positive character: Piety, generosity, charity, chastity, trust, humility, balance, moderation, patience, endurance, cooperation, forgiving, ignoring stupid company, reconciliation, honor and dignity, shyness, modesty, integrity, courage, and wisdom. These traits are best manifested in an atmosphere of positive attitudes, optimism, and behavior. Positive behavior includes: controlling appetites (eating little, fasting, sexual self-control), fulfilling needs of others, mercy, good words and acts; and good deeds which wipe out bad ones.
4.2 SELF-IMPROVEMENT
Self-improvement requires commitment, effort and action to achieve goals, taking responsibility, learning from previous experiences (positive and negative), interdependence, pursing real needs and not mere wants, a positive attitude, a futuristic outlook, assertiveness, self-confidence, and self reliance, and contentment.
4.3 TAKING CHARGE
Being assertive is learning to take control. A person who has self-control can stand up to the temptations of shaitan. The following are ingredients of self control: self-confidence, self-esteem, self-reliance, self-discipline, and self-development. Self-confidence is to know yourself, your strengths and weaknesses, to be comfortable with what you are, and to be psychologically secure. Psychological security raises self-esteem. Self-help and self-improvement are in essence taking charge of your life, relying on yourself in solving problems, and taking the initiative to improve. Self discipline is needed for success and consists of control of whims and emotions, sticking to goals, acting according to long-term and not short-term interests, avoiding impulsive acts, following the head and not the emotions, and trusting your instincts. An entrepreneurial attitude requires initiative, optimism, self-confidence, creativity, taking calculated risks, looking for and exploiting opportunities, perseverance and determination.
4.5 SOCIAL DEVELOPMENT
Social development starts with selection of a spouse and starting a family. It involves learning to develop social networks and taking social responsibilities in the community.
4.6 PROFESSIONAL DEVELOPMENT
The factors behind professional success are a good basic education, postgraduate training, apprenticeship to a good mentor, setting goals and a time frame to achieve them, adopting a growth strategy, delivering quality results in the work and not seeking cheap publicity. Professional networking involves identification of strategic partners for mutual benefit and not manipulating or exploitation. The networking starts within Muslim circles and extends to the wider professional and social circles. Nurturing contacts is very important otherwise they get lost. Economic empowerment should have the objective of eventual self-employment. A long-term development plan must be made. Putting side some of the monthly earnings for asset accumulation and investment ensures financial stability and expansion of the Muslim economic base.
5. 0 INCULCATION OF CONTEMPLATION
5.1 DEFINITION: Contemplation is meditation about Allah’s creations and signs with deliberation. It is a spiritual and not an intellectual exercise. It requires concentration therefore it is often undertaken at times and places where environmental sensory distractions are minimum. Contemplation of the nature of Allah is forbidden. Contemplation is possible only on signs and creations of Allah.
5.2 CONTEMPLATION DURING I’ITIKAAF, SALAT, and DHIKR: Contemplation can be carried out in the mosque or in other places isolated from the daily routines of life (open desert, forest, oceon etc). Spending time in the mosque for purposes of contemplation and ibadat is called I’itikaaf or ‘ukuuf fi al masjid[94]. When one is in isolation, khalwat, he has special spiritual experiences. There is a feeling of being liberated from the daily concerns of the duniya. There is also a sweet feeling of being alone with Allah, al kahlwat ma’a al llaah. Contemplation is best undertaken at night due to the serenity and lack of interruption. Salat is also a unique opportunity for contemplation. Dhikr is a form of contemplation. Contemplation can also be carried out during dhikr.
5.3 CONTEMPLATION BY OBSERVING THE ENVIRONMENT: There are several methods of achieving the purposes of contemplation. Contemplation can be by looking at nature, al tafakkur bi al nadhar fi al aafaaq[95]. Contemplation can be by looking at the self, al tafakkur bi al nadhar fi an anfus[96]. Contemplation cn be on the wonders of Allah’s creation, al tafakkur fi khalq al llaah [97]
5.4 CONTEMPLATION BY THINKING: Contemplation can also be by thoughts. One can contemplate Allah’s signs, al tafakkur fi ayaat al llaah[98]. One can contemplate the past, al tafakkur fi al maadhi. One can contemplate the future especially hell and paradise. Daily events of life in the individual and the community can be objects of contemplation.
5.5 CONTEMPLATION OF THE QUR’AN: One can contemplate the Qur’an, al tafakur fi al Qur’an[99].
6.0 MOTIVATION OF IKHLAAS & NIYYAT
Commitment, ikhlaas, was described in the Qur’an in several verses[100]. Ikhlaas is expressed in the intention, Ikhlaas al niyyat[101]. Work is the consequence of the intention. Every work is rewarded according to the intention behind it, innama al a’amaal bi al niyaat[102]. Every person is rewarded according to his/her niyyat, li kulli imri ma nawa[103]. The amount of reward is commensurate with the intention, iqaau al ajr ;ala qadr al niyyat[104]. The reward is given for the niyyat even if the work is not performed. The Prophet Muhammad (PBUH) said that if a person intends to do a good and but fails to carry out his intention, he gets the reward for one act. If on the other hand he manages to do only part of the work he gets the reward for the whole work. On the day of resurrection people will be resurrected with their intentions, yukhsharu al naas ‘ala niyyatihim[105]. Any work without niyyat is not recognized[106].
The niyyat must be constant and consistent throughout the whole period of performance until completion. Start must be early and serious, baadiru bi al ‘amal[107]. Work is best judged by its last stages, al ‘amal bi al khawatiim[108]. The best of work is that which is consistent and continuous, khayr al ‘amal adwamuha[109]. In all performance, the human performs that which he is capable of even if the niyyat envisaged more[110]. Al Fadhail bin ‘Iyaadh said that work for the sake of humans is shirk and also no working for fear of people is riyaa, Ikhlaas is when Allah saves you from shirk and riyaa[111]. Work is a test for the human, ibtilaau al insane bi al ‘amal[112].
Work is responsibility[113]. The Qur’an emphasizes the importance of work, al hath ‘ala al ‘amal[114]. There is reward, good or bad, for work done, jazaau al ‘amal[115]. Humans have freedom to choice in the work that they do, hurriyat al insaan fi al ‘amal[116]. Work can be good, ‘amal hasan[117]. Work can also be bad, ‘amal sayyi[118]. Bad work can be decorated to make it appear good, tazyiin al ‘amal al sayyi[119]. Bad work is condemned, dhammu al ‘amal al sayyi[120]. The reward for bad work is a bad one, jazau al ‘amal al sayyi[121]. Humans must repent from bad work, al taubat min al ‘amal al sayyi[122].
Good work reflects underlying faith, al ‘amal al saalih min al imaan[123]. Al tafadhul fi al ‘amal al saalih[124]. Good work is rewarded in the hereafter, thawaab al ‘amal al saalih al ukhrawi[125]. It is also rewarded on earth, thawab al ‘amal al saalih fi al duniya[126].
Work must be performed with the purest of intentions. Everything including the various organs of the body bear testimony to good work, shahaadat al a’adha ‘ala al ‘amal[127]. Allah knows all the work done[128]. Any form of showing off must be avoided. Riyaa is a type of minor shirk[129]. Working for the purposes of showing off, riyaa, is frowned upon[130]. The Qur’an condemns those who want to be praised for work they did not do[131].
7.0 INCULCATING RESEARCH AS IJTIHAD
7.1 BASIS FOR RESEARCH IN ISLAM
SEARCH FOR KNOWLEDGE, talab al ‘ilm: Islam puts emphasis on seeking knowledge, al wusaat bi talab al ‘ilm[132]. The search for knowledge is a difficult but necessary process as we learn from the story of Musa and the righteous man[133]. Islam calls for benefiting and using knowledge, al intifa’u bi al ‘ilm wa al ‘amal bihi[134]. There is no consideration for knowledge not accompanied by practical application, la ‘ilm bighayr ‘amal[135].
CRITICAL CONSIDERATION OF INFORMATION, al tadabbur: Tadabbur involves critical observation and consideration of information. Tadabbur involves critical consideration of information. Humans are encouraged to derive empirical knowledge from observation of the earth and their own bodies. The observation referred to is serious and deliberative, al nadhar bi al tadabbur. Tadabbir is required even with the holy text of the Qur’an, tadabbur al Qur’an[136].
C. THINKING BASED ON OBSERVATION, tafakkur bi al nadhar
Thought can be based on empirical observation, al tafakkur bi al nadhar[137]. The observation can be of the earth, al tafkkur bi al nadhar fi al aafaaq[138]. It can also be by observation of the human body, al tafakkur bi al nadhar fi al anfus[139].
INTELLECTUAL EFFORT, ijtihad
Islam encourages active intellectual effort in looking for knowledge. The process of ijtihad is exertion of maximum intellectual effort to discover the truth or understand the relation between truths. Ijtihad is also used to discover and identify falsehoods. There are parallels between the tools of ijtihad used by classical Muslim scholars and the processes of reaching conclusions in modern scientific research. The process of inductive logic used in medical research is the same as qiyaas usuuli used by scholars of the methodology of the Law, ulamaa usul al fiqh. The process of reaching a scientific consensus is similar to the process of scholarly consensus, ijma al ‘ulama.
7.2 SHIFT FROM ‘CONSUMPTION’ TO ‘PRODUCTION’ OF KNOWLEDGE: The physician of the future will have to change easily between three inter-related roles: research, teaching, and care delivery. The research called for is not a full-time occupation and will normally be carried out as a multi-disciplinary effort. The need for research cability is motivated by the fact that the undergraduate curriculum cannot provide all the knowledge that a physician will need. There is thus a need to acquire new knowedge on a continous basis by reading and research. Medical graduates are not prepared to be researchers. They lack curiosity and initiative. They have underdeveloped ability to observe and interprete phenomena.
The medical curriculum should aim at preparing the student to be a researcher, mujtahid, who will extend the frontiers of medical knowledge. The paradigm shift involved here is to change the student and future physician from a consumer to a producer of knowledge. The physician must be trained to be a life-long learner. Research is the best way to learn and stay on the frontiers of knowledge because it is learning by doing and being the midwife of new knowledge. In practical terms, preparation for research means increasing time devoted to subjects on basic research methodological tools and decreasing the amount of biomedical scientific information that is either forgotten or becomes obsolete by the time of graduation. Student research projects are a good introduction to life-long curiosity in science and discovery.
8.0 ISLAMIZATION OF ECONMOMICS and MANAGEMENT
8.1 ECONOMICS
8.2 MANAGEMENT
Leadership and management are growing disciplines; there is a lot of practical and technical experience. The theoretical background is however not yet fully developed. This program does not tackle the theories of leadership and management. The main thrust of the program is practical skills. Field experience has already shown this to be very effective and to respond to an actual felt need. Islamic management sciences are still in their infancy; they did not develop much after the basic fundamentals and rudimentary structures were set up in the first century of the Hijri calendar. There is a new movement to Islamize various disciplines of knowledge. This is an attempt to recast them in such a way that they reflect the Islamic world-view and the Muslim cultural and intellectual heritage. Some tentative work has been done; a lot remains to be completed. Many aspect of management are universal and reflect what is common in human experience across cultures, geographical areas, and historical eras. Some concepts of leadership and the paradigms of management science as well as the research tools reflect the European or American world-view that is different in many aspects from the Islamic ones. European of American concepts that are based on objective research that is not culturally-biased are accepted by Muslims and have been used in this manual. Some Euro-American concepts are not acceptable altogether because they contradict Islamic teachings and world-view. Many concepts and methods can become acceptable when modified and framed in a proper and moral context. A lot of the available leadership and management literature is not a series of theoretical formulations but an empirical description of actual practical experience. Muslims can benefit a lot from such descriptions provided they are careful to adapt them to their particular temporo-spatial circumstances. There are many aspects of leadership and management that non-Muslim scholarship has not delved in adequately and Muslims can make original contributions in them that all humanity will be eager to listen to. These fields include: understanding human motivation, building endurance in the worker etc. The need to develop Islamic management sciences is still a challenge that Muslim scholars must face.
THE TAUHIDI PARADIGM IN LEADERSHIP AND MANAGEMENT
The tauhidi paradigm in Islam can help address the issue of integration in organizations. Modern organizations are experiencing problems due to lack of a holistic context in which they operate. The solution to one problem may create other problems elsewhere. Too much specialization in functional areas has reduced the ability of leaders to see the whole picture. Islam and its paradigm of tauhid has much to contribute to solving the dilemmas of today's management. Tauhid provides a center of gravity, a source, and a unity that can help rebuild the holistic picture. This is because tauhid provides an intellectual framework for understanding the unity of creation and existence. It teaches that everything has the same source and therefore in a natural state, harmony must reign.
9.0 LEADERSHIP CHARACTERISTICS OF THE IDEAL MURABBI
LEADERSHIP IN QUR’AN and SUNNAT
The Qur’an reported that Ibrahim was given leadership after undergoing trial[140]. A good leader wants good followers[141]. Leaders must be accessible but must be given some privacy[142]. The Qur’an reported about cruel leaders such as Pharaoh[143], Nimrod[144], and Dhu Nuwas[145]. Pharaoh was arrogant[146]. It is necessary and obligatory to have leaders[147]. Knowledge is the basis for selection of leaders[148]. Personal ambition for leadership is discouraged[149]. A leader has responsibility[150]. Everybody exercises leadership responsibility[151]. Incompetent leaders are condemned[152]. Leadership authority in incompetent hands is a sign of doom[153]. One of the signs of the approach of the Last Day will be the disappearance of honesty and when authority is given to those who do not deserve it[154]. Leadership power is necessary for success for example Sulaiman was a powerful leader[155]. The leader must be gradual in obtaining compliance[156]. Allah's gives guidance to good leaders[157].
Justice, objectivity, and honesty are needed in Leadership[158]. The personality of the leader must have strength and patience[159]. Musa was very patient with the children of Israil[160]. The leader must avoid any appearance of impropriety[161]. The leader must have empathy and respect for followers[162]. He must have leniency, good treatment, and forgiveness[163]. The leader must have consideration for the followers[164]. The leader is a protector[165]. The leader comforts followers in times of despair[166]. The leader must maintain public moral standards[167]. The leader should not be cruel[168]. Leaders learn from mistakes and do not repeat them[169]. Good leaders admit ignorance and accept
correction[170].
The leader must be liked by followers[171]. Love by people is indication leader is good[172]. The leader must be accessible[173]. However the leader must be given some privacy[174].
For success of leadership, the followers must have certain qualities. Bad followers lead to bad leadership. Good followers lead to good leadership. "kama takuunu yuwalla alaikum". The duties of followers include obedience of the leaders[175]. Followers must give sincere advice to the leaders[176] Good advisors help a leader succeed[177]. A good leader encourages followers to correct him[178]. Followers may be disobedient as were the children of Israil with Musa[179]. Respect for authority is necessary for success of society[180]. Leaders must be obeyed[181]. There are however limits to this obedience. Leaders can not be obeyed if they violate the Law[182].
Leaders may suffer from certain diseases and weaknesses. Ignorant leaders misguide[183]. Oppression and petty-mindedness are condemned[184]. Oppressors will be finally punished[185]. Bad leaders deceive their followers[186]. They may spend time searching for follower faults[187]. They torment followers for no genuine reason[188]. The Qur’an described some cruel leaders such as Pharaoh[189] and Dhu Nuwas[190]. Pharaoh was arrogant[191]. Taking bribes[192].
C. GOOD and BAD LEADERSHIP
True leadership is more service than domination. The leader is the servant (sayyid al qawm khadimuhum). Good and effective leadership is a source of greatness (ab'qariyyah). 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 phoney 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.
Good leadership is empowering followers. There is no leadership without followership. The quality of the followers determines the quality of the leaders. 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. Successful leadership requires that followers obey the leader. There are, however, limitations and conditions for that obedience as will be discussed later. Good leaders teach leadership, they pull and do not push. 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 do. Empowered followers have heightened self-efficacy and self-confidence. They will have higher performance, exhibit more cooperation, achieve higher personal growth, and in the end all ensure the survival of the organization.
A. THE CONCEPT OF IMAAM IN THE QUR’AN and SUNNAT
The Qur’an used the term imaam to refer to leaders. Ibrahim prayed that leaders be appointed from his progeny[193]. Even the suppressed can become leaders, al mustadhi’afiin aimmat[194]. Each group of people will be identified by their leader, kullu unaas bi imaamihim[195]. Good leaders prefer leading righteous people, imaam al muttaqiin[196]. The Qur’an described good leaders as the guided ones, aimmat mahdiyiin[197]. Bad leaders call people towards evil and hell, aimmat yadi’uuna ila al naar[198]. Effective leadership is achieved after trials[199].
B. EVERYBODY UNDERTAKES LEADERSHIP FUNCTIONS:
Leadership is a function exercised by almost everybody each in his or her own sphere; you are at least leaders of yourself or leader of your family. The prophet taught that everybody is responsible and that everybody is accountable, kullukum raai wa kullu raa’I mas’uulu ‘an ra’iyatihi[200]. Leadership can be in the community, the work place, and in public organizations. 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 the energy necessary to shoulder the responsibilities of public leadership. Leadership involves the following specific functions: setting and communicating visions, goals, and objectives; representing followers; directing, coordinating, and integrating; influencing, mobilizing, motivating, creating enthusiasm and optimism; providing services and making a difference.
Good leaders want good followers[201]. The leader is a public figure but must be given some privacy[202]. Abubakar was a special person called al siddiq by the Qur’an[203]. The Qur’an described cruel leaders such as Pharaoh[204], Nimrod[205] and Dhu Nuwas[206].
DUTIES OF FOLLOWERS TOWARD THE LEADER
OBEDIENCE:
Leaders must be obeyed otherwise there is no point in leadership. It is better to replace a leader than to disobey his commands. Obedicnce of leaders and those in authroty is enjoined by the Law, wujuub taa;at al imaam[207], taa’at uulu al amr[208]. Obedience extends to officials who work under the leader[209]. Each leader is obeyed in his or her own way: obedience of the prophet, taa’art al rasuul[210], obedience by the wife, taa’at al zawjat[211], and obedience of the parents, taa’at al waalidayn[212].
There are limits and conditions to the obedience. Obedience is enjoined as long as there is no disobedience of Allah, al samau wa al taa’at fi ghayr ma’asiyat[213]. The leader can not compel followers to do evil. The followers can not withhold obedience to a just order just because they have a different opinion.
RESPECT
The leader must be shown respect because his person represents the group. If the leader is not respected, the whole group loses respect and dignity. Respect for leaders on earth is a reason for getting respect in the hereafter[214].
ADVICE AND CORRECTION:
Followers must advise and correct the leader, munasahat al imaam[215]. It is incumbent on the leader to listen and accept advice. Advice from followers is facilitated by creating an atmosphere devoid of fear. The leader must give the followers license to question. This enhances their creativity.
Saying the word of truth infront of a unjust ruler, kalimat haqq inda sultaan jaair, is considered one of the greatest religious duties[216].
FEED-BACK:
Good, genuine and continuous feed-back is required of both leaders and followers. The following are characteristics of good effective feed-back: direct, specific, descriptive, timely, and flexible. Feed-back should include both the negative and the positive. Neither the leader or the follower should use feed-back for blaming or embarassing others.
LOYALTY:
Follower loyalty is very important for success of leadership. This is loyalty to the position and not the person of the leader. The leader must reciprocate this loyalty by being committed to the followers and not abandoning them or exposing them to danger.
D. RELIANCE ON FOLLOWERS:
Leader must rely on and use staff work. The staff must know they are trusted and that their work is valued.
E. PRAISE AND PERSONALITY CULT:
Followers may make false praise. A good leader sees through this and avoids it. He discourages praise and development of a personality cult.
FAILURE OF LEADERSHIP
A leader fails due to several often inter-related causes: refusal to admit mistakes; feeling indispensable; dictatorship; fear for position and not developing replacements; disloyalty to superiors, peers, followers and the organization; lack of creativity; lack of common sense; lack of human skills; failure to produce results; following the crowd and not leading; condoning or tolerating incompetence; failure to recognize and reward good work, and hatred by the followers. A leader is hated for impersonal behavior, not listening to followers, self importance, wrong decisions, claiming credit for followers' work, blaming followers for his mistakes, secretiveness, withholding information, not protecting followers from external attacks and criticizing them in public, not consulting followers, and over-working followers, being arrogant and feeling indispensable, putting people down, mistrust and disloyalty, inaccessibility, poor human relations, and following the crowd. A leader hated by followers should resign in the interests of the organization.
HUMAN SKILLS of LEADERS
A. RESPECTING AND UNDERSTANDING FOLLOWERS:
Good leaders show concern, respect, and consideration for followers. Followers reciprocate by showing loyalty. Good and mutually-beneficial leader-follower relationships can not be sustained without loyalty. Good leaders have well developed human skills. They understands those below him as unique individuals and not in a generic sense. They will deal with each person in an individualized and unique way. The great secret of leadership is to be able to tap into the potential of each individual and make him a peak performer, each in his individual and unique way. They realize that individuals are unique and have God-given talents and potentials to make them productive and useful contributors to the organization. They respect followers each in his uniqueness. Good and effective leaders have a firm belief in people.
B. HUMANE BEHAVIOUR.
Good leaders have compassion and empathy. They have high consideration for others. They have no pride and are like their followers not seeking to be different from or superior to them. They are lenient and forgiving. They treat their followers well. They protect the followers from both physical and emotional hurt
C. REPRESENTING FOLLOWERS:
Representing followers and their interests infront of others takes a lot of the leader’s time. It is however a mistake for the leader to consider himself a mouthpiece for the followers just transmitting their messages without checking and making sure that the message is appropriate. The leader must lead and help the followers articulate their interests and then represent them. In a symbolic way a leader represents followers and has to be careful about his image and behavior because all these reflect on the followers.
D. LOVE BY FOLLOWERS:
A leader will succeed if loved by the followers. Love by followers is like an emotional savings account. The better the leader treats followers, the more the deposit into the account. Sometimes the leader may make mistakes or things may not work out well. That is when the savings account comes into use. Withdrawals can be made from it to cover the defect. If the account is big, a big withdrawal will not lead to immediate bankruptcy. A small account will be overdrawn quickly exposing both the leader and followers to an ugly confrontation. In most cases love by followers indicates good leadership. In exceptional cases bad leaders who do not set standards may be loved by lazy followers who just want to be left alone.
[1] (KS 449: Bukhari K2 B39, Tayalisi H788
[2] (KS 449 Ahmad 3:17)
[3] (p504 3:79, 5:75, 6:11, 11:27, 14:10-11, 15:33, 16:43, 17:93-95, 18:110, 21:3, 21:7-8, 21:34, 23:24, 23:33-34, 23:47, 25:7, 26:154, 26:186, 36:15, 4:6, 42:51, 54:24, 64:6)
[4] (KS536: Tayalisi 330)
[5] (KS 534: Bukhari K37 B2; Bukhari K60 B29; Bukhari K70 B50; Muslim K36 H164; Ibn Majah K12 B5; Muwatta K54 H81; Ibn Sa’ad J1 Q1 p 79, 80; Ahmad 3:326; Ibn Hisham 106)
[6] (17:94-95)
[7] (Muslim 1: 160, Chapter 106, Hadith # 504)
[8] (Baqara: 30-38)
[9] (Qur’an 18:60-82)
[10] (Qur'an 33: 21, Qur'an 6:90, Qur'an 60:6, Qur'an 60:4)
[11] (Yusuf:111, Hud:120, Araf:176)
[12] (Qur'an 2:189, Qur'an 2:219)
[13] (Abu Daud 3:13151316, Ch. 1693, Hadith # 4678, Muslim 1:1-3. Ch. 1)
[14] (Abu Daud 1:216, hadith #84?)
[15] (Abu Daud 1:102-103, hadith #393)
[16] ( )
[17] (Muwatta 1:3)
[18] (Abu Daud 1:28, hadith #500)
[19] (Bukhari 1;128, hadith # 186, Muwatta 2:9, Bukhari 3:76, hadith # 155)
[20] (Bukhari 1:364, hadith # 645)
[21] (Tabari 6:77‑78)
[22] (Bukhari 4:272)
[23] (Bukhari 1:60, hadith # 67)
[24] (Muslim 1:14-15. Ch. 71.2.1)
[25] (ibrahim:45)
[26] (baqara: 26)
[27] (ankabut:29, 43)
[28] (hajj:73)
[29] (baqara : 14-18)
[30] (al imran 116-117)
[31] (araf 175-177)
[32] (yunus:24)
[33] (hud: 18-24)
[34] (nur:35)
[35] (ankabut:41-43)
[36] (yasin: 13-29)
[37] (fath: 29)
[38] (ibrahim: 24-26)
[39] (baqara: 264-265)
[40] (tahrim: 10-12)
[41] (baqara: 259)
[42] (hajj: 5-7)
[43] (baqara: 275)
[44] (furqan: 4-10)
[45] (MB70 Bukhari 1:79)
[46] (MB102 Bukhari 1:124)
[47] (MB62 Bukhatri 1:68)
[48] (MB63 Bukhari 1:69)
[49] (MB75 Bukhari 1:85 and MB76 Bukhari 1:86)
[50] (MB74 Bukhari 1:83)
[51] (MB55 Bukhari 1:57)
[52] (MB79 Bukhari Bukhari 1:90, MB80 Bukhari 1:91, and MB81 Bukhari 1:92)
[53] (MB56 Bukhari 1:59)
[54] (MB82 Bukhari 1:95)
[55] (KS390 Abudaud K24 B9, Tirmidhi K39 B3, Ibn Majah Intr B24, Ibn Sa’ad J4 Q2 p56, Ahmad 2:263, Ahmad 2:296, Ahmad 2:305, Ahmad 2:344, Ahmad 2:352, Ahmad 2:495, Ahmad 2:499, Ahmad 2:508, Tayalisi H2534)
[56] (MB66 Bukhari 1:73)
[57] (MB101 Bukhari 1:122)
[58] (MB78 Bukhari 1:89)
[59] (MB61 Bukhari 1:67)
[60] (MB88 Bukhari 1:103)
[61] (MB93 Bukhari 1:112)
[62] (MB98 Bukhari 1:118)
[63] (2:178, hujrat:9-10)
[64] (KS69 Bukhari K10 B32, Bukhari K56 B128, Muslim K1 H58, Muslim K12 H54, Muslim K12 H56, Muslim K45 H128, Muslim K45 H129, Muslim K45 H130, Muslim K45 H131, Muslim K45 H132, Tirmidhi K25 B36, Tirmidhi K25 B38, Tirmidhi K38 B6, Ahmad 2:343)
[65] (KS69 Tirmidhi K25 B55, Tirmidhi K25 B62, Tirmidhi K25 B71, Ibn Majah K37 B28, Darimi K20 B74, Zaid H934, Ahmad 2:177, Ahmad 2:185, Ahmad 2:193, Ahmad 2:217, Ahmad 2:250, Ahmad 2:291, Ahmad 2:369, Ahmad 2:392, Ahmad 2:403, Ahmad 2:442, Ahmad 2:466, Ahmad 2:469, Ahmad 2:472, Ahmad 2:481, Ahmad 2:527, Ahmad 3:501, Ahmad 4:182, Ahmad 4:193, Ahmad 4:194, Ahmad 4:385, Ahmad 5:89, Ahmad 5:99, Ahmad 5:228, Ahmad 5:236, Ahmad 6:47, Ahmad 6:64, Ahmad 6:68, Ahmad 6:85, Ahmad 6:90, Ahmad 6:99, Ahmad 6:133, Ahmad 6:155, Ahmad 6:159, Ahmad 6:187, Ahmad 6:442, Ahmad 6:446, Ahmad 6:448, Ahmad 6:451, Tayalisi H374, Tayalisi H1233, Tayalisi H2246)
[66] (MB2057 Bukhari 8:250)
[67] (MB2068 Bukhari 8:252)
[68] (MB2059 Bukhari 8:253)
[69] (MB2063 Bukhari 8:267)
[70] (MB2018 Bukhari 8:40)
[71] (KS67 Abudaud K40 B143)
[72] (KS67 Bukhari K79 B31, Bukhari K79 B32, Muslim K39 H27, Muslim K39 H28, Muslim K39 H29, Abudaud K40 B15, Tirmidhi K41 B9, Darimi K19 B27, Ahmad 2:6, Ahmad 2:22, Ahmad 2:45, Ahmad 2:89, Ahmad 2:102, Ahmad 2:121, Ahmad 2:124, Ahmad 2:126, Ahmad 2:149, Ahmad 2:338, Ahmad 2:483, Ahmad 2:523, Ahmad 5:44, Ahmad 5:48, Tayalisi H871, Tayalisi H195)
[73] (KS67 Muslim K39 H31, Abudaud K40 B25, Tirmidhi K41 B10, Ibn Majah K33 B22, Darimi K19 B28, Ahmad 2:32, Ahmad 2:84, Ahmad 2:263, Ahmad 2:283, Ahmad 2:342, Ahmad 2:389, Ahmad 2:446, Ahmad 2:447, Ahmad 2:483, Ahmad 2:527, Ahmad 2:537, Ahmad 3:32, Ahmad 3:422)
[74] (MB2018 Bukhari 8:40, KS68 Tirmidhi K25 B16, Ahmad 2:241, 269, 442, 461, 514, 539, Ahmad 3: 40. Ahmad 4:358, 366)
[75] (KS68 Tirmidhi K25 B67, Darimi K20 B75)
[76] (MB2026 Bukhari 8:55)
[77] (MB2028 Bukhari 8:60)
[78] (MB2039 Bukhari 8:116)
[79] (MB2040 Bukhari 8:121)
[80] (MB2043 Bukhari 8:138, MB2044 Bukhari 8:141)
[81] (MB2045 Bukhari 8:150)
[82] (MB2055 Bukhari 8:240, MB2056 Bukhari 8:242)
[83] (KS68 Tirmidhi K25 B15, Ahmad 2:185, Ahmad 2:207, Ahmad 2:222)
[84] (KS68 Bukhari K78 B53, Muslim K45 H106, Muslim K45 H107, Muslim K45 H108, Abudaud K40 B3, Ibn Majah K37 B18, Muwatta K47 H12, Ahmad 2:236, Ahmad 2:268, Ahmad 2:362, Ahmad 2:517, Ahmad 3:438, Ahmad 2:440, Tayalisi H2525)
[85] (MB2029 Bukhari 8:64)
[86] (MB2032 Bukhari 8:82)
[87] (MB2033 Bukhari 8:87, KS68 Abudaud K40 B9, Ibn Majah K33 B36, Ahmad 2:94, Ahmad 6:5)
[88] (MB2034 Bukhari 8:91 & MB2035 Bukhari 8:90, KS68 Bukhari K78 B57, Bukhari K78 B58, Muslim K45 B23, Muslim K45 B24, Muslim K45 B28, Muslim K45 B32, Muslim K45 B70, Abudaud K40 B44, Abudaud K40 B47, Tirmidhi K25 B23, Tirmidhi K25 B24, Tirmidhi K25 B25, Tirmidhi K35 B56, Ibn Majah K37 B22, Muwatta K37 B22, Ahmad 1:405, Ahmad 2:176, Ahmad 2:222, Ahmad 2:230, Ahmad 2:277, Ahmad 2:287, Ahmad 2:288, Ahmad 2:303, Ahmad 2:312, Ahmad 2:341, Ahmad 2:360, Ahmad 2:389, Ahmad 2:393, Ahmad 2:394, Ahmad 2:446, Ahmad 2:465, Ahmad 2:469, Ahmad 2:470, Ahmad 2:480, Ahmad 2:491, Ahmad 2:501, Ahmad 2:512, Ahmad 2:517, Ahmad 2:539, Ahmad 3:110, Ahmad 3:165, Ahmad 3:199, Ahmad 3:209, Ahmad 3:225, Ahmad 3:277, Ahmad 3:483, Ahmad 4:227, Tayalisi H193, Tayalisi H2091, Tayalisi H2533)
[89] (MB2038 Bukhari 8:100)
[90] (MB2041 Bukhari 8:135)
[91] (KS68 Abudaud K40 B37, Tirmidhi K25 B85, Darimi K19 B3, Ahmad 4:424)
[92] (MB2046 Bukhari 8:154)
[93] (MB2037 Bukhari 8:95, KS68 Bukhari K78 B60, Tayalisi H2206)
[94] (p821 2:125, 2:187, 22:25)
[95] (p241 3:191, 7:185, 10:101, 29:20, 30:50, 50:6-7, 80:24, 88:17-20)
[96] (p242 86:5, 30:8)
[97] (p399 2:164, 3:190-191, 6:99, 7:54, 7:185, 10:67, 10:101, 13:2-4, 16:10-17, 16:65-70, 21:30-33, 23:80-89, 26:24-28, 27:59-64, 28:71-73, 29:19-20, 30:20-25, 30:48-50, 31:10-11, 41:53, 42:28-29, 45:3-5, 51:20-21, 79:27-33, 80:24-32, 86:5-7, 88:17-20).
[98] (p53 2;219, 2:266, 3:191, 10:24, 13:3, 16:11, 16:69, 30:8, 38:29, 39:42, 45:13)
[99] (p929 4:82, 6:50, 7:204, 16:44, 17:45-46, 38:29, 47:24)
[100] (p80 2:139, 4:146, 7:29, 10:22, 12:24, 15:40, 19:51, 29:65, 31:32, 37:40-49, 37:74, 37:128, 37:160, 37:169, 38:2-3, 38:83, 39:11, 39:14, 40:14, 40:65, 98:5)
[101] (KS66 Ahmad 3:225)
[102] (K552 Bukhari K1 B1, Bukhari K1 B41, Bukhari K49 B6, Bukhari K63 B45, Bukhari K67 B5, Bukhari K83 B23, Bukhari K89 intro, Bukhari K90 B1, Muslim K33 H155, Abudaud K13 B10, Tirmidhi K20 B16, Nisai K1 B59, Nisai K25 B23, Nisai K27 B24, Nisai K35 B19, Ibn Majah K37 B26, Darimi K16 B23, Ahmad 1:25, Ahmad 1:43, Ahmad 2:321, Ahmad 2:373, Ahmad 2:380, Ahmad 5:134, Ahmad 5:183, Ahmad 5:315, Ahmad 5:320, Ahmad 5:329, Ahmad 5:446, Ahmad 6:72)
[103] (KS552 Bukhari K1 B1, Bukhari K1 B41, Bukhari K49 B6, Bukhari K63 B45, Bukhari K67 B5, Bukhari K83 B23, Bukhari K89 intro, Bukhari K90 B1, Muslim K33 H155, Abudaud K13 B10, Tirmidhi K20 B16, Nisai K1 B59, Nisai K25 B23, Nisai K27 B24, Nisai K35 B19, Ibn Majah K37 B26, Darimi K16 B23, Ahmad 1:25, Ahmad 1:43, Ahmad 2:321, Ahmad 2:373, Ahmad 2:380, Ahmad 5:134, Ahmad 5:183, Ahmad 5:315, Ahmad 5:320, Ahmad 5:329, Ahmad 5:446, Ahmad 6:72)
[104] (KS552 Bukhari K24 B15, Abudaud K20 B1, 10, Abudaud K40 B82, Tirmidhi K38 B14, Nisai K21 H14, Muwatta K16 H36, Ahmad 1:279, Ahmad 1:310, Ahmad 1:360, Ahmad 1:428, Ahmad 2:234, Ahmad 2:315, 411, Ahmad 3:148)
[105] (KS553 Ibn Majah K37 B26, Ahmad 2:392)
[106] (KS553 Darimi K20, B12)
[107] (KS93 Muslim K1 H186) (KS93 Muslim K1 H186)
[108] (K93 Bukhari K81 B33, Bukhari K82 B5, Muslim K46 H11, Abudaud K39 B16, Tirmidhi K30 B4, Ahmad 2:167, Ahmad 2:278, Ahmad 2:484, Ahmad 3:120, Ahmad 3:223, Ahmad 3:230, Ahmad 3:257, Ahmad 4:135, Ahmad 4:146, Ahmad 4:200, Ahmad 6:19, Ahmad 6:20)
[109] (KS94 Bukhari K2 B32, Bukhari K19 B7, Bukjari K30 B52, 64, Muslim K77 B43, Muslim K81 B18, Abudaud K5 B27, Tirmidhi K41 B73, Nisai K9 B13, Nisai K20 B8, Ibn Majah K37 B28, Muwatta K9 H90, Ibn Sa’ad J1 Q2 p103, Ahmad 2:350, Ahmad 6:32, Ahmad 6:46, Ahmad 6:51, Ahmad 6:61, Ahmad 6:84, Ahmad 6:94, Ahmad 6:113, Ahmad 6:125, Ahmad 6:128, Ahmad 6:147, Ahmad 6:165, Ahmad 6:176, Ahmad 6:180, Ahmad 6:189, Ahmad 6:199, Ahmad 6:203, Ahmad 6:231, Ahmad 6:233, Ahmad 6:241, Ahmad 6:244, Ahmad 6:249, Ahmad 6:250, Ahmad 6:267, Ahmad 6:273, Ahmad 6:289, Ahmad 6:304, Ahmad 6:305, Ahmad 6:319, Ahmad 6:320, Ahmad 6:321, Ahmad 6:322, Tayalisi H1398, Tayalisi H 1407, Tayalisi H 1479, Tayalisi H 1609)
[110] (KS94 Bukhari K19 B18, 20, Bukhari K30 B20, Bukhari K30 B48, Bukhari K30 B49, Bukhari K30 B50, Bukhari K30 B51, Bukhari K30 B55, Bukhari K30 B56, Bukhari K30 B57, Muslim K6 H219, Muslim K6 H220, Muslim K6 H221, Muslim K6 H222, Muslim K6 H223, Muslim K13 H181, Muslim K13 H182, Abudaud K5 B29, Abudaud K14 B54, Nisai K9 B13, Nisai K22 B76, Nisai K2277, Nisai K2278, Muwatta K7 H4, Ahmad 2: Ahmad 2:165, Ahmad 2:173, Ahmad 2:188, Ahmad 2:350, Ahmad 6:40, Ahmad 6:51, Ahmad 6:61, Ahmad 6:84, Ahmad 6:94, Ahmad 6:122, Ahmad 6:128, Ahmad 6:176, Ahmad 6:180, Ahmad 6:189, Ahmad 6:199, Ahmad 6:212, Ahmad 6:231, Ahmad 6:241, Ahmad 6:244, Ahmad 6:247, Ahmad 6:249, Tayalisi H1480, 1497, 2351)
[111] (Al Durur al Sunniyyat fi al Ajwibat al Najdiyyat Vol 4 page 376)
[112] (p839 7:129, 10:14, 11:7, 18:7, 67:2)
[113] (p849-850 2:134, 2:139, 2:141, 2:240, 2:281, 2:286, 3:25, 3:161, 4:111, 6:164, 7:155, 7:173, 10:41, 14:51, 21:23, 24:11, 26:112, 26:168-169, 26:216, 28:55, 34:25, 40:12, 42:15, 45:22, 52:21, 74:38)
[114] (p840 6:135, 9:105, 11:93, 11:121, 18:110, 34:11, 34:13, 39:39, 41:5, 41:40, 67:15)
[115] (p840 2:85, 3:30, 6:132, 11:15, 11:111, 16:93, 16:111, 18:49, 21:59, 23:63, 24:64, 36:54, 37:39, 39:70, 41:46, 45:15, 45:28, 46:19, 47:33, 47:35, 49:14, 52:16, 52:21, 58:6-7, 64:7, 99:7-8, 6:135, 9:105, 11:93, 18:110)
[116] (p841 4:66, 17:18-19, 17:84, 41:40, 73:19, 74:37, 76:29, 78:39, 81:28, 92:4-10)
[117] (p841 9:121, 16:96-97, 24:38, 29:7, 39:35, 46:16)
[118] (p841 3:30, 5:90, 7:28, 11:78, 12:10, 12:32, 12:69, 21:68, 21:74, 26:74, 85:7)
[119] (p842 6:43, 6:108, 6:12, 8:48, 9:37, 10:12, 16:63, 18:103-104, 27:4, 27:24, 29:38, 35:8, 40:37, 47:14)
[120] (p843 2:282, 5:62, 5:66, 5:79, 9:9, 28:15, 29:4, 58:15, 60:1, 63:2, 63:9)
[121] (p842 2:231, 3:30, 4:30, 4:123, 7:147, 7:180, 10:106, 16:28, 16:33-35, 25:68, 27:84, 27:90, 28:84, 29:55, 30:41, 31:23, 32:14, 34:33, 40:40, 41:50, 45:33, 53:31, 66:7, 83:36, 99:8)
[122] (p842 3:135, 4:17-18, 4:110, 6:54, 7:153, 9:102, 16:119, 39:35)
[123] (p174-176 2:25, 2:82, 2:277, 3:57, 4:57, 4:122, 4:173, 5:9, 7:42, 9:99, 10:4, 10:9, 11:23, 13:29, 14:23, 17:9, 18:2, 18:30, 19:60, 19:96, 20:75, 20:112, 21:94, 22:14, 22:23, 22:50, 23:56, 26:227, 28:68, 29:7, 29:58, 30:15, 30:45, 31:8, 32:19, 32:119, 34:4, 35:7, 41:8, 42:22-23, 42:26, 45:14, 45:30, 47:30, 47:2, 47:12, 48:29, 49:6, 49:11, 64:9, 65:11, 84:25, 85:11, 90:17, 95:6, 98:5, 103:2-3)
[124] (p844 40:58, 45:21, 98:7, 103:2-3)
[125] (p844-846 2:25, 2:62, 2:82, 2:277, 3:57, 3:136, 3:195, 4:57, 4:114, 4:122, 4:124, 4:173, 5:9, 5:69, 6:127, 7:42-43, 9:120, 10:4, 10:9, 11:11, 11:2, 13:29, 14:23, 16:32, 17:9, 18:2, 18:30-31, 18:107, 19:60, 20:75, 20:112, 21:94, 22:14, 22:23, 22:50, 22:56, 29:7, 29:9, 29:58, 30:15, 30:44-45, 31:8, 32:17, 32:19, 33:31, 34:4, 34:37, 35:7, 37:60-61, 39:74, 40:40, 41:8, 42:22-23, 43:72, 45:30, 46:14, 47:2, 47:12, 48:29, 52:19, 56:23, 64:9, 65:11, 84:25, 85:11, 95:6, 99:7)
[126] (p 846-7 16:97, 18:88, 19:96, 24:55
[127] (p843 24;24, 36:65, 41:20)
[128] (p847-848 2:74, 2:74, 2:85, 2:96, 2:110, 2:140, 2:149, 2:197, 2:215, 2:233, 2:234, 2:237, 2:265, 2:271, 2:283, 3:98-99, 3:120, 3:153, 3:163, 3:180, 4:94, 4:108, 4:127-128, 4:135, 5:8, 5:71, 5:105, 6:60, 6:108, 6:132, 6:159, 8:39, 8:47, 8:72, 9:16, 9:94, 9:105, 9:120, 10:23, 10:36, 10:46, 10:61, 11:92, 11:111-112, 11:123, 12:19, 14:42, 16:28, 16:91, 18:30, 22:68, 23:51, 24:24, 24:28, 24:41, 24:53, 24:64, 26:188, 27:88, 27:93, 29:8, 31:15, 31:23, 31:29, 33:2, 33:9, 34:11, 35:10, 39:7, 39:70, 41:22, 41:40, 42:25, 45:29, 47:30, 48:11, 48:24, 49:18, 54:152-153, 57:4, 57:10, 58:3, 58:6-7, 58:11, 58:13, 59:18, 60:3, 62:8, 63:11, 64:2, 64:8, 99:6)
[129] (KS256 Ahmad 5:428, Ahmad 5:429)
[130] (KS93 Ahmad 2:162, Ahmad 2:195, Ahmad 2:212, Ahmad 4:123, Ahmad 4:125, Ahmad 4:398, Tayalisi H2430; KS256 Bukhari K81 B36, Muslim K53 H47, Tirmidhi K34 B48, Ibn Majah K37 B21, Darimi K20 B35, Ahmad 4:313, Ahmad 5:45, Ahmad 5:270, Tayalisi H1120)
[131] (3:188)
[132] (KS390 Ibn Majah Intr B2, Darimi Intr B31, Darimi Intr B45)
[133] ( )
[134] (KS390 Ibn Majah Intr B23, Darimi Intr B26, Darimi Intr B33, Darimi Intr B45, Darimi Intr B55, Ahmad 2:499)
[135] (KS390 Darimi Intr B23, Darimi Intr B55)
[136] (4:82. 47:24)
[137] (p241 17:48, 22:15, 25:9, 27:27, 27:33, 37:41, 37:102, 59:18, 74:21)
[138] (p241 3:191, 7:185, 10:101, 29:20, 30:50, 50:6-7, 80:24, 88:2-17)
[139] (p242 30:8)
[140] (Qur'an 2:124)
[141] (Qur'an 25:74)
[142] (Qur'an 33:53)
[143] (Qur:an 2:49)
[144] (Qur'an 21:66-70)
[145] (Buruj: 1-8)
[146] (Qur'an 28:38-39, Qur'an 79:21-24)
[147] (Abu Daud 2:721, Chapter 933, hadith # 2602)
[148] (Bukhari 1:82, hadith # 16, Muslim 1: 389, Chapter 288, Hadith # 1780, Abu Daud 1:155, hadith # 587)
[149] (Abu Daud 2:827, Chapter 1090, hadith # 2923)
[150] (Abu Daud 1:136, Hadith # 517)
[151] (Abu Daud 2:827, Chapter 1089, hadith # 2922, Muslim 3: 1017, Chapter 758, Hadith # 4496)
[152] (Muslim 1: 82, Chapter 44, Hadith # 264)
[153] (Bukhari 1;50-51, hadith # 56)
[154] (Bukhari 8:332, hadith # 503)
[155] (Qur'an 27:15-44)
[156] (Bukhari)
[157] (Qur'an 21:78-79, Bukhari 9:194-195, hadith # 260', Muslim 3: 1014, Chapter 756, Hadith # 4487)
[158] (Qur'an 38:26, Bukhari 9:206, Bukhari 9:197 (hadith # 264-265), Abu Daud 2:831, Chapter 1098, Hadith # 2937)
[159] (Muslim 3: 1015-1016, Chapter 758, Hadith # 4491)
[160] (Bukhari 8:78, hadith #122)
[161] (Muslim 2: 517, Chapter 400, Hadith # 2339, Muslim 2:518-519, Chapter 401, Hadith # 2347,Muwatta 32:3111, hadith #1)
[162] (Qur'an 5:88, Qur'an 26:215, Qur'an 9:128, Abu Daud 2:731-732, Chapter 952, Hadith # 2641)
[163] (Muslim 3: 944, Chapter 706, Hadith # 4300, Abu Daud 2:685, Chapter 848, Hadith # 2471, Bukhari 1:60, hadith # 69, Abu Daud 3:1426, Chapter 1842, Hadith # 5143, Bukhari 4:171, hadith # 275, Abu Daud 3:1338, Chapter 1709, hadith # 4756, Abu Daud 3:1427, Chapter 1847, Hadith #5145, Muslim 3: 1016, Chapter 758, Hadith # 4494, Bukhari 4:454, hadith # 683)
[164] (Bukhari 1:379, hadith # 670, Bukhari 5:443, hadith # 632, Bukhari 1:380, hadith # 673)
[165] (Bukhari 4:128-129, hadith # 204)
[166] (Tabari 11:194)
[167] (Hayat al Sahabat 2:721)
[168] (Muslim 3:1018, Chapter 759, Hadith # 4504) (Muslim 3:1018, Chapter 759, Hadith # 4504)
[169] (Muslim 4: 1541, Chapter 1238, Hadith # 7137)
[170] (Bukhari 3:158-159, hadith #277, Bukhari 1;238-239, hadith # 394)
[171] (Abu Daud 1:156, Hadith #593)
[172] (Muslim 4: 1386, Chapter 1097, Hadith # 6375)
[173] (Abu Daud 2:832-833, Chapter 1101, hadith # 2942)
[174] (Qur'an 33:53)
[175] (Muslim 3:1023, Chapter 761, Hadith # 4538, Muslim 3: 1040, Chapter 775, Hadith # 4604)
[176] (Bukhari 1:48, chapter 43)
[177] (Bukhari 9:235, hadith # 306)
[178] (Abu Daud 1:231, Chapter 315, Hadith # 907)
[179] (Qur'an 2:51-61, 5:22-29, 7:148-156, 7:159-162)
[180] (Riyadh 1:371, hadith # 673)
[181] (Qur'an 4:59, Qur'an 3:32, Qur'an 3:132, Qur'an 4:59, Bukhari 1:375, hadith #662, Muslim 3:1021, Chapter 761, Hadith # 4524, Abu Daud 2:989, Chapter 1307, Hadith # 3467, Bukhari 6:89, hadith # 108)
[182] (Bukhari 4:128, hadith # 203, Abu Daud 2:726 Chapter 942, Hadith # 2619, Muslim 3:1022, Chapter 761, Hadith # 4536, Bukhari 5:441, hadith # 629)
[183] (Bukhari 1:80, hadith # 100)
[184] (Muslim 4: 1366, Chapter 1065, Hadith # 6248)
[185] (Bukhari 6:171, hadith # 208)
[186] (Bukhari 9:197, hadith # 265)
[187] (Abu Daud 3:1362, Chapter 1752, Hadith # 4870)
[188] (Muslim 3: 1378, Chapter 1083, Hadith # 6328)
[189] (Qur:an 2:49), Nimrod (Qur'an 21:66-70)
[190] (Buruj: 1-8)
[191] (Qur'an 28:38-39, Qur'an 79:21-24)
[192] (Muwatta 33:321, hadith # 1)
[193] (p148 2:124)
[194] (p148 28:5)
[195] (p148 17:71)
[196] (p148 25:73)
[197] (p148 21:73; p148 32:24)
[198] (p148 28:41)
[199] (Qur'an 2:124)
[200] (KS45 Bukhari K93 B1, Bukhari K93 B8, Muslim K33 H20, Muslim K33 H44, Abudaud K19 B1, Tirmidhi K21 B27, Zaid H876, Ahmad 2:5, Ahmad 2:54, Ahmad 2:111, Ahmad 2:121, Ahmad 2:297, Ahmad 2:419, Ahmad 2:424, Ahmad 6:65)
[201] (Qur'an 25:74)
[202] (Qur'an 33:53)
[203] (33:39)
[204] (Qur:an 2:49, Qur'an 28:38-39, Qur'an 79:21-24)
[205] (Qur'an 21:66-70)
[206] (Buruj: 1-8)
[207] (KS44 Muslim K15 B312, Muslim K33 H31, Muslim K33 H34, Muslim K33 H35, Muslim K33 H35, Muslim K33 H36, Muslim K33 H37, Muslim K33 H44, Muslim K33 H45, Abudaud K39 B5, Nisai K39 B37, Ibn Sa’ad J4 Q1 p166, Ahmad 1:384, Ahmad 1:386, Ahmad 2:93, Ahmad 2:244, Ahmad 2:252, Ahmad 2:270, Ahmad 2:297, Ahmad 2:306, Ahmad 2:313, Ahmad 2:342, Ahmad 2:360, Ahmad 2:381, Ahmad 2:386, Ahmad 2:416, Ahmad 2:467, Ahmad 2:471, Ahmad 2:488, Ahmad 2:511, Ahmad 3:114, Ahmad 3:171, Ahmad 4:69, Ahmad 4:70, Ahmad 4:126, Ahmad 4:202, Ahmad 5:144, Ahmad 5:156, Ahmad 5:161, Ahmad 5:171, Ahmad 5:178, Ahmad 5:381, Ahmad 5:403, Ahmad 6:19, Tayalisi H297, Tayalisi H452, Tayalisi H660, Tayalisi H1019, Tayalisi H2087, Tayalisi H2432, Tayalisi H2577)
[208] (p737 4:59)
[209] (KS45 Bukhari K93 B1, Muslim K33 H32,33, Nisai K309 B28)
[210] (p737-738 3:32 … 71:3)
[211] (p738 4:3)
[212] (p738 29:8, 31:15, 37:101-102)
[213] (KS45 Bukhari K56 B108, Bukhari K56 B109, Bukhari K56 B111, Bukhari K64 B59, Bukhari K93 B4, Bukhari K95 B1, Muslim K33 H38, Muslim K33 H39, Muslim K33 H30, Abudaud K15 B87, Abudaud K34 B1, Tirmidhi K21 B28, Tirmidhi K21 B29, Tirmidhi K31 B47, Nisai K39 B35, Ibn Majah K24 B39, Ibn Majah K24 B 40, Darimi K20 B78, Ahmad 1:82, Ahmad 1:94, Ahmad 1:124, Ahmad 1:129, Ahmad 1:310, Ahmad 1:399, Ahmad 1:409, Ahmad 2:17, Ahmad 2:142, Ahmad 2:191, Ahmad 3:67, Ahmad 3:213, Ahmad 4:69, Ahmad 4:70, Ahmad 4:426, Ahmad 4:427, Ahmad 4:432, Ahmad 4:436, Ahmad 5:66, Ahmad 5:67, Ahmad 5:70, Ahmad 5:325, Ahmad 5:329, Ahmad 5:381, Ahmad 6:24, Ahmad 6:28, Ahmad 6:402, Ahmad 6:403, Tayalisi H109, Tayalisi H850, Tayalisi H856, Tayalisi H1654)
[214] (KS102 Ahmad 5:42, Ahmad 5:48)
[215] (KS45 Amad 3:225, Ahmad 5:83)
[216] (KS102 Ahmad 3:61, Ahmad 5:241, Ahmad 5:251, Ahmad 5:256)