HUMAN SKILLS

LEARNING OBJECTIVES:

·         Human skills in leader-follower interaction

OUTLINES:

BACKGROUND READING

Respecting and understanding followers

Humane behaviour

Representing followers

Love by followers

TEXT ANALYSIS

Empathy and respect for followers

Leniency, good treatment, and forgiveness

Leader's consideration

Leader must be liked by followers

Love by people is indication leader is good

Leader must be accessible

DISCUSSION

Human skills of leaders

Attributes of followers

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

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. You must 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.

Humane behaviour. They have compassion and empathy. They have high consideration for others. They have no pride and are like their followers not seeking to be different or superior to them. They are lenient and forgiving. They treat their followers well. They protect the followers from both physical and emotional hurt

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.

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.

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.

Empathy and respect for followers: Strain not thine eyes, ( Wistfully ) at what We have bestowed on certain classes. Of them, nor grieve over them: But lower your wings ( in gentleness ) to the believers. Qur'an 5:88 … And lower your wing to the believers who follow you. Qur'an 26:215 … Now has come unto you a Messenger from amongst yourselves: it grieves him that you should perish: ardently anxious is he over you: to the Believers is he most kind and merciful.Qur'an 9:128 …  'Abd Allah b. 'Umar said that he was sent with a detachment of the Apostle of Allah (may peace be upon him). The people wheeled round in flight. He said: I was one of those who wheeled round in flight. When we stopped, we said (i.e. thought): How should we do ? We have run away from the battlefield and deserve Allah's wrath. They we said (thought): Let us enter Medina, stay there, and go there while no one sees us. So we entered (Medina) and thought: If we present our ourselves before the Apostle of Allah (may peace be upon him), and if there is a chance of repentance for us, we shall stay; if there is something else, we shall go away. So we sat down (waiting) for the Apostle of Allah (may peace be upon him) before the dawn prayer. When he came out, we stood up to him and said: We are the ones who have fled. He turned to us and said: No, you are the ones who return to fight after wheeling away. We then approached and kissed hiss hand, and he said: I am the main body of the Muslims. Abu Daud 2:731-732, Chapter 952, Hadith # 2641

Leniency, good treatment, and forgiveness: "The messenger of Allah ( may peace be upon him ) has been reported by Anas b. Malik to have said: show leniency; do not be jealous; give solace and do not create aversion". Muslim 3: 944, Chapter 706, Hadith # 4300 ….  The prophet said "Aisha be lenient for leniency makes a thing decorated and when it is removed from a thing it makes it defective". Abu Daud 2:685, Chapter 848, Hadith # 2471 … “Narrated Anas : The Prophet ( may peace be upon him ) said, " Facilitate  things to people ( concerning religious matters ) and do not make it hard for them and give them good tidings and do not make them run away from Islam". Bukhari 1:60, hadith # 69 …. "Rafi b Makith who accompanied the Prophet ( may peace be upon him ) at al-Hudaibiyyah reported the Prophet ( may peace be upon him ) as saying: Treating those under one's authority well produces prosperity, but an evil nature produces evil fortune". Abu Daud 3:1426, Chapter 1842, Hadith # 5143 …  "Narrated Abu Burda that his father said, The Prophet sent Muadh and Abu Musa to Yemen telling them, Treat the people with ease and don't be hard on them; give them glad tidings and don't fill them with aversion, love each other, and don't differ". Bukhari 4:171, hadith # 275 ….  "Anas said : I served the Prophet ( may peace be upon him ) at Medina for ten years. I was a boy. Every work that I did was not according to the desire of my master, but he never said to me: Fie, nor did he say to me: Why did you do this? or Why did you not do this". Abu Daud 3:1338, Chapter 1709, hadith # 4756 …. "Abd Allah b Umar said: A man came to the Prophet ( may peace be upon him ) and asked: Apostle of Allah! how often shall I forgive a servant? He gave no reply, so the man repeated what he had said, but he still kept silence. When he asked a third time, he replied: Forgive him seventy times daily.". Abu Daud 3:1427, Chapter 1847, Hadith #5145 …. "It has been reported on the authority of Abd al-Rahman b. Shumasa who said: I came to Aisha to inquire something from her. She said: From which people are you? I said: I am from the people of Egypt. She said: What was the behavior of your governor towards you in this war of yours? I said: We did not experience anything bad from him. If the camel of a man from us died, he would bestow on him a camel. If any one of us lost his slave, he would give him a slave. If anybody was in need of the basic necessities of life, he would provide them with provisions. She said: Behold! the treatment that was meted out to my brother, Muhammad b. Abu Bakr, does not prevent me from telling you what I heard from the Messenger of Allah ( may peace be upon him ). He said in this house of mine: O God, who ( happens to ) acquire some kind of control over the affairs of my people and is hard upon them be you hard upon him, and who ( happens to ) acquire some kind of control over the affairs of my people and is kind to them be you kind to him". Muslim 3: 1016, Chapter 758, Hadith # 4494 … "Narrated Abdullah: I saw the Prophet ( may peace be upon him ) talking about one of the prophets whose nation had beaten him and caused him to bleed, while he was cleaning the blood off his face and saying, " O Allah! forgive my nation, for they have no knowledge". Bukhari 4:454, hadith # 683

Leader's consideration: shorten prayer for the weak: "Narrated Abu Masud: A man came and said, " O Allah's Apostle ! By Allah, I keep away from the morning prayer only because so and so prolongs the prayer when he leads us in." The narrator said, " I never saw Allah's Apostle more furious in giving advice than he was at that time. He then said, " some of you make people dislike good deeds ( the prayer ). So whoever among you leads the people in prayer should shorten it because among them are the weak, the old and the needy". Bukhari 1:379, hadith # 670  … Narrated Abu Burda that the Prophet sent his (i.e. Abu Burda's) grand father,'Abu Musa and Mu'adh to Yemen and said to both of them "Facilitate things for the people (be kind and lenient) and do not make things difficult (for people), and give them good tidings, and do not repulse them and both of you should obey each other.". Bukhari 5:443, hadith # 632 ….Narrated Jabir bin 'Abdullah Al-Ansari: Once a man was driving two Nadihas (camels used for agricultural purposes) and night had fallen. He found Mu'adh praying so he made his camel kneel and joined Mu'adh in the prayer. The latter recited Surat "Al-Baqara" or Surat "AnNisa", (so) the man left the prayer and went away. When he came to know that Mu'adh had criticized him, he went to the Prophet and complained against Mu'adh. The Prophet said thrice "O Mu'adh! Are you putting the people to trial?" It would have been better if you had recited "sabbih isma rabbika al a'la", wa al shamshi wa dhuhaha', or "wa al lail idha yaghsha", for the old, the weak and the needy pray behind you.". Bukhari 1:380, hadith # 673

Leader must be liked by followers: "Ibn Umar reported the Apostle of Allah ( may peace be upon him ) as saying" There are three types of people whose prayer is not accepted by Allah: One who goes in front of people when they do not like him; a man who comes dibaran, which means that he comes to it too late; and a man who takes into slavery on emancipated male or female slave". Abu Daud 1:156, Hadith #593

Love by people is indication leader is good: Suhail b. Abi Salih reported: We were in Arafa that there happened to pass Umar b. Abd al Aziz and he was the Amir of Hajj. People stood up in order to catch a glimpse of him. I said to my father: Father, I think that Allah loves Umar b. Abd al-Aziz. He said: How is it? I said: It is because of the love in people's heart for him. Thereupon he said: By One who created your father, I heard Abu Huraira narrating from Allah's messenger ( may peace be upon him ) a hadith like one transmitted on the authority of Suhail". Muslim 4: 1386, Chapter 1097, Hadith # 6375

Leader must be accessible: “Abu Maryam al Azdi said: When I entered upon Muawiyah, he said: How good your visit is to us, O father of so and so. This is an idiom used by Arabs ( on such occasions ). I said: I tell you a tradition which I heard ( from the Prophet ). I heard the Apostle of Allah ( may peace be upon him ) say: If Allah puts anyone in the position of authority over the affairs of the Muslims, and he secludes himself ( from them ) not fulfilling their needs, wants, and poverty, Allah will keep Himself away from him, not fulfilling his need, want and poverty. He said: He ( Muawiyah ) appointed a man to fulfil the needs of the people". Abu Daud 2:832-833, Chapter 1101, hadith # 2942

DISCUSSION:

HUMAN SKILLS OF LEADERS

Write 1-3 sentences on what you understand by each of the following human attributes of leaders:

Interest in people, tact, compassion, empathy, enthusiasm, showing concern, tolerance, being supportive, keeping good company, trusting others, loyalty, helpfulness, impartiality, inspiring others, charisma, accessibility, respect for others, gentility, ability to inspire other, ability to motivate, ability to encourage, ability to direct, equitable, praising success, confronting failure, thanking people for good work, politeness.

ATTRIBUTES OF FOLLOWERS

Quote from the Qur'an and sunnah illustrations of the following follower attributes:

Lazy/hard work

Take/avoid responsibility

Obedient/disobedient

Motivated by reward/punishment

Intelligence/stupidity

Trust/suspicion

Respect/contempt

Gratitude/ingratitude

YOUR NOTES:

WORKSHOP #8

FUNCTIONS & ACTIVITIES OF LEADERS

LEARNING OBJECTIVES:

OUTLINES:

BACKGROUND READING

Active leadership

Leadership functions

Problem-solving

Communication of the leader with followers

Communication with the public

Intra-organisational communication

Communication technology

Motivation

Learning from the environment

Delegation and coaching

Teams

Time management

 Followers part of leadership situation

Obedience

Advice and correction

Feed-back

Reliance on followers

Loyalty

Praise and personality cult

Public and private spheres

TEXT ANALYSIS

Leader is protector

Obedience of leaders

Limits to obedience

Leader has responsibility

Respect for authority

Leader comforts followers in times of despair:

Leader must maintain public moral standards

Potentially disloyal people not to be appointed

Leader should not be cruel

Duties of followers

Omar accessible

DISCUSSION

Leadership Functions

Functions Of Leaders

Functions Of Followers

Leadership Activities

Obedience Of Leaders:

Communication Styles Of Various Types Of Leaders

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

Active leadership: A leader must lead. The leadership function can not be 100% delegated. The leader should not turn into a follower of the followers, that would be abdicating responsibility.

Leadership functions: Depending on the situation a leader may play one of the following roles/functions: (a) Clarification of vision, goals, objectives for the organization and the followers (b) Making decisions without which there is no movement (c) Strategic and tactical Planning (d) Training, coaching, and delegating (e) Solving problems so that they do not remain as a time-bomb (f) Coordinating and integration to ensure unity of command, of purpose, and of direction (g) Representation of the organization and followers outside and protecting their interests (h) Managing and resolving conflicts so that the group may hold together (i) Motivation of followers to be productive (j) Tasking by determining who will do what when and how (k) Maintaining positive and smooth working relationships with peers, superiors, and followers (l) Participation and not being aloof (m) Evaluation of self and of followers so that renewal and correction may be possible  (n) Forming groups, coaching and delegating (o) Communication, the most important function of leadership.

Problem-solving: You should be able to identify and resolve organizational problems. Look at each situation from different vantage points. A management solution may contradict an equally valid leadership solution. Reconciliation between the two requires much understanding and wisdom.

Communication of the leader with followers: Communication competence is an essential leadership skill because leadership is human interaction. Leaders must have the capacity to use symbols to create reality. These symbols are necessary to move followers to strive toward a vision, reach goals and purposes. The leader must have an agenda to lead well. Parts of the agenda must be communicated whereas some should be kept confidential. Since leaders are by definition able to see visions farther than followers, they must have the twin ability to communicate those visions effectively to motivate the followers. The vision communicated outside must be the same as that communicated internally. A leader could communicate a baseline of low expectations at the start. This will enhance the impact of later achievements. care must be taken not to make the expectations so low that there is demotivation. Leader communication must be sincere and high on the moral scale. Communicating false images and boosting the leader's ego are not acceptable. It is better for the leader to produce quality work before trying to get media attention.

Communication with the public: Try to get into the right publications and to educate the reporters about your organization. The leader should use the mass media to get goodwill for the organization. All credit should be for the organization and not the leader. The leader should be humble but should not confuse his personal humility with that of the organization. The organization should have a high profile. In dealing with the media, a decision should be made whether a high or a low profile will be maintained. Each has advantages and disadvantages. A leader may have to be silent sometimes in order to buy time and get the chance to reconsider issues. You may also want to let the heat of the moment pass before committing yourself. A leader should be a good and motivating public speaker. If too busy use a speech writer. Choose speaking opportunities actively and initiate the invitation process. Do not wait to be invited. Whenever you speak make sure there is solid content.

Intra-organisational communication: A leader can hold a group together as long as intra-group communication is efficient. There should ideally exist no communication gap between the top leadership and the rank-and file. Group failure starts with communication failure. Communication problems are complicated in a decentralized organization. The leader must read widely to be able to know what is going on inside and outside the organization. He must be able to identify micro and mega trends. He must know what followers know and what they are thinking about.

Communication technology: Modern communication technology has placed new challenges on leaders. There is too much information and it is transmitted too rapidly. Information overload is a real problem. An effective leader will rise above the information clutter. He knows how to reach the people he wants despite the clutter. Clutter can be made use of when the leader deliberately wants to be vague. It is however unethical for the leader to create such clutter. He can only benefit from it when it exists. Communication technology has greatly increased the speed of events by compressing time. If you do not handle your communication well, efficiently and effectively, you will be overtaken by events. One way to manage is to be pro-active. Get your message out quickly. Control the information agenda. Have contingency plans. The leader's communication competence is put to a severe test in a crisis. A crisis presents both a danger and an opportunity as far as communication is concerned. The atmosphere of heightened tension increases receptivity of messages. Swift response and giving information builds credibility and demonstrates mastery over the situation.

Motivation: Effective leaders motivate followers to excel. Motivation reduces the need for close control and supervision. Motivation in a decentralized organization requires special and advanced communication skills. Positive motivation is more effective than negative one. The leader will motivate his followers if he treats them equally. He should not show any favoritism.

Learning from the environment: Effective leaders monitor and learn from the environment. They benefit from opportunities that exist and try to avoid dangers. A leader must have a good sense of timing so that actions and interventions have maximum impact and advantage.

Delegation and coaching: Effective leaders delegate work to others. They will motivate, coach and monitor because delegation is not abdication.

Teams: Effective leaders know how to form work-teams and coordinate their activities for maximum productivity. They will anticipate and resolve intra-group and inter-group conflicts.

Time management: The leader must manage time well. He should focus on issues. He must balance commitments taking into account the long-term and short term interests of the organization. Time management must be flexible and do not become a slave of your calendar. Always leave flex time as a blank in your calendar.

Followers part of leadership situation: Followers play an important functions in a leadership situation. It is a mistake to consider them passive spectators. It is unfortunate that books of history record only what the leaders did and ignore the more important contributions of the followers.

Obedience: Leaders must be obeyed otherwise there is no point in leadership. It is better to replace a leader than to disobey his commands. There are limits and conditions to the obedience. 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.

Advice and correction: Followers must advise and correct the leader. 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.

Feed-back: Good, genuine and continous 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.

Reliance on followers: Leader must rely on and use staff work

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.

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.

Public and private spheres: A leader in the exercise of his functions must distinguish between the personal and official roles. Acting in the official role may involve doing things contrary to what you would do in private and vice versa. However no immoral acts can be accepted on the excuse that they are required by the official position. It is better in such a case to resign than compromise your values.

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.

Leader is protector: "Narrated Abu Huraira that he heard Allah's Apostle saying, We are the last but will be the foremost ( to enter Paradise ). The Prophet added, He who obeys me, obeys Allah, and he who disobeys me, disobeys Allah. He who obeys the chief, obeys me, and he who disobeys the chief, disobeys me. The Imam is like a shelter for whose safety the Muslims should fight and where they should seek protection. If the Imam orders people with righteousness and rules justly, them he will be rewarded for that, and if he does the opposite, he will be responsible for that". Bukhari 4:128-129, hadith # 204

Obedience of leaders: O ou who believe ! Obey Allah, and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to  Allah and his Messenger, If you do believe in Allah and the Last Day: That is the best, and most suitable for final determination. Qur'an 4:59 …  Say: Obey Allah and His Messenger": but if they turn back Allah loves not those who reject Faith. Qur'an 3:32 …  And obey Allah and the Messenger; that you may obtain mercy. Qur'an 3:132 …O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you do believe in Allah  and the Last Day: that is best, and most suitable for final determination. Qur'an 4:59 … The Prophet said, " Listen and obey ( your chief ) even if an Ethiopian whose head is like a raisin were made your chief"

Bukhari 1:375, hadith #662 … "It has been narrated on the authority of Abu Huraira that the Messenger of Allah ( may peace be upon him ) said: It is obligatory for you to listen to the ruler and obey him adversity and prosperity, in pleasure and displeasure, and even when another person is given ( rather undue ) preference over you". Muslim 3:1021, Chapter 761, Hadith # 4524 …  "Abu Hurairah reported.the Apostle of Allah ( may peace be upon him ) as saying: a man who prevents a traveller from the excess water which he has with him; and a man who swears for the goods ( for sale ) after the afternoon prayer, that is, ( he swears ) falsely; and a man who takes the oath of allegiance to a ruler ( imam ); if he gives him ( something ), he fulfills ( the oath of allegiance ) to him; if he does not give him ( anything ) he does not fulfil it.". Abu Daud 2:989, Chapter 1307, Hadith # 3467 … "Narrated Ibn Abbas : The Verse:- Obey Allah and obey the Apostle and those of you ( Muslims ) who are in authority;...(4:59) was revealed in connection with Abdullah bin Hudafa bin Qais bin Adi when the Prophet appointed him as the commander of a Sariyya ( army detachments)". Bukhari 6:89, hadith # 108

Limits to obedience: "Narrated Ibn Umar : The Prophet said, " It is obligatory for one to listen to and obey (the ruler's orders) unless these orders involve one in Disobedience ( to Allah ): but if an act of Disobedience (to Allah) is imposed, one should not listen to or obey it" Bukhari 4:128, hadith # 203 …. "There is no obedience in matters involving disobedience to Allah; obedience is in matters which are good and are universally recognized" Abu Daud 2:726 Chapter 942, Hadith # 2619 … It has been narrated on the authority of 'Ali who said: The Messenger of Allah (may peace be upon him) sent an expedition and appointed over the Mujahids a man from the Ansar. (While making the appointment), he ordered that his word should be listened to and obeyed. They made him angry in a matter. He said: Collect for me dry wood. They collected it for him. Then he said: Kindle a fire. They kindled (the fire). Then he said: Didn't the Messenger of Allah (may peace be upon him) order you to listen to me and obey (my orders)? They said: Yes. He said: Enter the fire. The narrator says: (At this), they began to look at one another and said: We fled from The fire to (find refuge with) the Messenger of Allah (may peace be upon him) (and now you order us to enter it). They stood quiet until his anger cooled down and the fire went out. When they returned, they Related the incident to the Messenger of Allah (may Pease be upon him). He said: If they had entered it, they would not have come out. Obedience (to the commander) is obligatory only in what it good". Muslim 3:1022, Chapter 761, Hadith # 4536 …  Narrated 'Ali: The Prophet sent a Sariya under the command of a man from the Ansar and ordered the soldiers to obey him. He (i.e. the commander) became angry and said, "Didn't the Prophet order you to obey me" They replied, "Yes." He said, "Collect fire wood for me." So they collected it. He said, "Make a fire." When they made it, he said, "Enter it (i.e. the fire)." So they intended to do that and started holding each other and saying," We have run towards (i.e. taken refuge with) the Prophet from the fire." They kept on saying that till the fire was extinguished and the anger of the commander abated. When that news reached the Prophet he said, "If they had entered it (i.e the fire), they would not have come out of it till the Day of Resurrection. Obedience (to some body) is required when he enjoins what is good.". Bukhari 5:441, hadith # 629

Leader has responsibility: "Abu Huraira reported the Apostle of Allah ( may peace be upon him) as saying: The imam is responsible and the muaddhin is trusted. O Allah, guide the imams and forgive the muaddhins". Abu Daud 1:136, Hadith # 517

Respect for authority: "Hazrat Abu Badr...dishonored by Allah(Tirmizi). Riyadh 1:371, hadith # 673

Leader comforts followers in times of despair: "Omar said to the defeated remnants from the Jisr debacle ( Do not grieve O Muslims I am your party and you have only retreated to me". Tabari 11:194

Leader must maintain public moral standards: Hadrat Abu Bakr ( Rad ) said, " When the people commit sinful acts openly and the people have means and power of checking them and still do not check them, then Allah sends calamities upon them and does not remove those calamities." . Hayat 2:721

Potentially disloyal people not to be appointed: Abu Ja'far-Ibn Humayd-Salamah-Ibn Ishaq-'Abdallah b. Abu Bakr. The reason for Abu Bakr's removal of Khalid b. Sa'id was that Khalid b. Said, on coming from Yemen after the death of the Messenger of God, held back for two months from rendering the oath of allegiance to him. Khalid would say, "The Messenger of Gods gave me a command and did not remove me after that until God took him." Khalid had met 'Ali b. Al Talib and 'Uthman b. 'Affan and said, "O Banu 'Abd Manaf, you have willingly renounced your [right to] command; others have taken it up." As for Abu Bakr, he did not hold it against him, but, as for Umar, he harbored a secret grudge against him on account of it. Then Abu Bakr sent the troops forth to Syria. The first man he put in command of a division of them was Khalid b. Said. But Umar took to saying, "Are you in to put him in command even though he has done what he has done and has said what he has said? " He kept on about it with Abu Bakr until the latter dismissed him and appointed Yazid b. Abi Sufyan to command. Tabari 11:74-75

Leader encourages followers to correct him: "Ibn Umar said: The Prophet ( may peace be upon him ) prayed and recited the Qur'an in it. He was then confused in it ( in his recitation ). When he finished ( his prayer ) he said to Ubayy ( b. Kaab ): Did you pray along with us ? He said: Yes. He said: What prevented you ( from correcting me)." Abu Daud 1:231, Chapter 315, Hadith # 907

Leader should not be cruel: "It has been narrated on the authority of Hasan that Aidh b. Amr who was one of the Companions of the Messenger of Allah ( may peace be upon him ) called on Ubaidullah b. Ziyad and said ( to him ): O my son, I have heard the Messenger of Allah ( may peace be upon him ) say; The worst of guardians is the cruel ruler. Beware of being one of them. Ubaidullah said ( to him out of arrogance ): Sit you down. You are from the chaff of the Companions of Muhammad ( may peace be upon him ). Aidh said: Was there worthless chaff among them? Such worthless chaff appeared after them and among other people". Muslim 3:1018, Chapter 759, Hadith # 4504

Duties of followers: "It has been narrated on the authority of Ubada who learnt the tradition from his father who in turn, learned it from his own father. Ubada's grandfather said The Messenger of Allah ( may peace be upon him ) took an oath of allegiance from us on our listening to and obeying the orders of our commander in adversity and prosperity, in pleasure and displeasure ( and even when somebody is given preference over us, on our avoiding to dispute the delegation of powers to a person deemed to be a fit recipient hereof ( in the eye of one who delegates it and on our telling the truth in whatever position we be without fearing in the matter of Allah the reproach of the reproacher.". Muslim 3:1023, Chapter 761, Hadith # 4538 … Followers obliged according to capacity: "It has been narrated on the authority of Abdullah b. Umar who said: We used to take oath to the Messenger of Allah ( may peace be upon him ) that we would listen to and obey his orders. He would tell us ( to say in the oath): As far as it lies in my power" Muslim 3: 1040, Chapter 775, Hadith # 4604

Omar accessible: “According to Muhammad : 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”. Tabari 14 : 104 - 105

DISCUSSION:

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

FUNCTIONS OF LEADERS

Write 1-3 sentences on what you understand by each of the following leadership functions:

Decision-making

Planning

Training

Problem-solving

Goal, objectives, vision clarification,

Coordinating

Representation

Conflict management

Motivation

Task

Maintaining relationships: superiors, peers, subordinates

Participation

Evaluation

Forming and leading groups

Communication

FUNCTIONS OF FOLLOWERS

Write 1-3 sentences about what you understand by each of the following follower functions:

Obedience

Advice

Loyal following

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

Wiling to make changes

Do not explain actions

OBEDIENCE OF LEADERS:

(a)           Write down verses of the Qur'an on obedience of leaders and explain your understanding of them

(b)           Write down and explain 2 hadiths on obedience of leaders

(c)           List 5 advantages of follower obedience

(d)           List 5 situations when follower obedience is a disadvantage

(e)           What are the limitations that the Sharia puts on leader obedience

(f)            Do you think a leader should also obey the followers? If yes give examples and support your stand from Qur'an and sunnah. Do the same if your answer is no.

COMMUNICATION STYLES OF VARIOUS TYPES OF LEADERS

Explain in your own words how you think the following types of leaders communicate with their followers:

 Autocratic

 democratic

 laissez-faire

YOUR NOTES:

WORKSHOP #9

DISEASES OF LEADERS AND FOLLOWERS

LEARNING OBJECTIVES:

OUTLINES:

BACKGROUND READING

Human imperfections

Socialization

Diseases

Deviant personality

Pride and Vanity

Uncompensated weaknesses

Ignorance

Excessive veneration

Oppression

Petty-mindedness

Manipulation

Seeking false reputation

Abandoning followers

Unequal treatment of followers

Deviant values

Diseases of followers

Causes of leadership failure

Responsibility and accountability

Results/bottom line

Arrogance and feeling indispensable

Putting people down

Mistrust and disloyalty

Lack of creativity

Inaccessibility

Poor human relations

Following the crowd

Consequences of hatred by followers

Causes of hatred of followers for leader

TEXT ANALYSIS

Ignorant leaders misguide

Oppression and petty-mindedness

Oppressor is finally punished

Do not despair

Leader who deceives followers

Searching for follower faults

Torment for no genuine reason

Disappearance of honesty

Leader should not have pride/vanity

Cruelty

Arrogance

Dishonesty

Taking bribes

DISCUSSION

Diseases Fatal For Leaders

Manifestations Of Leadership Failure

Manipulative Leaders

Disease Of Followers

What To Do With A Bad Leader

What To Do With Bad Followers

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

Human imperfections: With the exception of Prophets, no leaders or followers can claim being perfect. Any leader will have diseases (hopefully few). Followers also have diseases. The diseases of leaders and followers could be synergistic. The aim of good leadership is to minimize or compensate for them. This requires maturity and balance. The leader must be able to look at himself in a mirror or listen to trusted advisors to know and acknowledge weaknesses. Only the greatest can do this.

Socialization: Bad leadership is learned from poor role models in the home, the general society, and the work-place. Societies or organizations that depended on authoritarianism, no delegation, no participation produced the worst leaders in history.

Diseases: Good leaders have attributes and skills that have been discussed. Bad leaders are not necessarily those with opposite attributes and skills. Bad leaders have definite diseases that could exist alongside some of the good qualities. In the extreme some bad leaders have only diseases and none of the good qualities.

Deviant personality: Psychological disorders eg megalomania, antisocial personality. Many bad leaders are actually psychologically sick: sadists, megalomaniacs, jealous, immature, or psychopathic personalities. Organizations and societies that allow such individuals to rise to the top pay a heavy price.

Pride and Vanity: Pride and vanity have destroyed many leaders. They are from the SHAITAN and eventually lead to mutual hatred between leaders and followers. They may also become a disease of both the leader and his followers in which case there is mutual hatred between groups,organizations, and even nations.

Uncompensated weaknesses: A leader is a human being and can not be perfect. There will be weaknesses. The way to deal with them is to compensate for them by relying on strong people who have the skills that the leader may lack. The careful leader will also avoid acitivities that he lacks the ability to do well.

Ignorance: Some bad leaders are sincere and are committing mistakes without being aware of them. Some commit mistakes because of basic inner limitations. Ignorance of a leader that is not acknowledged or compensated for spells disaster for the organization. Wrong decisions will be made and will be defended by the leader.

Excessive veneration: Bad leaders with weak egos seek excessive veneration from their followers. These are inadequate persons who are not sure of themselves.

Oppression: Bad leaders who lack legitimacy, personal authority, and self-confidence tend to be oppressive. They try to use force to impose their will. Those who oppose this are dealt with badly.

Petty-mindedness: Petty-mindedness is a sign of an immature personality and lack of vision. Small things become big while big things are not even recognized. The self becomes more important than the public interest.

Manipulation: Bad leaders are manipulative. They control and do not build or develop their followers.

Seeking false reputation: Bad leaders concentrate on building false reputations, appearances, and images. They neglect the hard work that produces real results. Such leaders who deceive themselves and their followers will not hide their weaknesses for long. False leaders are exposed sooner or later. If not exposed in their lifetime or period of tenure, history will expose them in unflattering terms. The Qur'an recounts stories of such leaders in bygone eras as a lesson to all of us.

Abandoning followers: Bad leaders will abandon their followers in times of crisis or danger. They will not stand to share the pain with them or lead them to a solution.

Unequal treatment of followers: Bad leaders treat followers unequally. There is favoritism. Those who praise the leader and pander to his ego are preferred over the more principled ones. Syncopaths are brought near while the productive and hard-working are kept away. Favoritism may also manifest as nepotism, appointments or promotions based on family relationships and not merit. Injustice of a bad leader may be in attitude, actions, judgements, decisions, and communication. All what deviates from the truth and fair and equitable treatment is injustice.

Deviant values: It is an irony of human experience that the best and the worst leaders can share some of the same practical and conceptual skills. They differ in the underlying values, personality, goals, and how the skills are used. Good moral leaders serve humanity while the bad ones cause suffering and harm.

Diseases of followers: Followers, like leaders, have diseases: hypocrisy, insincerity, bad advice to leader, disloyalty, disobedience, and excessive veneration of the leader. Followers show hypocrisy when they say something in front of the leader and the opposite when away from him. They may outwardly show loyalty and obedience when they are secretly plotting against him. Insincerity is all forms of dishonesty and lies to the leader and fellow followers. It also includes doing things for selfish individual interests while hurting the interests of the group. Some followers may give advice to a leader that they know is bad either for some selfish personal gain, or to hurt someone else, or to hurt the leader by making him commit mistakes. Disloyalty in all its forms is bad. Followers must obey the leader as long as he is ordering them to do good. Disobedience rapidly results into chaos and break down of the civil order. Violence by the ruler against followers or among followers rapidly ensues in a situation of anarchy. It is for this reason that obedience should not be withheld even if the leader commits some minor mistakes. Some followers may spoil the leader by pandering to his ego and showing him excessive veneration. When all of this gets to his head he may start behaving like a dictator, develop vanity and pride and eventually fail in leadership.

Causes of leadership failure: Leadership failure is a consequence of a series of mistakes. An organization can survive a few leadership mistakes. When the mistakes are consecutive and cumulate, the death certificate for the organization is sealed. Leadership failure has several often inter-related causes: (a) refusal to admit mistakes and blaming them on others (b) belief of the leader that he is indispensable and behaving as a dictator (c) fear for position and neglecting training or developing replacements (d) disloyalty to superiors, peers, followers and the organization (e) lack of creativity: hating new ideas, persisting in unproductive but tested ways, and being too bureaucratic (f) lack of common sense, being away from reality and being theoretical (g) Lack of human skills and handling followers well and equitably (h) lack of a sense of bottom-line that you have to produce results (i) failure to lead and following the crowd (j) condone or tolerate incompetence (k) failure to recognize and reward good work (l) followers hating the leader.

Responsibility and accountability: A leader is accountable for all what goes on. He should have the courage to admit his mistakes so that he may correct them. he must also take ultimate responsibility for mistakes committed by subordinates although he is not personally directly culpable. He was supposed to select only the best and most competent, train them, and supervise them so that they make no mistakes. Bad leaders do not take personal responsibilities. They are not accountable for mistakes in their organization. They look for excuses (even valid ones) or shift responsibility to others. It is a sign of personal weakness and emotional immaturity for a leader to pretend to be all-knowing and perfect all the time.

Results/bottom line: A leader is judged by results. Lack of a sense of a bottom line is a sure way to leadership failure. Such leaders may tolerate or even condone incompetence in the organization because success and results do not matter to them. They will fail to recognize and reward good work. A leader must achieve results. If he fails, even if he worked hard and sincerely and even if he has valid excuses, he is considered to have failed and he must accept responsibility. Accepting responsibility is the first positive step toward looking for a solution.

Arrogance and feeling indispensable: When a leader starts thinking that he is special and that there is nobody else who can be in his position he is already on the way to being lost. He will soon become a dictator and will suppress all dissent and refuse to listen to advice. He will not develop his followers. Shaitan will encourage him to become increasingly arrogant until he eventually fails. An insecure leader fears for his position and tries to oppress or suppress people with leadership ability in the organization. This is an insincere person who should not have been leader in the first place. A mark of a good leader is not coveting positions.

Putting people down: Poor leaders, actually leaders by default, put down people and are only manifesting their own lack of self-confidence and a feeling of low self-worth. They assume that everybody else must be like them. Such leaders either do not last long or continue leading failing organizations.

Mistrust and disloyalty: A bad leader does not trust others and is not trusted. He will be disloyal to his superiors, his peers, and his subordinates. He will even betray the organization in pursuit of his selfish interests.

Lack of creativity: When a leader starts thinking he knows all and is perfect in all what he is doing, he closes his mind to new ideas. He suppresses creativity and innovation and persists in old ways even if they are unproductive. Some of such leaders realize the futility of their stand and tend to hide behind bureaucratic policies, rules, and regulations.

Inaccessibility: A leader who is not accessible soon loses touch with realities in the organizations. He can not know what is going on at the grass-roots level. He lives in an ivory tower and his decisions and actions lack the common sense that is expected.

Poor human relations: Poor leaders are poor in human relations. They demotivate followers, harass them and make them loathe the organization. Many followers will leave at the first opportunity. Some leaders develop this people incompetence into an art. They are aware of their inadequacy and inability to change so they make sure no follower stays too long with them. They know the follower will eventually get fed up with them and may confront them one day. They make sure he leaves before that breaking point. High turnover thus becomes a normal way with dire consequences for the organization.

Following the crowd: Some leaders abdicate their responsibilities. They fail to lead and follow the crowd. Some could justify this by saying that they are 'listening' to their followers.

Consequences of hatred by followers: No person should insist on continuing in a leadership position if he/she is hated by the followers. Leadership can not succeed if there is no good relation between the leader and the followers.

Causes of hatred of followers for leader: Leader does not respect followers: impersonal behavior, not listening, and being self importance. Wrong decisions . Take followers' credit . Blame followers for leader's mistakes . Secretive; withhold information . Not protecting followers from external attacks . Public criticism of followers . Not consulting followers . Over-working followers.

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.

Ignorant leaders misguide: "Narrated Abdullah b Amr bin Al As : I heard Allah's Apostle saying, Allah does not take away knowledge, by taking it away from ( the hearts of ) the people, but takes it away by the death of the religious learned men till when none of the ( religious learned men ) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray". Bukhari 1:80, hadith # 100

Oppression and petty-mindedness: "Jabir b Abdullah reported that Allah's Messenger ( may peace be upon him ) said: Be on your guard against committing oppression, for oppression is a darkness on the Day of Resurrection, and be on your guard against petty mindedness for petty mindedness destroyed tho who were before you. as it incited the to shed blood and make lawful what was unlawful for them"

Muslim 4: 1366, Chapter 1065, Hadith # 6248

Oppressor is finally punished: "Narrated Abu Musa : Allah's Apostle said, Allah gives respite to the oppressor, but when He takes him over, He never releases him. Bukhari 6:171, hadith # 208

Do not despair: "Abu Huraira reported Allah's Messenger ( may peace be upon him ) as saying: When a person says that people are ruined he is he is himself ruined" Muslim 3: 1382, Chapter 1091, Hadith # 6352

Leader who deceives followers: "Narrated Maqil : Allah's Apostle said, If any ruler having the authority to rule Muslim subjects dies while he is deceiving them, Allah will forbid Paradise for him" Bukhari 9:197, hadith # 265

Searching for follower faults: "Jubair b. Nufair, Kathir b. Murrah, Amr b. al-Aswad, Miqdam b. Madikarib, and Abu Umamah reported the Prophet ( may peace be upon him ) as saying: When a ruler seeks to make imputations against the people, he corrupts them" Abu Daud 3:1362, Chapter 1752, Hadith # 4870

Torment for no genuine reason: "Hisham reported on the authority of his father that Hisham b. Hakin b. Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them?. They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Allah's Messenger ( may peace be upon him ) as saying" Allah would torment those who torment people in the world" Muslim 3: 1378, Chapter 1083, Hadith # 6328

Disappearance of honesty: "Narrated Abu Huraira : Allah's Apostle said, When honesty is lost. then wait for the Hour. It was asked, How will honesty be lost, O Allah's Apostle? He said. When authority is given to those who do not deserve it, then wait for the Hour." Bukhari 8:332, hadith # 503

Leader should not have pride/vanity: " Hadrat Amir ibn Rabiah says that once he accompanied the Prophet ( p.b.h. ) up to the mosque. The thong or strap of his shoe got broken, Hadrat Amir took it so as to mend it. said, " This thing smells pride, and I dislike vanity or pride."  Hayat 2:611

Cruelty: pharaoh Qur:an 2:49, NIMOROD Qur'an 21:66-70, DHU NUWAS

Buruj: 1-8

Arrogance: Pharaoh: Qur'an 28:38-39, Qur'an 79:21-24

Dishonesty: "Narrated Hudhaifa : Allah's Apostle narrated to us two narrations, one of which I have seen ( happening ) and I am waiting for the other. He narrated that honesty was preserved in the roots of the hearts of men ( in the beginning ) and then they learnt it ( honesty ) from the Qur'an and then they learnt it from the ( Prophet's ) Sunna ( tradition )> He also told us about its disappearance. saying. " A man will go to sleep whereupon honesty will be taken away from his heart, and only its trace will remain, resembling the traces of fire. He then will sleep whereupon the remainder of the honesty will also be taken away ( from his heart ) and its trace will resemble a blister which is raised over the surface of skin when an ember touches one's foot: and in fact, this blister does not contain anything, So there will come a day when people will deal in business with each other but there will hardly be any trustworthy persons among them. Then it will be said that in such and such a tribe there is such and such person who is honest, and a man will be admired for his intelligence, good manners and strength, though indeed he will not have belief equal to a mustard seed in his heart. The narrator added: there came upon me a time when I did not mind dealing with anyone of you, for if he was a Muslim; his religion would prevent him from cheating, and if he was a Christian, his muslim ruler would prevent him from cheating; but today I cannot deal except with so and so and so and so" Bukhari 8:332-333, hadith # 504

Taking bribes: "Malik....earth" Muwatta 33:321, hadith # 1

DISCUSSION:

DISEASES FATAL FOR LEADERS

Write 1-3 sentences on what you understand by the following diseases of leaders: Give examples from  your experience

Psychological/personality illnesses:

MANIFESTATIONS OF LEADERSHIP FAILURE

Give examples from your experience of the following manifestations of leadership failure:

Refusal to admit/accept mistakes

Believing they are indispensable:

Dictatorial and egoistic

Refusal to traindevelop replacements

Fear for position

Disloyalty: to superiors, peers, followers, organization

Fear of competition from outside  and inside

Lack of creativity: hate new ideas,

Prefer unprodctive tested ways

Too bureaucratic

Lack of common sense: aloof; far from reality,theoretical

Lack of a 'people sense:

Use positional and not personal power

Disrespect and demotivate followers: fault-finding,name calling, attacks, blame manage different people in the same way

Manipulative behavior

Self-centered-ness

Lack sense of 'bottom-line': not know you are judged by results - failure to pay attention to detail

Failure to see endresults

Failure to set standards & making sure standards are respected

Failure to lead: being part of the crowd and not leading

Not taking hard decisions involving people

Interference in followers' privacy

Condone/ignore incompetence

Desire to be loved by followers

Lack of will-power  wish problems will disappear on their own

Fear confrontation

Failure to recognize and reward good work

Hatred of followers for leader:

MANIPULATIVE LEADERS

Fill the following table comparing manipulators and people builders. Indicate your choices as high/low:

                                                                                MANIPULATORS                              BUILDERS

Sincere concern for people

Self-oriented

Supportive

Power hungry

Trainer/coach

Threat/fear

Consistent

Disciplined

Oppressive

Uses and dumps people

Uses power for self gain

Patient

Praises success

Intuitive

Empathetic

Close-minded

Flexible

Embraces change

Long-term perspective

Secure

Jealous

DISEASE OF FOLLOWERS

Give examples of the following follower diseases from your personal experience

WHAT TO DO WITH A BAD LEADER

Imagine you are a follower and your leader has one of the following diseases. Write down preventive and curative measures you would take to deal with the situation. Leaving the organisation is not one of the options

Superiority complex,

Feeling of invincibility or invulnerability

Intolerance of other views and opinions

Authoritarian and dictatorial disposition

Manipulation of people

Complacence and lack of courage

Denying or avoiding responsibility

Giving false impressions of achievement not backed by actual work

Obsessive fear of failure

Inability to focus

Search for cheap popularity

Feeling threatened.

Sadism

Jealousy

Selfishness

Egocentricity

Power hungry,

Tunnel vision,

Exploitation

Oppression

Resenting accomplishments of others

Insensitivity to followers

Disclosing secrets,

WHAT TO DO WITH BAD FOLLOWERS

Imagine you are a leader and you have followers with the following diseases. Write down preventive and curative measures you would undertake to deal with the situation. Throwing them out of the organization is not one of the options

YOUR NOTES:

WORKSHOP #10

ABUBAKR AL SIDDIQ

LEARNING OBJECTIVES:

OUTLINES:

BACKGROUND READING

TEXT ANALYSIS

DISCUSSION

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 special about Abubakr: Companion of the cave. Prophet chose him to lead salat. First believer. Firm iman that knew no doubts (siddiq). Wisdom, far vision. Focus of unity of state after death of prophet. Firm stand in riddat wars preserved religion and unity. Laid foundation for empire in byzantine and Persian lands. Collected Qur’an                              

Abubakar in makka before Islam: Good manners and loved personality. Leader in his tribe in charge of settling blood feuds. Successful cloth merchant in makka due to his good personality

Good morals, did not drink alcohol. Did not participate in jahiliyyah worship. Did not hesitate to accept Islam. Called others in Islam. Used his wealth to help poor muslims. Got title al siddiq. Not angry except for Allah: bet on byantine-persia war. Companion of the Prophet. Planned hijra. Companion of the cave: fear for Prophet not himself

Abubakr in madina: Started as farmer. Never got angry except for Allah : story of finhas. Always with Prophet. Abubakr and Omar 2 ministers of the Prophet. Kind to badr prisoners of war. Abubakr agreed with prophet at hudaybiyyah. Led pilgrimage after hudaybiyyah. Led salt when prophet was sick (9) firm stand at death of prophet. Firm and wise stand at saqifa averted civil war

Abubakr on ascension to khilafat: Abubakr did not oppress opposers. Riddat wars: usually soft Abubakr was tough for truth - stabilized state in his reign by courageous stands - endorsed khalid’s killing those who killed muslim - forgave prisoners brought to madina - did not forgive others. Firm stand on regfusers of zakat. Firm stand on pretenders to prophethood. Firm stand on despatching usamah’s army. Initiated Palestine and Iraq campaigns

Abubakras a leader: Full-time leader. Aware of his limitations. Asked for obedience if he obeyed Allah. Governed by shura. Did not develop bureaucracy: reign too short - busy with military activity for administration

Administrative division: Abubakr divided the peninsula into 13 districts: hejazi (makka, madina, taif) - yaman (sana, hadharamawt, khawla, zubyd, jand, najran, jarsh) and bahrain

Death of Abubakr: Pre-occupied with ummatic welfare in last 2 weeks. Consulted people before appointing Omar. Self criticism on his activities. Returned salary to bait al maal. Died with no wealth. Buried in his old clothes; the living need new ones. Ordered his funeral not distract from state affairs. He reigned for 27 months. He died on Monday 21 Jumada I 12 ah and was buried the same night.  He was aged 63.

Main Lessons: Simple life. Honest. Polite. Firm. Caution. Against self-admiration. Self criticism. Accept criticism. Accountability. Gentle nature. Avoid fitna

name and family: Abubakr’s name was Abdullah bin Othman bin Amer (Abu Quhafa).

Basic philosophy of leadership: Abubakr followed and did not innovate. his reign was too short for a lot of administrative developments.

Abubakr’s ijtihad: Fighting refusers of zakat. Fighting refusers of zakat. Fighting the murtadd. Collecting the Qur’an.

Manin achievements: Unity of ummah / arabian peninsula. Riddat. Zakat. Start of the futuhat. Collecting Qur’an.

Abubakr the companion in the cave :

                “If you help not (your leader) (It is no matter): for Allah did indeed help him when the unbelievers drove him out: he had no more than one companion: The two were in the Cave and he said to his companion “have no fear for Allah is with us” then Allah sent down his peace upon him and strengthened him with force which you saw not, and humbled to the depths the word of the unbelievers.  But the word of Allah is exalted to the heights: For Allah is Exalted in might wise.

Called Siddiq in the Qur’an: “wa llathi ja’a bi sidq wa saddaqa bihi”

Prophet praised him: “law kuntu mutakhidha khalila l itakhadhtu Aba Bakr”

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.

Abubakr tells Muslims to correct him: “If I am upright then follow me; but if I deviate straighten me out”

Tabari 10:11

Abubakr’s letter to Khalid Ibn Al Walid Warning about self-admiration: “Abu Jafar his authorities: The letter of Abu Bakr came to Khalid at al-Hirah when he had just returned from his pilgrimage.  It said, Go until you reach the Muslim armies at al Yarmuk, for they are distressed and causing distress.  Do not by any means return to the like of what you have done, for your worry will not, with God’s help, worry the masses of the troops, and your method of removing the people’s distress will never remove it. May your intention and your favored position gladden you,  Abu Sulayman!  Therefore complete your work so that God may make it complete for you. Do not by any means let self admiration enter you, so that you lose and fail.  See that you do not rely upon any work of yours for God controls the bestowal of favor, and He is the owner of reward”. Tabari 11:69

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)

Abubakr Khalifat Rasulillah: “Lamma buyi’a Abu Bakr khatabhu rajulu min al muslimiin biqawlihi ya khalifat llaah falam yad’uhu abubakr yamdhi fi hadithihi bal qala lahu lastu bi khalifat llaah wa lakitnni khalifat rasulillaah”.

Attributes of abubakr’s  : simple life: “Aisha reported my father’s dwelling was at al-Sunh with his wife Habibah bt. Kharijah b. Zayd b. abi Zuhayr of the Banu al-Harith b. al-Khazraj.  He had built himself a room from palm leaves.  He did not add to that up to the time he moved to his dwelling in Medina.  He continued to reside there at al-Sunh for six months after he had received the oath of allegiance, He would go by foot to Medina.  Occasionally, he would ride on a horse he had, wearing a waist wrapper and a worn-out cloak.  He would come to Medina to lead the people in public worship. When he finished the evening worship (isha) he would return to his family at al-Sunh.  When he was present, he would lead the people in their worship; when he was not present, Umar would lead them in it. He would spend Friday morning at al-Sunh dyeing his head and his beard, then he would go forth according to the time of the Friday worship, in which he would lead the people.  He was a man of commerce.  He would go forth early every day to the market, where he would sell and buy.  He had a flock of sheep that would go home to him.  Sometimes he would go forth with it himself; sometime, it would be taken care of, so that it was pastured for him.  He also would milk the sheep for the community.  When he was rendered the oath of allegiance as caliph, a girl from the community said to him, “Now the ewes of our house will not be milked for us” Abubakr heard her and said, “On the contrary.  By my life I will most definitely milk them for you.  I certainly hope that what I have entered into will not turn me away from my previous habit. “When he would milk for them, he sometimes would say to a girl from the community, “O girls, would you like me to tend (your sheep) for you, or to leave them to pasture by themselves?”  Sometimes she would say, “Tend (them); other times she would say, “Leave (them)”. Whichever of those she said, he would do. He remained like that at al-Sunh for six months, them he came down to Medina to reside in it and look after his responsibilities. He said, “No, by God, trading will not set right the affairs of the people.  Only my devoting myself exclusively to them and looking after their business will set them aright.  My dependents must have what will make them prosper”.  Thus, he abandoned trade and expended of the Muslim’ money enough to make him prosper and make his dependents prosper day by day. [....]  That which they had allocated for him every year was six thousand dirhams.  When death came to him, he said, “Give back what we have of the Muslims money, for I will not acquire anything of this property.  My land which is in such-and-such a place is given to the Muslims as compensation for what I have acquired of their property”.  He transferred that to Umar along with milch camels, a slave who was a bed wetter, and velvet worth five dirhams.  Umar said, “He has caused troubles for those after him”. Tabari 11: 151 - 153

Abubakr paid: Abe Zayd--’ Al Ib. Muhammad -- those whom I have mentioned

his transmitting from them : Abu Bakr Said, “Figure out how much I have spent from the treasury since I was put in charge and settle it for me.  “They found it amounted to eighty thousand dirhams during

his rule.

ATTRIBUTES OF ABUBAKR’S : SELF-CRITICISM: Abubakr said “Indeed, I do not grieve for anything from this world, except for three (things) which I did that I wish I had left aside, about which I wish I had asked God;s Messenger. As for the three that I wish I had left aside, I wish that I had not thrown open the house of Fatimah to reveal something, even though they had locked it with hostile intent, I wish that I had not burned al-Fuja’ah al-Sulami and that I had quickly killed him or forbearingly let him go.  I wish, on the day of Saqifat Bani Saidah, that I had thrown the matter upon the neck of one of the two men (meaning Umar and Abu Ubaydah) so that one of them would have become the commander (of the Faithful) and I would have been his minister (wazir). As for those I left aside, I wish that on the day I was brought al-Ashath ibn Qays as a prisoner I had cut off his head, for I imagine that he does not see any evil but that he helps it along.  I also wish, when I sent Khalid ibn al-Walid to fight the people of apostasy, that I had stayed at Dhu al-Qassah, so that if the Muslims had triumphed, they would have triumphed, but if they had been defeated, I would have been engaged or (provided) reinforcement.  Furthermore, I wish, when I sent Khalid ibn al-Walid to Iraq; [... missing?] thereby, I would have stretched forth both of my hands in God’s path. (He stretched forth his hands). I also wish that I had asked God’s Messenger with whom the government rests, so that no one would contend about it.  I wish I had asked him whether the Ansar have a share in the government.  I wish I had asked him about the inheritance of the bother’s daughter and the paternal aunt, for I have some doubts in my mind abut the two of them. Tabari 11: 149 - 150

Attributes of abubakr’s : avoiding fitna: “Al Zibriqan and al Aqra went out to AbuBakr and said, “Make over to us the Kharaj of al-Bahrayn and we will guarantee for you that no one from our tribe will repudiate, so Abu Bakr did that and wrote the document.  The one who acted as middleman for them was Talhah ibn Ubaydallah. They called upon witnesses, among them Umar but when the document was brought to Umar, he looked at it without witnessing it.  Then he said, No by God, absolutely not!” and tore up the document and erased it. Talhah became angry at this, so he went to Abu Bakr saying, “Are you the commander of is Umar?” Whereupon (Abu Bakr) replied, Umar is, except that obedience is owed to me”. so he calmed down. The two of them witnessed with Khalid all the battles up to al Yamamah, them al-Aqra went to Dumah with Sharhabil”. Tabari 10: 97 - 98

Attributes of abubakr’s : gentle persuasion that inspired men and made them obedient: bu Bakr became anxious about Syria, whose matter caused him concern. Abu Bakr had sent Amr in al Asi back to a post to which the Messenger of God had appointed him that of the taxation of the Sa’d Hudhaym, the Udhrah, and those associated with them of the Judham and the Hadas - before his going to Uman.  Then he departed for Uman with a promise that his office would be restored to him when he returned.  Abu Bakr fulfilled that promise. When he became anxious about Syria, Abu Bakr wrote to Amr, saying, “I have restored you to the office to which the Messenger of God appointed you once and named you once more, when you were sent to Uman in fulfillment of the promises of God’s Messenger, so that you have taken it up once and then again.  I would like, Abu Abdallah, to devote you entirely to that which is better for you in your life and your return to God, unless that which you have now is preferable to you”. Amr wrote back to him, I am one of the arrows of Islam, and you after God, are the one who shoots them and collects them.  Look for the strongest, most fearsome, and best of them and aim at something with it, if comes to you from some direction”. Tabari 11: 78 - 79

Dealing with opposition : [Sa’d ibn Ubadah refused to swear allegiance Abubakr]  He was left for several days, then he was sent to (and told) that he should come to render the oath of allegiance, for the people (generally) had done so and his tribe as well.  But he said, By God, I shall not do it, before I have shot at you with whatever arrows are in my quiver, and have reddened that head of my spear, and struck you with my sword, as long as my hand control it.  I will fight you with my family and those who obey me of my tribe.  I swear by God (even) if the Jinn gathered to you with the people, I would not render the oath of allegiance to you, until I am brought forth before my God and know what my reckoning is. When Abu Bakr was informed of this Umar said to him, “Pester him until he renders the oath of allegiance”. But Bashir ibn Sa’d Saif, “He has refused; he has made up his mind, and wouldn’t render the oath of allegiance to you even if he were killed, and he would not be killed without his children and family and a party of his kinsmen being killed with him.  So leave him alone; leaving him won’t harm you, he is only one man”  So they left him alone. They came to accept the advice of Bashir ibn Sa’d consulting him whenever it seemed right to them to do so. Sa’d ibn Ubadah used not a pray in their prayer or congregate with them; for Friday prayer; he performed the pilgrimage to Mecca but did not press on with them in the multitudes, he continued thus until Abu Bakr died. Tabari 10 : 9 - 10

DISCUSSION:

EXERCISE ON ABUBAKR’S ATTRIBUTES AND SKILLS

List the following from what you have read about Abu Bakr

(a)           Personal attributes

(b)           Conceptual skills

(c)           Practical skills

(d)           Human skills

YOUR NOTES:

WORKSHOP #11

OMAR AL FARUQ

LEARNING OBJECTIVES:

·         Leadership style and achievements of Omar Ibn al Khattab

OUTLINES:

BACKGROUND READING

TEXT ANALYSIS

DISCUSSION

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

Background: Omar was born in Makka and lived the normal life of youths of that time.His family, the banu addiy, were in charge of diplomacy for the Quraish and Omar seems to have gone on several diplomatic missions while young. Omar’s family  was relatively poor. Omar was one of the few literate Quraish.  He liked poetry and kept this interest even in Islam and when he became Khalifa.  He was an orator and knew Arab genealogy.  He traveled widely in and around Arabia.  He had a strong interest in knowledge. Omar was a trader in Makka but did not do well.  This was because of his personality which was rather tough.  He did not seem very interested in money. Omar had strong opinions about issues of concern to him.  He was fanatic about the unity of his people and tolerated no dissension that could lead to weakening this unity.  He fought those who left the Makkan pagan religion with the same vehemence as he fought the Muslims.

Strong personality: Omar’s personality was different from that of Abubakar. The two seemed to be at extreme ends of the spectrum but were a perfect illustration of what is needed in complementation. That is why the prophet had both of them beside him all the time. 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 open-spoken and always expressed his views. Omar was feared, Abubakr had to consider this against Omar’s strengths as he appointed him as successor.

Balance: 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. When the prophet passed away Omar behaved contrary to character.  He however soon picked himself up and stood by Abubakr to elect a new leader and avoid break-up of the state.

Vision and foresight: Omar always had the big picture in mind as well as the public interest. Many revelations were revealed to support Omar’s opinions and view.  The following verses were revealed : Forbidding Riba, Forbidding alcohol, Praying at maqam ibrahim, adhan, Forbidding funeral prayers for a hypocrite, Abdullah Ibn Ubayy, Hijab for the prophet’s wives. Omar participated in the battle of Badr and had the opinion that the Quraish prisoners of war should be killed. The Qur'an was revealed to support his position.

Omar and service: Anxiety about affairs of the Ummah: not sleeping. Omar was the father of the poor and the weak. Omar and Umm Kulthum attended birth of a strange woman. Omar and the woman with hungry children. Omar spending the night guarding goods of traders in the market.

Omar and Ijtihad: Omar was very active in ijtihad. The following legal opinions are attributed to him: Forbadding mut’ah, return of Arab captives, a hadd for drinking, rulings about divorce. The principle of necessity of fiqh. Inheritance. Distribution of land in Egypt, Syria and Iraq

Physical health: 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 more control over state affairs that did Abu Bakr. Omar slept very little. Omar was able to follow-up affairs of far- away provinces by use of the postal system, hajj, spies, and tours of inspection.

Omar before becoming khalifah: Omar accepted Islam in a dramatic way.  He had set off to kill the prophet.  He instead went to his sister’s house when he found out she was a convert.  He confronted her and her husband and ended up reading some pages from the Qur’an.  It was this that finally touched his heart and he went to the prophet to accept Islam. Omar in Makka after Islam was as source of strength for Muslims. Before his conversion they prayed in secret. After his conversion they prayed publicly at the Kaaba and none of the Quraysh dared face him. Omar was active as a vizier to Abubakr and was always at his side. Omar differed from Abubakr about the riddat wars but eventually came around to realize the wisdom of Abubakr’s view. Omar suggested collecting the Qur’an.

Omar as Khalifa: Wanted to be corrected; accepted advice. Omar managed the Iraq, Syrian, and Egyptian campaigns directly with a lot of hands-on management. The Iraq campaign: consulted companions whether he goes himself or appoints a commander.  The decision was to send a commander.  Omar followed the campaign closely and asked Sa’ad for frequent reports. After conquest of Madain Omar decided not to expand farther into Persian territory but to consolidate territory already held.  As part of his foresight he refused to distribute the land of Iraq among the conquerors. Omar was reluctant to allow Amre b al As to invade Egypt.  In the end a half decision was made and Amre exploited the opportunity to go ahead.  He was very anxious about affairs of state and slept little.  Omar was in continuous correspondence with Amre to follow up affairs of Egypt.  Omar decided against making Alexandria a capital.  He refused a house that Amre built for him in Fustat.  He also ordered Amre to get advice from Benjamin the patriarch of Egypt on how to administer the territory.  Omar had the foresight to forbid the distribution of Egyptian lands.  He differed with Amre about taxation and the difference became very hot.  He however did not dismiss Amre. Decision to return Arab captives to their families. Dismissal of Khalid Ibn al Walid. Exiling the Christians of Najran so that there was only one religion in the peninsula. Omar turned away from Syria when he was informed of plague there. Omar led the effort to save lives during the hunger that afflicted Madina.

High standards: Omar gave trouble to those who came after him because he set very high unattainable standards for those after him. The prophet named him al Farooq, one who distinguishes between right and wrong.  He gave Islam strength and dignity.  He was inspired with guidance.

Omar’s management and administrative innovations: Abu Bakr’s short reign was a period of transition.  It was during Omar’s reign that the state stabilized.  It was also during the 10 years of Omar’s reign that the Islamic empire expanded from Persia to Africa. Omar is remembered for many administrative innovations: establishment of bayt al mal, establishment of courts and appointment of judges, start of the hijri calendar, organization of the war department, putting army reserves on the payroll, survey and assessment of lands, census and building of canals. Among the firsts of  Omar were: being called Amir al Muminun, hijri calendar, taraweeh, date and stamp documents, appointment of public readers of the Qur’an. Among Omar’s firsts was establishment of waqf of his land at Khaybar, carrying a whip and using it for discipline, survey of the sawad lands,  establishment of kharaj and jizyah taxation systems, building cities (Basra, Kufa, Fustat), transporting food by sea, flour house, appointment of judges, bayt al maal, forbade sale of mothers, establishment of ushr collecting people to pray taraweeh in group, whipping as hadd for drinking, compulsory military service, standing army, postal service, prisons, mint. Omar established several dawawiin: insha, ata, jund, jabayah (kharaj and jizyah), ihsa, muhasabah, waqf khayri. Omar established the military register and started paying stipends to citizens and their families so that they may concentrate on jihad.  He discouraged pursuit of trade and agriculture so that the military spirit would not be lost.

Omar’s government.: The mosque was the headquarters of the government. Omar aimed at unity of religion and government in the Arabian peninsula.  It was for this reason that he exiled the Christians and the Jews and also returned all Arab captives to their families. Omar was directly in charge of military policy.  He was not for outright expansion.  He always thought about consolidation. Omar did not impose a uniform system of government or economic organization in the empire. He allowed local variations.  However control and major decisions were centralized. Shura was the basis of government. Omar appointed officials on the basis of accessibility, not coveting positions, kindness, not engaged in business, not a relative. Workers were given fixed salaries. There was a check on the wealth of officials. Omar appointed judges, in Basra, Kufa, and Egypt and established the principle of separation of the judiciary from the executive branch of government. Omar did not appoint people from the family of the prophet to administrative positions.  He did not allow the Quraish to disperse in conquered territories. He kept the leading companions with him in Madina. Omar controlled his subordinates closely.  He felt personally responsible for their mistakes. Omar sent Muhammad Ibn Muslamah to audit Amre on excess wealth that he had accumulated. How Omar checked on workers: policy of open door, public punishment for errant workers, workers equal to citizens under the law, disciplining without firing, firing  in case of shubuhat, informers, hajj, tours of inspection. Omar hated differences and dissension. Omar punished his son Abdu Rahman for drinking. Omar rejected gift for his wife. Omar did not allow wives to interfere in official work. Justice for all.  The story Jabala, the Ghassinian prince.  Omar and punishment of Amre’s  son for mistreating an Egyptian.

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.

OMAR FORBADE WASTING OF PUBLIC PROPERTY: “According to Yunus : Umar sent me off with some alms camels to the designated pasturage and I put my baggage on one of the sh-camels.  When I was intending to lead them away, he asked me to show him them, I did so and he saw my baggage on a fine she-camel in among them and You wretch! You make use of a she-camel that will provide goodness to a Muslim family!   Why not a two-year-old camel constantly discharging urine, or a she with little milk”.Tabari 14 : 105

OMAR ADVISED NOT TO PLACE CONFIDENCE IN OUTSIDERS : “According to Umar b. Muhalid al-Hamdani : Umar b. al-Khattab was told that there was someone from al-Anbar who had some knowledge of the State register (and was asked) if he would take him on as a secretary.  Umar replied, IN this case, I would be taking on as a confidant (someone) from outside the (community of the) believers”. Tabari 14 : 105

OMAR’S LEADERSHIP : SOME OF HIS MEMORABLE DEEDS: According to Abu al-Sa’ib [Salm b. Juadah]-Ibn Fudayl-Dirar-Husayn al-Murri ‘Umar said, “The Arabs are like a tractable camel that follows its leader.  So its leaders should watch were he is leading it. BY the Lord of the Ka’bah, I shall certainly carry them along the [straight road]…. According to Ya’qub b. Ibrahim-Isma’ilb. Ibrahim-Yunus-al-Hassan [al-Basri]: ‘Umar said, “When I find my self in a position when I feel comfortable, but that means my people have no assess [to me], then this [can not] [continue] to be my position; I [must once again] be on the same  level as my people. … 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 pen; the is, 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!”.,,…According to Ja’far b. Muhammad al-Kufi and ‘Abbas b. Abi Talib-Abu Zakariyya’ Yahya b. Mus’ab al-Kalbi-Umar b. Nafi’Abu Bakr al-’Absi I entered the alms-animal enclosure with ‘Umar b. al-Khattab and ‘Ali b. Abi Talib. ‘Uthman sat down in the shade to write while ‘Ali stood by him, dictating to him what Umar was saying.  In a very hot day ‘Umar was  standing in the sun and wearing two black garments, one as a  waist wrapper, another wrapped around his head, as he counted the alms camels, recording their colors and their ages. ‘Ali spoke to ‘Uthman, and I heard him quoting the description of the daughter of Shu’ayb in God’s Book, “O father, hire him; the best of those you hire will be the strong, the trustworthy one!” ‘Ali pointed at ‘Umar and said, “This is ‘the strong, the trustworthy one!”…. According to Ya’qub b. Ibrahim-Isma’il-Yunus-al-Hassan : ‘Umar said, 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 come to me.  I shall travel to Syria and stay there two months.  Then I shall travel to the Jazirah and stay there two months.  Then I shall travel to Egypt and stay there two months.  Then I shall travel to Bahrain and stay there two months.  Then I shall travel to al-Kufah and stay there for two months.  The I shall travel to al-Basrah and stay there for two months.  Indeed, what a fine year this will be! ….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. …. According to Yunus b. Abd. al ‘A’la-Sufyan [Uyaynah]-Yahya-Salim-Aslam: ‘Umar sent me off with some alms camels to the designated pasturage and I put my baggage on one of the she-camels.  When I was intending to lead them away, he asked me to show him them.  I did so and he saw my baggage on a fine she-camel in among them and said, “You wretch! You make use of a she-camel that will provide goodness to a Muslim family! Why not a two-year-old camel constantly discharging urine, or a she with little milk? …. According  to ‘Umar b. Ismail b. Muhalid al-Hamdani-Abu Mu’awiyah-Abu Hayyan-Abu  al-Zinba’-Abu al-Dihqanah ‘Umar b. al-Khattab was told that there was someone from al-Anbar who had some knowledge of the state register [and was asked] if he would take him on as a secretary.  ‘Umar replied, “In this case, I would be taking on as a [confidant] someone from outside the [community of the Believers!”…. According to Yunus b. ‘Abd al-’A’la-Ibn Wahb-’Abd al-Rahman b. Zayd-his father-his grandfather; 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”.  Abu Zayd added that the Khattab family meant himself, no one else… According to Ibn al-Muthanna-Ibn Abi Adi-Shu’bah-Abu ‘Imran al-Jawni: Umar wrote to Abu Musa, “There are still  prominent men who refer the needs of the people [to  me] on their behalf.  So honor those prominent men who are in your jurisdiction.  It is justice enough for an uninfluential Muslim that he be treated fairly in juridical decisions and in the division [of spoils after being referred to me]’…. 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. …. 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]…. According to Muhammad b. al-Muthanna-Abd. al-Rahman b. Mahdi-Shu’bah-Yahya b. Hudayn-Tariq b. Shihab: Whenever Umar sent governors in charge of provinces, he would say about them, “O God, I have not sent them to take the property (of the people) nor to abuse them physically.  Anyone oppressed by his commander has no commander except me”…. According to Ibn Bashshar-Ibn Abi Adi-Shu’bah-Qatadah-Salim b. Abi al-Ja’ad-Ma’dan b. Abi Talhah: ‘Umar b. al-Khattab gave an address to this people and said, ‘O God, I call You to bear witness to the commanders of the garrison towns that I have sent them only to teach the people their religion and the practice of their Prophet, to distribute among them their spoils and to act with justice.  If they have any doubt about any matter, they will refer it to me”. … 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”. …. ‘Umar reportedly would himself patrol at night, seeking out the Muslim’s dwellings and personally finding out how they were faring. Tabari 14:103-108

OMAR STARTED WITH FAMILY IN ORDERING NEW THINGS: When ‘Umar wanted to order the Muslims to do something that was of benefit to them or to forbid them doing something that was not, he would begin with him own family.  He would come to them, exhorting them and threatening them not to go against his order.  According to Abu Kuraby Muhammad b. Al Ala’--Abu Bakr b. ‘Ayyash-’Ubaydallah b. ‘Umar in Medina - Salim: When ‘Umar went up into the minbar and forbade the people from doing something, he would [first] bring together his own family and say, “I have forbidden the people from doing so and so.  They all look at you as birds look-that is, at their prey-and I swear in God’s name that if I find anyone of you doing (whatever is forbidden) I shall double his punishment !”.

PREVENTING SUBORDINATES FROM LUXURY: According to Abu Kurayb-Abu Bakr-’Asim [b. Kulayb]: Umar appointed someone governor of Egypt.  While Umar was walking through one of the streets of Medina, he heard someone say, “Good heavens, Umar, you appoint someone governor who acts treacherously and you say that you have no responsibility in the matter, when your governor is doing so and so!” So [‘Umar] sent for (the governor) and when he arrived gave him a staff, a woolen coat, and sheep, saying to the man whose name was ‘Iyad b. Ghanm, “Pasture them, for your father was a shepherd”.  Then he called him back and mentioned what has been said [about him]. He added, “What if I send you back!”  He returned him to his post, saying, “I must have your word that you will not wear any fine cloth, nor ride an expensive horse [birdhawn]…. According to Abu Kurayb-Abu Usamah-Abdallah b. al-Walid-’Asim-Ibn Khuzaymah b. Thabit al-Ansari: When Umar appointed a governor, he would write him a certificate of investiture that would be witnessed by a group of both Emigrants and Helpers, stipulating that he should not ride an expensive horse, or eat white bread, or wear any fine cloth, or prevent the people’s needs [from being satisfies].

MAJOR POLICY SPEECH BY OMAR: Narrated Ibn ‘Abbas : I used to teach (the Qur’an) some people of the Muhajirin (emigrants), among whom there was ‘Abdur Rahman bin ‘Auf.  While I was in his house at Mina, and he was with ‘Umar bin Al-Khattab during ‘Umar’s last Hajj, Abdur-Rahman came to me and said, - “Would that you had seen the man who came today to Chief of the Believers (‘Umar), saying, ‘O Chief of the Believers !  What do you think about so-and-so who says, ‘If ‘Umar should die, I will give the pledge of allegiance to such-and-such person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards. ‘Umar became angry and then said, ‘Allah willing, I will stand before the people to-night and warn them against those people who want to deprive the others of their rights (the question of ruler ship). “‘Abdur-Rahman said, “I said, ‘O Chief of the Believers!  Do not do that, for the season of Hajj gathers the riffraff and the rubble, and it will be they who will gather around you when you stand to address the people.  And I am afraid that you will get up and say something, and some people will spread your statement and may not say  what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait till you reach Medina as it is the place of emigration and the place of Prophet’s Traditions, and there you can come in touch with the learned and noble people, and tell them you ideas with confidence, and the learned people will understand your statement and put it in its proper place’.  On that, ‘Mar said, in the first speech I will deliver before the people in Media.  “Bin Abase added: We reached Median by the end of the month of Dhul-Hijja, and when it was Friday,  we went quickly (to the mosque) as soon as the sun had declined, and I saw Sa’id bin Zaid bin ‘Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while, ‘Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Said bin Zaid bin ‘Amr bin Naufal, “Today ‘Umar will say such a thing as he has never said since he was chosen as Caliph”.  Said denied my statement with astonishment and said, “What thing do you expect ‘Umar to say the like of which he has never said before?”  In the meantime, ‘Umar sat on the pulpit and when the call makers for the prayer had finished their call, ‘Umar stood up, and having glorified and praised Allah as He deserved, he said, “Now then, I am going to tell you something which (Allah) has written for me to say.  I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me.  Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this verse and understood and memorized it.  Allah’s Apostle did carry out the punishment of stoning and so did we after him.  I am afraid that after a long time has passed, somebody will say, ‘By Allah, we do not find the Verse of the Rajam in Allah’s Book, ‘and thus they will go astray be leaving an obligation which Allah has revealed.  And the punishment of the Rajam is to be inflicted to any married person (male & female) who commits illegal sexual intercourse if the required evidence is available or there is conception or confession.  And then we used to recite among the Verses in  Allah’s Book:  ‘O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father’.  Then Allah’s Apostle said, ‘Do not praise me excessively as Jesus, son of Marry was praised, but call me Allah’s Slave and His apostle. (O people!) I have been informed that a speaker amongst you says, ‘By Allah, if ‘Umar should die, I will give the pledge of allegiance to such and such person’.  One should not deceive oneself by saying that the pledge of allegiance given to Abi Bakr was given suddenly and it was successful.  No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr.  Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given are to be supported, lest they both should be killed.  And no doubt, after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa’da.  ‘Al I  and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr.  I said to Abi Bakr, ‘Let’s go to these Ansari brothers of ours’.  So we set out seeking them, and when we approached them,  two pious men of theirs met us and informed us of the final decision of the Ansar, and said, ‘O group of Muhajirin (emigrants)!  Where are you going?’  We replied, ‘We are going to these Ansari brothers of ours’.  They said to us, ‘You shouldn’t go near them.  Carry out whatever we have already decided’.  I said, ‘By Allah, we will go to them’.  And so we proceeded until we reached them at the shed of Bani Sa’da.  Behold!  There was a man sitting amongst them and wrapped in something.  I asked, ‘Who is the man?’  They said, ‘He is Sa’d bin ‘Ubada.’  I asked, What is wrong with him?’  They said, ‘He is sick’.  After we sat for a while, the Ansar’s speaker said, ‘None has the right to be worshipped but Allah’ and praising Allah as He deserved, he added, “To proceed, we are Allah’s Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it’.  When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him.  So, when I wanted to speak, Abu Bakr said. ‘Wait a while disliked to make him angry. So Abu Bakr himslef gave a speech, and he was wiser and more patient than I.  By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously.  After a pause he said, ‘O Ansar!  You deserve all (the qualities) that you have attributed to yourselves, but this question (of Caliphate) is only for the quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish.  And then Abu Bakr held my hand and Abu Ubada bin Al-Jarrah’s hand who was sitting amongst us.  I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiatory for a sin than become the ruler of a nation one of whose members is Abu Bakr, unless at the time of my death my own self suggests something I don’t feel at present’.  And then one of the Ansar said, ‘I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e. I am a noble) and I am as a high class palm tree!  O Quraisb there should be one ruler from us and one from you.’  Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, ‘O Abu Bakr! Hold your hand out’.  He held his hand out and I pledged allegiance to him, and then all the emigrants gave the pledge of allegiance and so did the Ansar afterwards.  And so we became victorious over Sa’d bin ‘Ubada (whom Al-Ansar wanted to make a ruler).  One of the Ansar said, ‘You have killed Sa’d bin ‘Ubada’.  I replied, ‘Allah has killed Sa’d bin ‘ubada’. “ ‘Umar added, “By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abi Bakr because we were afraid that if we left the people, they might give he pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble.  So, if any person gives the pledge of allegiance to somebody (to become a caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed”. Bukhari 8 : 537 - 543, Hadith # 817.

 Construction projects : khalij amir al muminin, canals in iraq and syria, garisson cities: kufa,

basra, fustat, jabalah in syria (rebuilt), expansion of the makka haram (move to txt/gov-wealth)

Institution of the Islamic calendar : “Muhammad Ibn Ismail ... so they agreed upon al Muharram”

Tabari 6 : 158

Consultations and decisions on Omar’s command of the Iraq army : ‘Umar set out on the first day ...  my deputy in Medina”. Tabari 12 : 1 - 5

Decision on whether Omar will command the Iraq army: “When Umar had told the people the news ... he will be the man to fact them” Tabari 13 : 196 - 199

       OMAR’S WORDS

                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”. 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

Every group elect a leader : Omar’s directive “Whenever three persons among the Muslims proceed on a journey, they should make one their Amir, for the Holy Prophet (P.B.H) has ordered us to observe this rule” Hayat 2: 58

Arabs are like camels: “The Arabs are like a tractable camel that follows its leader. So its leader should watch where he is leading it.  By the Lord of the Kabah, I shall certainly carry them along the straight road”. Tabari 14:103

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 position; I (must once again) be on the same level as my people”.

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 should not feel he is special : Omar admonishes Saad, commander in Iraq: “O Sa’d, Sa’d of banu Wuhayb! You must not allow yourself to be deluded into deviatin from (the way of) God if it is said: (This is) the uncle of the messenger of God (and that is) one of his Companions.  God will not eradicate one bad thing by means of another but will rather eradicate a bad thing with a good one.  For there is no relationship between God and any human being except obedience.  In the eyes of God people are equal, regardless of rank; God is their Master, and they are His servants.  The differ from each other in their well-being, and they achieve God’s favour by observing (His commandments).  Ponder the way in which the Prophet behaved since the beginning of his mission and until his death; stick to it, because this is the proper behaviour.  This is my admonition to you!  If you disregard it and turn away from it, your endeavor will fail, and you will be one of the losers. Tabari 12 : 8

Leader to keep secrets : Omar’s advice to Abu Ubayd: “... Keep your tongue and by no means give away your secret, for the possessor of the secret, as long as he keeps it, is fortified: he will not be approached from a direction he does not like, whereas if he causes it to be lost, Then he is lost”. Tabari 11: 187.

DISCUSSION:

EXERCISE ON OMAR’s ATTRIBUTES AND SKILLS

List the following from what you have read about Omar

(a)           Personal attributes

(b)           Conceptual skills

(c)           Practical skills

(d)           Human skills

COMPARISON OF LEADERSHIP STYLES

Compare Abu Bakr and Omar’s leadership styles on the following: (FAROOQp24).

YOUR NOTES: