Good modern management through Islamic Veiw

1. •The Islamic Perspectives of
Educational leadership
• SOMALI NATIONAL UNIVERSITY
DR MOHAMED ABDULLAHI GURE

2. •Educational Leadership Styles in
Islam

3. CONTENTS
Brotherhood Educational Leadership
Shuratic or Consultative Educational Leadership
Collaborative Educational Leadership
Supportive Educational Leadership

4. Introduction
• Educational leadership from an Islamic perspective has some
unique styles which makes it different from other styles of
educational leadership.
• They are based on the Islamic principles that guide and
frame the theoretical perspective of educational leadership.
• Four educational leadership styles could be recognized;
brotherhood, collaborative, shuratic or consultative and
supportive educational leadership styles.

5. • However, Muslim leaders can adapt more than one style as
they relate to each other.
• Feelings of brotherhood within the organization will lead
people to collaborate with each other and will help the
leader to support his or her followers.
• On the other hand, applying the shura system in the
decision making process will bring the leader and the
followers together as everybody feels loyal to the
organization.

6. •Brotherhood Educational
Leadership

7. A. Brotherhood Educational Leadership
It is a style of educational leadership in which
the leader and all the organization’s members
are considered as a family.
Followers feel that they are but brothers and
sisters of each other before having any kind of
organizational structure or position.

8. Human relation in Islam is based on principle of Islamic brotherhood
which creates healthy environment, mutual respect, freedom and
exchange of gratitude.
Evidence:
Quran says (Mohammad is the messenger of Allah, and those who are
with him are strong against unbelievers, compassionate amongst each
other)
Also Allah says (the believers are but a single brotherhood).

9. • One example is what was
practiced by our Prophet
(S.C.W) when he reached
Madinna he used to make
specific brotherhood
among some of the
companions

10. •Benefits
oSolidarity and unity among the
Ummah.
oCooperation with good things and
deeds.
oSharing the same feeling and
helping each other.
oMutual respect
oExchange of gratitude

11. The brotherhood in Allah’s path means the chain of faith to unite the
Muslim’s heart, near or far, different nation, languages and tribes.
The concept goes to the unity of the God, no matter what are their
differences. They are tied with the same feeling and responsibility.
The righteous people demanded to have the same point of reference,
the same purpose namely to obey Allah Swt.

12. • The harmony among the brotherhood can be
done with spiritual and physical approaches.
• The spiritual approach started by well
manner introduction, show the care, saying
salam, smile and so on.
• Sending prayer to other Muslims is one of the
love indications. It will bring Muslims to the
high level in Allah’s sight.
• Islam teaches us to love other Muslims as we
love ourselves, keep positive thinking, and
forgive the Muslims false.

13. • Undoubtedly, an institution cannot achieve its
goal properly unless it works to strengthen the
solidarity, the unity and the good relationship
among its individuals.
• In this context, Islam, as a way of life, strongly
emphasizes the need of a strong and firm
brotherhood, especially among those who struggle
to attain noble objectives such as the case of the
educational administration.
• The Islamic principle of brotherhood integrates
Muslims as one entity.

14. •Shuratic or Consultative
Educational Leadership

15. B. Shuratic or Consultative Educational Leadership
Whatever experience the leader has, his or her decision will be according to one
person’s opinion.
He or she will probably feel the need for others‟ opinions and ideas before
making any necessary decisions that might affect the members of the
organization.
Leaders therefore apply the shura (consultation) method in any way that allows
them to listen to others and allow the members to express their ideas on
certain important matters that concern the organization.

16. Shura is the spinal cord of the Islamic administrative thought. Therefore,
Islam doesn't recognize self-opinionated individuals whether they are state
officials or school principals
Searching for appreciate advice and opinions from experts and examining
them so as to reach the opinion closet the truth. “and consult them in
affairs (of moment)”.

18. • Ibn Taimiyah: "the ruler is duty bound by the view of the
consultative board provided it is contingent on the Quranic text, or
the Sunnah of the Messenger of Allah, or Ijma (consensus of the
Muslims)".
• It may be relevant to note that Islam has not determined a particular
method of shura," it has left the matter open to the Ijtihad of the
Ummah. The Ummah has the right to decide what means and ways
are to be adopted in the process of consultation".
• The structure of the consultation process shows that needed opinion
is binding, simply because the opinion of the majority carries more
weight than an individual's opinion.

19. Significance
Justice and wise decision
Hearing differences of opinion
Cooperation and mutual responsibility
To avoid unjust use of power by a leader
To encourage creativity
Carefully planning formulated collectively
To encourage participation
Decision under shura is better understanding and quickly executed

20. Al Qur'an strongly urged the prophet Mohammed to consult
the Ummah in decision making al Quran says (and consult
them in affairs) In this context, Islam declares the principle
of shura in government even if Muhammad, the messenger
of Allah is to lead such a government.
Hence, this sacred text is absolute and leaves no room for
doubt among the Muslim Ummah (community) that
consultation is an essential principle

21. • The Prophet Mohammed consulted the companions when he intended
to established an army comp in the battle of Badar, consulted them to
determine the battle of Uhud and treaty of Hudaibiah.
• Abu Bakr had a consultative board consisting of a large number of
highly esteemed companions. He never hesitated to consult this board in
making decisions. Not only that, he urged governors to adopt the
principle of mutual consultation in all affairs.
• He once directed his army commander, Amr Ibn al-'As to consult the
men who were under him. He said to him: “be like one of them and
consult them in your intended matters".

22. Principles of Shura
Consultation should be obtained in all matters whenever possible.
Give frank opinion without hesitation when consulted.
Opinion must be honest and not biased.
Opinion is an ‘Amanah’ of the meeting.
Sacrifice of personal opinion when collective decision is made is necessary.
Once the decision is made, then it is not the decision of few individuals,
rather it belongs to the Jamaah.

23. Required Qualities of Ahl Shura
(CONSULTATION)
o Iman.
o Ilm of Quran and Sunnah.
o Practice of Deen.
o Adl and honesty.
o Maturity and sound mind.
o Aware of the society, culture and its issues.
o Have the trust of the people.

24. There are those who suggest that the Prophet (pbuh) always consulted
before making his decisions.
But consider the decision to sign the Sulah Hudaybiyah, the Prophet
(pbuh) consulted his companions but chose to act independently; clearly
illustrating that consultation is non-binding.
Actually there are very few instances on record when the Prophet has
consulted his companions and acted upon their advice against his own
wisdom.
The decision to step out of Medina to engage the Makkah army is one
such instance.

25. Collaborative
Educational
Leadership

26. C. Collaborative Educational Leadership
Working in harmony as a team is an inner feeling in most people.
Leaders should realize that they cannot work separately even if they are
experts unless they cooperate with everybody in the organization.
Leaders then believe that strengthening the relationships of the
members will lead to success.

27. •Such strong relationships and cooperation will bring
harmony to the organization, which will create a
positive and healthy environment.

28. • To achieve that, leaders tend to have the members
working in groups as much as possible. They tend
also to have some social programs for all members.
• As a result, members in the same way will believe
that they cannot achieve their objectives unless they
put their hands together and work as one team.

29. The Islamic model of educational leadership emphasizes co-
operation rather than competition (al-Buraey, 1985: 344).
Allah (s.w.t.) directed Muslims to help each other.
He said: “help ye one another in righteousness and piety, but help
ye not one another in sin and rancour.” (Qur‟an 5: 2).

30. This kind of help and cooperation will be
considered as a system for Muslims in order to
achieve success.
Leaders therefore should help their followers to
overcome their problems and facilitate whatever they
need in order to carry out their duties in the best way
possible.

31. Supportive
Educational
Leadership

32. D. Supportive Educational Leadership
Islamic educational leadership believes in supporting the members of the
organization in their work.
Leaders are trying to be on their members’ side. The organization’s members
are always in need of their leaders’ motivation and encouragement.
They need the spiritual motivation before any other. They also need training
programs that increase their knowledge and skills in different fields.

33. Therefore, leaders in this style will take any
given opportunity to motivate and
encourage their followers in different ways
and utilize different situations.
Leaders believe in training and developing
the members in necessary skills, and thus
a continuous professional development
program for the members is an absolute
priority.

34. • In clarifying Prophet Muhammad‟s
(p.b.u.h.) duty, Allah (s.w.t) said in the
Qur‟an:
• “It is He Who has sent amongst the
unlettered, a messenger from among
themselves, to rehearse to them His signs,
to purify them, and to instruct them in the
Book and wisdom, although they had been,
before, in manifest error.” (Qur‟an 62: 2).

35. • It is evident here that the duty of the Prophet (p.b.u.h.)
as a leader was not only to make sure that
everything proceeded smoothly but also to teach,
educate and develop further people’s knowledge
and skills.