KULLIYAH OF EDUCATION

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

MASTER OF EDUCATION

FINAL EXAMINATION

SEMESTER 1 – 2019/2020

(Take Home Examination)

COURSE CODE : EDA 6002 / EDLM 7002

COURSE TITLE : ISLAMIC PERSPECTIVES OF ADMINISTRATION

AND HUMAN RELATIONS

NAME : KARTI A/L SUKUMARAN

NO. MATRIX : G1813895

NO I/C : 850513 -01-6923

CAMPUS : IIUM PAGOH

CONTACT NO : 016-7784742
SECTION A

QUESTION 1

1. Explain The Concept Of Shura With Support From The Quran And Sunnah.

Shura comes from an Arabic word shara. Its original meaning, according to classical Arabic

dictionaries, is to extract honey from hives. Secondary meanings is consultation and deliberation.

It brings forth ideas and opinions from people’s minds analogous to the extracting of honey from

hives. It might also have been thought that good ideas and opinions were as sweet and precious as

honey.

In simple way, Shura can be defined as a process of making decisions by consultation and

deliberation among those who have an interest in the matter on which a decision is to be taken, or

others who can help them to reach such a decision.

There are two aspects of Shura. Shura Institution whenever we say Shura it is equated to

majlis ash-Shura (the consultative body). That is an institution related to institution of Jamaah or

Khilafah. Second, Shura as a process which Shura is an indispensable aspect of the Islamic way

of life, at all levels and at all times. In 42: 36-39 both Salah and Shura have been placed together

for those who want to attain success.

Islam teaches that God alone is the One who is All-knowing, All-powerful and must be

obeyed unconditionally according to a genuine conviction and belief. Human beings have relative

knowledge and no absolute power. They are all equal and enjoy dignity granted to them by God

since their creation, and each is accountable in this life and in the life to come for his or her deeds.

Every matter, even the faith itself, should rely on one’s conviction about what is right and what is

wrong without any coercion or intimidation. As the Quran says,

“No coercion is [allowed] in matters of faith.”

 Based on these beliefs, any human being cannot decide arbitrarily and independently a

matter that concerns others and not himself or herself alone, nor claim if he or she does so, an

immunity from accountability. The Quran makes “shura” or “participation with others in making

a decision that concerns them,” subsequent to and a consequence of the faith in God.

It represents the positive response to His message and comes next to making prayers to

Him,

“and those, who respond to [the call of] their Lord, and keep up the prayers, and whose

rule in amatter [of common concern] comes out of consultation among themselves...” (emphasis

added).

The initiative of involving others in making a decision of common interest has to come

from those who are responsible for leadership and making such decisions. However, those

concerned people take the initiative to offer their nasiha (advice) to the leadership in a suitable

way when they find this necessary, since giving advice is an obligation of every individual towards

leaders and the public as well “a’imat al-Musliminwa ‘ammatihim,”according to a tradition of the

Prophet (SAW) reported by Muslims. Enjoining the doing of what is right and good and forbidding

the doing of what is wrong and evil is the responsibility of the state authorities as well as the people

and any group of them.

Shura is not limited to the political field; it has to be developed starting with the family

base to be a general way of life in all areas. Spouses, even in the case of divorce, have to conduct

family matters “by mutual consent and counsel” (emphasis added). Both requirements have to be

fulfilled together without split, since consent must be based on mutual consultation and not taken

for granted, and consultation should lead to mutual consent and not be exercised as a superficial
formality. The child has to be educated to express himself or herself freely but properly about what

ought to be done or avoided. The family and the school have essential roles in developing shura

as a way of life.

Shura means a serious and effective participation in making a decision, not merely a

ceremonial procedure. The Quran addresses the Prophet who received divine revelation to rely on

shura in making decisions concerning common matters for which no specific revelation had come:

“and take counsel with them in all matters of common concern; then, when you have

made a decision (accordingly), place your trust in God.”

If the prophet is addressed to involve the believers in decision-making regarding a common

matter for which no specific revelation exists, all the believers a fortiori must follow this teaching.

The distinguished Andalusian Quranic commentator Ibn ‘Atiyya (d. 546H/1151C.E.) stated his

commentary on this verse:

“Shura is one of the basics of Islamic law (shari’a), and a mandatory rule; and any [who

is entrusted with a public authority] who does not take the counsel of those who have knowledge

and are conscious of God, should be dismissed from his [or her public] position, and there is no

argument about that.”

The Prophet consulted his Companions when he confronted his enemies from Quraysh who

challenged him and camped near Medina. In accordance with their opinions, he decided to meet

his enemies in the battle of Badr in the year 1 H./622 C. E. Later, the Prophet also consulted his

Companions about whether to go out of Medina to meet the attacking army or to stay in and defend

the city when they attacked; he followed the majority opinion and met them in the battle of Uhud

in 3H./624 C.E. In the attack of a tribal coalition against Medina in the year 5H./626 C.E., when
the Prophet’s suggestion to give an attacking tribe some of its fruits to persuade their withdrawal

was not approved by some of his Companions, he went along with them.

Even in his private life, when his wife ‘A’isha (R.A.) faced a false accusation shortly

afterwards, he asked his Companions for their opinions. Later on, in the year 23 H./644 C.E., as

soon as Caliph ‘Umar (R.A.) was stabbed, he appointed a committee to discuss, among themselves

and with the people, who would succeed him; and their decision had to be made by the majority.

He also setup the first accountability system in Islam named "Al Hisbah", which was also

supervised by a committee. It is obvious from the previously-mentioned verse [Quran 3:159], that

any decision made should be based on the results of shura.

It is evident in the historical events that the decisions taken were based on the opinions of

the majority. Although the minority or even a single person may be right and the majority may be

wrong, reliance on majority opinion is the only reasonable and acceptable procedure among human

beings, for the risk of error in such a case is far less than in an individual or minority opinion.

Freedom of expression and freedom of assembly are essential to determine the right decision

among different views, and opposition is naturally indispensable for the life and efficiency of

shura.

Besides, the courts, especially a supreme or constitutional court, can always check the

constitutionality and legality of any decision. In case of any violation of the general principles of

the Islamic Law (shari’a), any decision made by any authority can be overturned by courts.
 2. Discuss the practice of shura by the four rightly guided Khalifs. Support your answers

with examples.

Practice of the shura by Khulafa ar Rashidoon. Abu Bakr which is reported by Mamoon

bin Mahran that whenever Abu Bakr faced an issue, he would look in Quran for solution. If he did

not find the solution there, he would search for Rasool action in that matter. If he did not find

anything there, he would consult the prominent and pious Sahaba. Then he would follow the

collective opinion. (Kanzul Ummal).

Umar Ibn Khattab was the pioneer of the electoral shura concept. He was the first to

officially form a council for the explicit purpose of conducting a process of selection. He appointed

six members: ‘Uthmaan ibn ‘Affan, Ali ibn Abi Taalib, Talha ibn ‘Ubaydillah, Sa’d ibn Abi

Waqqas, Abdur-Rahman ibn ‘Auf, and az-Zubayr ibn al-‘Awwaam. He instructed them to choose

from among themselves the one whom they agreed was most suited to the job.

Practice of Osman said the following in his first address. “ Listen! I am a follower and not

a discoverer of new ways. Know you all ! I pledge three things after following Quran and Sunnah.

I will follow all decisions you have adopted by mutual agreement before me. I will find new ways

only after consulting everyone, in the matters not decided.” ( Al Tabari)

Ali Ibn Abi Talib was asked, "Won’t you name your successor? He said: “The Messenger

of Allah (peace and blessings be upon him) did not name his successor, so I will not. However, if

Allah wants good for people, He will make them choose the best from among themselves, as He

made them choose the best after their Prophet died then narrated by Al-Hakim in Al-Mustadrak.
 3. Suggest how educational leaders should apply Shura in managing schools.

School administration able to exchange opinions from shura practices at school. Prior to

the Syura Council, a meeting agenda has been communicated to all members so that members can

discuss on important and relevant matters only. This is one of the follow-up ethics in Islam so that

every discussion is conducted in accordance with the agenda that has been informed that all

discussed are not in the stipulated meeting limits so that the Shura can be conducted consistently

and within a reasonable period of time. This is to ensure that the change and proliferation of the

thought of a logical and discussion is carried out to be smooth and as expected by all parties.

Listening to different opinions is important when Shura is carried out because of its opinions and

ideas that are based on their existing knowledge and experience. The Shura plays a role in

consolidating the different views and ideas to be debated.

Other than that, shura in school that applied by educational leaders is creating emotional

balance. A true and agreed crowd would create an emotional balance and keep any decisions based

on their sheer desires. Syura brings people to prosperity and glory as well as to remove and be

offended, and it is very good for emotional balance. Thus, it enhances the skills of communicating

and making the person steadfast and patient facing obstacles in their lives.

Apart from that, school leader can achieve a heart integrity by shura. The intuition can

only be achieved if the needs of each individual varied from various aspects and terms can be

fulfilled. If the leader does not practice Shura, an easy-to-happen dispute will be detrimental to the

state's system of government. Satan's sedition will increase and make the dispute a growing

capacity. When all of them assemble to implement the Shura with a good desire to present any

opinions and arguments, arguing with sincere and all agreed upon one decision then spread the

hearts between them.

 Apart from that, school administration also contribute community solidarity key by

applying shura at school. Syura is the key or secret to the formation of a very close society, tied to

a positive emotion with each other. It will be binding on humans because of respect, mutual trust,

sincere, true, fair, wise and others who are always embedded among people..
SECTION B

QUESTION 2

Compare between Al Ghazali and Al Mawardi perspectives of administration human

relations of organizations.

Al Ghazali and Al-Mawardi have different perspectives on administrate human relation

organization. First, we take a look about Al Mawardi’s opinion. Abu al-Hassan al-Mawardi was

born in Basrah (c. 364/974) which was then one of the principal seats of learning and education in

the Muslim world. Al-Mawardi was acclaimed as one of the ablest men of his age. He was not

only a distinguished judge but also a distinguished author. He wrote mostly on law and politics.

His well-known extant works are: Kitab al-Hawi, al-Iqna‘, Siyasut al-Mulk, Qawanin al-Wizarah,

Adab al-Dunya w-al-Din, and al-Ahkum al-Sultaniyyah. But it is this last work on which his fame

chiefly rests. In Muslim history it is one the first scientific treatises on political science and State

administration. A detailed discussion of this will be taken up in the following pages.

If we nothiced, Al- Mawardi’s main political thought is embodied in his al-Ahkam al-

Sultaniyyah. Only a small portion of the work is, however, devoted to political theory, the rest of

it discusses the details of public administration and rules of government. But his small portion is

extremely important because it is the first attempt in Muslim history to evolve a comprehensive

theory of the State and because it has left an enduring influence on the course of Muslim political

thought up to our own day.

Further, although we know that al-Mawardi profited a good deal from previous sources in

the elaboration of his theory, for he says that it is the epitome of the views of various schools of

jurisprudence, we do not posses in our hands today any sources in the elaboration of his theory,
for he says that it is the epitome of the views of various schools of jurisprudence, we do not possess

in our hands today any source discussing comprehensively the problem of the Caliphate dating

back beyond the fifth/11th century. The Usul al-Din of ‘Abd al-Qahir al-Baghdadi gives

theologically a more copious discussion of the Imamate than al-Mawardi’s book, but al-Baghdadi

(d. 429/1037) was a contemporary of al-Mawardi. Hence, the conclusion is that most of al-

Mawardi’s ideas are partly a heritage of the past and partly a clever manipulation of the opinions

current in his time.

A closer examination of his work, however, discloses that he is not a mere recorder of facts

handed down to him but a shrewd statesman and diplomat. There is enough historical data to

sanction the view that on many fundamental questions al-Mawardi’s opinions were dictated by the

exigencies of his time and the special circumstances of his life.

The historical situation explains al-Mawardi’s efforts to propound a theory of the caliphate

in which everything depends on the authority of the Caliph, in an age in which the prestige of the

Caliphate had fallen to its lowest ebb. Al-Mawardi’s endeavours have been supposed to be directed

to the theoretical discussion of an ideal State. This view is however, untenable on account of the

fact that al-Mawardi is, truly speaking, not a philosopher, and is least interested in abstract

thinking. He is a jurist and builds on the opinions of his forbears, gives a wider scope to these

opinions, and uses his own wisdom to apply them intelligently to the special conditions of his own

times.

His greatest merit, therefore, lies in the fact that he abstains from abstract speculation and

correlates the opinions of the jurists to the historical perspective of his age. Similarly, as already

remarked, he is not a mere compiler or interpreter and expresses views opposed to the views of

earlier authorities, or gives out opinions altogether original.

 Al-Mawardi’s great contribution to political thought was that he gave a detailed account of

the administrative machinery of the Government of his time and in formulating his political theory

he took full cognizance of historical facts and, unlike the jurists and the scholastics, did not indulge

in empty speculation, but with all the good things that can be said about al-Mawardi, he had one

short-coming – he could not evolve a philosophic conception of the State. He did not discuss the

meaning, scope, jurisdiction, and obligations of the State, gave no conception of sovereignty, and

were completely ignorant of the idea of a constitutional democracy. Lack of constitutional theory

not only reduced the value of his work, but also adversely affected the later development of Muslim

Political thought.

On other hand, Imam Abu Hamid al-Ghazali is formal education began at the early age of

7 with a curriculum including the basic sources (usul) of Islam, law, theology, logic, and Sufism.

After studying with the great Imam al-Haramain, al-Juwaini, for five years al-Ghazali joined the

court of the Seljuq minister Nizam ul-Mulk where he remained for six years. During that time he

actively participated in political and learned discussions until he was appointed as a professor to

the famous Nizamiyyah school at Baghdad. He remained there for four years and wrote works on

fiqh, or Islamic law, which he also taught, together with logic and theology.

Al-Ghazali position at the Nizamiyyah brought him influence and rank in political and

intellectual circles. His proximity to these circles led al-Ghazali to be linked to the service of the

Seljuq Sultans who ruled over the central Islamic lands of Iraq, Iran and Central Asia under the

minimal authority of the Sunni Caliph in Baghdad.

 Al-Ghazali begins this section by citing a saying known to Arabs: Nothing is more

damaging and more prejudicial and sinister for the king than royal inaccessibility and seclusion.

In other words, leaders who are not open and accessible to their subjects put a strangle hold on

open communication throughout an organization. Whether a company adopts a flat or tiered

corporate structure the line of communication to leadership should be known and continually tested

to make sure that leadership is engaged with the organization as a whole and that there are no

bottlenecks along the line.

In addition to being important for understanding the strengths and weaknesses of an

organization a good leader will also realize that its important to keep abreast of any information

which would affect his/her leadership/management of the company.

As a result of corporate scandals at companies such as Enron, WorldCom, Adelphia, and

others corporate greed, misappropriation of funds, and other such vices have unfortunately become

too well known. Executives betrayed the trust of their companies employees by enriching

themselves and contributing to the downfall of their organizations through bogus accounting and

diversion of company funds to their own accounts.

We all know that a good management team is a fundamental element to a businesses

success. Good leaders surround themselves with experts and leaders who can be delegated

responsibilities and come back with results. Likewise, al-Ghazali wrote of deputies in the context

of ministerial posts at the Sultans court. He likened the minister of a ruler to the companions of

the Prophet (s). To support his case for securing good ministers he wrote that even the Prophet (s)

was commanded to consult the learned and wise among his companions.
 If we compare both of them in administration perspective, e Al Ghazali contributed

significantly to the qualifications and suits of rulers and to the development of a systematic view

of Sufism and its integration and acceptance in mainstream Islam. It’s viewed as the key member

of the influential Asharite school of early Muslims philosophy and the most important refuter of

Mutazilites.

Al-Mawardi addressed the leadership system of the government. He looked at the

government as a leader of the society and organizer of its activities. • From a psychological point

of view, al-Ghazali focused on studying the behavior of the Muslim leaders • Ibn Khaldun laid

emphasis on the social aspects of leadership and organization.

Al-Mawardi addressed the leadership system of the government. He looked at the

government as a leader of the society and organizer of its activities. • From a psychological point

of view, al-Ghazali focused on studying the behavior of the Muslim leaders • Ibn Khaldun laid

emphasis on the social aspects of leadership and organization.

QUESTION 3

Analyse the significant and impact of the fundamental attributes of the Prophet SAW namely

Siddiq, Amanah, Tabligh and Fatanah on the school performance and environment.

(12 marks)

The school is the place which develop and maintain ability of pupils in order to success in

their life.from that, in school the Teacher’s main duty is to teach good habit for the child. It’s like

the prophet’s job; but since the prophets are not here with us anymore, it became teachers. Allah’s

mandate to devote themselves to their fellows and try to maintain four main characters of prophets:

shidiq (true), amanah (can be trusted), tabligh (to teach things completely and thoroughly), and

fathanah (smart). If teachers own those characters, they will be able to run their tasks

professionally.

Many student agreed that future teachers should reproduce prophet’s personalities below:

fathonah -smart-, teachers should be able to develop their own material. Professional teachers

should be able to look around and implement what they saw in the study. It will prove to the kids

that what they learnt is useful in their lives. Teachers should also be smart in facing their students.

Students with high intelligence can be lead to richer materials , while students with less intelligence

can be given more remedial until they meet competence completely. Amanah -can be trusted-, the

trust that Principals and parents gave to teachers to teach and educate students should be done in

true and full responsibility. Teacher’s duty is not only to teach, but also to educate, so teachers

have to insert points to build good character to students. Educational tools including syllabus. have

to be made professionally, not to be copied from fellow teachers. Shiddiq -true-, teachers need to
master their materials so they share the true the knowledge to their students. Reading many amount

of information and science is demanded. This is a must, because science keeps growing as the

world develops. Moreover, professional competence includes materials mastery, that no matter

how good the teacher is, the lesson won’t make it to the goal without materials mastery. Tabligh

-to deliver-, teachers should deliver science thoroughly, nothing is hidden. Scoring should also be

in honest way to fit the student’s skills.

Interest and Motivation to be a Teacher One of the lecture subjects that talks about teachers

development is Educational Profession. Interest and motivation data of students who want to be

teachers were given after educational profession. This subject is a required subject which was to

be continued practically in microteaching. Both of the subjects linked to each other, since some of

the theory in Educational Profession could be implemented in Microteaching subject in the form

of teaching practices.

The concept is an ideal concept of teacher because it’s following Rasulullah SAW’s

thoughts. Rasulullah SAW as a good role model and the order for us to follow him was stated in

Al-Ahzab 21. Teachers can refer to that verse in their profession. Teachers in work should have

based on the hope to have blessings from Allah SWT that they would not drown into something

against Allah’s orders such as being intimidated by the Principal, authorized people or supporting

dirty project funds. Teachers are also suppose to believe in the end of the world day so that they

will be careful in their works not to do the wrong things and against Allah SWT’s orders, because

someday they have to take responsibilities of what they have done. With a highest faith teachers

will always be reminded of Allah wherever and whenever they go. This will be a strong foundation

that will lead teachers to feel that they are always be under Allah’s supervision. We can’t deny that
some teachers could do something wrong too as humans. They could be un-disciplined in teaching

or giving test results not in objective way, or else.