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6502 Assignment No 1
6502 Assignment No 1
1- Our thought system is Islam which we describe as “greater humanity” and the borders of
which are drawn by the Islamic scholars.
4- Our leader, administrator, is the Prophet Muhammad (pbuh) and, after his passing away,
the Khalifah who is charged with the Prophet’s duties except prophethood and represents him.
Before we continue with the principles of administrative mentality, I would like to draw your
attention to two hadiths that form the backbone of Islam’s administrative mentality:
“The master [leader] of a people [nation] is the one who serves them.” 2
“All of you are shepherds and each of you is responsible for his flock. The Amir [leader] of a
people is a shepherd and he is responsible for his flock. A man is the shepherd of the people of
his house and he is responsible for his flock. A woman is the shepherd of the house of her
husband and she is responsible. A man’s servant is the shepherd of his master’s property and he
is responsible for it. Each of you is a shepherd and each of you is responsible for his flock.” 3
The principles of administrative mentality in Islam
The administrative mentality in Islam is based on five elements: Trust, Justice, Merit,
Consultation, and Legitimacy. Islamic scholars stated that the administrations that are formed
based on these elements are
‘Legitimate.’
1- Trust
Trust means “confidence, uprightness, a thing put into someone’s protection.” As a term it has
got the meanings that the position of service and authority is entrusted to the administrator’s
protection, and these positions can be protected by confidence and uprightness.
In Islamic civilizations, administration is not only entrusted to administrators. The administered
is also held responsible for checking the administrator. It is the aim of an ideal society that the
administration is both entrusted to the administrator and the administered. In a narration, it is
said that the best of the jihads is to say the truth to the face of tyrant ruler. When he became the
Khalifah, Abu Bakr (ra) said, “Warn me if I stray from the justice.” Upon this, the companions
said,
“We correct you with our swords.” Omar (ra) said when he became the Khalifah: “O people!
Obey me as long as I obey Allah and our Prophet. If I stray from the right path, correct me with
your swords.”
The following event beautifully shows the understanding of trust and reliability in Islam:
When Omar (ra) was the Khalifah, a companion came to his office. He said ‘assalamu alaikum’
and sat down. But Omar (ra) did not return the greeting at that moment. He was busy with his
work, so the companion waited. Having not looked at the face of the companion, Omar (ra)
finished his work and put out the candle. Then he lighted another candle and started talking by
returning the greeting of the companion. The companion asked:
– O Omar! Why didn’t you return my greeting at once and why did you start talking to me after
putting out one candle and lighting another one?
Omar (ra) replied:
The first candle was bought with the state treasury. If I busied myself with personal affairs while
it was burning, I would be held responsible in the sight of Allah. For we would not talk about
state affairs with you, I lighted the candle which I bought with my own money and then I started
to talking to you.
2- Justice
Imam Bediuzzaman Said Nursi evaluated the concept of justice in two ways: the positive justice,
which is to give the right holder his due; and the negative justice, which is to discipline the
wrongful. 5
Legal arrangements have come into existence with the need for protecting the human honor. The
humanity has always been in search of being governed with justice; and the justice has been
accepted as the basis of the state. Prophets and holy books were sent to secure the justice. Allah
(swt) has commanded people to be just: “Indeed, Allah orders justice and good conduct and
giving to relatives and forbids immorality and bad conduct and oppression.” (Nahl, 16:90)
Another verse from the Qur’an about this subject is as follows: “O you who have believed, be
persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people
prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed,
Allah is acquainted with what you do.” (Ma’idah, 5:8)
In a narration it is said that the most beloved and the closest person to Allah in the Doomsday is
the just ruler, and the person whom Allah torments most and keeps away from Himself is the
tyrant ruler.
Kınalızade Ali Efendi wrote in his Ahlak-ı Alai, “Justice exists with state, state exists with land,
land with soldier, soldier with treasury, treasury with subject (folk), and folk exists with justice.”
What draws attention here is that Kınalızade links the justice of the state to the justice of the folk
which is formed by individuals’ coming together. This understanding is exactly in line with the
hadith “You are governed how you are,” and with the sentence “Let the human live so that the
state lives.”
The Islamic civilization has developed its “view of justice” based on the understanding
mentioned above. The proof for this is the thousands of just administrators in the 1400-year
Islamic civilization. I will mention a striking event occurred between the Ottoman Sultan ‘Fatih
Sultan Mehmed’ and a Greek architect:
The sultan entrusts two marble columns that will be used for the Fatih Mosque to the Architect
Sinan Atik, who is originally a Greek. Sinan shortens the columns. The sultan gets angry for that
and orders to punish him by cutting architect’s hand.
The architect wants to claims his right against the sultan. The first kadi (judge) of Istanbul, Sarı
Hızır Çelebi accepts and files the claim.
When the sultan is summoned, he likes to sit down but the judge does not allow him to sit down.
“Sir! You are going to face the complainant before the law,” he says. The sultan stands together
with the complainant at the court.
When his plea is asked, the sultan accepts his mistake. The judge declares the sultan as guilty
because of what he has done and decides to punish him with the same thing he has done for the
architect which means his hand will be cut off.
Those present are all shocked. It is such an extraordinary situation that the architect’s hands and
feet begin to tremble. Finally, when he comes to his senses, he goes down on his knees to the
sultan and says, “I withdraw the lawsuit. I am dwarfed before the greatness of Islam’s justice. I
cannot risk being cursed till the Doomsday by making the hand of such a world conqueror cut.”
But the judge decides the sultan to pay compensation. And the sultan pays it from his own
money.
When the case finished and everyone is gone, the sultan pulls out an iron bar and says to the
judge, “If you had not decided to cut my hand according to the rules of Islam, I would be
smashing your head with this bar.” And the judge takes out his mace and replies, “If you had not
accepted my decision because you are the sultan, I swear, I would kill you with this.”
4- Consultation (Istishara)
Mash ‘ar is the beehive, shura is the honeycomb, mishwar is the spatula for gathering the honey,
and istishara is to gather the honey. (Mütercim Asim Efendi, Kamus Translation)
Holding a consultation with each other and making a decision about things, and then continuing
accordingly is called “istishara.” It is one of the fundamentals of Islamic administration. The
verse 42:38 (“…whose affair is [determined by] consultation among themselves…”) was
revealed at the period of Makka, when the Islamic State (in Medina) was not established yet. It is
emphasized in the verses of the Qur’an that the understanding of consultation should direct the
life.
“…And if they both desire weaning through mutual consent from both of them and consultation,
there is no blame upon either of them….” (Baqarah, 2:233)
“…and consult them in the matter. And when you have decided, then rely upon Allah….” (Al
‘Imran, 3:159)
It is known that as Prophet Muhammad (pbuh) commanded the Muslims to consult with each
other, he himself consulted with his companions about general or private things. As a matter of
fact, the Prophet (pbuh) took every decision that is crucial in the fight for survival of the first
Muslim community by consulting with his community. Various stages of the battles of Badr,
Uhud and the Trench; the Baiatul ridwan and the Treaty of Hudaybiyyah are some of the
examples.
When the verse 3:159 (“…consult them in the matter…”) was revealed, the Prophet (pbuh) said:
“Know that neither Allah nor His Messenger needs counsel. However, Allah made it a mercy on
my ummah. Whoever hold consultation among them does not remain deprived of goodness, and
whoever gives up consultation cannot escape mistakes.”
Imam Bediuzzaman strongly emphasizes the importance of consultation:
“The key to Muslims’ happiness in Islamic social life is the mutual consultation enjoined by the
Shari’a. The verse, “Whose rule is consultation among themselves.” [Qur’an 42:38] orders
consultation as a fundamental principle. Just as the consultation of the ages and centuries that
mankind has practised by means of history, a conjunction of ideas, formed the basis of the
progress and sciences of all mankind, so too one reason for the backwardness of Asia, the largest
continent, was the failure to practise that true consultation.
The key and discloser of the continent of Asia and its future is mutual consultation. That is to
say, just as individuals should consult one another, so must nations and continents also practise
consultation. For it is the freedom resulting from the Shari’a, which is born of the consultation
enjoined by the Shari’a, and the noble-mindedness and compassion of belief that will loosen and
remove the fetters and chains of the various forms of tyranny fastened to the feet of three
hundred,
rather, four hundred million strong Islam.” 5- Legitimacy
Legitimacy means being proper to the public morality and the law. The legitimacy in Islamic
administration is the regulations which carry positive value in terms of religiosity, morality and
law, and which the religion approves. Legitimacy is based on the superiority of Divine Law. The
ordinance of the Qur’an is clear in this subject:
“O you who have believed, obey Allah and obey the Messenger and those in authority among
you. And if you disagree over anything, refer it to Allah and the Messenger, if you should
believe in Allah and the Last Day. That is the best [way] and best in result.” (Nisa, 4:59)
Muslim administrators, in terms of authority, are the implementers of Allah (swt)’s ordinances.
They cannot act arbitrarily in legislation, implementation and judgement or make any concession
to a person or a group.
During his caliphate, Ali (ra) gave an order. After a while he wondered if his order was carried
out, and asked:
“Did you do what I told you?”
Having not carried out the order yet, ashamed and timid, they said, “No.”
Ali (ra) warned them as follows: “I swear by Allah, you either do what is commanded, or the
Jews and the Christian come and walk all over you.” 12
While determining the fundamentals for the virtuous society it wants to build, the Islamic
civilization also presented the fundamentals of the understanding of administration of this
society. When these fundamentals are examined, the administrator in the Islamic civilization
knows that the society and the belongings of the society are the responsibilities of him as a result
of the duty given to him; protecting the trust and being reliable become his characteristic.
Reliable administrator governs the society with justice. He ensures that everybody is equal
before the law. Administration is given to the one who is competent. The suitable administrator,
who performs the fundamentals of the trust and justice, is chosen with consultation. The
administrator who is chosen as a result of consultation obtains legitimacy. Obeying “ulul amr”
(those in authority) who has obtained legitimacy is compulsory. When the adaptation of these
fundamentals is achieved, it can be possible to build a virtuous and model society, equipped with
wisdom and justice, with which Allah (swt) will be pleased.
Our Lord! Make these fundamentals rule our social life again! And make us virtuous Muslims!
Do not give any change to those who target our unity, solidarity, life, religion and Qur’an in the
Islamic world and in our homeland! Amin…
İdris Tüzün, Hizmetkar Liderlik Modeli
Kashful Khafa
Bukhari
Enver Çakmak, İslam Kültür ve Medeniyeti
Bediüzzaman Said Nursi, Zülfikar
Bediüzzaman Said Nursi, İşaratü’l-İ’caz
Muslim
Kanzul Ummal
Bediuzzaman Said Nursi, The Debates
Imam Bauhaqi, Shuab ul Iman
Bediuzzaman Said Nursi, The Damascus Sermon
Ibn Abi Shaybah
Q.3 Describe the concept of supervision also explain the purposes and need
of supervision in detail.
In the modern educational system expansion of education relies on increasing number of
educational institutions, teachers and students as well as providing all sort of facilities which are
essential for proper progress of education. It will never be sufficient if we will not yield or
achieve our returns or results to an adequate extent in qualitative perspective. From this
description it is quite evident that quality assurance of education at any level is the prime concern
of the modem educational practices. For this there is the need of quantitative expansion as well
as qualitative improvement of education at all levels. This will be determined by the very
concept, supervision.
“In the modern educational system, the term supervision has got a very significant position from
the point of view of the role played by it. Due to the enhancement of its importance in the present
educational system its prime purpose has been changed now. Researchers and Educationists
previously agreed upon the fact that supervision is primarily concerned for the purpose of
improving instruction.
According to Adams and Dickey, “Supervision is a planned programmed for the improvement.”
It exists in their opinion for one reason only to improve teaching and learning. So, it is mainly
concerned with “development of teachers and pupils.”
The dictionary of education defines supervision as “all efforts of designed schools towards
providing leadership to teachers and other educational workers in the improvement of
instruction; involves the stimulation of professional growth and development of teachers, the
selection and revision of educational objectives, materials on instruction and methods of teaching
and the evaluation of instruction.” Here the word “supervision” means to guide and stimulate the
activities of teachers with a view to improve them, i.e., teaching as well as instruction and
promoting professional growth.
Now-a-days the concept of supervision has been changed. It is not concerned merely with
improvement of teachers as it was conceived in the previous days, when the supervisory
activities were directive and prescriptive. But now according to some experts, supervision
requires a super plus vision a superior perspective attended by special preparation and position.
To them the primary function of supervisors of all types is leadership, encouragement and
recognition of leadership in any other person either in the professional staff or among the
community participants.
Therefore, they designate the supervisor as a leader who has possession of the following two
qualities:
1. A clear perspective of the school’s goals and awareness of its resources and qualities and
another is,
2. The ability to help others, contribute to this vision and to perceive and to act in
accordance with it.
So, it is now clear that the modern concept of supervision centers round the basic concept of
instructional improvement through leadership and co-operation of all the agencies concerned.
Keeping this in view Neagly and Evans have strongly viewed that, “Modem supervision in
school is positive democratic action aimed at the improvement of classroom instruction through
the continued growth of all concerned – the educed, the teacher, the supervisor, the administrator
and the parents of others interested lay person.”
Supporting this Barr and Burton have rightly stated that, “No doubt the aim of supervision is the
improvement of teaching but this can be facilitated through the development of the teacher, the
growth of the pupil and the improvement of the teaching-learning process as a whole.
It has been clearly visualized that the supervision seeks to be democratic in nature out and out
which demands constant efforts on the part of inspecting officers. They have to stimulate co-
ordinate, guide for continued growth of the teacher in a school, both individually and collectively
in better understanding and more effective performances of all teaching activities.
As a result of which teachers may be better able to stimulate and guide the continued growth of
every pupil towards the most intelligent participation in modern democratic society. This new
concept is based on the belief that inspection and supervision are a co-operative enterprise in
which both the teacher and inspecting officers have to participate actively.
From this discussion the term inspection has got priority in supervision which was not stressed
on in earlier days because the degree of success of any supervisory activity or programmed
depends upon the degree of inspection done by the inspecting officials. Because they are the real
supervisors of the educational programmed. As both supervision and inspection are meant for the
same purpose and inspection covers almost all the areas of supervision there is no necessity of
bringing difference between supervision and inspection.
Scope of Supervision:
The scope of supervision is very wide which can be proved from the following aspects of
education as the scope of supervision in education:
1. The Instructional Work:
The first and foremost task of the supervisor is how to improve the instruction.
For this, he supervises:
a. Admission Register
b. Attendance Register
c. The cash book
d. The log books
e. The Stock Register and
f. The Receipt Book
4. The School Environment:
The school environment has a profound role bringing over an improvement of educational
process
For this the supervisor has to supervise the following aspects of the school environment:
a. School Discipline
b. Relationship between the head of the institution and his staff, between staff and students
c. Emotional climate of the school
d. General behavior of students
e. Cleanliness of the surroundings
f. Goodwill of the self-government formed by students
g. Plantation of trees
h. Morale of the classroom
i. Relationship among teachers
j. Hygienic conditions of the toilet, canteen and water supply
k. Relationship of the head of the institution or school with the community members
l. Beautification of the campus
5. Management:
Supervision of management is also another aspect of the scope of supervision in education
without which the overall improvement of teaching-learning process will never be successful.
The supervision of the management of the educational institution includes the following aspects
with it:
d. Duties and responsibilities rendered by the teachers as the members of different sub-
committees for different programmers.
e. Problems with the managing committee.
f. Achievements and failures of the school.
6. Guidance to Teachers:
The supervisor has not only to supervise but also guide the headmaster and teachers in their
efforts for ensuring qualitative improvement of education.
For this supervision includes the following things in its jurisdiction:
a. Innovations in teaching
b. Remedial instruction
c. Community mobilization and support
d. Conducting seminars, conferences, meetings and workshops to discuss about problems
and their solution.
7. Developmental Activities:
The supervisor supervises the developmental activities of the school in the following heads:
2. Role of supervisor
Supervisor has got an important role to play in factory management. Supervision means
overseeing the subordinates at work at the factory level. The supervisor is a part of the
management team and he holds the designation of first line managers. He is a person who has to
perform many functions which helps in achieving productivity. Therefore, supervisor can be
called as the only manager who has an important role at execution level. There are certain
philosophers who call supervisors as workers. There are yet some more philosophers who call
them as managers. But actually, he should be called as a manager or operative manager. His
primary job is to manage the workers at operative level of management.
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A supervisor plays multiplanar role at one time like -
As a Planner - A supervisor has to plan the daily work schedules in the factory. At the same time,
he has to divide the work to various workers according to their abilities.
As a Manager - It is righty said that a supervisor is a part of the management team of an
enterprise. He is, in fact, an operative manager. As a Guide and Leader - A factory supervisor
leads the workers by guiding them the way of perform their daily tasks. In fact, he plays a role of
an inspired by telling them.
As a Mediator - A Supervisor is called a linking pin between management and workers. He is the
spokesperson of management as well as worker. As an Inspector - An important role of
supervisor is to enforce discipline in the factory. For this, the work includes checking progress of
work against the time schedule, recording the work performances at regular intervals and
reporting the deviations if any from those. He can also frame rules and regulations which have to
be followed by workers during their work.
As a Counselor - A supervisor plays the role of a counselor to the worker’s problem. He has to
perform this role in order to build good relations and co-operation from workers. This can be
done not only by listening to the grievances but also handling the grievances and satisfying the
workers.
Therefore, we can say that effective and efficient supervision helps in serving better work
performance, building good human relations, creating a congenial and co-operative environment.
This all helps in increasing productivity