Bismillah,

Critical thinking and Leadership:

Each of the Messengers critically thought and this form of thinking, questioning lead them to
the truth.

1. The Messenger of Allah (salAllahu ‘alayhi wasallam)

2. Musa (‘alayhissalaam)
3. The mother of Musa (‘alayhissalaam)
4. Young people who decide to ggvnifo against what their family perceives as the truth
5. The woman who questioned ‘Umar
6. The mother of Maryam (‘alayhissalaam)

And for some it leads them astray. In history, who rationalised it lead him to destruction?

Question: Does Islam encourage critical thinking?

‘Imrān ibn Khālid said, “I heard al-Ḥasan saying, ‘A person’s religion is not completed until
his intellect is perfected.’” [Al-‘Aql wa Faḍlih / 17]

Aḍ-Ḍaḥḥāk said, “‘That it (the Qur’ān) may give warning to him who is living’ 36:70, (refers
to) the one with intellect.” [Al-‘Aql wa Faḍlih / 30]

The above quotes do not talk about knowledge, nor do they talk about memorizing- they
speak about Intellect.

Intellect (‘Aql) is not simply something you are born with. It can be acquired. The best
method is to employ key questions to hone one’s intellect. This requires asking not just
general questions, but specific questions, increasing in nuance, increasing in detail,
increasing in intellectual honesty and increasing in sincerity to truth. There is no room for
reductionism. The more meaningful questions you ask, the more knowledge is drawn to you.

However it should remain within the Islamic framework, as you cannot make your intellect
God.

When you learn something of Islam, whether it is a lecture, book or conversation

keep asking yourself these questions:

1. What if this never happened or was slightly different in some way? How would that
affect the outcomes? Ex: If the Quran hadn’t mentioned the provisions and rights for
women, or Ahlul Kitab?
2. What is the depth of this? Is there something deeper being said? What do the words
mean? Did I mishear what was said or misread what was said, and understood
something else? (Sometimes you mishear something, and it is more profound than
what the person actually said)
3. Notice the language and context, also notice what is missing or not being mentioned
and why that may be?

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 4. When you read a hadith, put yourself in the position of the Sahabi or Prophet
salallahu alayhi wasalam. If you were the speaker of this hadith, what had to have
taken place in you or your life for those words or actions to come about (at that
moment)? 2 examples: Consider the story of Abu Bakr when Nabi salallahu alayhi
wasalam died and he said, “If you worship Muhammad know that he is dead, but if
you worship Allah, know that He is eternal” and his quoting the Quran.
5. How would this verse come to be? Why did Allah see the need to mention this in the
Quran? Where in the world does this ayah relate? Search for the wisdom, not
interrogate with a conclusion already in mind, but rather search for that conclusion…
the reality of the verse. Ex: Consider the ayahs about the sun and the moon. Or the
verses about hijab not being a word-for-word description. Doesn’t ease come from
the broad nature of verses, and isn’t it often the most stubborn who wish the Quran
were more specific?
6. Not to read hadith and the words of the pious, openly and freely for feel-good
purposes, but to read them with certain ideas or trends in mind, seen from other
hadiths and then look for trends, or themes; as you read to discover, build up and
clarify themes in Islam and Sunnah- to look for certain ideas and thereby, have a
way in which you can discover and distinguish new themes that are related or
indirectly related, and others which seem opposite but aren’t (you may create your
own explanation to placate your misunderstanding, which may seem like a threat to
your faith)- if you keep reading and thinking you’ll understand them sooner or later.
And the more you do this, the closer you get to the spiritual reality of those who
wrote those words.

This is extremely important because words can only convey so much, and in writing, authors
often forget or miss crucial aspects. They conceptualize it textually differently then they
conceptualize it privately, to themselves. You will therefore get nowhere if you read
mindlessly but will only enrich yourself if you read actively, participate with the text and try
your best to pull out the different meanings.

The danger of progressives – everything can become acceptable and this is harmful, hence
we have a set of laws which must abide by. Those which are ordained we are asked to
reflect on, but then accept as there is someone greater who has more wisdom than you or
I.

1. Al-Hakeem
2. Al-‘Aleem
3. Al-‘Aziz

In this day and age I would like us to critically analyse, what role do women play in society?

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 “You are the best nation produced [as an example] for mankind. You enjoin what is right
and forbid what is wrong and believe in Allah . If only the People of the Scripture had
believed, it would have been better for them. Among them are believers, but most of them
are defiantly disobedient.” Surah Ali ‘Imran: 3:110

Strategic Planning

Activity: You know your Islamic organization needs to develop a clear strategy. You know
there is no clear direction in what your ISOC does. You have suggested that your
organization rethink what it is doing. Others ask if strategic planning is Islamic at all, or if it
is bidah (an innovation)? What proof would you give from Islam to prove to someone that
Islam does believe in strategic planning?

Before we start planning:

1. You need a vision

2. You need a higher purpose

"The life of this world is just the enjoyment of delusion" - Surah Al 'Imran, 185

“Do you think that We created you in vain, and that you would not be returning to Us?”
– Surah Al Mu’minoon, 23:115

What's your purpose in life? We know the 'right' answer, but for what purpose are
we spending our days and hours? Renew your intentions now, renew your purpose
in life, and move towards it, today and every day, until you return to your Creator.

Allah (subhanahu wa ta 'ala) has a higher vision for you.

“To any that desires the soil of the Hereafter, We will increase in his soil, and to any that
desires the soil of this world, We grant somewhat thereof, but he has no share or lot in
the Hereafter.” - Surat Ash-Shura 42:20

3. You need the necessary tools to achieve your vision

a. Internal tools – Give me some in
b. External tools
4. You need support, one time or another
a. You need support from Allah (subhanahu wa ta 'ala)

Allah's Messenger, sal Allahu alayhi wa sallam, said: s

What is Strategic Planning?

1. What would the world look like if we didn't plan?

2. The importance of planning
3. Superstars from the past who planned effectively

In expert in strategic planning,

 Strategic planning for your organisation determines:

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 1. Where an organisation is going over the next year or more?
2. How it is going to get there?
3. How it will know if it got there or not?

 Strategic planning for yourself determines:

1. Where you as a person are going over the next year or more?
2. How is it you will get there?
3. How will you know if it got there or not?

 The focus of a strategic plan is usually on the entire organization, while the focus of
a business plan is usually on a particular product, service, or program.

Although I am not a strategic planner by profession, I have worked in several leadership

positions and through these, I grasped an idea of the nature of strategic planning and its
importance for any entity aspiring to progress or even to survival.

- I learned that no ambitious organisation can progress without planning or trying to

foresee the future via applying famous measures:
1. Such as SWOT analysis (analysis of strengths, weaknesses, opportunities,
and threats).
2. Department plans.
3. Setting yearly, monthly and weekly goals.
4. Reviewing their progress.
5. Creating a higher purpose.
6. Also, other tools are used in the analysis of all that is involved in the process
of operating this entity.

This should be the behaviour of today's Muslims:

1. Whether they are employees at some institution, citizens in a country, or individuals

in the Muslim Ummah as a whole.
2. All Muslims should apply strategic planning in one way or another to preserve their
identity and even the very existence of the Muslim Ummah.
3. We should apply strategic planning in our character.

Lessons From Seerah

1. To scheme a strategic plan for the future, Muslims should look into their history to
learn lessons and derive wisdom. Many incidents in the biography (seerah) of
Prophet Muhammad (peace and blessings be upon him).
2. The seerah reveals his personal skills and inherent talent bestowed on him by
Almighty Allah.

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 3. Out of these incidents and the way he tackled them, numerous lessons can be
learned and countless pieces of wisdom can be cherished.
4. Among the skills bestowed on the Prophet was his ability to scheme strategic plans
for the da`wah (inviting people to Islam).

He was entrusted with this mission by Allah, Who says in the Glorious Qur'an:

“Nor does he [Muhammad] speak out of [his own] desire. It is naught save an
inspiration that is inspired. The Lord of Mighty Powers has taught him.” (An-Najm
53:3–5)

He (saw) had a rule book: Allah (subhanahu wa ta 'ala) knows his people well. He
(subhanahu wa ta 'ala) understands we need checklists, we need a to do list to ensure we
are successful in our endeavours, so Allah (subhanahu wa ta 'ala) throughout time gave
strategic manuals to Prophets (as)

He (saw) was selfless: This skill of the Prophet can be seen in many incidents, such as
the Treaty of Al-Hudaibiyah when he managed the situation with Quraish.

He (saw) had a deep care and concern for his people: A second example is his advice
to a number of his Companions to leave Makkah and seek asylum in Abyssinia . Here, only
the latter incident will be dealt with. A discussion on the Treaty of Al-Hudaibiyah is left to
another occasion in the near future, in sha' Allah.

Whilst others planned, the Prophet (saw) was always planning: Motive for
Immigration to Abyssinia

Anyone who scans the books of Prophetic seerah will apparently notice that nearly all of
these books attribute Muslims' seeking asylum in Abyssinia to the mere avoidance of the
oppression of Quraish.

1. However, to me, this cannot be the sole reason behind this tiresome journey, which
lasted for years and years in its second version.
2. I do think that there are other reasons behind that immigration to Abyssinia and that
it was not merely to avoid the tyranny and oppression of Quraish.
3. In fact, it was done to fulfill other goals, as well.

Among the things that made the Prophet advise his companions to immigrate to Abyssinia
was the severity of torment they witnessed at the hands of the polytheists of Quraish.

1. Those latter used all sorts of torture known at the time to force Muslims to renounce
their true religion.
2. However, those who immigrated to Abyssinia were not only from among the poor
and the weak. The dispatch included, among others, `Uthman ibn `Affan and his
wife, Ruqayyah, the Prophet's own daughter.
3. Also, Ja`far ibn Abi Talib, the Prophet's cousin, was in the dispatch. It is important to
know that Abu Talib (Ja`far's father and the Prophet's uncle) used to protect the
Prophet from the violence of Quraish. How then could he not protect his own son,

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 Ja`far, from the tyranny of polytheists? Why did Ja`far resort to seeking asylum in a
distant place like Abyssinia?

I want you to critically think: The Prophet (saw) wasn’t a hazardous leader. He was
intelligent; he was thinking one step ahead of the game.

1. The Muslim dispatch also included `Abdur-Rahman ibn `Awf, Abu Salamah Al-
Makhzumi, and Az-Zubayr ibn Al-`Awam, who were all noble and public figures in
the Quraishi scene.
2. Some women from among the noblest households of Quraish were also part of the
dispatch. Those women would have never been harmed in any way if they chose to
remain in Makkah.

This may suggest that one of the reasons behind this immigration was to shake the Quraishi
social context from within.

1. Certainly, the Quraishi people understood this, especially that some of their noblest
figures immigrated and deserted their homeland to save their faith, leaving behind
the kith and kin.
2. Indeed, such an immigration shook the Quraishi society very violently, especially that
Umm Habibah, the daughter of Quraishi leader Abu Sufyan, was one of the
immigrants. For such a noble woman to abandon her household and homeland for
her religion, this was indeed remarkable in a tribal society like that of Quraish.

Look after your best: To me, foremost among all reasons is that the Prophet wanted to
keep a strategic reserve for Islam in a far and safe place beyond the reach of Quraish's
tyranny.

1. He wanted to keep these people intact away from the scourges of war. In other
words, he wanted to establish a base outside the area of conflict to preserve the
faith and keep it intact in a safe place until everything is decided by Almighty Allah.
2. If the aim was the mere avoidance of harm, Ja`far ibn Abi Talib and the other 83
male and female Companions would have left Abyssinia and immigrated to Madinah
immediately after the Hijrah. A strong Muslim state and capable army were
established in Madinah after the Hijrah, and therefore those who had immigrated to
Abyssinia would have been safe in Madinah.
3. However, the Companions stayed in Abyssinia for 14 years. None of them
immigrated to Madinah until the war between Quraish and Muslims came to an end.
During that period, Muslims were forced to fight Quraish in many decisive battles,
such as the battles of Badr, Uhud, and Al-Ahzab. Ja`far and other Companions came
back to Madinah only a year before the Battle of Mu'tah. During that period, Madinah
was threatened by a sweeping attack from Quraish for about five years. The last
attack against Madinah was the Battle of Al-Ahzab, where more than 10,000 fighters
from among the polytheists came to uproot Muslims and their faith. After the defeat
of polytheists at the hands of Muslims, the Prophet said,

"Today, we conquer them and they do not conquer us" (Al-Bukhari).

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The danger of sweeping Madinah ended with this battle, which was followed by the Treaty
of Al-Hudaibiyah in the 6th year of Hijrah. This treaty stressed the end of this danger and
underlined Quraish's official recognition of the new Muslim state in Madinah.

4. When the Prophet became confident that Madinah was no longer fearful of being
swept by the forces of disbelief and that it became a safe haven for Muslims, he sent
for those who immigrated to Abyssinia, commanding them to return. Islam was no
longer in need of that strategic reserve, which would have been indispensible if
Madinah were to fall in the hands of the enemy.
5. Another main reason for immigration to Abyssinia was to spread the word of Islam
outside Makkah. This religion is a universal one that should not be confined to a
certain place, be it a city, a state, or even a continent.
6. As for the first journey to Abyssinia, Muslims stayed there only for a month and then
came back to Makkah. The aim was to explore the place.

Lessons to Learn

As mentioned earlier, many lessons can be derived from the plan of immigration to
Abyssinia schemed by Prophet Muhammad.

Although the Prophet lived in Makkah at the time, he was aware of what was happening
around him in the Arabian Peninsula and its surroundings. He knew that the Negus of
Abyssinia was a just king and that no one would be wronged under his rule.

1. This should be a trait of all Muslims: to know and understand the context in which
they are living and have an idea about the environment surrounding them to be able
to know when and how to do something.
2. Another lesson would be endurance in the cause of Allah. The Prophet and his noble
Companions suffered in Makkah and in Madinah and endured many calamities and
plights in the cause of Allah. True Muslims should be steadfast in the face of all
calamities that might afflict them in the way of da`wah.
3. True believers should be steadfast in their belief. They should never resort to any
sort of compromise or submission to the pressures of the enemy. `Amr ibn Al-`Aas,
who was a disbeliever when Muslims immigrated to Abyssinia, maliciously tried to
persuade the Negus to abstain from providing Muslims with a safe haven. However,
Ja`far and his companions unanimously agreed to say only the truth and nothing but
the truth. This made the Negus respect them and their call, and he secretly
embraced Islam at last.
4. The incident of immigration to Abyssinia also shows that the Prophet had great
mercy for his Companions when he advised them to migrate from Makkah.
5. Amazingly, when Ja`far and his companions immigrated to Madinah, the Prophet did
not give them a break. The Prophet appointed Ja`far as a second-in-command with
the army commander Zayd ibn Harithah in the army heading for Mu'tah.
6. As already mentioned, Ja`far was the Prophet's cousin; he was loved by the Prophet.
He had a very close resemblance to him. He stayed away from the Prophet for 14

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 years, yet the Prophet appointed him as a second-in-command in an army of 3,000
Muslim fighters who faced 200,000 Roman fighters in the Battle of Mu'tah!
7. Finally, this immigration shows a new dimension of Prophet Muhammad's noble
character: A strategic planner who was of course aided by Almighty Allah Himself.
Almighty Allah provided His weak and oppressed servants with a safe haven and
protected them from the harm of Quraish. He made them feel safe and secure about
their lives and religion.
8. Further, He enabled them to spread the religion of truth through calling to it with
wisdom and good advice. Muslims also won a new land, which was a starting point
for their call in the region, as part of the global message of Islam.

Strategic Planning Revisited:

In relation to the aforementioned definition of strategic planning, there are two things to be
looked into:

1. First: Strategic planning for an entity covers a period of one or more years — maybe
two or three years. Meanwhile, Muslims' immigration to Abyssinia, which was
planned by the Prophet, lasted for about 14 years. What a farsighted and futuristic
strategic planning!
2. Second: The focus of strategic planning is usually on the entire entity, not any of its
branches or offshoots. This is exactly what was done by the Prophet: His focus was
on the entire religion of Islam and the community of all Muslims. He put aside a
group of Muslims as a strategic reserve for the Ummah and the religion of Islam.
3. Although Islam is a divine religion, it still needs human effort to be well established
in the land. This is one of the characteristics of this religion as may be understood
from numerous incidents.
4. In conclusion, this article was only a glimpse of the great political thinking and
farsighted strategic planning practiced by the Prophet in the process of building the
Muslim state.
5. In so doing, he studied all possibilities and came to know all the strengths,
weaknesses, threats, and opportunities involved in the whole situation. Finally, he
could find an appropriate place for the Muslim state, which helped protect the
Muslim faith from all harms.

Five Strategic Leadership Lessons:

1. Build a powerful community around you.

The Prophet (saw) built a powerful community around him, he was strategic. He used his
resources and he used them well. And he also asked Allah (subhanahu wa ta 'ala) to give
him the best.

2. Hold people accountable.

The Prophet (saw) was a great leader, he was around them, he kept in touch and he was a
role model, hence he held them accountable through his example. The Prophet (saw) also
had a guide, the Qur’an and this was what they referred back too. It gave them a structure.

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3. Don’t get emotional.

4. Be decisive.

5. Spend time with family

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