PRINCIPLE OF ISLAMIC MANAGEMENT OPERATION
( Power )القوة Power is the ability to influence the behavior of people. The term authority is often used for power perceived as legitimate by the social structure. Power can be seen as evil or unjust, but the exercise of power is accepted as endemic to humans as social beings.
Cont In the corporate environment, power is often expressed as upward or downward. With downward power, a company's superior influences subordinates. When a company exerts upward power, it is the subordinates who influence the decisions of the leader (Greiner & Schein, 1988).
Cont Abu Hurairah reported the Prophet (pbuh) as saying, Who to the rulers, the leaders, and the trustees! On the Day of Resurrection some people will wish that they could be suspended between heaven and earth rather than having had the burden of their responsibilities. (Reported by Ibn Hibban inhis Sahih, and by al-hakim who authenticated its transmitters.) From the point of view of Islam, power is not intrinsically negative. There are instances where it has been promoted, but with the condition that it be employed in the way of advocating moral values and social reformation.
Types of Power Legitimate power Referent power Expert power Rewards power Coercive power refer:http://en.wikipedia.org/wiki/power/social_and_ political)
Operations management perspectives. Islam gives full recognition to two basic realities of human existence 1) Exercise of some authority or power by some individuals over others is necessary to create and maintain order and progress in the society (4:59, 43:32). 2) It is easy for power to get corrupted and become a source of injustice, oppression, and stagnation (6:123, 20:24, 27:34, 33:67, 34:34, 43:23-24 etc).
Cont In general, there are two ways in which Islam aims to control the tendency of power towards corruption. First, it reforms the concept of power itself by depriving human authority of absolute basis of every type, making it accountable, and defining its function. Second, it empowers the people to oppose corrupt power.
( Confidence )الثقة Confidence is generally described as a state of being certain either that a hypothesis or prediction is correct or that a chosen course of action is the best or most effective. Self-confidence is having confidence in oneself. People may have confidence in other people or forces beyond their control. Faith and trust are synonyms of confidence when used in this sense.
Self-Confidence Principle of self-confidence in Islam is the concept of Tawakkul, one s absolute confidence and trust in Allah, believing and knowing that nothing can happen to us or hurt us unless it is by Allah s Will. This is attested to in several verses in the Holy Qur an addressed specifically to the Muslims: [Then] when you have decided on a course of action, put your trust in Allah: Allah loves those who put their trust in Him. If Allah helps you [believers], no one can overcome you. if he forsakes you, who else can help you? Believers should put their trust in Allah. [The Qu'ran 3: 159-160] Again Allah (swt) asserts: Say: Only what Allah has decreed will happen to us. He is Our Master: let the believers put their trust in Allah. [The Qur'an, Surah 9:51]
Principles to practice from the Prophet Muhammad (s) and other great Islamic Leaders: Indeed in the Messenger of Allah (Mohammed) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. (Al-Ahzab, 21). 1. Walk faster. People with self-confidence walking more quickly instead of lumbering along and dragging their feet. As reported in Tirmidhi, Abu Huraira (ra) reports:i did not see anyone more handsome than Rasulullah (saas). It was as if the brightness of the sun had shone from his blessed face. I did not see anyone walk faster than him, as is the earth folded for him. A few moments ago he would be here, and then there. We found it difficult to keep pace when we walked with him and he walked at his normal pace.
Cont 2. Stand up straight. At the Battle of Uhud, Prophet Mohammed [pbuh] told the army to stand upright and straight, but he saw that Sawad Bin Azziya was not upright in standing, so he ordered him to stand upright. When someone slouches over, he is indicating that he lacks confidence in himself. When you stand up straight, you exhibit self confidence. 3. Dress well. Dressing well is not the same thing as looking ostentatious or behaving without humility. The Prophet (s) considered dressing well and looking good as an indicator of the blessings of Allah. As reported in Tafsir Ibn Kathir, he (s) said, Allah loves to see the result of His blessing on His creatures. Jundub ibn Makith (r.a.) said: Whenever a delegation came to meet the Messenger of Allah, he would wear his best clothes and order his leading Companions to do likewise. I saw the Prophet (saas) on the day that the delegation of Kindah came to meet him; he was wearing a Yemeni garment, and Abu Bakr and Umar were dressed similarly.
Cont 4. Compliment others. Umar al Nadi tells us that he went out once with Umar ibn al Khattab s son. While walking, he found him saluting all whom he met, whether being old or young. Al Hasan al-basri also said Shaking hands strengthens brotherhood feelings. The Prophet Muhammad (peace be upon him) said Do not ever waste your good deeds, even by meeting your brother with a frowning face. He said also Shaking hands removes hatred and exchanging presents enhances love and ends enmity. 5. Self-monitor. Be honest with yourself about what you can and cannot do, and what you know and what you have yet to learn. It is interesting that Umar (r), one of the most effective Islamic leaders of all times, used to reflect daily what he done, and think about how he could improve. 6. Be humble. Don t confuse self-confidence with brashness. In the Qur an, Allah describes Muslims as follows:and the servants of ((Allah)) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, Peace!Humility is also associated with Muhammad s agreement at Hudaybiyya not to insist on his title as God s Messenger.
( Obediance )الطاعة Obedience, in human behavior, is a form of "social influence in which a person yields to explicit instructions or orders from an authority figure. Obedience is generally distinguished from compliance, which is behavior influenced by peers, and from conformity, which is behavior intended to match th at of the majority. "And obey Allah and His Messenger." [Holy Quran 3:132] "O you who believe! Obey Allah and His Messenger and those of you who are in authority. If you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination." [Holy Quran 4:59]
Obedience in Islamic Management perspective. At all times, the leader must be obeyed. Ibn Umar reported God s messenger (saw) as saying, Hearing and obeying are the duty of a Muslim, both regarding what he likes and what he dislikes. 49 As Muhammad Asad indicates, after a leader has been duly elected, he may be considered to have received a pledge of allegiance from the community. As a result, both the majority who voted for him as well as the minority who may have voted against now owe obedience and allegiance. Islam considers obedience to the leader so important that it views any kind of insubordination to be abhorrent unless in very specific circumstances.
Cont Coercive power - Besides controlling organizational rewards, a leader in a position of authority also controls group sanctions. Islam recognizes the legitimacy of coercive power, but suggests that it should not be used to coerce followers towards evil. In fact, the Prophet once said that obedience (to the leader) is required only in what is good. Placing emphasis on the role of the leader as servant, Umar (ra), was quoted as saying to the people: I have appointed over you governors and agents not to beat your bodies or take your monies, but rather to teach you and serve you.
( Confidentiality )السریة Umar ibn al-khattab: "If your brother mentions something to you in private, then walks away, it is an amaanah (trust) even if he didn't instruct you not to inform anyone." (Ibn Muflih's Adaab Ash-Sharee'ah).
Confidentiality in operation management Three types of information should be confidential: Employee information Management information Business information
Important of confidentiality Saves the company from a number of awkward situations Makes the company stay ahead of their competitors as their strategy is unknown to them. It maintains a degree of professionalism Increases trust and respect for the company from clients. To avoid sensitive information getting in the wrong hands then problems can occur.
effort) fullest )الاتقان The Arabic word itqan is a word used to indicate the level of quality work. The best English translation of itqan is "to arrange and dispose of things in a scientific and artistic way in order to obtain the most perfect results." An Arabic synonym for itqan is ihkam (to do something with wisdom). The word "wisdom" (hikmah) and its derivatives are mentioned in the Holy Qur'an in no less than three hundred places. This is the simplest and clearest indication of Islam's concern for doing quality work.
Since the act of loving Allah, His qualities and attributes, is an essential part of Islam, one can appreciate the vast distance that separates today's Muslims from Islam as it ought to be observed. Moreover, the Prophet (p) said: "Allah loves to see one's job done at the level of itqan." Islamic performance. Allah says in the Holy Qur'an: "Verily, We created man from a drop of mingled sperm, in order to try him, so We gave him (the gifts) of hearing and sight."it is apparent from this verse that life is not a sport or a game, but rather a race track upon which Muslims compete with one another to please Allah, build their faith, and construct the Islamic ummah.
Cont This competition inevitably raises the level of performance and quality of work higher and higher, until the highest standards are reached. The lives of Prophet Muhammad (p) and his companions are examples of quality work and performance.
This example gives us a view of the Prophet (p) and is companions. First, we see the Prophet (p) had to define his task, plan it, implement the plan, and select the proper person to put it into effect. The leader he chose, 'Amr, was known before Islam as dahiyatu al-'arab or the "strategist of the Arabs." Second, we can see Abu Bakr's understanding of the principles and his acquiescence to 'Amr's leadership. Third, we see 'Umar's resignation to what is right, irrespective of his high position and strength among the companions of the Prophet. May peace and blessings be upon all of them. The second example to be discussed was related by Rashid ibn Saa'd who said: Umar ibn al Khattab, the Prince of the Faithful, came with a sum of money in order to distribute it among the people, who crowded around him. Then Saa'd ibn Abi Waqqas (a companion of the Prophet) came forward, pushing people out of his way until he reached 'Umar. 'Umar struck Saa'd with his cane and said, "You came forward without considering the rules of Allah. This is to let you know that Allah's Ruler ('Umar ibn al Khattab, the Commander of the Faithful) will not allow such a disorder out of fear of you."
Cont Thus, order, discipline, accuracy, beautiful work, well thought out tasks, and justice are all part of quality Islamic work and performance. To assist you in doing quality work, the following general flow-chart is given. Each box in this flow chart is an independent unit of function. This flow chart is designed to show the Islamic approach to problem-solving and to enable the Muslim to tackle problems in an orderly and disciplined manner.