MANAGMENT

Management at the time of the Prophet of Islam
Management and administrative practices have been implemented based on Islam and lived for a long time starting with the existence of Adam until the era of the Prophet Muhammad and practiced by many generations. Glory practiced based on the compulsory nature of the Prophet in which there are four, namely Siddiq, trust, tabligh and fatonah.
Siddiq - means true. It also means not cheating, right, and bringing himself and others to the truth.
Trust - means responsible. It refers to an individual who is trustworthy and reliable.
Tabligh - means to deliver. As a leader we need to have a clear vision and mission to be served on the staff of the organization.
Fatonah - meaning wise. A leader must have the wisdom that can be used to lead the organization.



Characteristics of Leadership in Islam:
 Strength & Trust
- A person who holds jaatan in an organization must have the physical strength and trustworthy.

 piety
- Piety is to maintain a good relationship with God protect themselves from acts that are not blessed by God, take care of all the commands that can be done and keep the ban.


 Justice
- Justice is demanded in all things. Leaders demanded justice is justice encompassing all God's creatures.

 Following through good
- Sample the best example. Prophet Muhammad is the best role model for mankind

konsep pengurusan dalam islam

konsep pengurusan dan pentadbiran

konsep pengurusan islam adalah sesuatu yang amat penting untuk diaaplikasikan sebagaimana yang terkandung dalam wahyu. Pegurusan termasuk dalam kategori hubungan manusia sesama manusia sebagai usaha ke arah kesejahteraan, keharmonian, kedamaian dan keselamatan hidup dunia dan akhirat dengan berteraskan hubungan kepada Allah SWT.Pengurusan ini berpandukan  al-Quran dan al-Sunah.

Pengertian pengurusan dan pentadbiran

Ibn Khaldun mendefinisikan pengurusan sebagai satu kegiatan kemasyarakatan bagi mengurus usaha-usaha kemanusiaan, berkumpulan serta bermatlamat yakni mempunyai tujuan yang sama.

Mary Parker Follet, seorng pakar pengurusan Barat mendefinisikannya sebagai satu seni melakukan sesuatu melalui orang lain.

Jaafar Muhammad pula, pengurusan ialah satu proses yang merangkumi proses-proses pengagihan input-input organisasi dengan cara perancangan, pengorganisasian, pengarahan dan pengawalan untuk tujuan output (barangan dan perkhidmatan) yang diperlukan oleh pelanggan supaya objektif organisasi dicapai.

Tujuan sistem pentadbiran

 keadilan sosial

 perkhimatan yang cekap dan sempurna

jaminan keslamatan, kestabilan, keamanan dan kemakmuran masyarakat.

Sumber pengurusan islam

·      Al-Quran

·      Al-Sunah

·      Amalan Sahabat

·      Pemikiran ulama

·      Pemikiran semasa

Pengurusan tauhid sebagai asas pengurusan

Ia sama dengan kedudukan bidang-bidang lain seperti politik, ekonomi, pendidikan, kemasyarakatan, kebudayaan, kesenian , teknologi dan lain-lain.

Tauhid Uluhiyyah

kepercayaan kepada keesaan Allah SWT dan bahawa setiap yang wujud di alam ini adalah milik Allah SWT.

Tauhid  Rububiyah

Kepercayaan bahawa Allah SWT sahajalah yang berhak dan boleh memberi Rezeki, menjaga dan menyuburkan ciptaan-Nya, termasuklah manusia.

Konsep Al-Istikhalaf

Istikhlaf  ialah ketetapan manusia yang ditugaskan dan diwakilkan oleh Allah SWT untuk membangunkan dan memakmurkan dunia.

PERBANDINGAN PENGURUSAN ISLAM DAN BARAT

Pengurusan islam yang dijalankan adalah berasaskan tauhid iaitu satu falsafah yang lengkap berhubung dengan manusia dan kehidupannya yang diwahyukan oleh Allah SWT. Sistem ini jauh lebih sempurna berbanding sistem-sistem lain kerana ia bersifat lengkap dan melengkap (syumul) yang mencukupi aspek jasmani, rohani dan akal. Tetapi berbeza dengan sistem pengurusan konvensional yang lebih menekankan aspek pengurusan yang berteraskan kepada material semata-mata dengan mengabaikan aspek agama, etika dan nilai serta pembangunan insan.

Pengurusan konvensional ini lebih menekankan aspek pengurusan yang berteraskan kepada material semata-mata dengan mengabaikan aspek agama, etika dan nilai, serta pembangunan insan. konsep ini berteraskan konsep sekular yang mengasingkan perihal keduniaan dengan agama. Bagi pengurusan barat, agama merupakan hal peribadi dan tidak berkait langsung dengan agama. 

objektif dan prinsip pengurusan islam

PENDAHULUAN
Allah s.w.t tidak melakukan sesuatu secara sia-sia. Bahkan semuanya diatur dengan bijaksana oleh Allah s.w.t untuk kebaikan. Dalam pensyariatan hukum dan pengurusan dalam islam Allah S.WT tidak mensyariatkan mana-mana hukum dengan sia-sia tanpa hikmah dan kebijaksanaan.

 

 

 

Di antara matlamat dan objektif pengurusan Islam ialah :-

• Menjalankan tugas yang telah diamanahkan oleh Allah dengan adil dan memelihara perhubungan yang baik sesama insan.
  

 

• Memakmurkan mukabumi ini dengan cara yang diredhai.
  

 

• Melaksanakan syariah Islam iaitu ibadat, muamalat dan hukum-hukum Islam yang lain.
  

 

• Mencari keredhaan Allah walaupun ketika berurusan dalam hal-hal duniawi.
   
   
   Berikut adalah prinsip-prinsip pengurusan islam:
  
  
  -Memelihara Keselamatan Agama (akidah)
  Islam mengharamkan semua perkara yang boleh mengancam agama seperti kufur,syirik,nifak riddah dan sebagainya.Ekoran itu islam mengenakan hukuman tegas terhadap jenayah keagamaan seperti jenayah murtad.Orang yang murtad dikenakan hukuman bunuh seperti mana yang disebut dalam hadis sahih yang diriwayatkan oleh Ahamd,al-Bukhari,Abu Dawud at-tirmizi an-Nasa'i dan Ibnu Majah daripada Ibnu Abbas bahawa Nabi SAW bersabda:
  "sesiapa yang menukarkan agamanya (iaitu keluar daripada islam kepada kufur) maka hendaklah kamu membunuhnya."

Ethics in Islam

Ethics in Islam

By Dr. Muzammil Siddiqi

As Muslims, we have to adhere to ethical standards, not only in business but also in all aspects of life. Both business and ethics are interrelated. There is a reference to this point in the Qur’an: For you in the Messenger of Allah is a fine example to follow (Al-Ahzab 33:21).

It is worthy stressing here that when Muslims stick to ethics in their daily lives, they will become good examples to emulate. Perhaps this will help rectify some aspects of the distorted image about Islam. Thus they will to some extent become worthy ambassadors of their religion.

Prophet Muhammad (pbuh) was an ideal human being. He was the best teacher, preacher, and guide; the best statesman, lawgiver, judge, diplomat, negotiator of treaties, and military commander; the best family man, a good husband, a kind father, a good neighbour, and friend of his people. He was also a very honest and successful businessman.

The Prophet was chosen by God to be His last prophet at the age of 40. Before that he was very much involved in business. He was born in Makkah, frequented by caravans from Syria in the north and Yemen in the south. The Prophet would join these caravans and that is how he traveled to Syria, Yemen, Bahrain, and many other places in Arabia. Some historians have also suggested that he probably traveled to Iraq and Ethiopia.

From his early age, he was involved in commerce. He had a good reputation as a hardworking, truthful businessman. It was due to this reputation that Khadijah, a wealthy businesswoman, hired him to work for her business. Many people in Makkah had asked for her hand and worked for her, but they either cheated her or she was not satisfied with their work. Finally, she found Muhammad (he was not a prophet at that time) and she asked him to work for her. He made several business trips. She was impressed with his work as well as his impressive personality, they later got married.

After marrying Khadijah, the Prophet took several business trips throughout parts of Arabia. Ancient Arabia used to have commercial fairs in almost all major towns and regions; it is probable that the Prophet visited some of these commercial fairs. After becoming a prophet, his business activities decreased, although he would occasionally participate in business transactions. His vast business experience helped him in dealing with people with great care. He often used to mention the names of people and tribes whom he met in his journeys. People were often amazed of his knowledge of people and their regions.

The Prophet emphasized that honesty and kind dealings with customers are the secrets of success in business. He said, “The truthful and honest merchant is associated with the Prophets, the upright and the martyrs” (Al-Tirmidhi). “God shows mercy to a person who is kindly when he sells, when he buys and when he makes a claim” (Al-Bukhari). The Prophet gave many teachings on business and economic issues, he covered almost every aspect of business and economics. Here are only a few major principles of fair business dealings according to Islam.

1. No fraud or deceit, the Prophet (pbuh) is reported to have said, “ When a sale is held, say, “There’s no cheating” (Al-Bukhari).

2. Sellers must avoid making too many oaths when selling merchandise. The Prophet (pbuh) is reported to have said, “Be careful of excessive oaths in a sale. Though it finds markets, it reduces abundance” (Muslim).

3. Mutual consent is necessary. The Prophet (pbuh) is reported to have said, “The sale is complete when the two parties involved depart with mutual consent” (Al-Bukhari).

4. Be strict in regard to weights and measures. The Prophet (pbuh) is reported to have said, “When people cheat in weight and measures, their provision is cut off from them” (Al-Muwatta). He told the owners of measures and weights, “You have been entrusted with affairs over which some nations before you were destroyed” (Al-Tirmidhi).

5. The Prophet forbade monopolies. “Whoever monopolizes is a sinner” (Abu Dawud).

6. Free enterprise, the price of the commodities should not be fixed unless there is a situation of crisis or extreme necessity.

7. Hoarding merchandise in order to increase the prices is forbidden.

8. Transaction of haram items, such as intoxicants, are forbidden.

The Prophet’s general advice to all people was, “What is lawful is clear and what is unlawful is clear, but between them are certain doubtful things which many people do not recognize. He who guards against the doubtful things keep his religion and his honour blameless, but he who falls into doubtful things falls into what is unlawful, just as a shepherd who pastures his flocks round a sanctuary will soon pasture them in it. Every king has a sanctuary, and God’s sanctuary is the things he had declared unlawful” (Al-Bukhari).

The Role of Business Ethics Today

Business people and their enterprise require to be reminded about their role and responsibilities. The following issues need special attention in the present scenario.


1. Globalization should mean that all people are considered to comprise one family. All human beings should be treated with respect, equality, and fairness. Exploitation of one group by another should stop. There should not be any division among people because of their race, colour, nationality, gender, or faith.

2. The resources of the Earth are not only for us, we share this biosphere with other species, and so we take care not to waste or destroy them.

3. We should use the Earth’s resources with great care and should remember that we have a duty to leave this world in a better condition for the posterity.

4. Human beings are one family, although we have our differences. Diversity is natural and beautiful. We should try to understand other people’s religions and cultures and we should be sensitive to their feelings and emotions.

5. The universal golden rule states, “Like for others what you like for yourself.” We should try to empower others and work to eradicate poverty, hunger, illiteracy, disease, and unsanitary conditions in order to live in peace and tranquility.

6. Businesses should promote ethical standards in their enterprise, People involved in business should always be honest, truthful, and fulfil all promises and commitments. We must eliminate fraud and cut-throat competition.

7. We should also promote more political freedom, open debates, participatory democracies.

8. We must encourage and support an educational system that promotes openness, dialogue and that which guards against fanaticism. Our educational system should not teach every view in the absolutist terms. Our children should be taught about the multitude of perspectives and one should be open to other points of view.


(Dr. Muzammil Siddiqi is president of the Fiqh Council of North America)

Credit: www.islamonline.net and www.pakistanlink.com with  modifications by www.darulkautsar.com

5) ISLAMIC PLANNING- FIQH AWLAWIYAT AL-ISLAM IN MANAGEMENT

FIQH AWLAWIYAT AL-ISLAM IN MANAGEMENT

Recently, Muslims rarely able to make a decision, do a job and perform an act of worship but he definitely faced with two or more interrelated conditions encountered in terms of religious law. Collision may occur between the clean with the unclean, between the clean and the clean, between the unclean and the clean and halal items that can only be acquired through illegal means.

This term consists of two words. The first is the "Fiqh" which means understanding. Usually it is associated with the law, so that it means the understanding of a law. Al-Awlawiyat derived from the word "awla" which means major, broad and important. When connected to Fiqh al-Awlawiyat, it means understanding the law differentiate towards a more mainstream, more superior and more important. In spelling, Fiqh al-Awlawiyat not exist in the Qur'an and the Sunnah, but the purpose and concept, it clearly exists in both the source character.

Fiqh Al-Awlawiyat has two non-mutually collide, in a typical situation can be explained as follows: Say we are dealing with two prohibitions of the time, the first ban ruling makruh and haram second ban. The right action is to stay away from both. Next, let's say we can only keep one of them, then that is more important is to keep the ban haram. Of course this is easy for us to consider and prioritize. But what if we are dealing with two prohibitions in a time in which both the ruling is illegal and we can only keep one of them? This is where there is the importance of Fiqh Al-Awlawiyat.

Such cases touched by God in His word:

They ask thee (O Muhammad) about the (legal) fight in the sacred month; Say: "Fighting therein is a grave sin, but to turn (men) from the Path of Allah and disbelief in Him, and denying (the Muslims) to Masjid al-Haram (in Mecca), and to expel His people thence, (all of it) is greater sin in the sight of God. And (remember), persecution is greater (sin) of murder (during the war in the holy month). [15]

In this verse, Muslims are faced with two non-mutually collide at a time:

The first ban was fought in the months that are respected, namely Dhul month, Dhu al-Hijjah, Muharram and Rajab. War has mafsadat in reverse as the loss of life and property damage, then ban fighting in the months respectable is to reduce the mafsadat. The second prohibition is to let the enemies of Islam turn from his way, especially to prevent Muslims from entering Mecca to worship at the Masjid al-Haram even in the respected months. If left unchecked, the enemy will give mafsadat to Islam and Muslims.

Here can be summarized several methods Fiqh al-Awlawiyat that allowed a goal in a manner prohibited asked by the conditions laid down that the welfare and interests behind the goal is much larger while mafsadat behind the way is much smaller. Next, obligated behind goals affect the long-term while mafsadat behind the way short-term impact. Moreover, the welfare and interests behind goals affect a large number of people while behind the lack of impact on the way small amounts. Finally, Maslahat behind the goal would be temporary in nature mafsadat behind way possible.

Fiqh al-Awlawiyat interest. Allah Subhanahu wa Ta'ala says:

They ask thee (O Muhammad) about the (legal) fight in the sacred month; Say: "Fighting therein is a grave sin, but to turn (men) from the Path of Allah and disbelief in Him, and denying (the Muslims) to Masjid al-Haram (in Mecca), and to expel His people thence, (all of it) is greater sin in the sight of God. And (remember), persecution is greater (sin) of murder (during the war in the holy month). [al-Baqarah 2: 217]

Fiqh al-Awlawiyat very important practiced until now because it can help Muslims solve a ruling. In the event of any dispute regarding the law of Islam, Muslims can refer Fiqh al-Awlawiyat to know the law is acceptable in Islam or not. There are several methods of fiqh al-Awlawiyat. Among them is obligated behind the goal is much larger while mafsadat behind the way is much smaller. [16] Furthermore, the welfare and interests behind goals affect the long-term while mafsadat behind the way short-term impact and the welfare and interests behind the goal to impact on a large number of people while behind mafsadat way affect a small number of people and the welfare and interests behind the goals are identified while mafsadat behind how nature possible. [17]

SUMMARY

Based on the work we do, we have learned a bit about Islam with correct management but also in depth. As we know, Islam does not encourage the presence of conflicts that may affect the performance of the organization and who can destroy the values ​​of friendship. This is so that misunderstandings can be avoided but will create an atmosphere of harmony and peace. Moreover, the management of islam also can lead us towards Muslim character wise. Management Islam has taught us as Muslims to be more disciplined and punctual correctly. Especially in the current climate of Muslims among backward in serbi question. Muslims in the present day has been influenced a lot by the Western powers out there.

If you stare at for a while, we actually want the Muslims influenced mentality, especially in terms of belief that Muslims will no longer obey the Prophet and the remembrance of Allah SWT. Accordingly, Muslims today must strive towards improving the fear of Almighty God. In driving the advance of Islam in terms of management today, the younger generation should strive in the pursuit of knowledge not only knowledge but also obligatory obligatory ain kifayah also that our country can become a developed Islamic country in the world. Islamic management concepts are also often dikaitrapatkan with aspects of fiqh al-awlawiyat because without knowledge there is not perfect knowledge in the implementation of Islamic management.

Fiqh al-awlawiyat taught Muslims to always do good and leave all prohibited as ma'ruf amar nahi munkar. This concept should be seriously considered by Muslims to Islam we always knew in managing any work in Islam. Therefore, we will not be backward in question. Meaning here is the question of faith of Muslims today, especially among young people. Islamic shari'a in management should be emphasized by Muslims and should not be taken lightly.

Islamic management will bring many good effects on the Muslims to live a more advanced can stand tall and sit low in other countries. W must always keep the rules or the laws in the performance management aspects of Islam with reference conceptually Awlawiyat fiqh al-Islam that the management can be implemented properly.

4) ISLAMIC PLANNING- Wiqayah (Monitoring / Control)

Wiqayah (Monitoring / Control)

Wiqayah linguistic means of surveillance and control. Monitoring and control is very important because it is fundamental in determining the organization's goals are achieved or not. Surveillance in Arabic is raqabah and muraqabah. [12] To ensure that all aspects of management such as planning, organization, leadership, decision making, and implementation of decisions goes according to what established plan. It is also a tool to measure the smooth running of the program and create the necessary measures to address any problems that arise. As we know, when we set up an organization, problems are inevitable as this has always been the norm for the organization.

Therefore, supervision is very important to take precautionary measures in preventing any major problems occur. Disclose any mistakes in management. Correct any error distortion with appropriate action in accordance with Shariah law. Intelligence managers are needed in this case because in this process, people who watched it have feelings, then appropriate methods of managing or controlling distinguished man and machine. Monitoring and control is the last function in a management or administration. In performing certain duties, supervision is very important to ensure that an organization can be implemented without any disruption of control of any person or problem should not arise. Conclusion, wiqayah also plays an important role in the control of the organization to a state of chaos and complexity. Leaders must be more intelligent control of an organization with a more organized and systematic.

THREE TYPES OF MONITORING THE MANAGEMENT OF ISLAM

There are three types of surveillance in the management of Islam. Among them is the internal monitoring of the human person or self. [13] Islamic Management is concerned with the internal monitoring of the human person himself. Everyone should understand that they are the inheritors and the servant of God. As they must clear their caliph sent to organize or facilitate the travel realm. They can not damage the trust entrusted to them. As a slave, people will obey all instructions Creator. Further, the surveillance society is also one of the surveillance in the management of Islam. A caring society will ensure that this responsibility is fulfilled.

Prophet Muhammad means "Those of you who saw the damage (evil, depravity, etc.) should it turn by hand (power), if it is not able to let him change it with his tongue (ie oral advice or guidance, etc.) and if it is not able to be they change with the heart (eg hate crime is) and that is weakest of faith. "

In the above verses, explained that in the event of us as Muslims who see no evil is going, let him change it with his hands and if it is not able to let him change it with his tongue. For example, deliver advice or guidance to stop the crime that did not happen. Hence, if it can not also be changed by the liver, such as hate crimes. Finally, the monitoring of the management. The role oversees the management of their organization so that it is secure.

 

Message of Prophet Muhammad s.a.w. to 'Ali bin Abi Talib:

"I appointed you, and I always control you show eyes of the people that you help those who are ranked lower than those of weak character to lead a strong and women were ahead of men, you r  allow others to achieve business you , and constantly refers to the Qur'an is the guide you. Supervising is actually from the man himself "

For example, at the time of the Prophet shura council was set up to make any discussion of preparations for war. Shura Council at a time when it was very important among the people of the Prophet because it is very helpful in providing excellent war strategy until the ceremony was a very worthwhile benefit for people with All Messenger and others. [14] This is because before the battle of Badr occurred, Messenger discussions to make war strategy and is planning to bring to their first victory in the war among the Muslims. This is one of the advantages of surveillance that we can see. It is very important to ensure that the implementation is to be made smoothly and well. Thus, the supervision is very important to be emulated by Muslims today. At the time of the Righteous Caliphs al-shura council also work for choosing a caliph who would lead the Muslims after Muhammad's death

3 ) ISLAMIC PLANNING- Qiyadah (Leadership)

 

Qiyadah means leadership. Qiyadah linguistic means supervise or monitor. Qiadah terms are terms are reserved to perform and supervise and monitor the other person thereunder. [8] Supervision in Arabic called Al-Taujih. [9] Leadership involves the ability of a person to administer or manage all levels of management to motivate, influence , carry and use every resource to another organization or individual acts work to achieve specified objectives. In this case, Qiyadah associated with stimulating bahawan workers to act so that the goal can be achieved. Moreover, defining the vision and direction of the organization are met. Next, a bridge or an organization announcers.

Qiyadah also often associated with the top leaders. Some examples of top leaders is unfair. A leader should be impartial in the performance of a task so that everything is done in harmony without any conflict. Leaders also need to be brave to be able to solve any problem in facing any challenges to completing a plan to be reached. When the leader is brave then all tasks can be completed quickly. However, a leader must be trustworthy and honest. This is because the leaders are trustworthy and honest to avoid any shenanigans occur among organizations. Finally, as a leader, too, sense of responsibility is the main staple in the performance of an organization in order to carry out their duties with full sincerity and earnest until able to achieve to be achieved.

Time of the Prophet Muhammad in the course of system Qiyadah

             Age Prophet s.a.w. as supreme leader appointed by the supreme leader is fit into uswah gain. When he became leader, he often put to face any difficulty and keep secrets from leaking into the hands of another enemy in any way whatsoever. Leadership style, motivation and his loving nature has successfully stimulate Muslims to achieve the planned objectives. He also often internalize that our responsibility is big and heavy.

He has the ability to lead and organize time. This will be done leveraging assets and experience a lot of potential in this field. His wisdom as a leader can be seen in many events, including the contents of the "Constitution of Medina". This, he often has a setup and prepare for jihad. He was also a leader who has a strong desire,, stronger determination and a sincere intention to Jihad. When there is disagreement among them - should be referred to Allah and Muhammad is the Messenger of Allah "

These developments explain the majesty and absolute power Messenger in all cases; civil, political, military, judicial and other recognized by the people of Madinah. Messenger is a highly successful leader during his rule in developing nations around the people of Medina at the time. In conclusion, the Messenger features a very good leader to serve as an example and for the people present until the future so that our country can be developed very well.

 

Prophetic nature to be internalized by Muslims today

             There are several characteristics that need to be internalized by the prophetic Muslims today. Among them is trust. Trust can be defined to be honest and trustworthy in carrying out all the work to be completed or when doing missionary. This is because, the attitude of trust can make a person avoid attitude cheating.

Next, the attitude of always telling the truth siddiq especially when communicating the message that easy Islamiyah was well received and that Muslims know that Islam is very good as calling on Muslims to always tell the truth and do not cheat. Thus, all matter is to be achieved is well above consensus and acceptance of those around us.

Moreover, tabliq also is one of the prophetic nature that must be followed by Muslims today. Tabliq is presenting something earnest and full of wisdom when preaching to the right path. When we are able to deliver a hard thing especially when preaching, the people around will be easily convinced by what we say. Finally, Fatanah known as sage.

Syed Al-Attas, wisdom is the knowledge that is given by God that allows one to use the information for generating the right decision. [10] It is very necessary when presenting a science or missionary because it is very important to ensure that the missionary presented is correct. Wise person will easily respected and revered by those around us as it has knowledge that can unlock in the event of any problems.

 

LIPPIT R. R. WHITE AND EXPLAINING THAT THE LEADERSHIP OF WEST IS DIVIDED INTO THREE

             First and foremost is democracy. Democracy means that every decision is determined by majority vote. Head just become chairman of the discussion. Members are free to give an opinion or decision. Employees in the organization and management jobs are free to choose a partner. Head can also understand and appreciate the aspirations of his subordinates through representatives of their own. In this case, everyone can be involved in these discussions in order to reach consensus together without any misunderstanding that there is no problem involving dissatisfaction.

The second is autokras. In this leadership leader has absolute power as planners and implementers. Any decision taken will be discussed in advance with subordinates. It is carried out in stages. Division of tasks and responsibilities allocated by the leader. Meetings are also planned when necessary. This means that only a powerful leader alone in voicing the final say after discussion by the people inferior to another and as we know this discussion is held only when necessary. This proves that such a process can lead to a small group of people who will not accept the decision not to be taken as the consent of all the people. The third is laissez faire. In this context, the leaders do not seem to work. People and their subordinates will determine everything. Leaders convey certain information and provide resources and materials for employees.

 

DUTIES OF A LEADER

There are some duties of a leader that we need to learn. Among them are the work of implementing Sharia Islamiyah. For example, through the organization, department and management unit, a leader and leaders can play a role in promoting kindness and prohibit evil deeds. Syariah Islamiyah done when the culture, ethics and principles of the organization's work comes out of the Qur'an and Sunnah as well as faith-based, Islamic law and morality. When Muslims refer to the source of al-Quran and al-Sunnah then all things can be done better and did not have any offense in terms of the law.

In turn, are discharging their duties with sincerity and honesty. In this case, a leader is given authority, responsibility and compensation, wages and salaries are commensurate. However, they should not only fulfill the duties of the leader or the head alone. They shall perform duties with sincerity and honesty. Sincerity in doing the job will certainly fruitful and full of wisdom.

Moreover, the duty of a leader is trustworthy. In addition, the head is also required to perform the duties and responsibilities in an organization with trust. [11] Islam prohibits elders and leaders in the organization of abuse of power in two forms, namely to use his office for the material interests of accepting bribes and in turn, are discharging their duties and responsibilities favoritism. Therefore, the elders and leaders play an important role in getting Muslims to become more virtuous in the execution of jobs.

 

The rights leader:

In this context, leaders can acquire various rights of the facility. For example, for obedience and loyalty from subordinates to orders that are not contrary to the faith, the Islamic law and morality. This right is guaranteed by Allah in the Qur'an. In rights leader, the leader should have strengthened in terms of strengthening the various skills. The first is conceptual skills. Meaning here is the accuracy of travel organization. They understand public opinion and also has its own leadership caliber. In addition, the ability to attract savvy and subordinates to achieve organizational goals. Achieve a desired accuracy in the organization is very important that all tasks can be completed in a timely manner. In turn, is communication skills.

Communication skills means the ability to communicate with individuals and community friendly. Communication will be more effective and easier if it has to understand its subordinates and the surrounding communities. It has a driving force for the organization and management.

Last but not least is technical skills. That also is having in-depth knowledge of all matters relating to the duties of management and are capable of doing. Moreover, the ability to use the tools manually techniques and skills that are needed in order to achieve organizational goals. Technical skills up to date is very much needed to maintain any job. If these skills are not there, so very difficult a job to be executed because of a lack of knowledge about the technical skills.