SISTERS' SEMINAR OF NASFAT LAGOS ISLAND BRANCH YOUTH WING

Contact: Amir Nasfat Lagos Island Branch
              Marina Car Park, Opp. Mr. Biggs', Marina Lagos.
Tel: +2348024621682, +2348077807526             
 
                                   NASFAT LAGOS ISLAND BRANCH YOUTH WING






                                                    COMPREHENSIVE REPORT


                                                                         ON


                                                         SISTERS’S SERMINAR






 ABORTION, BIRTH CONTROL & SURROGATE PARENTING: AN ISLAMIC PERSPECTIVE.




                          VENUE: MARINA CAR PARK, OPP. MR. BIGG’S, MARINA, LAGOS.


DATE: 7TH MARCH, 2010


GUEST LECTURER: ALHAJA RASHEEDAT BELLO


Coordinator, Nasfat Health and HIV/AIDS Initiatives (NASHHIN)



INTRODUCTION

All Praise and adoration be unto Almighty Allah and shower His blessing upon His chosen servant, Prophet Muhammad (S.A.W.), his households and Muslim in general. Amin.

In principle, the Qur'an condemns the killing of humans (except in the case of defense or as capital punishment), but it does not explicitly mention abortion. This leads Islamic theologians to take up different viewpoints: while the majority of early Islamic theologians permitted abortion up to day 40 of pregnancy or even up to day 120, many countries today interpret these precepts protecting unborn children more conservatively. Although there is no actual approval of abortion in the world of Islam, there is no strict, unanimous ban on it, either. Islam has not given any precise directions with regard to the issue of abortion. Hence it is not a matter, which has been clearly stated in the Shari'ah (Islamic Law) but rather an issue pertaining to the application of our knowledge of the Shari'ah. Such application may vary in conclusion with a difference in the basic premises of one's arguments.

The Qur'an clearly disapproves of killing other humans: “Take not life which Allah has made sacred” (6:151; see also 4:29 “If a man kills a believer intentionally, his recompense is Hell, to abide therein (for ever)” (4:93). Allah (SWT) went even further, making unlawful killing of a single individual human being equal to mass murder of the whole of mankind: "Because of that, We ordained for the children of Israel that if anyone killed a person not in retaliation for murder or for spreading mischief on earth, it would be as if he killed all mankind. And who saved a life; it would be as if he saved all mankind." (Al-Maidah, 5:32)

As to whether abortion is a form of killing a human, the Qur'an does not make any explicit statements. Only Surah 17:31 warns believers in general: “Kill not your children for fear of want. We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.” There are those in Islam who oppose all abortions. A favored text to support this is: "Do not kill your children for fear of poverty for it is We who shall provide sustenance for you as well as for them." (Surah, Al-An' am, 6:151). This Qur'anic reference is to killing already born children--usually girls. The text was condemning this custom. The Arabic word for killing used in this text "means not only slaying with a weapon, blow or poison, but also humiliating or degrading or depriving children of proper upbringing and education." The text doesn't explicitly address the abortion and therefore doesn't close the argument on it. The Qur'an says:

“We created man from an essence of clay: then placed him, a living germ, In a secure enclosure. The germ We made a leech; and the leech a lump of Flesh; and this We fashioned into bones, then clothed the bones with flesh; Then We develop it into another creation. (Surah Al-Mu'minoon, 23: 12-14).”

This verse reveals how the fetus is formed and transforms into a complete human being.

The elaborate process of the development of the first human being is given in the Qur'an as follows:

“He who has made everything which He has created most well. He began the creation of man with (nothing more than) clay, and made his progeny from a quintessence of the nature of a fluid despised. Then He fashioned him in due proportion and breathed into him something of His Ruh(Life-Energy). And (with this) He gave you (the faculties of) hearing and sight and understanding. (Surah Al-Sajadah, 32:7-9).”

During the development of fetus, the body received the Divine Ruh (Life-energy) and subsequently the human faculties of hearing, sight and understanding were developed.

There is no agreement among legal scholars – including those of the founders of the four schools of religious law of the early Islamic period – as to the exact point in time this happens.

LECTURER: Alhaja Rasheedat Bello

ABORTION

According to Alhaja Rasheedat Bello, Islam's approach to the issue of birth control and abortion was very balanced. It allows women to prevent pregnancy but forbids them to terminate it. However, In case of rape the woman should use the morning after pill or RU486 immediately after the sexual assault in order to prevent the possible implantation of a fertilized ovum. Modern technology (like ultra sound scan) has made it possible to know whether or not a child has a defect long before he is born. Some people justify the abortion of a defective foetus.

She made point of reference to Shari'ah as it allow abortion only when doctors declare with reasonable certainty that the continuation of pregnancy would endangered the woman's life. This permission was based on the principle of the lesser of the two evils known in Islamic legal terminology as the principle of al-ahamm wa 'l-muhimm (the more important and the less important). She made point of reference that “the Prophet said, "When two forbidden things come [upon a person] together, then the lesser will be sacrificed for the greater." In the present case, one is faced with two forbidden things: either abort the unborn child or let a living woman die. Obviously, the latter is greater than the former; therefore, abortion is allowed to save the live person.

Permissibility of Abortion

"And do not kill your children for fear of poverty: We give them sustenance and yourselves (too): surely to kill them is a great wrong." (17:31).

The abortion of a foetus from the mother's womb is a different issue, since the sperm and egg have already met and fertilized what could become a human being. The scholars all agree that abortion is forbidden after the first four months of pregnancy, since by that time the soul has entered the embryo but it would allow the use of RU486 (the "morning-after pill"), as long as it could be reasonably assumed that the fertilized egg has not become implanted on the wall of the uterus. Most scholars say that abortion was legal under Islamic Shari'ah (law), when done for valid reasons and when completed before the soul enters the embryo. To abort a baby for such vain reasons as wanting to keep a woman’s youthful figure, were not valid.

"...And do not slay your children for (fear of) poverty -- We provide for you and for them --- and do not draw nigh to indecencies, those of them which are apparent and those which are concealed, and do not kill the soul which Allah has forbidden except for the requirements of justice: this He has enjoined you with that you may understand." (6:151)

Qur’anic verses misinterpreted

There are, however, some Qur'anic verses which prohibit infanticide:

"And do not kill your children for fear of poverty: We give them sustenance and yourselves (too): surely to kill them is a great wrong." (17:31)

These verses in fact were revealed to forbid the pre-Islamic Arab practice of killing or burying alive a newborn child (particularly a girl) on account of the parents' poverty or to refrain from having a female child. Perhaps in those days, people did not know safe methods of contraception and early abortion.

Embryonic development was central to the Muslim arguments on abortion. According to Muslim scholars, it is lawful to have an abortion during the first 120 days, but after the stage of ensoulment (after the soul enters into the fetus), abortion is prohibited completely except where it is imperative to save the mother's life. After ensoulment, however, abortion is prohibited absolutely and is akin to murder.

The Hanafi scholars, who comprised the majority of orthodox Muslims in later centuries, permitted abortion until the end of the four months. According to them, a pregnant woman could have an abortion without her husband's permission, but she should have reasonable grounds for this act. One reason, which was mentioned frequently, was the presence of a nursing infant. A new pregnancy put an upper limit on lactation, and the jurists believed that if the mother could not be replaced by a wet-nurse, the infant would die.

Views of Four Madhhabs (Schools of Thought)

There is broad acceptance in the major Islamic schools of law on the permissibility of abortion in the first four months of pregnancy. Most of the schools that permit abortion insist that there must be a serious reason for it such as a threat to the mother's life or the probability of giving birth to a deformed or defective child. However, as the Egyptian booklet."(The Arab Republic of Egypt published a booklet called "Islam's Attitude Towards Family Planning.") says: "Jurists of the Shiite Zaidiva believe in the total permissibility of abortion before life is breathed into the fetus, no matter whether there is a justifiable excuse or not." That would be a pure form of what some call "abortion on demand."

The majority of orthodox Muslims (following the Hanafi school) in later centuries, allowed abortion until the end of the four months. According to them, a pregnant woman could have an abortion without her husband's permission, but she should have reasonable grounds for this act. Most of the Maliki jurists (legal scholars) described abortion as completely forbidden. In their view, when the semen settles in the womb, it is expected to develop into a living baby and it should not be disturbed by anyone. According to Ibn Jawziyyah, when the womb has retained the semen, it is not permitted for the husband and wife, or one of them or the master of the slave-wife, to induce an abortion. After ensoulment, however, abortion is prohibited absolutely and is akin to murder. She said.

The Hanafi school (prevalent in Turkey, the Middle East and Central Asia) allows abortions to take place principally until day 120; some jurists restrict this provision to “good cause”, e.g. if the mother is still nursing an infant and fears that her milk may run out during the new pregnancy. In aborting up to day 120, the woman commits a mere moral transgression, not a crime. The Shafi school (dominant in Southeast Asia, southern Arabia, parts of East Africa) allows abortions to be performed up to day 120. For the Maliki school (prevalent in North and Black Africa) an abortion is permissible with the consent of both parents up to day 40; it is no longer allowed after that. For the Hanbali school (predominant in Saudi Arabia and United Arabic Emirates) abortions are principally prohibited from day 40 onward.

Some Shiite groups, such as the Ismailis, do not permit abortions to take place at all. In case of infringements of this law, abortions before day 40 are penalized with a monetary fee. Other Shiite groups such as the Zaydites allow abortions to be performed up to day 120, equating an abortion up to this point with contraception. Whoever injures a pregnant woman to the extent that she loses her child must pay compensation according to Islamic law. Strictly speaking, this money belongs to the dead child, who is to inherit it. The family of the woman who undergoes an abortion must also pay compensation if the child’s father had not consented to the abortion performed on her.

Several differences become clear, however, between modern legal practices and the statements made by early Islamic jurists. In principle, the protection of unborn lives is today in the forefront, i.e. modern-day legal scholars judge more conservatively than the authors of the early Islamic legal texts. Exceptions were made in some countries if the life of the mother is endangered, based on Surah Baqarah, 2:233: "A mother should not be made to suffer because of her child.” As a result, abortion is possible for health reasons up to day 90 in many countries. In Algeria, Egypt, Iran, Pakistan and Turkey abortion is fully prohibited (an exception is made if the mother’s life is endangered); this does not imply, however, that abortions are not at all performed. Tunisia’s liberal abortion practice allows for abortions to be performed up to the end of the third month. There, abortions are principally permissible for single as well as married women in the first three months, provided that a registered doctor performs them. The approval of the husband or of a male guardian is not required in Tunisia.

Some contemporary voices speak out fully against abortion, arguing that Islam is granted strength through multitudes of children. Traditionally, a large family with several sons has always been the ideal situation in the Islamic world. Abortion in this context is compared with murder, with references to the endangered health of the woman. Other voices view abortion as a type of birth control and refer to the fact that the wives of prophets also practiced birth control with the approval of Prophet Muhammad (peace be upon him). Muslim women’s rights advocates demand the right to free abortion in connection with the demand for self-determination. The hesitation of many doctors, for fear of legal prosecution, to perform abortions in clinics leads to illegal operations and numerous cases of death. A number of legal assessments (fatwas) have been published on the subject of abortion; this support one viewpoint or the other but do not legally have the character of law and are therefore not binding.

She emphatically pointed out that In Islam, abortion is primarily a prohibited sphere. The general rule is that abortion is harâm. Under certain circumstances, however, an abortion may be permissible. According to the Sharî’ah, the sin of abortion, once the limbs have formed, is the same as murder. An abortion prior to the limbs being formed would not carry the sin of murder, but still is a major sin.

Period of Gestation

In a Hadith related by Imâm Bukhâri and Imâm Muslim, our beloved Prophet Muhammad Sallallâhu alaihi wasallam has said:

"Verily the creation of each one of you is brought together in his mother's belly for forty days in the form of a seed, and then he is a clot of blood for a like period, and then there is sent to him the angel who blows the breath of life into him..."

Thus it would seem that the breath of life [rûh] is instilled into the foetus after 120 days.

The Qur’ân describes the various stages of man's primordial development but it does not specify the exact duration of each stage. In Surah Mu'minun, the Qur’an states:

"Man We did create from a quintessence (of clay), then We placed him as (a drop of) sperm in a place of rest, firmly fixed, then We made the sperm into a clot of congealed blood, then of that clot We made a lump (foetus), then We made out of that lump bones, and clothed the bones with flesh, then We developed out of it another creature, so blessed be Allâh, the best to create." (Surah 23-12-14)

Based on this, Muslim jurists have deduced that the first four months of gestation is the critical time period. After this the foetus is regarded as being 'alive' and all abortion is not permissible for any reason whatsoever, and if performed would constitute murder. ]'bus an abortion may be performed when a very valid and legitimate reason exists and certain stringent criteria are fulfilled, only prior to the first four months of gestation period.

However, if the pregnancy constitutes a serious threat to the life of the mother, then an abortion is permissible irrespective of the period of gestation.

Permissible Factors

If there is a high risk that a woman may suffer from any of the following factors, then in tile opinion of an honest, reliable and an experienced Muslim doctor, abortion may be permissible prior to four months gestation:

-If the pregnancy constitutes a danger to the mother's physical and mental health.

-If there is a possibility of the foetus being born with a generically transmitted disease or a severe congenital defect.

-If an intra-uterine diagnosis of a severe foetal abnormality, incompatible with life is made e.g. Anencephaly.

It must however be stressed that these were exceptional circumstances in which all abortion is allowed. Once again it must be emphasized that the permission granted rests on medical grounds. She added.

Cripple

If a pregnant woman was severely crippled or suffers from a serious mental illness and was in no position to care for herself, and If it was possible to give the child for caring or adoption after it was born. Then abortion was out of the question. However, if no such arrangement can be made, then an abortion will be permissible before the end of the first four months of gestation. She explained.

Control of Menstruation

Some women control their menstruation periods with the aid of drugs to suit certain occasions e.g. honeymoon, Hajj, etc.

Allah says in the Qur’an:

"They ask you concerning women's menstrual periods. Say: "They are filth, so keep away from women in their periods and do not approach them until they are clean. But when they have purified themselves, you may approach them in any manner, time and place ordained for you by Allah, for Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean." (Surah 2:222)

From this verse it was apparent that menstruation was an impurity harmful to the body and should therefore be released and was undesirable to retain within the body according to her. Therefore She added.

Some Muslims argue that abortion is permissible if the fetus is younger than four months (120 days). They quote a statement from the Prophet (s) that refers to a human being starting as a fertilized ovum in the uterus of the mother for forty days, then it grows into a clot for the same period, then into a morsel of flesh for the same period, then an angel is sent to that fetus to blow the Ruh into it and to write down its age, deeds, sustenance, and whether it is destined to be happy or sad.

Assuming the Hadith to be authentic, scholars explain that the error comes from understanding that before the Ruh is blown into the fetus at 120 days, the fetus is not a living entity, and therefore aborting it does not amount to killing it. It therefore becomes clear that aborting a fetus before 120 days is still killing a living entity, let alone abortion after that presumed period.

Some Muslims argue that the only case when aborting a fetus, before or after 120 days, is allowed in Islam, is when a medical situation threatens the life of the mother, leaving only two options, to let either the other or the fetus survive, but not both. Scholars argue that such a case can only be determined by a specialist, trusted and committed Muslim doctor. They argue that the mother can have other children, whereas the child cannot make up for losing the mother.

Point of Reference

She made mentioned of a well know book written by Sheikh Yusuf Al-Qaradawi , “The Lawful and the Prohibited in Islam” stated as follow: “While Islam permits preventing pregnancy for valid reasons, it does not allow doing violence to it once it occurs”. Muslim jurists have agreed unanimously that after the fetus is completely formed and has been given a soul, abortion is Haram. It is also a crime, the commission of which is prohibited to the Muslim because it constitutes an offense against a complete, living human being. Jurists insist that the payment of blood money (diya) becomes incumbent if the baby is aborted alive and then died, while a fine of lesser amount is to be paid if it is aborted dead.

However, there is one exceptional situation. If, say the jurists, after the baby is completely formed, it is reliably shown that the continuation of the pregnancy would necessarily result in the death of the mother, then, in accordance with the general principle of the Shari'ah, that of choosing the lesser of two evils, abortion must be performed. The reason for this is that the mother is the origin of the fetus; moreover, her life is well established with duties and responsibilities, and she is also a pillar of the family. It would not be possible to sacrifice her life for the life of a fetus which has not yet acquired a personality and which has no responsibilities or obligations to fulfill.



Birth Control

According to her, birth control has two aspects:

-Family Planning i.e. limiting the number of children to a specific number.

-Population control i.e. the regulation of the growth of population in such a way that it does not exceed a certain limit.

The concept of birth control was based on the Malthusian Theory which states that while the harvest reaped from available land was limited, the rate of growth of human population was not. Consequently it will continue to increase and will eventually reach an explosive proportion whereby the available land will not be able to support the vastly expanded population. Malthus stated that to control the growth of population, the husband and wife should exercise self-restraint for curbing population growth. Owing to mass propaganda. The phobia of "population explosion" reached such proportions that any and all methods, including abortion to control population growth were advocated and accepted. However, at present the situation is such that abortion even of well-formed foetuses is considered justified and has been legalized in many countries. 'This is despite the fact that Malthusian and Neo-Malthusian theories over the past two centuries have been disproved, and the myth of "population explosion" lay bare.

The Islamic Viewpoint

In order to understand whether Islam prohibits birth control, certain basic and essential concepts need to be enunciated and clearly understood. These are based on the Holy Qur’an and the Sunnah of the Prophet Sallallâhu alaihi wasallam. Their validity cannot be questioned by our limited knowledge of Islam, preconceived notions, selfish motives and apologetic attitudes.

Consider the answers to the following questions by Alhaja Rasheedat Bello:

As Muslims, what is our belief?

What is our concept of Allah?

What is our position on this earth?

What is the basic economic principle in Islam?

As Muslims it is our belief that Allah, the Almighty is Rabb-ul-Âlamîn, i.e. Lord of the Universe. The quality of Rububiyat belongs to Allah i.e. He is the Creator, Nourished, Sustainer, Protector, Preserver and Master of all that is in the Universe.

We believe that Allah has created us and the universe and made all the necessary and complete arrangements for our sustenance before our creation. It is Allah who has taken upon Himself the responsibility to sustain all the creatures on earth. Allah states in the Qur’an:

"There is no creature on earth but whose sustenance is provided by Allah." (Surah 9:6)

Allah Ta'ala has also undertaken to maintain a balance in the production of crops and the supply of all our essential needs in proportion to our requirements. Nothing has been created in an unbalanced and disproportionate manner. The source of all potential forces and energies being with Allah, it is inexhaustible and unlimited. Allah states in the Qur’an:

"And there is not a thing but its treasures are with Us, but We only send down thereof in due and ascertainable measure." (Surah 15:21)

"All things have We created in proportion and measure." (Surah 54:49)

At another place it was stated that if man were given all things beforehand, then man would destroy it or be extravagant in its use. Thus everything has been created in a balanced way. Such a situation will never arise on a universal scale, when there will be people but no food to eat. Shortage of food in the world is not real but apparent and based on artificial premises. Scarcity of food is a man-made situation created by manipulation of the laws of supply and demand by business interests for the sake of excess profiteering. In order to increase the price of grain, shiploads thereof are sunk.

It is an accepted and recognized fact that the potential of a piece of ground to bear fruit, crops and vegetation is not limited by Allah to a specific amount. Modern methods of irrigation and cultivation have been responsible for a tremendous increase in the output of the same piece of ground which used to bear a limited percentage of crops or was altogether barren, desert land.

To think that Allah has forsaken the world and that population explosion would occur so that man would starve to death was the view of a person who does not believe in Allah. Allah is an Ingenious Power, the best of Planners and can accomplish anything. As Muslims we firmly believe in this concept and therefore cannot accept the economic reason for family planning.

That the increase in population should be curbed for economic reasons is not a new proposition. This concept was not exclusive to the Malthusian theory. The same concept was prevalent during the Jâhiliyyah (pre-Islamic) period.

The Qur’an should be read and understood in the proper perspective. In Surah Bani Israel from verses 23 - 3 1, the Qur’an teaches us the following:

“To worship none but Allah.

To be kind and fulfil one's duties to one's parents.

To help the poor, weak and needy. Not to neither be extravagant nor practice niggardliness.

Allah provides sustenance for whom He pleases. Not to kill children for fear of want”.

Allah has ordered man to maintain a balance between his income and expenditure. The word Iqtisâd used in Arabic conveys the meaning that the Islamic law of economics is based upon following a middle and balanced course in expenditure. Islam demands that one should neither be miserly (to the extent of not even spending on essential requirements), nor should one be a spendthrift indulging in extravagance. Not to spend on a necessary requirement is niggardliness and to spend lavishly is extravagance. Both are extreme courses. Therefore a balanced way in expenditure should be adopted. Allah knows best the true needs of every person and cares for them. To some He gives in abundance and others receive less, but in all cases, He gives in just measure.

"Verily your Lord provides sustenance in abundance for whom He pleases.' and He provides in a just measure. For He does know and regard all His servants." (Surah 17:30)

In the next verse Allah warns:

"Kill not your children for fear of want. We shall provide sustenance for them as well as for you Verily the killing of them is a great sin." (Surah 17:31)

The purpose of this sequential teaching is to show that this is not simply a question of killing. If it were so, then there would be no need for such a verse, since murder, whether of a child or an adult remains a crime which has been prohibited by the Qur’an. Therefore, there was no need to mention it in the above verse if the intention was only limited to proscribing a crime. But by mentioning it in the above verse, Allah analyses the mentality of the person who kills his children and the reason for his doing so.

Some of the Arab tribes practised female infanticide. Even now infanticide is practised in many countries for economic reasons. The key words are "for fear of want." To kill children out of fear of poverty and thereby try to curb the population is an abhorrent idea which the Qur’an cannot tolerate and does not propagate.

The protagonists of birth control have exploited the similar mentality of present-day man to the maximum. They declared that if no attempts were made to curb the rate of population growth, then there would soon be insufficient food for people to eat. Millions who accepted the assertion without questioning its validity, were mislead, and eventually started practicing birth control without paying attention to what the consequences might be.

Such thinking was totally repugnant to the spirit of Islam. It was diametrically opposed to the teachings of the Qur’an. The Qur’an makes it clear, in no uncertain terms, that it was Allah and Allah alone who provides mankind with sustenance. A person can only give to another person what he himself has received from Allah.

She explained that Allah created man and woman, and assigned different roles, responsibilities and functions to them. Procreation and reproduction of mankind is a basic object of marriage in Islam and therefore any action which has an effect of curtailing or stopping altogether this process cannot be acceptable from the Islamic point of view.

In man’s quest for bodily comforts and luxuries, many expenses have to be borne to maintain a high standard of living and in this process life becomes intolerable. In his selfishness and greed, he wants numerous items on his dining table at any one meal time. He is not content with one food item only. There is no need for one to have so many courses at a particular meal with the resultant leftovers being thrown away. At lunch and dinner parties, thousands of rands are squandered, and instead of making provision for the future generation, one would rather see them killed (through birth control). Such thinking is unacceptable in Islam. The desire to have a small family is not validated by the notion that one has to undergo many difficulties; this is the result of non-Islamic thinking. There is no justification to encourage this kind of thinking.

Islam has taken into consideration the real needs of man at all times and the changing circumstances and problems. It has a solution to all problems but it cannot change its laid down rules to suit the condition of a society, which is materialistically inclined and devotes itself to the attainment of evil desire.

She also said that Birth control should be viewed in the light of the above facts. Nevertheless, Islam being a perfect code of life permits certain methods of contraception for particular cases and for specific reasons.

Contraception

Islam allows the practice of contraception only under certain circumstances. These particular circumstances are discussed in the paragraphs that follow.

Permissible methods of contraception

Basically there are two forms of contraception.

(a) The reversible methods:

i)Physical

Coitus Interrupts

Rhythm Method

ii)Mechanical

Intra-Uterine Devices (IUD)

Condom/Diaphragm

iii)Chemical

Oral Contraceptive Pill

Locally Acting Spermicidal Jellies


(b) The irreversible methods: these are the sterilization operations, vasectomy in the man and Tubal ligation in the woman.

As far as the reversible methods are concerned, Islam allows the physical methods viz. coitus interrupts and the rhythm method. The husband must however, seek the consent of his wife when practicing coitus interrupts. During the period in which the Qur’ân was revealed, azal [coitus interrupts] was practiced by the Arabs, but it was not prohibited by any verse. However, it seems that the Prophet Sallallâhu alaihi wasallam did not approve of it entirely. Once a Sahabi told the Prophet Sallallâhu alaihi wasallam that he practised coitus interrupts. The Prophet Sallallâhu alaihi wasallam thrice commented: ""O! So you practice azal?" in such a manner that it was evident that he did not approve of it entirely. Moreover, that which is destined to happen will take place. In this case it so happened that the Sahabi concerned did have a child despite his practicing azal.

The mechanical and chemical methods are permissible only under special circumstances (mentioned later) provided they do not transgress any fundamental Islamic laws e.g. they should not be harmful to the user. Therefore, it would seem that the use of condoms and spermicidal jellies is permissible. As far as the intra-uterine device and the oral contraceptive pill in concerned, the physician must ensure that there is a proper indication for their use and that they would be safe for the user. Only then would their use be permissible.

Sterilization

The ruling of the Sharî’ah on sterilization operations is as follows:

-Vasectomy in the man

This is totally prohibited in Islâm. It cannot be sanctioned by the Sharî’ah under any circumstances. Islâmic law also prohibits castration. A common factor between vasectomy and castration is that both destroy the power of reproduction in man, although the ability to cohabit is still present. It is a cause of the murder of the future generation.

-Tubal ligation in the woman

This cannot be declared permissible as a general rule, because it renders a woman incapable of conceiving. There is a possibility that the factor on account of which she is being counseled for, tubal ligation might change thereafter. However, there would then be little hope of her becoming pregnant again. However, if honest and experienced doctors’ fear that the life or permanent mental health of a woman would be seriously affected by a pregnancy and there is no other cure for her sickness, in such a case only would tubal ligation is permissible.

Conclusion: It must be made clear that while certain methods of contraception are permissible in Islam, they can only be used under the circumstances sanctioned by the Sharî’ah. These specific circumstances were dealt with In the following lines.

-Family Planning

Most people implement family planning measures for social reasons eg. it is fashionable to have small families, having a large family may curtail the social activities of the wife, having many children may spoil her "figure" etc.

Islam does not sanction family planning to meet with the demands of present day fashion or social reasons. Although Islam encourages a woman to look well and to beautify herself for the sake of her husband, it does not sanction the same for the sake of public approbation, which is the present trend. The Holy Qur’an says:

"And tell the believing women to lower their gaze and guard their modesty that they should not display their beauty and ornaments except what (must ordinarily) appear thereof, that they should draw their veils over their bosoms and not display their beauty except to their husbands..." (Surah 24:31)

Professional Reasons

Family planning for professional reasons e.g. the wife wants to pursue a career, is not permitted in Islam.

Islam places no burden on the shoulders of a woman or any responsibility on her to earn a living. Her maintenance before marriage is the responsibilities of her father, after marriage her husband, and in old age her children. Islam does not want that a woman should work like a labourer in the markets or be exploited economically. The general rule, therefore, is that it is not permissible to control the birth of children on account of professional reasons.

Nevertheless, it cannot be denied that there are cases where a woman is forced to seek employment to maintain her children or family on account of desperate circumstances. Under such circumstances it would be permissible for the couple to adopt reversible methods of birth control. This relaxation, however, does not apply to those women who merely try to maintain a very high standard of living, or who try to earn and accumulate as much wealth as possible in order to keep in step with the current fashionable trends. This would defeat the object of the creation of women and destroy the family unit which is the foundation of any society.



Spacing Children

The concept of spacing children means the practice of contraception in order to allow a reasonable time period between the births of any two children, the purpose being that each child receives adequate attention of the mother in its upbringing. In the difficult task of nourishing, training and educating a child, the full attention of a mother is required. If a baby is born every year, then it is extremely difficult to provide the necessary care and attention for each child. From this discussion in Raddul Mukhtar and other books of Islamic jurisprudence (on the question of abortion), it can be deduced, that if another pregnancy would seriously affect the care and upbringing of the existing child, then reversible methods of birth control may be practiced.

Thus family planning towards the spacing of children, so that each child receives adequate attention, would be permissible in Islâm. However, it must be emphasized that even this concession should be treated with respect. It must be made clear that spacing of children should not be used as a pretext for continuing family planning for an indefinite period, for this will be contrary to the injunction of our Holy Prophet Sallallâhu alaihi wasallam who said: "Marry and procreate."

Family Planning for Medical Reasons

If an experienced doctor, in all honesty and sincerity, is of the opinion that having children would endanger a mother's physical health e.g. if she is suffering from cardiac disease, renal disease or her life would be threatened, then it is permissible for the couple concerned to practice reversible methods of contraception. The same ruling applies if a mother is physically crippled and therefore unable to care for a child, or if she is suffering from a psychiatric illness. It must be stressed that the decision to practice family planning under such circumstances does not rest upon the couple concerned. The decision must be taken by a physician and must be based on medical grounds. She explained clearly.

Genetic Disuses

She added that, If it was the opinion of a responsible and an experienced physician that there was a high risk - not just a vague suspicion - of a baby being born with a serious genetic disease e.g. Mongolism, hemophilia etc. then it is permissible to adopt reversible methods of birth control.

From this it was apparent that there was a role for the Muslim doctor in genetic counseling. The risk of a baby inheriting a serious genetic disease should be carefully determined, and any advice given should not be based on mere suspicion. Reversible methods of contraception should be advocated in those cases where the risk of a baby being born with a serious genetic disease is high.

Non-Muslim Patients

The attitude of a Muslim doctor at all times must be in consonance with the teachings of Islam for all his patients. Therefore, a different standard with regard to contraception and sterilization for non-Muslim patients cannot be adopted.



Surrogacy

One form of a surrogate mother is the woman solicited by a married couple to be impregnated by the husband's semen, in case the wife cannot get pregnant. The surrogate mother will carry the baby through the antenatal period and after birth hands the baby over to the soliciting couple. In this case the baby will be the child of the husband and the surrogate mother, but biologically alien to the wife.

The other form of surrogacy is resorted to if husband and wife can provide sperm and ovum, but for some reason the wife cannot (or does not want to?) carry the pregnancy, as in cases of absent or defective uterus (or may be at some future development cannot afford to be encumbered by a pregnancy interfering with her career or affecting the beauty of her physique?). In such a case in-vitro fertilization is carried out using husband's sperm and wife's ovum, but the resulting embryo is deposited into the uterus of the surrogate mother, and after birth she is to hand the baby over to the soliciting couple.

As surrogacy became practicable, Steptoe and Edwards had to modify their terminology, using the term 'embryo replacement' instead of 'embryo transfer' the new term signifying that the embryo is in fact replaced into its real mother, whereas "transfer" more appropriately befits the new procedure of lodging the embryo into an alien woman.

The existence of the need created a market for surrogacy, and the existence of a market further augments the need. Agencies for surrogacy sprang up one after another, operating on purely business grounds. Investment in motherhood apparently became a prosperous business, the agency mediating between infertile couples and women prepared to lease their uterus for the duration of pregnancy in lieu of the expenses of antenatal care and a total fee at the end.

The details of the transaction were prepared by legal experts, the medical procedures were carried out by highly qualified medical personnel and the laws of the land had nothing against the new activity for legislation usually lags behind emerging developments. In the brief history of surrogacy interesting incidents have been reported. There were occasions when the surrogate mother acquired a deep feeling towards the fetus during the course of pregnancy, and by the time of birth a fetus maternal bond had been already established and she would not give away the child whom she conceived, carried, delivered and is now ready to suckle.

The opposite situation is reported when the neonate was found to have a congenital abnormality. This time it was the surrogate who was keen to enforce the signed contract and obligate the soliciting couple to take the baby. The soliciting couple would refuse, and accuse the surrogate of having sex with another man achieving the pregnancy, and that the new born baby was not their own embryo that had been lodged into her but failed to implant.

One woman carried the embryo of her sister, and literature on medical ethics exhibited debates on who is mother and who is aunt. On another occasion an ovum was taken from a daughter, fertilized by her step father's sperm, carried by a surrogate, and the born child was taken by her mother and step father.

In the majority of cases, however, the pattern is that a married couple would hire a woman to carry their embryo, and at birth give it back, usually in lieu of a pre-agreed fee.

For the first time in human history the human female accepts to get pregnant with the prior meditated intention of giving away her child. And since this is usually done for money ‘motherhood’, for the first time in human history is being reduced from a "value" to a price. If this practice becomes widespread, the effects on the cohesion of successive generations might prove devastating, causing the already felt generation gap to become an unbridgeable rift of indifference and even animosity. If social norms are ever to accommodate the status of children as "commodities", subject to "buy-sell" rules, other values than parenthood will certainly dwindle, leaving little room to time-honoured values as positive emotion, love, family ties, mutual compassion and tender loving care within the family unit. Surrogacy is not acceptable to Islam, again on the premises that pregnancy should be a fruit on the tree of a legitimate marriage. In the symposium on "Reproduction in the Light of Islam" (Islamic Organization of Medical Sciences, Kuwait, 24-27 May, 1983), attended by medical and juridical Muslim scholars, the technology of in-vitro fertilization and embryo replacement (into genetic mother) or transfer (into surrogate mother) was discussed at length. The consensus was the acceptability of the technique within a family structure of husband and wife, during the span of their marriage, and without the intrusion of another party, be it sperm, ovum, embryo or uterus.

Although considered to be illegitimate pregnancy, the question of surrogacy opens another front of debate, as to who should be considered the mother of the child: the one who gave the ovum or the one who carried the baby through pregnancy and gave birth to it. In other words who has the legitimate claim on the crop: the farmer or the seed merchant? On the one hand a woman gave the genetic material, whereas the other received a few cells that weighed a fraction of a particle of dust and recruited her body systems for its nourishment and growth over nine months of biological. And psychological interaction until born some seven pounds in weight out of her body.



The separation of the "womb" relation from the "ovary" relationship is a new event, and because old jurists did not address this question contemporary jurists have to. The Quran gives clear guidance that we will quote, but let us first make some linguistic remarks.

In the Arabic language the terminology of' ‘parents’, is derived from "natality". The verb "walada" means to give birth to. .."father" is "walid" and "mother" is "walida", the feminine form. Both parents are "walidan or walidayn", the form for two persons. Both "walid" and "walida" would mean the person who gave (or produced) the birth of a person. Although God knows that we are related to both the ovary and the womb of our mother, the reference in the Quran is always made to the womb relation, and it was repeatedly stated in the Quran that our mothers are those (women) who gave birth to us:

"None can be their mothers except those who gave them birth.” (58:2)

"And we have enjoined on man (to be good) to his parents (his walidayn), in travail upon travail did his mother bear him and in years twain was his weaning. ... (Hear the command): Show gratitude to me and to your parents (your walidayn). To Me is your final goal." (31: 14 )

"We have enjoined on man kindness to his parents (walidayn) in pain did his mother bear him and in pain did she give him birth"(46: 15)

The mothers (walidat) shall give suck to their offspring. " (2:233)

By terminology and by description the mother is the one who gives birth. If we consider an imaginary case of bigamy (a husband married to two wives), an ovum being taken from one wife, fertilized with husband's sperm, and carried-till-birth in the womb of the second wife: the procedure is also condemned because it entails the carrying in pregnancy of an alien seed, which is outside the marriage contract binding the husband and his second wife. At any rate, the child will belong to the woman who carried it and gave it birth.

BUDGETING:

The sum of One hundred and Fifty thousand naira (#150,000) was budgeted for this seminar, but unfortunately the sum of Three hundred thousand naira (#300,000) was spent.

ATTENDANT

Nasfat Lagos Zone 1 5 Branches

- Mushin Branch

- Surulere Branch

- Mainland Branch

- Maryland Branch

- Eti-Osa Branch

Nadwat Youth Wing 17 Members [Female -15, Male -2]



CONCLUSION

In principle, For the first time in human history the human female accepts to get pregnant with the prior meditated intention of giving away her child. And since this is usually done for money ‘motherhood’, for the first time in human history is being reduced from a "value" to a price. If this practice becomes widespread, the effects on the cohesion of successive generations might prove devastating, causing the already felt generation gap to become an unbridgeable rift of indifference and even animosity. If social norms are ever to accommodate the status of children as "commodities", subject to "buy-sell" rules, other values than parenthood will certainly dwindle, leaving little room to time-honoured values as positive emotion, love, family ties, mutual compassion and tender loving care within the family unit. I may now conclude that Surrogacy is not acceptable to Islam, again on the premises that pregnancy should be a fruit on the tree of a legitimate marriage. In order to understand whether Islam prohibits birth control, certain basic and essential concepts need to be enunciated and clearly understood. These are based on the Holy Qur’an and the Sunnah of the Prophet Sallallâhu alaihi wasallam. Their validity cannot be questioned by our limited knowledge of Islam, preconceived notions, selfish motives and apologetic attitudes.



REFERENCES

1. Marriage and Morals in Islam. Chapter 4: contraceptives and Abortion. Sayyid Muhammad Rizvi, Pub. By Islamic Education and Information Center, Scarborough, Ont. Canada.

2. www.understanding-Islam.com 1st March 1999

3. Family Planning and Islam: A Review by Khalid Farooq Akbar Hamdard Islamicus Vol. 17, No. 3, 1974.

4. Abortion in Islam. Christine Schirrmacher (Institute for Islamic Studies) Online at www.islaminstitut.de/english/publications/abortion.htm

5. Abortion in Islam. Elsayed Kandil, SALAM Magazine, Sydney, New South Wales http://www.famsy.com/salam/.

6. Yusuf Al-Qaradawi. "Lawful and the Prohibited in Islam" Islamic Book Service, 1982



........................ Abortion, birth control and surrogate Parenting in Islam …………………

NATIONAL YOUTH CONFERENCE, OGUN 2010

                                NASRUL – LAHI – L – FATIH SOCIETY OF NIGERIA



                                                               LAGOS ZONE 1






                                                                          i
               

                                NASRUL – LAHI – L – FATIH SOCIETY OF NIGERIA




                                       THERE IS NO HELP EXCEPT FROM ALLAH




                                      A COMPREHENSIVE REPORT






                            YOUTH WING NATIONAL CONFERENCE


                                                    HELD AT


             NIGERIAN NAVY SECONDARY SCHOOL, ABEOKUTA, OGUN STATE


                   THEME: FUTURE IN THE HANDS OF MUSLIM YOUTHS






COMPILE BY NASFAT LAGOS ISLANB BRANCH YOUTH WING EXECUTIVE 2010/2012

COVER PAGE                                                                                       i

TITLE PAGE                                                                                          ii

TABLE OF CONTENT                                                                          iii



1.0 CHAPTER ONE 1

1.2 INTRODUCTION

2.0 CHAPTER TWO 4

2.1 FORMAL OPENING OF THE CAMP LED BY NATIONAL YOUTH SECRETARY

ARRIVAL OF DELEGATES

2.3 REGISTRATION OF DELEGATES AND ACCREDITATIONS

3.0 CHAPTER THREE 5

3.1 LECTURES

LECTURER: ALHAJI SULAIMON OSHO

TOPIC: EFFECTIVE LEADERSHIP AMONG MUSLIM YOUTH [‘if you need to be there, be felt’]

3.2 LECTURER: PROF. ISHAQ LAKIN AKINTOLA [DEPT. OF RELIGIOUS STUDIES, LASU]

TOPIC: ISLAM AND GLOBALIZATION                                              52

                                                                    iii

3.3 LECTURER: NAVY CAPTAIN MINASSARA KAOJE [commandant Nigeria Navy Secondary School Abeokuta, Ogun State] 94

REPRESENTED BY NAVY CAPTAIN MUSIBAUDEEN OLADEJO

TOPIC: PARENT-CHILD RELATIOSHIP & ISLAMIC CONCEPT OF PARENTHOOD


3.4 LECTURER: PROF. AMIDU SANNI [LASU]                                106

TOPIC: ESSENCCE OF TAQWA IN THE LIVES OF MUSLIM YOUTH


4.0 CHAPTER FOUR                                                                           107

4.1 EXPENSES

4.2 TEMPLATE


5.0 CHAPTER FIVE                                                                         118

5.1 YOUTH WING NATIONAL CAMP CONFERENCE SO FAR

5.2 GENERAL CLEANING OF THE SCHOOL & ITS ENVIRONS

5.3 DEPARTURE                                                                              119

5.4 FORMIDABLE TEAM OF LAGOS ISLAND BRANCH YOUTH WING     120

5.5 NAME OF DELEGATES [NASFAT LAGOS ISLAND BRANCH]


6.0 CHAPTER SIX                                                                          122

6.1 CONCLUSION

6.2 RECOMMENDATION

INTRODUCTION


In the name of Almighty Allah, The most beneficent, The most merciful.

I seek refuge from Almighty Allah, The ever committed transmitter of knowledge against Shaytan, the accused. And shower His blessings upon His chosen servant, Prophet Muhammad (S.A.W), his households and Muslim in general. Amen.

As the twentieth century comes to an end it is time to reflect on our achievements and failures in responding to the Qur'anic challenge of creating a good society on earth in the next century. The entire human history has been a history of the struggle to bring about this ideal society. The ideal that Islam is seeking is also a universal ideal for the entire humanity. It has been a mission of all the prophets and all the sages to see that humanity through its spiritual and moral perfection brings about the establishment of a just community. But it has not been an easy task. Many people in the world have struggled and strived to make this earth a better place to live: a place that would reveal a balanced individual exhibiting a highly spiritual life informed by absolute moral values through the primary institutions of socialization like family, community, religious centers, conferences & workshops and so on. In this regard the Qur'an has reminded us more than once that "A man receives but only that for which he strives; that his endeavours will be judged, and only then will he receive his recompense in full." (53:39-41). In other words, humanity has to continue to strive to earn its final reward in full. To maintain the dynamic momentum in faith is by striving to remain a Muslim, that is, a person who has "submitted" his/her total being to the Divine will?

“We wished to be Gracious to those who were weak and oppressed in the land and elevate them to the position of leaders and inheritors of the land.” (-Al-Quran).

God Almighty Allah and his last prophet (SAW) have made assuming responsibilities and positions of leadership incumbent upon Muslims. The Quran declared that the whole of humanity was created to the station of Khalifatullah. The prophet (Peace Be upon Him every time his name is mentioned in this paper) prescribes Amirship even in any situation where there are two or more Muslims in company, in a gathering or embarked on a specific activity. The collapse of the Khalifate robbed Muslims of a central institution and a symbol of power. It eroded the cohesive nature of the Muslim community and left them without effective leadership.

According to Abdul Wahl Hamid (1989:114) a Muslim leader should be:

- God-Conscious (Mutaqi) and having respect for and a commitment to uphold the moral and legal code of Islam, the Sheria.

- Knowledgeable in the Sharia, especially its main concerns its values and principles to be able to deal with the issues as they arise on the basis of sound knowledge. In addition, he should have competent and specialist advisers also rooted in the knowledge of the Sharia.

– Having appropriate mental and physical ability such as courage, sagacity, and strength in addition to personal qualities that would inspire trusty and confidence in people.

-Responsive to the needs of the people.

It is known fact that the political leaders of Muslims have their roots in alien, hereditary or nepotistic practices that have no sanction in Islam, and are often at odds with the scholars of the community. On a serious of modesty, the ideal situation is for leaders to be scholars and for scholars to be leaders, actively involved in political processes. Currently the Sheiks, Imams and the ulamahu bodies dominantly play a leadership role mostly confined to spiritual and personal matters, often ignoring broader community, ideological and developmental issues. Islamic institutions and organizations should play their role in presenting a comprehensive understanding of Islamic leadership that capacitates the entire Muslim community to take leadership on broader community and world issues.



CHAPTER 2

FORMAL OPENING OF THE CAMP BY THE NATIONAL YOUTH SECRETARY [HOME & ABROAD]

The camp was declared opened by the National Youth Secretary (home & abroad) brother Kamaldeen Badmus at exactly 2:00 p.m on Thursday 1st, April, 2010.

Delegates were arrived one after the other at exactly 3: 40 p.m with their bags &

Luggage into the camp [Nigerian Navy Secondary School, Abeokuta, Ogun State, Nigeria].

REGISTRATION OF DELEGATES AND ACCREDITATIONS

Without much Ado, registration and accreditation of delegates from different Branches across the globe were put in place. Delegates from UK (London), Chicago (U.S.A) and Accra (Ghana) were also present. On Day 1, one hundred and sixty-five delegates were recorded at exactly 4:20 p.m after which Lagos Island Branch Youth Wing arrived to the venue at exactly 5:26 p.m respectively.

Delegates were allocated to various hostels with bed-space of about seven hundred (700) pieces, toilets & bathrooms all inclusive. At about 7:15 p.m, more delegates from Northern part as well as Eastern part of this country were arrived to the Camp. But, the report I gathered based on the low turn-out of members from Northern & Eastern part was that the Camp fee and transportation fare posed inconveniences as economic crunch overpower their financial right.


CHAPTER 3

LECTURES

LECTURE DELIVERED BY: ALHAJI SULAIMON OSHO

TOPIC: EFFECTIVE LEADERSHIP AMOMG MUSLIM YOUTH

(“If you need to be there be felt”)

DEFINING LEADERSHIP

Alhaji Sulaimon Osho began his lecture with a variety of theories on leadership, with various definitions of leadership and explanations of the different models and styles of leadership, be it traditional leadership, charismatic leadership, legislative leadership, liberal and autocratic styles of leadership, and so on. These theories examined the means, processes and procedures by which people assume positions and roles of leadership as well as the means, processes and procedures by which the ruling receive the consent of the ruled. In other words, they focus on the means and processes by which the authority of the leader receives popular acceptance and legitimacy. The questions raised were whether people inherit or were appointed or elected to positions and roles of leadership or whether the skills, attributes, characteristic and personalities of leadership are inborn, acquired or learnt.

This leads to questions about the relationship between creed, race, gender, tribe, class or social strata and leadership or whether family and social upbringing, biological, genetic, socio-cultural and environmental factors or individual initiatives were the determinants of leadership abilities.

Some of the questions raised by the various theories on leadership were:

(1) Where does leadership start? Are leaders born or made? Is leadership a matter of fate, choice or calling?

(2) What makes a leader? Society, culture, the family, upbringing, and education? Are leaders self-made?

(3) How do we define a leader? What is the difference between a leader and a manager?

(4) What are the principles and etiquette of leadership?

(5) What are the characteristics and qualities of a leader? What are the skills required in leadership? What are the issues involved in leadership?

All the questions raised above were an attempt to gain knowledge about leadership as a concept and a phenomenon so that one can begin to utilize that knowledge about leadership in his or her attempt to assume the position and role of leadership. According to him, “It is easier to assume the position and role of leadership when you know what leadership entails”.

The same goes for assuming the responsibility of being a propagator of the faith, a teacher, social worker, trade unionist, and so on and so forth. An educator has to equip himself with knowledge about education as a concept, phenomenon and a discipline and practice, the dawee has to have knowledge on Dawah and the trade unionist has to empower himself or herself with knowledge on trade unionism and the issues involved in trade unionism.

In other words, the teacher should find and be the answer to the question, what is a teacher? What is teaching? The trade unionist must know about trade unionism and being a trade unionist. The key word here is knowledge.

The focus of that knowledge is the individual and his or her world – the self. Knowledge of the self and the world! For me this is what sum up leadership. Self knowledge and knowledge about the world around is the foundation and cornerstone of leadership and is -at the same time- the subject and object of leadership. Actually, knowledge is the foundation of everything. The prophet Muhammed (May the Peace and Blessings of Allah be showered Upon Him every time his name is mentioned in this report) said “ Whoever wants to inherit the here-now world (Dunniya), let him go and get knowledge (study, learn) for it. Whoever wants to inherit the hereafter (Aakhira), let him go and get knowledge (study, learn) for it. And whoever wants both the world and the hereafter let him go and get knowledge for it.” The Qur’an pose the rhetoric question to men and women with discerning minds;” Are those who know and those who do not know the same?” As it is the case with any other thing you can think of, the foundation to leadership is knowledge and the beginning is self-knowledge and self-mastery. After a careful scrutiny of the various definitions of leadership and a critical reading of the Quran and ahadith as well as a microscopic analysis of the world in which we live, He had arrived at the following definition of leadership:

“Knowing, understanding, accepting and coming to terms with yourself and taking responsibility to better yourself and your world, understanding, accepting, tolerating others, and empowering, enabling others to come to terms with themselves and to learn to take responsibility for bettering themselves and their environment.”

From this definition it is succinctly clear that assuming a leadership position and role should starts with knowing yourself and the world in which you live. It should proceed with getting in touch with the people and being part of their world so that you may help them to assume the responsibility of changing themselves and their world.

One can never have complete self-knowledge and self-appreciation without a thorough grasp and comprehension of his or her origin, inalienable and intrinsic nature of humanity and its purpose in life –the reason and object of human existence.

From the Quranic story of the creation of the human being and various verses of the Qur’an and hadith we learnt that:

¨ Human beings came from a single non-gendered entity or being called “soul” \ Nafs and from it man and woman were created. From the two emerged different nations and tribes who constitute a single human family, the most favoured component of which is the family of believers in God Almighty Allah- whose ultimate criterion for perfection and excellence is God-Consciousness \ Taqwa and righteousness.

• Human beings were created in the noblest of all forms, wrapped in godly attributes that they should be the Khilafat \ Viceroys of God Almighty Allah on earth.

• The ultimate purpose of human beings in life is that they should manifest Godly attributes through their righteous deeds, godly character, and wholesome surrender to His will.

• Human beings were intrinsically imbued with godly, positive, optimistic, creative, constructive attributes, and have been blessed with the gift of intellect and choice. Human beings can decide their reality and their world by the choices, decisions and actions they take, and can use their intellect to build or to destroy, to purify or corrupt their souls and their environment, to better or to worsen themselves and their world.

To sum it all, according to him, all human beings were capable of assuming a leadership position and role in the world, because the whole of humanity was created for the purpose of being Allah’s representatives on earth. It is therefore incumbent upon individuals to assume positions and roles of responsibility and leadership for the sake of humanity and creation. This is a part and parcel of Jihad, striving in the path of Allah-which is compulsory upon all Muslims. Muslims have no choice but to assume leadership, because they have a compulsory mission to enjoin people to doing good and forbid wrongdoing.



ASSUMING THE POSITION AND ROLE OF LEADERSHIP

The first step to assuming leadership and making others assume positions and roles of leadership is to know that human beings are intrinsically good, positive, creative, constructive and optimistic beings imbued with the Godly qualities of Truth, (Haq) Love, Mercy and Compassion (Rahma), Justness etc.

It is the environment and the choices that people make within and about their environment that decides whether they are leaders or victims of the situation and slaves and captives to the environment. To take the choice between being imprisoned to the environment and being an agent of change one has to know the intrinsic beauty and dynamic, internal strength and power with which he or she is imbued with by virtue of being a human being, and try to recognize the same in others. In other words, he\she has to struggle to ensure that the forces of positivity and optimism within him or her and others overpower and subdue the forces of negativity and optimism. All the attributes, characteristics and skills of leadership were within reach and grasp of every human being through self-knowledge, self-examination, self-development and self-mastery as well as a critical reading, understanding and interrogation of the immediate environment and the world around and other Human beings.

Some people are born or grow in a family, academic and socio-cultural, organizational environment well disposed towards the development of these attributes, characteristics and skills or have outward personalities that easily facilitate their assumption of leadership roles and responsibilities. Others do not have the same.

Nevertheless, no human being is trapped to a social, economic or political the position or condition in which he or she find himself. By virtue of the gift of intellect and choice a human being can bring changes to himself or herself and his environment. It all starts with the choice to better one’s character, personality, behavior, and actions, and to improve his or her talents and skills. This includes the choice to discover and rediscover some of the traits, characters, skills, talents and abilities which you seem to be lacking. Lacking something is a mental state and not a physical state. He added. Whatever you lack can be gained and it all starts in the mind. In short, leadership is a matter of choice, decision and action. And of course you choose to discover, rediscover and develop your leadership abilities. You decide to assume your leadership position and role and you take action within the leadership role or position you have assumed or have accepted after it was offered to you. Yes, leadership can also be assumed on the basis of an opportunity offered and presented to someone to lead. Opportunities have to be availed and presented for people to take leadership positions. The condusive environment should be created for people to assume leadership and act in their leadership roles and positions.

He, however, emphasized that the choice and decision to assume leadership and act in the leadership role and position offered, presented to a person was an individual choice and decision, and relies on the actions of the individual. The family, society, community and organizational environment were not the decisive factors in deciding \ making leaders. There is a leader in all of us. All that we have to do is to unearth the intrinsic leadership and creative virtues, qualities and attributes lying within us.

Knowing ourselves and coming to terms with the lighter and darker sides of our past and present, and getting in touch with our inwards and outwards strengths and weaknesses.

SELF-KNOWLEDGE

He later made recommendation to the youths that in other to assume leadership responsibility one has to learn to know, understand and accept yourself as you are. One has to take responsibility for changing those aspects of one behaviour and personality that can be changed and be at home with part of you that does not have to be changed or is difficult to be changed. You have to learn to know, understand, accept and tolerate others as they are and be non-judgmental about part of themselves which cannot be reconciled with your own values and viewpoint.

Self-knowledge is the foundation of leadership and it results in self-assertion, self-confidence and self-actualization. Self-knowledge prepares one to reach out to others and to seek knowledge about the world around him. It also prepares one to seek knowledge about others. Leadership begins with the knowledge about oneself and the environment \ world and proceeds with the radiation and use of that knowledge to change one’s conditions and the world for the better.

According to him, in his Islam –the Natural Way, Alhaji Sulaimon Osho asserted that the acquisition of knowledge was the first and most crucial obligation on the individual because correct knowledge was the foundation of correct action, and false and partial knowledge led to wrong and disastrous conduct. Knowledge can be false or true, harmful or useful. Useful knowledge includes:

1.Knowledge of the creator;

2. Knowledge of humankind and its functioning that will bring it closer to the creator. Such knowledge is related to Ibadaah\Worship

3. Knowledge of nature which has been made subservient to humanity. This includes knowledge of the physical sciences, the use of reason, observation and experimentation to find out how the world works, to gain knowledge of astronomy for navigation, agriculture, animal husbandry, medical sciences, oceanography for benefiting from the seas and so on.

4. Knowledge of history and geography as we are told in the Quran to travel through the earth and see what has been the fate of earlier peoples and civilizations.

5. Knowledge of the role of the prophets and in particular the last and final messenger of God Almighty Allah, upon whom be Peace, and

6. Knowledge of what is right and wrong. Such knowledge is tiled to aakhlaq or ethics and moral values, and underpins the pursuit and practice of all knowledge.

Our fulfillment of our human and leadership role depends heavily on:

• The type of knowledge we acquire;

• The sources and the ways we depend on to acquire knowledge;

• The purpose for which we use the knowledge

Knowledge can be acquired for the sake of power, which in turn can be used for dominance and result in arrogance and tyranny (Knowledge + Power + Arrogance = Tyranny).

On the other hand knowledge can be pursued and practiced with modesty and humility and lead to beauty and dignity, freedom and justice. (Knowledge + Power + Ethics =Justice and freedom. In Islam, the practice of knowledge is connected to ethics and morality –with the purpose of promoting virtue and combating vice, enjoining right and forbidding wrong. This is the understanding that should ground our quest for and use of knowledge.

FOLLOW THE BEST OF EXAMPLES

In striving for excellence in leadership and everything you do one have to have a model and example on the basis of which you strive for improvement and progress in one leadership and general life. Every writer \ leader \ thinker has one or two writers \ thinkers \ leaders he\she emulates and receive inspiration from. Whether it is in the field of arts, literature, politics, and economics, etc, human beings need models and examples to be able to come as near as possible to perfection in what they are doing.

The secret to efficient leadership for a Muslim cannot but be to emulate and draw inspiration from the leadership and overall personality and lifestyle of the best of examples- prophet Muhammad (PBUH). Asked about the personality and character of the prophet Aisha (May Allah be pleased with her proclaimed “His character was the Quran”. The Quran says, you have in the prophet of Allah the best of examples”.

The prophet (PBUH) said” I was but sent to show humanity the best of characters.”

Some of the major characteristics and principles of leadership that can be deduced from a careful look and examination of the prophet’s leadership and general lifestyle are as follows:

¨ Putting Allah at the center of your life, complete trust in Allah.

¨The relentless quest for truth, knowledge and justice.

¨ Simplicity, Humility and Self-sacrifice and Compromise for the greater cause. (The example from the signing of the treaty of Hudaiybiya).

¨ Compassion, forgiveness and tolerance (The example of the prophet’s treatment of the woman who used to swear and throw him with objects, etc.)

¨ SABR and insightful vision, looking at the bigger picture (The example from the prophet’s response in the face of persecution at TAIF, etc.)

¨ Subjecting your opinion to the broader mutual counseling and consultation.

WALK IN THE COMPANY OF GREAT MINDS\ LIVE BY THE QURAN

According to the lecturer coated and un coat “It is not accident that the first revelation to the prophet was a command towards reading and reciting as an acknowledgement and celebration of the gift of speech and the use of the pen that Allah blessed humanity with”. He said, knowledge was largely accumulated, acquired and spread by reading, writing and speaking \ reciting. In the world in which we live, what you read is very important to your direction in life.

The phrase, “You are what you read” and “if you need to be there be felt” is more than a cliché. Read broadly but make sure that you spend most of your time with books that provide you with inspiration and guidance on how to live your life, and empower you with leadership and other skills. Fall in love with the works of at least one inspiring writer, thinker and scholar. Most importantly, live your life with the Qur’an. Read it with contemplation and strive to understand and put to practice its message. Reading the works of great scholars, thinkers is like walking in the company of great minds, and living your life with and by the Quran is like walking in the footsteps of the prophet Muhammad (PBUH). He implored youth to engage in constant zhikrillah \ Remembrance of Allah. If praying is talking to God, and meditation is listening to God, then constant zhikrillah (Remembrance of God Almighty Allah) is like seeing God Almighty Allah, which is, living your life as if you see Allah.



PUT ALLAH AT THE CENTER OF YOUR LIFE

Put Allah at the center of your life and making Him the subject and objective of your existence and the reason behind everything you do. In other words, take your leadership and community activities as well as everything you do as part of the steps you take in the journey towards God Almighty Allah. Let your striving for excellence in what you are doing be a conscious and deliberate, concerted effort to wrap yourself in the 99 all-noble attributes and all-beautiful names of Allah. Let it be part of your endeavors to lead and live your life in accordance with the teachings and lifestyle of the prophet (P.B.UH) Let the light of Muhammad be manifest in your exemplary leadership and general lifestyle.

The prophet is reported to have said “Pray as I pray.” To paraphrase him in the context of leadership I will say “Lead as the prophet led.” Most importantly, let’s all make an effort and ask Allah to help us to live as the prophet (Allah’s Blessings and Peace Be Upon him) lived.

He also made it known that some people sit and pontificate about whether leaders were made or born. The true leader ignores such arguments and instead concentrates on developing the leadership qualities necessary for success. In this report, he enlightened us five leadership traits or qualities that people look for in a leader. If one was able to increase his/her skill in displaying these five quality characteristics, one will make it easier for people that want to follow you. The less time one has to spend on getting others to follow you, the more time one has to spend refining exactly where one want to go and how to get there.

The five leadership traits are:

1. Honest

2. Forward-Looking

3. Competent

4. Inspiring

5. Intelligent

Your skill at exhibiting these five leadership qualities is strongly correlated with people’s desire to follow your lead. Exhibiting these traits will inspire confidence in your leadership. Not exhibiting these traits or exhibiting the opposite of these traits will decrease your leadership influence with those around you.

It is important to exhibit, model and display these traits. Simply possessing each trait is not enough; you have to display it in a way that people notice. People want to see that you actively demonstrate these leadership qualities and will not just assume that you have them. It isn’t enough to just be neutral. For example, just because you are not dishonest will not cause people to recognize that you are honest. Just avoiding displays of incompetence won’t inspire the same confidence as truly displaying competence.

The focus of each of these five traits needs to be on what people see you do–not just the things they don’t see you do. Being honest isn’t a matter of not lying–it is taking the extra effort to display honesty.

Honesty as a Leadership Trait

People want to follow an honest leader. Years ago, many employees started out by assuming that their leadership was honest simply because the authority of their position. With modern scandals, this is no longer true.

When you start a leadership position, you need to assume that people will think you are a little dishonest. In order to be seen as an honest individual, you will have to go out of your way to display honesty. People will not assume you are honest simply because you have never been caught lying.

One of the most frequent places where leaders miss an opportunity to display honesty is in handling mistakes. Much of a leader’s job is to try new things and refine the ideas that don’t work. However, many leaders want to avoid failure to the extent that they don’t admit when something did not work.

There was a medium size organization that was attempting to move to a less centralized structure. Instead of one location serving an entire city, they wanted to put smaller offices throughout the entire metro area. At the same time, they were planning an expansion for headquarters to accommodate more customers at the main site. The smaller remote offices were heralded as a way to reach more customers at a lower cost and cover more demographic areas.

After spending a considerable amount of money on a satellite location, it became clear that the cost structure would not support a separate smaller office. As the construction completed on the expanded headquarters building, the smaller office was closed. This was good decision making. The smaller offices seemed like a good idea, but when the advantages didn’t materialize (due to poor management or incorrect assumptions) it made sense to abandon the model. This was a chance for the leadership to display honesty with the employees, be candid about why things didn’t work out as expected, learn from the mistakes and move on.

Unfortunately in this situation the leadership told employees that they had planned on closing the satellite location all along and it was just a temporary measure until construction was completed on the larger headquarters building. While this wasn’t necessarily true, it didn’t quite cross over into the area of lying. Within a few months the situation was mostly forgotten and everyone moved on. Few of the employees felt that leadership was being dishonest. However, they had passed up a marvelous opportunity to display the trait of honesty in admitting a mistake.

Opportunities to display honesty on a large scale may not happen every day. As a leader, showing people that you are honest even when it means admitting to a mistake, displays a key trait that people are looking for in their leaders. By demonstrating honest with yourself, with your organization and with outside organizations, you will increase your leadership influence. People will trust someone who actively displays honesty–not just as an honest individual, but as someone who is worth following.

Forward-Looking as a Leadership Trait

The whole point of leadership is figuring out where to go from where you are now. While you may know where you want to go, people won’t see that unless you actively communicate it with them. Remember, these traits aren’t just things you need to have, they are things you need to actively display to those around you.

When people do not consider their leader forward-looking, that leader is usually suffering from one of two possible problems:

1. The leader doesn’t have a forward-looking vision.

2. The leader is unwilling or scared to share the vision with others.

When a leader doesn’t have a vision for the future, it usually because they are spending so much time on today, that they haven’t really thought about tomorrow. On a very simplistic level this can be solved simply by setting aside some time for planning, strategizing and thinking about the future.

Many times when a leader has no time to think and plan for the future, it is because they are doing a poor job of leading in the present. They have created an organization and systems that rely too much on the leader for input at every stage.

Some leaders have a clear vision, but don’t wish to share it with others. Most of the time they are concerned that they will lose credibility if they share a vision of the future that doesn’t come about. This is a legitimate concern. However, people need to know that a leader has a strong vision for the future and a strong plan for going forward. Leaders run into trouble sharing their vision of the future when they start making promises to individuals. This goes back to the trait of honesty. If a leader tells someone that “next year I’m going to make you manager of your own division”, that may be a promise they can’t keep. The leader is probably basing this promotion on the organization meeting financial goals, but the individual will only hear the personal promise.

For example, an organization he was working with was floundering. It seemed like everyone had a different idea about what they were trying to achieve. Each department head was headed in a different direction and there was very little synergy as small fiefdoms and internal politics took their toll.

Eventually a consulting firm was called in to help fix the problem. They analyzed the situation, talked to customers, talked to employees and set up a meeting with the CEO. They were going to ask him about his vision for the future. The employees were excited that finally there would be a report stating the direction for the organization.

After the meeting, the consultants came out shaking their heads. The employees asked how the important question had gone to which the consultants replied, “we asked him, but you aren’t going to like the answer”. The CEO had told the consultant that, while he had a vision and plan for the future, he wasn’t going to share it with anyone because he didn’t want there to be any disappointment if the goals were not reached.

Leaders can communicate their goals and vision for the future without making promises that they may not be able to keep. If a leader needs to make a promise to an individual, it should be tied to certain measurable objectives being met. The CEO in the example didn’t realize how much damage he was doing by not demonstrating the trait of being forward-looking by communicating his vision with the organization.

The CEO was forward-looking. He had a plan and a vision and he spent a lot of time thinking about where the organization was headed. However, his fear of communicating these things to the rest of the organization hampered his leadership potential.

Competency as a Leadership Trait

People want to follow someone who is competent. This doesn’t mean a leader needs to be the foremost expert on every area of the entire organization, but they need to be able to demonstrate competency.

For a leader to demonstrate that they are competent, it isn’t enough to just avoid displaying incompetency. Some people will assume you are competent because of your leadership position, but most will have to see demonstrations before deciding that you are competent.

When people under your leadership look at some action you have taken and think, “that just goes to show why he is the one in charge”, you are demonstrating competency. If these moments are infrequent, it is likely that some demonstrations of competency will help boost your leadership influence.

Like the other traits, it isn’t enough for a leader to be competent. They must demonstrate competency in a way that people notice. This can be a delicate balance. There is a danger of drawing too much attention to oneself in a way that makes the leader seem arrogant. Another potential danger is that of minimizing others contributions and appearing to take credit for the work of others.

As a leader, one of the safest ways to “toot you own horn without blowing it”, is to celebrate and bring attention to team achievements. In this way you indirectly point out your competency as a leader. For example: “Last year I set a goal of reaching #12 million in sales and, thanks to everyone’s hard word, as of today, we have reached #13.5 million.”

Inspiration as a Leadership Trait

People want to be inspired. In fact, there is a whole class of people who will follow an inspiring leader–even when the leader has no other qualities. If you have developed the other traits in this article, being inspiring is usually just a matter of communicating clearly and with passion. Being inspiring means telling people how your organization is going to change the world.

A great example of inspiration is when Steve Jobs stole the CEO from Pepsi by asking him, “Do you want to sell sugar water for the rest of your life, or do you want to change the world?” Being inspiring means showing people the big picture and helping them see beyond a narrow focus and understand how their part fits into the big picture.

One technique to develop your ability to inspire is telling stories. Stories can be examples from your customers, fictitious examples from your customers, or even historical fables and myths. Stories can help you vividly illustrate what you are trying to communicate. Stories that communicate on an emotional level help communicate deeper than words and leave an imprint much stronger than anything you can achieve through a simple stating of the facts.

Learning to be inspiring is not easy–particularly for individuals lacking in charisma. It can be learned. Take note of people who inspire you and analyze the way they communicate. Look for ways to passionately express your vision. While there will always be room for improvement, a small investment in effort and awareness will give you a significant improvement in this leadership trait.

Intelligence as a Leadership Trait

Intelligence is something that can be difficult to develop. The road toward becoming more intelligent is difficult, long and can’t be completed without investing considerable time. Developing intelligence is a lifestyle choice. Your college graduation was the beginning of your education, not the end. In fact, much of what is taught in college functions merely as a foundational language for lifelong educational experiences.

To develop intelligence you need to commit to continual learning–both formally and informally. With modern advances in distance, education it is easy to take a class or two each year from well respected professors in the evening at your computer.

Informally, you can develop a great deal of intelligence in any field simply by investing a reasonable amount of time to reading on a daily basis. The fact is that most people won’t make a regular investment in their education. Spending 30 minutes of focused reading every day will give you 182 hours of study time each year.

For the most part, people will notice if you are intelligent by observing your behavior and attitude. Trying to display your intelligence is likely to be counterproductive. One of the greatest signs of someone who is truly intelligent is humility. The greater your education, the greater your understanding of how little we really understand.

You can demonstrate your intelligence by gently leading people toward understanding–even when you know the answer. Your focus needs to be on helping others learn–not demonstrating how smart you are. Arrogance will put you in a position where people are secretly hopeful that you’ll make a mistake and appear foolish.

As unintuitive as it may seem, one of the best ways to exhibit intelligence is by asking questions. Learning from the people you lead by asking intelligent thoughtful questions will do more to enhance your intelligence credibility than just about anything. Of course this means you need to be capable of asking intelligent questions.

Everyone considered themselves intelligent. If you ask them to explain parts of their area of expertise and spend the time to really understand (as demonstrated by asking questions), their opinion of your intelligence will go up. After all, you now know more about what makes them so intelligent, so you must be smart as well. Your ability to demonstrate respect for the intellect of others will probably do more to influence the perception of your intellect than your actual intelligence.



Summary of the Five Leadership Traits

By consciously making an effort to exhibit these traits, people will be more likely to follow you. These are the most important traits that people look for in their leaders. By exhibiting them on a regular basis, you will be able to grow your influence to its potential as a leader.





Leadership styles

There were a number of different approaches, or 'styles' to leadership and management that were based on different assumptions and theories, said the lecturer. The style that individuals use will be based on a combination of their beliefs, values and preferences, as well as the organizational culture and norms which will encourage some styles and discourage others.

• Charismatic Leadership

• Participative Leadership

• Situational Leadership

• Transactional Leadership

• Transformational Leadership

• The Quiet Leader

• Servant Leadership

Negative styles

There were some relatively common styles of management that were models of good leadership.

• Post-hoc Management: A poor, but common style.

• Micromanagement: Controls every detail.

• Seagull Management: Flying in, pooping on you and flying off again.

• Mushroom Management: Drop them in the pool and keep them in the dark.

• Kipper management: Two-faced approach.

Charismatic Leadership

- Assumptions

- Charm and grace are all that is needed to create followers.

- Self-belief is a fundamental need of leaders.

- People follow others that they personally admire.



Style

The Charismatic Leader gathers followers through dint of personality and charm, rather than any form of external power or authority.

The searchlight of attention

It is interesting to watch a Charismatic Leader 'working the room' as they move from person to person. They pay much attention to the person they are talking to at any one moment, making that person feel like they are, for that time, the most important person in the world.

Charismatic Leaders pay a great deal of attention in scanning and reading their environment, and are good at picking up the moods and concerns of both individuals and larger audiences. They then will hone their actions and words to suit the situation.

Pulling all of the strings

Charismatic Leaders use a wide range of methods to manage their image and, if they are not naturally charismatic, may practice assiduously at developing their skills. They may engender trust through visible self-sacrifice and taking personal risks in the name of their beliefs. They will show great confidence in their followers. They are very persuasive and make very effective use of body language as well as verbal language.

Deliberate charisma is played out in a theatrical sense, where the leader is 'playing to the house' to create a desired effect. They also make effective use of storytelling, including the use of symbolism and metaphor.

Many politicians use a charismatic style, as they need to gather a large number of followers. If you want to increase your charisma, studying videos of their speeches and the way they interact with others is a great source of learning. Religious leaders, too, may well use charisma, as do cult leaders.

Leading the team

Charismatic Leaders, who are building a group, whether it is a political party, a cult or a business team, will often focus strongly on making the group very clear and distinct, separating it from other groups. They will then build the image of the group, in particular in the minds of their followers, as being far superior to all others.

The Charismatic Leader will typically attach themselves firmly to the identity of the group, such that to join the group is to become one with the leader. In doing so, they create an unchallengeable position for themselves.

Alternative views

The description above is purely based on charisma and takes into account varying moral positions. Other descriptions tend to assume a more benevolent approach.

Conger & Kanungo (1998) describe five behavioral attributes of Charismatic Leaders that indicate a more transformational viewpoint:

• Vision and articulation;

• Sensitivity to the environment;

• Sensitivity to member needs;

• Personal risk taking;

• Performing unconventional behaviour.

The lecturer noted that charismatic leaders seek to instill both commitment to ideological goals and also devotion to themselves. The extent to which either of these two goals is dominant depends on the underlying motivations and needs of the leader.

Participative Leadership

Assumptions

Involvement in decision-making improves the understanding of the issues involved by those who must carry out the decisions.

People are more committed to actions where they have involved in the relevant decision-making.

People are less competitive and more collaborative when they are working on joint goals.

When people make decisions together, the social commitment to one another is greater and thus increases their commitment to the decision.

Several people deciding together make better decisions than one person alone.





Style

A Participative Leader, rather than taking autocratic decisions, seeks to involve other people in the process, possibly including subordinates, peers, superiors and other stakeholders. Often, however, as it is within the managers' whim to give or deny control to his or her subordinates, most participative activity is within the immediate team. The question of how much influence others are given thus may vary on the manager's preferences and beliefs, and a whole spectrum of participation is possible, as in the table below.



< Not participative Highly participative >

Autocratic decision by leader Leader proposes decision, listens to feedback, then decides Team proposes decision, leader has final decision Joint decision with team as equals Full delegation of decision to team



There are many varieties on this spectrum, including stages where the leader sells the idea to the team. Another variant is for the leader to describe the 'what' of objectives or goals and let the team or individuals decide the 'how' of the process by which the 'how' will be achieved (this is often called 'Management by Objectives').

The level of participation may also depend on the type of decision being made. Decisions on how to implement goals may be highly participative, whilst decisions during subordinate performance evaluations are more likely to be taken by the manager.

Discussion

There are many potential benefits of participative leadership, as indicated in the assumptions, above.

This approach is also known as consultation, empowerment, joint decision-making, democratic leadership, Management By Objective (MBO) and power-sharing.

Participative Leadership can be a sham when managers ask for opinions and then ignore them. This is likely to lead to cynicism and feelings of betrayal.



Situational Leadership

Assumptions

The best action of the leader depends on a range of situational factors.

Style

When a decision is needed, an effective leader does not just fall into a single preferred style, such as using transactional or transformational methods. In practice, as they say, things are not that simple.

Factors that affect situational decisions include motivation and capability of followers. This, in turn, is affected by factors within the particular situation. The relationship between followers and the leader may be another factor that affects leader behavior as much as it does follower behavior.

The leaders' perception of the follower and the situation will affect what they do rather than the truth of the situation. The leader's perception of themselves and other factors such as stress and mood will also modify the leaders' behavior.

The lecturer seeks to combine other approaches and identifies six variables:

• Subordinate effort: the motivation and actual effort expended.

• Subordinate ability and role clarity: followers knowing what to do and how to do it.

• Organization of the work: the structure of the work and utilization of resources.

• Cooperation and cohesiveness: of the group in working together.

• Resources and support: the availability of tools, materials, people, etc.

• External coordination: the need to collaborate with other groups.

Leaders here work on such factors as external relationships, acquisition of resources, managing demands on the group and managing the structures and culture of the group.





Discussion

The lecturer identified three forces that led to the leader's action: the forces in the situation, the forces in the follower and also forces in the leader. This recognizes that the leader's style is highly variable, and even such distant events as a family argument can lead to the displacement activity of a more aggressive stance in an argument than usual.

The lecturer made point of reference that “Maier (1963) noted that leaders not only consider the likelihood of a follower accepting a suggestion, but also the overall importance of getting things done”. Thus in critical situations, a leader is more likely to be directive in style because of the implications of failure.

Transactional Leadership

Assumptions

- People are motivated by reward and punishment.

- Social systems work best with a clear chain of command.

- When people have agreed to do a job, a part of the deal is that they cede all authority to their manager.

- The prime purpose of a subordinate is to do what their manager tells them to do.

Style

The transactional leader works through creating clear structures whereby it is clear what is required of their subordinates, and the rewards that they get for following orders. Punishments are not always mentioned, but they are also well-understood and formal systems of discipline are usually in place.

The early stage of Transactional Leadership is in negotiating the contract whereby the subordinate is given a salary and other benefits, and the company (and by implication the subordinate's manager) gets authority over the subordinate.

When the Transactional Leader allocates work to a subordinate, they are considered to be fully responsible for it, whether or not they have the resources or capability to carry it out. When things go wrong, then the subordinate is considered to be personally at fault, and is punished for their failure (just as they are rewarded for succeeding).

The transactional leader often uses management by exception, working on the principle that if something is operating to defined (and hence expected) performance then it does not need attention. Exceptions to expectation require praise and reward for exceeding expectation, whilst some kind of corrective action is applied for performance below expectation.

Whereas Transformational Leadership has more of a 'selling' style, Transactional Leadership, once the contract is in place, takes a 'telling' style.

Discussion

Transactional leadership is based in contingency, in that reward or punishment is contingent upon performance.

Despite much research that highlights its limitations, Transactional Leadership is still a popular approach with many managers. Indeed, in the Leadership vs. Management spectrum, it is very much towards the management end of the scale.

The main limitation is the assumption of 'rational man', a person who is largely motivated by money and simple reward, and hence whose behavior is predictable. The underlying psychology is Behaviorism, including the Classical Conditioning of Pavlov and Skinner's Operant Conditioning. These theories are largely based on controlled laboratory experiments (often with animals) and ignore complex emotional factors and social values.

In practice, there is sufficient truth in Behaviorism to sustain Transactional approaches. This is reinforced by the supply-and-demand situation of much employment, coupled with the effects of deeper needs, as in Maslow's Hierarchy. When the demand for a skill outstrips the supply, then Transactional Leadership often is insufficient, and other approaches are more effective.

Transformational Leadership

Assumptions

- People will follow a person who inspires them.

- A person with vision and passion can achieve great things.

- The way to get things done is by injecting enthusiasm and energy.

Style

Working for a Transformational Leader can be a wonderful and uplifting experience. They put passion and energy into everything. They care about you and want you to succeed.

Develothe vision

Transformational Leadership starts with the development of a vision, a view of the future that will excite and convert potential followers. This vision may be developed by the leader, by the senior team or may emerge from a broad series of discussions. The important factor is the leader buys into it, hook, line and sinker.

Selling the vision

The next step, which in fact never stops, is to constantly sell the vision. This takes energy and commitment, as few people will immediately buy into a radical vision, and some will join the show much more slowly than others. The Transformational Leader thus takes every opportunity and will use whatever works to convince others to climb on board the bandwagon.

In order to create followers, the Transformational Leader has to be very careful in creating trust, and their personal integrity is a critical part of the package that they are selling. In effect, they are selling themselves as well as the vision.

Finding the way forwards

In parallel with the selling activity is seeking the way forward. Some Transformational Leaders know the way, and simply want others to follow them. Others do not have a ready strategy, but will happily lead the exploration of possible routes to the Promised Land.

The route forwards may not be obvious and may not be plotted in details, but with a clear vision, the direction will always be known. Thus finding the way forward can be an ongoing process of course correction and the transformational Leader will accept that there will be failures and blind canyons along the way. As long as they feel progress is being made, they will be happy.

Leading the charge

The final stage was to remain up-front and central during the action. Transformational Leaders are always visible and will stand up to be counted rather than hide behind their troops. They show by their attitudes and actions how everyone else should behave. They also make continued efforts to motivate and rally their followers, constantly doing the rounds, listening, soothing and enthusing.

It is their unswerving commitment as much as anything else that keeps people going, particularly through the darker times when some may question whether the vision can ever be achieved. If the people do not believe that they can succeed, then their efforts will flag. The Transformational Leader seeks to infect and reinvent their followers with a high level of commitment to the vision.

One of the methods the Transformational Leader uses to sustain motivation is in the use of ceremonies, rituals and other cultural symbolism. Small changes get big hurrahs, pumping up their significance as indicators of real progress.

Overall, they balance their attention between action that creates progress and the mental state of their followers. Perhaps more than other approaches, they are people-oriented and believe that success comes first and last through deep and sustained commitment.





Discussion

Whilst the Transformational Leader seeks overtly to transform the organization, there is also a tacit promise to followers that they also will be transformed in some way, perhaps to be more like this amazing leader. In some respects, then, the followers are the product of the transformation.

Transformational Leaders are often charismatic, but are not as narcissistic as pure Charismatic Leaders, who succeed through a belief in themselves rather than a belief in others.

One of the traps of Transformational Leadership is that passion and confidence can easily be mistaken for truth and reality. Whilst it is true that great things have been achieved through enthusiastic leadership, it is also true that many passionate people have led the charge right over the cliff and into a bottomless chasm. Just because someone believes they are right, it does not mean they are right.

Paradoxically, the energy that gets people going can also cause them to give up. Transformational Leaders often have large amounts of enthusiasm which, if relentlessly applied, can wear out their followers.

Transformational Leaders also tend to see the big picture, but not the details, where the devil often lurks. If they do not have people to take care of this level of information, then they are usually doomed to fail.

Finally, Transformational Leaders, by definition, seek to transform. When the organization does not need transforming and people are happy as they are, then such a leader will be frustrated. Like wartime leaders, however, given the right situation they come into their own and can be personally responsible for saving entire companies.

The Quiet Leader

Assumptions

The actions of a leader speak louder than his or her words.

People are motivated when you give them credit rather than take it yourself.

Ego and aggression are neither necessary nor constructive.

Style

The approach of quiet leaders is the antithesis of the classic charismatic (and often transformational) leaders in that they base their success not on ego and force of character but on their thoughts and actions. Although they are strongly task-focused, they are neither bullies nor unnecessarily unkind and may persuade people through rational argument and a form of benevolent Transactional Leadership.

Servant leadership

Assumptions

The leader has responsibility for the followers.

Leaders have a responsibility towards society and those who are disadvantaged.

People who want to help others best do this by leading them.

Style

The servant leader serves others, rather than others serving the leader. Serving others thus comes by helping them to achieve and improve.

There are two criteria of servant leadership according to the lecturer:

• The people served grow as individuals, becoming 'healthier, wiser, more autonomous and more likely themselves to become servants' (Greenleaf, 1977).

• The extent to which the leadership benefits those who are least advantaged in society (or at least does not disadvantage them).

Principles of servant leadership defined by the Lecturer are as followed:

• Transformation as a vehicle for personal and institutional growth.

• Personal growth as a route to better serve others.

• Enabling environments that empower and encourage service.

• Service as fundamental goals.

• Trusting relationships as a basic platform for collaboration and service.

• Creating commitment as a way to collaborative activity.

• Community building as a way to create environments in which people can trust each other and work together.

• Nurturing the spirit as a way to provide joy and fulfillment in meaningful work.

The Eleven Skills of Leadership

The following links to sections describe the eleven leadership skills as they are taught within White Stag Leadership Development by those who learned from the program founders.

The leadership competencies were organized into eleven general categories by the lecturer that is easily teachable.

• Getting and Giving Information

• Understanding Group Needs and Characteristics

• Knowing and Understanding Group Resources

• Controlling the Group

• Counseling

• Setting the Example

• Representing the Group

• Planning

• Evaluation

• Sharing Leadership

• Manager of Learning

LECTURE 2

LECTURER: PROF ISHAQ LAKIN AKINTOLA

LECTURER LAGOS STATE UNIVERSITY, DEPARTMENT OF RELIGIOUS STUDIES (LASU)

TOPIC: ISLAM AND GLOBALIZATION

Addressing the issue of youth in the Islamic world and the challenges of globalization requires that we first shed some clarity on the following issues:

First: the nature itself of youth, the extent of its exposure to the challenges and dangers inherent to globalization and the interest that Islam takes in youth;

Second: the definition of globalization;

Third: globalization-related dangers and challenges facing young people;

Fourth: the means and ways of tackling globalization and protecting and immunizing young people against its dangers; and

Fifth: the importance of religious education and culture in facing up to the threats of globalization.



First: Definition of youth and how much interest does Islam take in it?

According to the lecturer “young age is a crucial stage in Man's life”. At the onset of this phase, Man began to acquire maturity as his exposure to external dangers and factors increases. This ushers in the early stages of embracing life as the young man comes into contact with strong temptations, experiences the stirrings of reasoning and awakens to his surroundings with a natural curiosity and a desire for knowledge. These temptations may lead him astray and his intellectual awakening and liberal thinking may steer him into the unknown or towards dangerous lines of thinking if he is not sensitized, guided and enlightened. To further complicate matters and exacerbate the need for an urgent solution, the growth of young people follows an upward trend in most Arab and Islamic countries where they account for 30% of the total population.

Islam has conferred great importance on youth and laid down the foundations and rules of how to care for them. Much emphasis in laid on the role of young people and their deep impact on the dynamics of society. This important role of young people and the significance of their part in discharging the obligations of faith were referred to in the holy verse: [They were youths who believed in their Lord, and We advanced them in guidance.] In interpreting Allah's phrase 'they are youths', Al Qortobi said: “Their young age was specifically mentioned because they embraced the faith without an intermediary.”

The Prophet (PBUH) described the great reward reserved for the youth who manages to curb his desires and defeat temptations in his youth, dedicating himself instead to worship and to the obedience of Allah (SWT). In the Prophet's words, the youth who grows up in devotion to Allah obtains the reward reserved for the seven categories of believers who bask in Allah's shade on the Day of Reckoning: “There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade”. The second category is a youth who grew up in the worship of Allah.

For this reason, the Prophet (PBUH) urged young people to marry in the hadith: “O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse etc.), and whoever is not able to marry, should fast, as fasting diminishes his sexual power”

The Prophet (PBUH) relied heavily on young people, entrusting them some-times with difficult missions. He (PBUH) commanded Oussama Ibn Zayd to lead the army which was to march to Syria after the battle of Mou'ta. At that time, Oussama was seventeen years of age and among the soldiers under him were more seasoned companions of the Prophet. The Prophet (PBUH) passed away shortly before the army set off and his successor Abu Bakr Seddiq did dispatch the army in question.

Second: Definition of Globalization

Because of globalization, the world's societies have tuned into a global village. As a result, any intellectual, cultural, economic or social action unfolds under the eyes of the entire world on the one hand, as it battles adverse forces and elements that must be reckoned with and taken into account. Any such action cannot isolate itself from the mainstream march of humankind and the events taking place within human societies at various levels.

All education curricula and information and media programmes must therefore take this into consideration and devise the proper means of dealing with the reality of globalization.

We need to grasp the true implications of globalization and formulate appropriate plans and programmes for dealing with it. Failing this, we might place ourselves at risk and in the path of tremendous challenges that will stand in the way of a life of well-being and dignity for our peoples and Ummah. The lecturer advised.

In defining globalization, the lecturer stated that scholars differed on the etymology of this term and its meaning. Many of them claimed that the term is novel and that its meaning continues to be ambiguous even as its manifestations successively unfold.

Others define the term with more precision and clarity. They trace its emergence back to the end of the previous century and the commencement of the tech-nological progress and information explosion which spared no horizon or field of human activity. But the divergence remained as to the term's definition: did it refer to the mutation of the world into one single entity of which the various com-ponents can communicate with each other as in a small village? Does it extend to cover the social and economic ideas and principles that now dominate the world, govern reality and condition behaviour and arise from contemporary Western culture in general, or that of a specific country, i.e. the United States of America?

Other researchers into globalization place its origins many centuries ago. Some even suggest that prior to modern globalization; there were several other cases of globalization, Arab, Greek and Roman. According to them, we were today witnessing a European globalization that will eventually come to an end as it were preceded by other.

Others believe that this phenomenon is overrated and that there is little need for exaggerating the magnitude of its challenges. They are confident that peoples and nations will always manage to safeguard their identity and that the Western culture hegemony will sooner or later self-destruct in view of its inherent flaws and destructive elements.

Many of the studies, conferences and symposia which addressed the topic of globalization were criticised for focusing primarily on the aspect of hegemony as practiced by contemporary Western culture in general or a given Western state, and on the design to strip other nations and peoples of their specificity.

In his research on 'Muslims and the Challenges of Globalization' presented to the 6th Nasfat Youth Wing National Conference in Nigeria Navy Secondary School, Abeokuta, Ogun State, for example, argued that the most accurate definition of globalization from an Islamic viewpoint is the one provided by Dr Zenidi in Mekkah. In this definition, globalization is presented as the trend or thesis which seeks to cast human life, as experienced by various nations, in the mould of the Western value system and behaviour patterns, and to destroy the specificity of the diverse nations through either enticement or intimidation. The lecturer then went on to say that globalization was one of the novel and forever innovative means that Islam's enemies were hatching in an attractive package to fight the believers, lead them astray, exploit their riches and lay claim to their countries. Some have referred to globalization as Americanization in reference to a design to impose the American model in thought and economy on the world.

He then reviewed the policies and practical measures engaged in at the spiritual, political, cultural, and economic and information fronts to impose the premises of a globalization based on hegemony over the resources and the free will of other nations and peoples.

At a closer look, globalization is in fact nothing more than a set of formulas and mechanisms that rely on the ease of movement of people, goods, ideas and cultures. Prior to these mechanisms, human societies lived far apart and did not reflect the image of one world as they do today. These mechanisms and procedures helped achieve the globalization of humanity as can be seen through the satellite channels, the internet, transcontinental missiles, supersonic transport, multinationals, inter-national alliances and all that is brought forth by information and communication technologies, radio and television broadcasting and all other forms of transmission. All of this has converted the world into one universal village while the powers holding sway over the potentialities of peoples and nations utilize these mechanisms and procedures to serve their own interests and spread their ideologies and cultures.

This is most tangible through the economic domination and control exercised by multinational and intercontinental companies over the world's economic activity, particularly after successfully removing custom barriers, abolishing protectionism of national goods and opening the door wide open before free competition. Such state of affairs has ejected many national companies outside the arena of competition and helped superpowers gain control over the world's economic activity.

Keeping this in mind, the lecturer had shown that globalization differs from the so-called New World Order of which the definition remains a bone of contention among researchers. Does it refer to international organizations and the actions they take in accordance with international law? Or is the purpose behind it to undermine these organizations and disregard the international conventions and charts as a prelude to exercising hegemony over the world and exploiting its resources to serve specific interests? The research showed that the New World Order, as it appears in the first definition, is acceptable in view of the necessity of an international entente based on the respect of sovereignty and cultural specificity and the preservation of countries' values and beliefs, just like diverse communities within one state are required to act, i.e. with mutual respect among the various components for the sake of the greater good of this society.

In the second definition, this new world order is totally rejected according to the study as it places humanity at grave danger of corruption and annihilation and enables one state or group of states to take over the resources of nations and peoples and exploit them to serve their own interests, Nigeria as a case study..

This leads us to wonder: why add the adjective 'new' to the world order in the first place? Have we managed to achieve a world order that caters to all components of the universal human society - in which case we would be looking at a case of Nigeria governance? It is clear that hegemony will lead to such situation, involving even control over masses itself.

Tremendous international endeavours are needed from the countries at risk in order to curb this thirst to take hold of the reins of humanity's march, prevent the dictating of courses and stop these hegemonic forces from laying claim to the potentialities and riches of these countries to serve the interests of control-hungry countries.

It is clear that globalization is other than universality, considered one of the prominent traits of Islam. Indeed, it is a universal religion revealed for the benefit of humanity at large and is based on a convergence of all believing races and on serving their interests within human society. The universal aspect of Islam places a responsibility on the shoulders of all Muslims to popularize this religion and invite people to embrace it. Allah (SWT) said: “We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin)” The Almighty also says: “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you.”(10) This religion presented us with an entire system for organizing relations between peoples and nations in addition to addressing in detail the rights of non-Muslims within the Muslim society.

The study showed that the nature of globalization, as it was defined, has led to two situations of grave consequence. First, modern superpowers profit from available resources and exploit them for their own benefit, which situation has led to their hegemonic control over many aspects of human life.

Second, these powers utilize technological progress to create further mechanisms and practices likely to enhance their capacities on the one hand and increase their domination on all fields of life. Thus, technological progress is being exploited to consecrate their hegemony over various aspects of human life.

This definition of globalization, as presented in the study, dissociates the mechanisms, forms and means of globalization from the contents, philosophies and ideas it promotes and disseminates to all parts of the world. It flows from there that imposing these contents and philosophies is not a necessity that cannot be dissociated from these mechanisms, tools and forms.

This acquires further clarity as the civilization, intellectual and cultural powers opposing hegemonic ones begin themselves to draw benefits from the potentialities made possible by these globalization tools and mechanisms. Thus, we witness the websites attributed to Islamic civilization and thought take their rightful place on the world wide web, and satellite channels with an Islamic orientation are emerging and striving to play their part in countering the invasion of contemporary Western culture. Still, further efforts remain needed to place these states at the standard, in form and content, required to fight back and act, as well as to embed technological advances in Arab and Islamic countries, facilitate progress and creativity and thus stand stronger in the face of all forms of hegemony and exploitation.

Even in terms of the facility of movement of goods within the WTO framework and the dominance of goods and services produced in the most advanced Western countries and of transcontinental companies, a number of Arab and Islamic industries have begun to forge a place for themselves in the arena of international exports, in addition to the creation of economic alliances among Arab and Islamic states, the setting up of free trade zones benefiting them as well as with developing countries. This shows that acquiring a competitive edge is within the realm of the possible, but only after the required efforts are made.

This challenge places huge responsibilities on the shoulders of leaders in the political, cultural, social, economic and information fields with regard to the two following key aspects:

First: the immunization of the Ummah's youth and other categories against the challenges raised by the practices of contemporary and Western influenced globalization. This immunization drive requires many efforts on the intellectual, educational and information fronts. These efforts would help forge a modern Islamic identity capable of facing up, in all awareness, to these challenges on bases of moderation and through a balanced vision that combines science and faith, modernity and tradition, attachment to constants and openness to modern achievements, and remains far from corruption and erroneous concepts and practices.

Second: taking the reins of initiative in dealing with globalization tools and mechanisms, in accordance with all-encompassing and informed plans that address modern human society in the most appropriate manner and in the language this society understands, far from any improvisation and superficiality. This condition applies most aptly to the fields of thought, culture and information and should be consolidated through creative practices, scientific achievements and economic development. There is a proper route to follow to reach objectives if the intentions are good and the enthusiasm is genuine, particularly since the Ummah's resources are bountiful and diverse. Allah in his bounty has placed causes at the root of results, and when Man acts Allah blesses him with results and even smoothes the progress of his endeavours.

Some may argue that this is mere prose, unscientific and insignificant in the face of Western achievements, hegemony and domination. And this is true but only if these words remain confined to theory and slogans. But if they are translated into well studied plans and programmes, then the matter rests first and foremost with Allah (SWT). This religion's potential in education, preparation and motivation are ample enough to achieve a rational Islamic renaissance that would lead the Ummah towards horizons of prosperity and progress. This goes to confirm that the educational, information and guidance plans and programmes devised to counter the dangers of globalization are not dreams or fantasies that cannot become a reality. In fact, the means provided by modern globalisation itself can help make a success of these aspirations if proper planning is done by the powers that be in the Islamic world.

Further evidence of this can be garnered from the fact that exerting a few efforts here and there brings about much progress and wellbeing. The Ummah can preserve its identity and heritage, and may go even further than that and stand up to exercise its own impact. Here, I would like to mention a few examples presented in the study and which were reproduced in the decision of the International Islamic Fiqh Academy in this regard:

1. Preserving the identity and sense of belonging of young Muslims living in modern Western societies despite the challenges facing them and despite the cultural invasion and promotion of corruption and immorality pursued by some parties, particularly the media.

2. Influencing young people in modern Western societies despite the material opulence and scientific progress surrounding them. Some of them have fostered the respect of Islam and have even started spreading the word of Allah.

3. The emergence of many social consciousness movements that stand up to all forms of hegemony, control and dominance over the resources of nations and peoples. These new movements have appeared in many countries including some modern Western ones.

4. The success of many Islamic countries in achieving distinction in advanced scientific fields which means that the potential exists for a take-off and that reaching the horizons of renaissance and progress is possible.

5. In the social field, for example, many attempts were made to impose concepts and perceptions that clash with religion and morals within a given society, particularly with regard to family issues and the man-woman relationship. But the staunch stand of the powers of faith against such attempts largely defeated the ill-intentions and malevolent international designs to obliterate family structure and promote dissolution. Muslims thinkers and clerics from many Christian churches have denounced such deviations at the Cairo and Beijing Population Summits. They stressed in the two conferences' papers that the ensuing declarations are only applicable where they do not clash with the religious beliefs upheld in states and societies. Yet, this victory remains small as the efforts deployed to this end are few and limited.

The paper concluded that globalisation, in the context of the aforementioned challenge, has as many advantages as inconveniences. On a positive note, globalization renders valuable services in spreading knowledge and technological breakthroughs, facilitating communication among people and disseminating their knowledge and the educational, guidance and information programmes they can offer. Its inconveniences include spreading corruption and immorality, enabling Western powers to lay claim to the resources of other nations and peoples and to undermine the sovereignty and identity of states. This confirms the obligation we have to seek the benefits of globalisation and fight its drawbacks while fully appreciating the weight of the challenge and the aspiration to achieve. This should take place within the framework of comprehensive and practical plans that harness all capacities and put all resources to contribution in the drive to achieve an optimal and ideal self-edification and enable the Ummah to prosper, apply an innovative approach, confront hegemony and exploitation and disseminate the goodness we hold in store for humanity, and thus achieve the wellbeing of the human race.

Inspired by my study on globalisation and many other studies submitted to the Academy, the International Islamic Fiqh Academy took its decisions 134 (14/8) on the New World Order, globalisation and regional blocks and their impact. In this decision, globalisation, in its form and manifestations, is defined as the ease of movement of goods and ideas and the abolition of barriers among peoples. The World has become a small village thanks to technological advances and the new forms of international interaction: international regional blocks, the World Trade Organization, and transcontinental companies. This brought along exploitation by superpowers and the Western civilization artifacts to serve their interests, enabling them to gain control over many aspects of human life. In fact, these powers have began driving technological progress ahead, in a bid to devise further mechanisms that would enable them to acquire further might on the one hand, and tighten their hold over all aspects of life on the other.

The decision states that part of this entire drive is the so-called New World Order of international organizations and world forums. These have begun addressing the myriad of educational, economic, social, population and environ-mental issues through an approach intent on preserving the interests of super-powers and generalizing the materialist values of Western civilization.

The decision goes on to say that under such forms, globalization represents a blatant challenge of the Islamic Ummah, Islam's divine message and the sound human civilization it edified and which brought about the wellbeing of men and their happiness in life. This places huge responsibilities on the shoulders of the Ummah's leaders and thinkers in politics, culture, education, economics and information others, to bring about a global Islamic renaissance that drives the Ummah towards heights of progress and prosperity.

These responsibilities take shape in two actions:

First: Immunizing youth and other population categories against the challenges of modern and Western-influenced globalisation. Huge efforts are required in this regard to shape the features of a modern Muslim personality capable of meeting the challenge in all consciousness, armed with a profound understanding of Islam, moderation and balance. Such approach combines science with faith, authenticity with tradition, and attachment to constants with openness to modern achievements. A key condition of this is granting extreme importance to educational curricula and programmes, consolidating the time allocated to religious subjects' and rejecting any external interference in these subjects.

Second: Taking the reins of initiative in dealing with the tools and mechanisms of globalization. This would be done in accordance with comprehensive and informed plans that address modern human societies in the manner under-stood and the language grasped, far from improvisation, shallowness or short-sighted theorizing. This should apply to all fields of thought, culture and information and have as its goal the encouragement of creative practices and the scientific, economic and developmental achievements likely to guarantee the dignity of life for every member of society.

The lecturer issued a number of important recommendations as it outlined the world of possibilities stretching before a global Islamic renaissance that would bring the Ummah to new heights of prosperity and progress. These recommendations represent crucial steps on the path of informed Islamic commitments that would protect future generations and preserve their march from the challenges and dangers of globalisation. The lectuerer emphasized that these recommendations were part of the anticipated comprehensive plans and spring from the premise that Islam, seal of all religions and the one and only religion accepted by Allah, is a practical religion that was sent for the benefit all humanity to ensure their happiness in this world and in the hereafter. Among the important recommendations made by the Academy and that are of relevance to the present subject are:

1. Popularizing the universality of Islam and the solutions it provides to the problems of humanity, following a scientific approach that uses all means available to achieve this purpose.

2. Building scientific and technological capacities in Islamic countries and endeavouring to entrench modern technologies in these courtiers.

3. Endeavouring to consolidate ties among Islamic peoples and to guarantee Muslim solidarity in the face of all challenges.

4. Showcasing the elements of authenticity and modernity in the Islamic discourse, developing the tools of this discourse in such a way as to bring about a rational and enhanced awareness among Muslim youth. This would also ensure that Islamic stances are presented to the world as inspired by the mission of this religion. This mission is to bring about the wellbeing and prosperity of humanity at large, far from extremism and fanaticism on the one hand, and from laxity and immorality on the other.

5. Endeavouring to consecrate the concepts of ijtihad within universities, faculties and institutes dispensing religious studies, as well as within fatwa councils and fiqh academies. Only thus, can the Ummah confront contemporary issues and novel problems through a deep and all-encompassing vision that provides suitable solutions and remedies. 6. Benefiting from the channel of modern media organs and mechanisms in presenting correct information about Islam and shedding light on the shining image of this religion, particularly through satellite channels and the internet.

7. Ensuring coordination among Islamic States and their voluntary organizations when participating in international conferences to shed light on Islam's distinguished positions on how to safeguard the march of humanity from the dangers and evils besieging it.

Third: The dangers and Challenges of Globalisation

Preserving youth from the evils of globalisation is a religious duty, a national necessity and an educational prerequisite dictated by the need to shape a fine man and a fine society.

The dangers of globalisation are manifest in the following:

1- The intellectual confusion which results from a cultural invasion that casts doubts on the principles and pillars of Islam through diverse information and media channels, particularly material published on the internet and through satellite channels. The design behind the distortion of the image of Islam in the minds of younger generations is to shake the faith of Muslims, hinder the rapid spread and the growing following of Islam, as well as preventing its so-called threat.

2- The moral dissolution and debauchery caused by the pursuit of pleasure and indulgence in occupations that squander capacities and resources and spread diseases, particularly sexual ones, in addition to the spread of perversion, drug abuse, crime and other such ailments of modern civilization. Allah (SWT) says: [but the wish of those who follow their lusts is that ye should turn away (from Him),- far, far away.](11), and also: [Mischief has appeared on land and sea because of (the meed) that the hands of men have earned that ((Allah)) may give them a taste of some of their deeds: in order that they may turn back (from Evil).](12)

3- The blind embracing of extraneous ideas and theses, such as the concept of modernity which indiscriminately seeks to deny the Ummah, its culture, history and heritage, and the secular ideas that promote anti-religion values. The danger of such concepts is rooted in their hostility towards the Ummah's culture and civilization under the pretext of reform and progress. This will undeniably affect the youth's genuine sentiment of belonging to their countries and their Ummah. Tremendous efforts are needed to reveal the sound stance to take vis-à-vis modern ideas. This stand would be based on welcoming any concept that does not clash with the precepts of Islam and its constants. Its foundation would be steadfast attachment of the constants of religion while remaining open to the feats of modern times that enrich human life with their innovativeness and bring about progress and prosperity. These intellectual efforts should endeavour to prove that Islam encourages interest in scientific research and that scientific progress does not contradict the essence of faith and Islam. Rather, knowledge is a quest to be pursued as it deepens faith in Allah (SWT). Allah (SWT) says: [Soon will We show them our Signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth.](13), as well as: [On the earth are signs for those of assured Faith, As also in your own selves: Will ye not then see?](14)

4- Some groups from the Ummah champion isolation, stagnation and closing the door to everything under the pretext of preserving the Ummah's edifice and of fidelity to the past. They fail to distinguish between the novel and the traditional, the good and bad, and between the useful and the harmful. The existence of immorality and extremism elements in what globalisation proposes may push some young people towards introversion claiming a desire to defend their identity and heritage. But in reality our tolerant religion rejects isolation and introversion and calls for embracing the manifestations of life and the universe in all openness and positivism. In fact, man's relationship with the universe takes on many forms such as the blessing and honour bestowed by Allah when He harnessed the world to serve man. Allah (SWT) says: [Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth, and has made his bounties flow to you in exceeding measure, (both) seen and unseen?], and: [Say: Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance?] The true Muslim embraces the principles of cooperation, thankful and assistance and does not seek seclusion and isolation from the other members of society. He is an active partner in all aspects of contribution and service within the folds of society and the Ummah, and all religious texts emphasizing it are known.

5- Other groups from the Ummah adopt reactions of extremism and fanaticism and resort to what is labeled as terrorism in our days. The intentional spreading of ideologies of extremism and terrorism among the young is part of the incessant plots to distort the image of this religion and turns the spot-light on immoral acts committed in its name. Many globalisation instruments disseminate extremist ideas and encourage objectionable practices. Much effort and dedication are needed to immunize the young against these destructive calls in accordance with a committed and enlightened sensitization drive that protects the youth from exploitation and perverse influences. These influences propel them towards violence and aberrant extremism, which acts undermine their person, religion, countries and Ummah.

Let us first address the circumstances that favour the negative impact of globalization on the Ummah's youth in comparison to the living conditions of today's society. Among these conditions we can cite the following:

1. Ignorance which is rife among large swathes of the Ummah about the precepts and objectives of religion within society. It is in fact such ignorance that allows the threat of globalisation to wreak havoc with our younger gene-rations. The need is tremendous to reflect a correct image of the precepts of Islam since to leave these generations in the dark in this respect is tantamount to leaving a glass empty at the risk of its being filled with any other liquid, even poison. Spreading proper knowledge of this religion through educational curricula and other information channels is the best way to immunize the Ummah and its youth against the perils of globalisation.

2. Idleness: For young people to remain idle and engage in neither effort nor useful occupation is a dangerous waste of time and may lead them to intellectual perversion, emotional instability and reckless actions. Today, our youth are constantly on the lookout of something to fill their time heedless of negative or positive implications. It is necessary to create beneficial activities and proper means to occupy our youth's time, care for them, listen to them and address them in the language they understand best. Here again, religious guidance needs to play an important part in guiding the capacities of the young while endeavouring to draw benefits from progress and utilizing its achievements in the best manner in youth-geared activities and programmes. The Prophet (PBUH) drew attention to the importance of available resources and idleness and the need to harness all potentialities for the greater good when he said: “There are two blessings which many people lose: Health and free time for doing good”. Educators and instructors must spare no effort in proposing what would be most useful in this regard. Environmental action, various social activities, intellectual debates and sports activities can have the lion's share in this regard, in conscious consideration of the entire human entity made up of body, mind and soul.

3. Poverty and harsh living conditions: this aspect is exploited in the most abject manner in our modern societies. It is therefore crucial that we give due consideration to securing a decent life for every member of society as part of our economic and developmental programmes by guaranteeing job opportunities, fighting unemployment and conducting training programmes. Much can be said in this regard by global development specialists.

Fourth: Means of Confrontation and How to Immunize and Protect Young People

It is clear that the confrontation strategies devised against these threats and against the conditions that exacerbate their impact should harness all resources available such as the roles of family and school and the part played by the mass media, civil society, and religious guidance programmes from mosques and others.

Convening on one specific topic within the broad scope of globalization and its threats, Immunizing youth is an all-encompassing process which adopts a global educational approach that caters to the spiritual, mental and physical dimensions as it endeavours to find solutions for the issues of intellectual turmoil and loss and to constructively fill free time, putting to contribution the efficient tools generated by modern times. The capacities and potential of youth are thus put to the best use while securing for them and their families decent living conditions. All of this should be carried out according to solid and large scope plans devised by specialized institutions which will benefit from all the attention and care needed and obtain the necessary qualified staff and financing.

Fifth: Importance of Religious Education and Culture in Facing Globalisation

The religious instruction dispensed to youth via school curricula, the channel of the family and the diverse media organs is a key element in shaping these youths' personality, hence the importance of focusing on these educational programmes and guaranteeing their quality and quantity, considering their role in moulding the distinguished personality we strive to create.

This warrants more importance to educational and school curricula in general and justifies the need for a modern Islamic discourse and media, as well as the need to train scholars and youth in such a way as to guarantee attachment to and respect of constants and identity while remaining open onto modern times and achievements.

In this lecture, he described the nature of modern society as a community of people who live on earth as individuals and sets of communities that include tribes, peoples and nations, whether these entities lived independently or otherwise. These are the ones referred to in the holy verse: [O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you] and in the verse: [We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin).] This human society is the one addressed in the divine words when the word 'society' does not apply to them as members of this formation but as a community, and refers also to the lifestyles and intellectual, cultural, political and social traits that distinguish them. Although it is clear that religious discourse addresses the members of society, societies differ from one another by their diverse components; hence the need for a discourse that varies from one society to another as it takes their differences into account. If we use the phrase contemporary society, it refers to the human society with all its components and characteristics.

This society has reached unprecedented levels of progress and development and, paradoxically, of weakness, corruption and suffering, a situation that explains its dissimilarity to previous human societies in features, relations and interests. Contemporary society is far advanced in certain aspects such as the conveniences of life, which deeply influences the nature, interests and practices of human life both privately and publicly. This is obvious in the advanced knowledge acquired and the pride taken in this knowledge, the spread of unprecedented concepts such as technological progress which prevails over all fields of life, and the revolution of knowledge in its entire spectrum, particularly in matters of communication and transport. Modern society stands out by the ongoing large debate on human rights and freedoms, the emergence of practices that clash with the known and accepted norms in terms of individual relations, family formation, stat relations, the threat to deeply entrenched traditions and customs sensed in the behaviour of individuals, families and communities, and new, unknown, dynamics in relations whether within the same state or between countries. This has given rise to many moral, psychological and social dilemmas and ailments that are unfamiliar to humanity.

Globalization is one salient feature of this society, which confers special status on the Islamic discourse reserved for this society, requiring huge efforts and the development of the required means and methods. I addressed this aspect at length in my aforementioned study where I stressed that in light of these changes and their deep impact on modern society, we need to reassess the training programmes of youth and daa'wa programmes in modern societies. This reassessment would be carried out by qualified task teams that would analyze this and its impact on the social dynamics and interests. All of this would be taken into consideration by daa'wa programmes and these factors would be analyzed one at a time, to finally come out with a modern daa'wa strategy that addresses all these developments and the means of dealing with them and countering their impact on contemporary society. Foremost among these would be reviving the ijtihad institution to address new developments in the medical, economic, social and other fields.

We need to confer tremendous importance on the training of jurists at our higher educational institutions and to encourage collective ijtihad which has proven its worth in this regard.

We must also take interest in information and educational institutions to counter the fierce campaign waged against Islam these days. We need to intently focus on the unity of Muslims and on enhancing cooperation and complementarily ties between them. This explains our need for a new daawa system at the nation's level, one that unifies instead of divides, one that brings together rather than scatter the Ummah's resources and powers. Those in charge of Islamic daa'wa need to convene Islamic dialogue forums and promote the dialogue of Islamic madhahibs to bring them closer to each other. They need to mobilize the Ummah's forces and unify its ranks in the face of the challenges and dangers seeking to uproot this Ummah. This is all the more important today since international relations are founded on economic, political and military alliances and confrontations. Bringing the Ummah's categories closer together serves its greater interests at this extremely difficult juncture. We are thus summoned to entrench common concepts for cooperation relations to be forged in a more comprehensive and deeper manner. A deeply entrenched spiritual edifice of the Ummah's youth is the backbone of its unity, complementarily and tactful. It is a sine qua non condition for its stability, strength, self-edification and drive for higher horizons of progress and elevation.

I stressed the criteria governing the process of developing daa'wa means and methods in modern society. These are a number of principles and basics that should be taken into account in this development and reform process. Parts relevant to this study were:

1- Endeavouring to maintain an approach of glad tidings and ease as opposed to one of difficulty and fire and brimstone and using of wisdom and gentle exhortation as opposed to an offensive style. How can a da'iya achieve success if he makes an enemy of his target and erects barriers between himself and people? How mindful is he of the many religious texts that promote ease and gentleness such as the divine verse: [Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious.](21), and the prophet's hadith: “Make it easy, do not make it difficult. Make it agreeable and give glad tidings. Do not make it distasteful and hated.”(22)

2- Understanding the methodology of dawah, acquiring knowledge of how to deal with social reality in all its dimensions, with cognition of the circum-stances and resources available after determination of priorities, and focusing primarily on positive aspects. This leads us to a crucially important point which is avoiding the confusion between means and purpose in the daunts' methodology, a matter that needs further discussion elsewhere.

3- Taking interest in indirect daa’wa and preaching methods, focusing on presenting a practical model and realistic solutions to the daily problems of people and engaging each social category on its points of interest and the knowledge it wishes to acquire.

4- Utilizing all modern mass and communication media such as the radio, television, video, magazines, newspapers, information centres, etc in serving daa’wa through effective means that take all factors into consideration.

The study showcased the reasons and factors behind the effort to develop daa'wa methods, diversify its tools and spare no effort in achieving its end goals within society. The study also showed the strong impact of daa'wa on the discourse targeting young people. Some of these important elements are:

1- The pressing need to expand the scope of Islamic guidance to include all categories of society. Edifying a strong society requires taking care of all its members, with young ones topping the list. Only thus, can their efforts come together and their courses flow in the same direction, and can they sally forth in the working world safe from conflict or division. The use of modern tools will guarantee this wide coverage of all components of society.

2- The study showed that a rapid move towards development and progress by our societies, and engaging in development programmes and plans requires serious consideration of religious and moral values to avoid falling in the trap of overindulgence in the materialistic aspects of life. We need to be aware of the pitfalls of such overindulgence and its destructive effects on society, hence the need for Islamic education and guidance to keep pace with economic and social development plans in such a way as to achieve global development without the harmful side effects that jeopardize social values and morals and even hinder these development plans and programmes themselves.

3- As the study showed, the edification of a strong and sound Muslim society requires conferring importance on man. This can only happen if all aspects of the personality are tended to, to ensure a harmonious and complementary evolution. We need to take into consideration the best methods and soundest means available nowadays to deal with the multiple dimensions of the personality according to well devised plans.

4- The study stressed the importance of protecting the Ummah and its younger generations against the manifestations of intellectual and cultural invasion which seek to destroy the Islamic identity and shake the foundations of the Islamic society. Leaving some category of this society at the mercy of these alien ideas poses a threat to the independence of the Ummah and its distinct identity and undermines society's security and stability. This pre-supposes a proper knowledge of these ideas and of the appropriate means and ways of fighting them.

5- Depriving society's categories from Islamic guidance leads chaos and to the dereliction of public interests. This negatively impacts on society's progress, hinders development plans, places public property at risk and promotes dishonesty, untrustworthiness, and disloyalty in all occupations and professions. A person brought up on the respect of Islamic Sharia teachings preserves the interests of his Ummah and remains attached to its civilization and heritage. He excels at his work and does not cheat in his duties, defends his homeland, excels at any duty entrusted to him and pre-serves other people's interests as much if not more than he does his own interests. The Prophet (PBUH) said: “None of you truly believes until he loves for his brother what he loves for himself.”(23)

This goes to confirm the crucial importance of daa'wa and Islamic guidance and the necessity of modernizing their methods and improving their means to match the weightiness of the tasks entrusted to them.

The path to embracing Islam and to preserving this religious conversion is lined with the endeavours to popularize Islam, its principles and facts in a style that appeals to mind and heart and in an easy language and a convincing style. To achieve this goal, we need to devise plans and programmes based on thorough and advanced studies, and to draw benefit from the rich contents of recent studies in this regard.

This lecture sought to describe the phases that the process of modernizing daa'wa methods has gone through. It indicated that over the past few years, large scale improvements and reforms were carried out in the Islamic daa'wa, preaching and guidance fields. Associations, clubs, centers and institutions working in this field have prepared radio and television films and programmes. Quranic radio stations have been launched and magazines, newspapers, books and bulletins were published. Some researchers endeavoured to present proposals to improve the means of daa'wa and enhance preaching methods. However, the need still exists for further attention and actions and the road is still open before more studies and initiatives.

Many authorities in charge of Islamic daawa and guidance in the Islamic world have introduced in their activities actions that enrich the daa'wa scene and Islamic guidance fields. These initiatives can be seen in some countries but not in others, hence the need to endeavour to generalize them and encourage the exchange of expertise among Islamic countries.

This lecture presented a series of relevant proposals and recommendations, emphasizing the need to exert more efforts to develop daa'wa methods and mechanisms. The lecturer called for focusing on religious programmes within various information organs, specifically mentioned in view of their strong need for a comprehensive approach and of fostering their contents. Religious programmes play an important role within media bodies and an effective one in sensitizing Muslims about the precepts of their religion, proposing adequate solutions for the problems they face in their daily life. Greater importance should therefore be granted to these programmes through an approach that constantly seeks to enhance and develop the way these programmes are presented to the public in an appealing way that is more conducive to fulfilling the objectives behind them. Such programmes focus on the daily problems endured by society such as traffic accidents, the spread of certain types of crimes, sensitization on health issues, the protection of environment, achieving global and economic development, developing agriculture and industry and handicrafts, fighting monopoly, exploitation and speculation, attention to learning and science, performing public and private tasks with honesty and excellence, the educational edification of man on bases of justice and tolerance, the protection of rights, solving family and social problems in general, in an atmosphere of moderation far from radicalism and unfounded and extremism.

In conclusion, I would like to state that the issues I addressed in this study are just a few examples and that there is ample room for more if we keep in mind the universality and global nature of Islam and its keenness to organize human reality within multiple dimensions.

(1) Views differ as to the age that defines young people. A generous definition places this age between 15 and 39 years and the most restrictive one between 15 and 24 years. The first definition would bring the percentage of young people in the Arab world to 33% compared to 21% if the second definition is taken into consideration. According to statistics, people below the age of 24 represent 70% of the population.

(2) Al Kahf, verse 13.

(3) Tafseer Al Qortobi, vol. 10, page 364. Cf. also Tafseer Al Qassimi, vol. 11, page 4027.

(4) Narrated by Al Bukhari and Muslim. Lulu' Wal Marjane fi Ma Ittafaq 'Alayhi Ash-Shaykhan, vol. 1, page 216.

(5) Narrated by Al Bukhari and Muslim, Sahih Muslim Abridged, Al Mundhiri, page 207, Al Fath Al Kabir, Al Nabahani, vol 3, page 402.

(6) Al Bidaya Wal Nihaya, Ibn Kuthayyir, vol 6, page 371.

(9) Sabaa, verse 28.

(10) Al Hujurat, verse 13.

(11) Annisaa, verse 27.

(12) Arrume, verse 41.

(13) Fussilat, verse 53.

(14) Az-Zariat, verses 20-21.

(15) Luqman, verse 20.

(16) Al Araf, verse 32.

(17) For the presentation of this report and its most important recommendations, cf, the London-based Al Hayat, issue of 5/1/2008.

(18) Al Hujurat, verse 13.

(19) Sabaa, verse 28.

(20) Cf. the study titled “Ijtihad and its Role in the Islamic Edifice' presented at the symspoium of Ijtihad in Islam organised by the Royal Academy for Islamic Civilisation Research, Aal Albayt Institution, Sultanate of Oman, 1419AH/1991AD, pp. 229-246 of the conference papers.

(21) Annahl, verse 125.

(22) Narrated by Al Bukhari, Muslim and Ahmed.

(23) Narrated by Al Bukhari, Muslim and Ahmed - Al Fath Al Kabir, Al Nabahni, vol. 3, page 351.

Future Obstacles

There are great challenges facing Muslim Youth in the future, like how to get financial resources to build Mosques and develop community centers and how to create some forms of unity among such diverse community. The great positive aspects of such diversity can, without the right collaboration, become an obstacle to having an active and empowered Muslim community. However, when looking at the Muslim youths, there is a reason to remain optimistic. Their level of engagement, hard work and determination of establishing themselves as Muslim Youth and active contributors to the Nigerian community is what gives one a glimmer of hope for the future of Muslims in Nigeria.



LECTURE 3

LECTURE DELIVERED BY: PROF. AMIDU SANNI [LASU]

TOPIC: ESSENCE OF TAQWA IN THE LIVES OF MUSLIM YOUTH

"O you who believe! Fear Allah as He should be feared and die not except in a

state of Islam” [Q 3:102]

Allah (swt) in the Quran emphasizes the concept of Taqwa to us many times in the Quran.

The lecturer began his lecture by defining the word ‘Taqwa’ as one of the most profound concepts in Islam. Taqwa is an avenue by which Muslims relate to one another in society and a means to channel their actions. Because of the great importance of taqwa, it has been referred to numerous times in the Qur’an and Sunnah in order to emphasize its relevance and significance to the Muslims.

Allah (SWT) strongly emphasizes the rewards of people with taqwa in this life and the Hereafter, it is in this muttaqeen that Allah (swt) grants assistance, victory and provides for His creature. Thus, understanding the concept of taqwa is vital and mandatory for every Muslim. He added.

Unfortunately, this is the very concept which some of us have left behind, as a result of intellectual decline. The disbelievers in the distant past, as well as in present times, have understood the importance of taqwa and the Islamic creed, and how it could jeopardize their interests. They realized how taqwa and the Islamic creed (‘aqeedah) were the roots of power to the Muslims. Today we see a campaign to destroy the concept of Taqwa by making us divide the Deen from the Dunya, to secularize our understanding of Islam such that we limit it to personal Ibadat and akhlaq (morals) and detach from any other aspect of life such as economics, politics or social affairs. Allah (swt) warned us in the Quran about their continuous attempts to extinguish his light i.e. Islam, He (swt) said:

"They wish to extinguish Allah's Light with their mouths, but Allah will not allow but that His Light is perfected even though the kuffar may detest it." [Q 9:32]

Unfortunately due to the influence of the idea of separating the Deen and Dunya, we can see many misunderstandings amongst us as to who is defined as the Mutaqqi. A picture of a person who over emphasizes prayer, fasting, and things such as donating to the masjid, while living a secluded and isolated life would be the one with taqwa, even though the same person would deal with usury, lie and do nothing towards reviving the Ummah.

Due to this idea, people look to Islam as a religion like the other religions who are not complete Deen’s that have come with solutions to every aspect of life. He emphasized. So if he were to ask anyone from amongst the general population of Muslims, ‘what were the rules of Salah?’ He said, most people would be able to answer this question. But if he was to ask ‘what was the ruling or economic system of Islam?’, ‘what were the Shar’iah rules relating to contracts and company structures’ or ‘what was our shar’iah responsibility towards the Muslims around the world who were being attacked such as in Iraq and Palestine?’ then he thought many people would not be able to answer those questions, we must ask why? Didn’t Allah (swt) reveal to us a complete Deen covering all aspects of life? Didn’t Allah (swt) say in the Quran:

“And We have sent down to you the Book as an explanation of everything, a guidance, a mercy and glad-tidings for those who submitted themselves to Islam.” [Q16:89]. So let us understand the true meaning of Taqwa. In contrast to the distorted picture that people have today, the Qur’an and Sunnah defines the idea of taqwa as protecting oneself from the Hellfire by following the orders of Allah (SWT) by doing what He (swt) has commanded and avoiding what He (swt) has forbidden. Many ayat in the Qur’an point to this:

“And unto Allah belong all that is in the heavens and all that is on earth. And, verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah, and keep your duty to Him, But if you disbelieve, then unto Allah belong all that is in the heavens and all that is in the earth, and Allah is Ever Rich, Worthy of all praise.” [Q An-Nisa’ 4: 131]”.

The lecturer explained further that Taqwa comes from the word 'waqiya', which means to protect. It is protection from the Anger of Allah (SWT) and His (SWT) punishment. This is why Taqwa is used to describe the performing of actions, which pleases Allah (SWT) and abstaining from all actions that displeases Him (SWT).

Taqwa in essence means god consciousness, being conscious of Allah (SWT) in all our actions and affairs.

Also, in the Prophet’s (SAW) last khutbah he said, “I ask you to fear Him (SWT), listen to Him (SWT), and obey.” Both the ayah, as well as the hadith, is commanding Muslims to have taqwa. A person should have taqwa as a barrier between himself and the Anger and Displeasure of Allah (SWT). Through taqwa, the Muslim strives to obey Allah (SWT) and abstains from His prohibitions.

He also made point of reference that, the son of ‘Ali (RA), Al-Hasan (RA) once said, “the people who have taqwa (al-muttaqoon) are the people who avoided whatever Allah (SWT) has prohibited and have done whatever Allah (SWT) has ordained.” ‘Umar ibn Abdul Aziz (RA) once said, “Taqwa is not by fasting the day and not by praying the night. And it’s not by mixing between the two of them. But taqwa is leaving what Allah (SWT) has made Haram and by doing what Allah (SWT) has made Fard. After one has done this, Allah (SWT) will provide good things for that person.”

Ibn Juzayy said in his dictionary of terms from the introduction to his tafsir: "Taqwa's meaning is fear, clinging to obedience to Allah and abandoning disobedience to Him. It is the sum of all good", he added.

A true muttaqoon is a person who strives to possess a solid understanding and knowledge of the rulings of Allah (SWT) through the Qur’an and Sunnah. Without proper knowledge of the Islamic rulings, a person would not know what is expected of him/her. Therefore, it is a must to understand Islam properly as well as to have the proper intention of pleasing Allah (SWT) in carrying out these actions. He added. Imam Ahmad mentions a hadith, narrated by a Sahabi, whereby a person once asked, “Oh Messenger of Allah, give me some advice.” The Prophet (SAW) responded, “I advise you to fear Allah (SWT) because it is the head of everything.” In another occasion the Prophet (SAW) replied, “Fear Allah (SWT) because it is the collection of all goodness.” Allah (SWT) also promises to be with those who have taqwa. Allah (SWT) says,

“Truly, Allah is with those who fear Him, keep their duty unto Him, and those who are muhsinun (doers of good for Allah’s sake only).” [Q An-Nahl 16:128]

He pointed out that taqwa also constitutes a reason that Allah (SWT) has provided, in order to help one who is experiencing hardship and distress. Allah (SWT)promises,

“Whoever fears Allah, Allah will grant him a way out of hardship.” [Q At-Talaq 65:2]. Allah (swt) had also promised forgiveness of sins to those people who are muttaqoon. “And whoever fears Allah, and keeps his duty to Him, He will forgive his sins from him and will enlarge his reward.” [Q At-Talaq 65:5]

Allah (SWT) has given the glad tidings for those who have taqwa. The news of paradise is assured to such people, giving hints at the vast rewards to those who take Allah (SWT) as their Lord in their actions.

“Verily those who are fearful of Allah (have taqwa) are the people who, when an evil thought comes to them from Shaitan, they remember Allah and indeed they become alright.” [QAl-A‘raf 7:201]

“And he (Muhammad) who has brought the truth and those who believe therein, those are the al-muttaqoon (the pious and the righteous).” [Q Az-Zumar 39:33]

Hence, from what Allah (SWT) has outlined through the wahi, we can see that a person who possesses taqwa is not one who lives an isolated life, only praying, fasting and maintaining good character alone. Instead, the muttaqoon are those who fear Allah (swt) and look to what Allah (SWT) has ordained in carrying out his actions to avoid His (SWT) displeasure and anger. These people are involved with the Ummah, active in his/her life, concerned with the affairs of the Muslims, while at the same time praying, fasting, spending in Allah’s cause, having good morals and are forgiving. All these descriptions can be attributed to a person who has taqwa.

The Deen has come to regulate the Duniya, not be separated from it. There is no concept of monasticism in Islam i.e. being like a monk. The Prophet (saw) said,

“There is no monasticism in Islam.”

Umar ibn al Khattab once looked at those praying and said, "The great number of times any of you raises and lowers his head does not deceive me. The [real] deen is being cautious and meticulous in the deen of Allah, and refraining from what Allah has forbidden, and acting according to what Allah permits and forbids.”

Narrated Abu Huraira, the Prophet (saw) said, "The dunya is a prison for the believer and Paradise for the kafir (disbeliever)," [Sahih Muslim, vol.4, #7058]

This means that we live within the prison of the Shariah, that every single action we undertake is based upon the revelation of Allah (swt). This means we must accept Islam completely and all of its rules including the rules relating to society, economics and Khilafah. He said. This does not mean that we deny the world and that seeking material development and advancement according to the rules of Shariah is wrong.

In fact once when Imam Ibn Hajar al Asqalani, a famous scholar in the past who died in 852 AH, who wrote the commentary of Sahih al Bukhar entitled ‘Fath al Bari’, was walking with his grand entourage through the town, they came upon a miserable, poor and dejected Jew. When the Jew recognized Ibn Hajar, he called out to him, "O scholar of Islam! Is it not true that your Prophet has said that this life is a prison for the believer and Paradise for the kafir? How is it that you are living in lavish wealth being a so-called believer, and yet I live this meager and miserable existence?" Ibn Hajar responded, "What you say of the Prophet (saw) of what he has said is true. You should know that this opulence you see me living in is a prison compared to what awaits for me in the Hereafter. And, you should know that what you are living is Paradise compared to what Allah has prepared for you in the akhira."

We must realized that every Muslim is obliged to believe in the Islamic Shari’ah as a whole otherwise we would be Kafir. Therefore the concept of secularism i.e. to separate the Deen from the Dunya is a Kufr concept. It is Kufr to deny the Ahkam Shari’ah as a whole, or any definite (qaT'ai) detailed hukm of them. This is the case whether these ahkam (rules) are connected with worships (ibadaat), transactions (mu'amalaat), punishments (uqoobaat), foodstuffs, etc. So the rejection of the verse: "So establish regular prayer"[Al-Baraqah:43]

Is the same as rejecting the verses: "But Allah has permitted trade and forbidden usury,"[Al-Baraqah:275].

"As to the thief, male or female, cut off his or her hands,"[Al-Ma’idah:38]

And is the same as rejecting the following verse calling the believers brothers regardless of their colour, language or ethnic origin – thus prohibiting nationalism i.e. to believe that we are better than others based upon our ethnic origin. So the Muslims in Iraq, Palestine and Iraq are our brothers just as the Muslims in Delhi, Bangkok or Jakarta: “The believers are nothing else but brothers” [Q Al-Hujurat: 10]. Or the verses to do with ruling by what Allah has revealed, which we see the rulers in the Muslim world today ignoring, such as: “And whosoever does not judge by what Allah has revealed, such are the Zaalimun (unjust, oppressors).” [Q 5:45] “And rule between them by that which Allah revealed to you, and do not follow their vain desires away from the truth which came to you.” [Q 5:48]

In fact Allah (SWT) has explicitly told us in the Quran that we are not believers unless we accept all of the rules of Islam. He (SWT) said: "But no, I swear by your lord (Allah), they will have no Iman, until they make you, (o prophet) rule between them in whatever they dispute amongst themselves, and then they find no resistance in their souls from what you have decided, instead they submit with absolute submission". [QAn-Nisa:65]

Allah (SWT) warned us of only taking Islam partially, He (SWT) has condemned us if we think that politics is not part of Islam or that economics is not part of Islam, or that Islam has nothing to say about the current world situation. We must accept Islam as an Aqeeda and a system. Allah (SWT) said: “So do you believe in some part of the Book and disbelieve in some. The penalty awaiting those who do this is nothing but humiliation in this life and the severest of punishment on the day of Judgement.” [2:85]

Allah (SWT) has revealed to us the best system to regulate the affairs of the Dunya so why are many of us even unaware of it? Let us look at some examples of Taqwa from the Sahaba: Al-Bukhari reported on the authority of Ibn Abi Awfa (may Allah be pleased with them both) who said: “We were struck by extreme hunger on the nights of Khaybar. On the day of Khaybar we found some domestic asses so we slaughtered them. When the pots began to boil the caller of the Messenger of Allah called out to us and said: overturn your pots and do not eat anything of the meat of donkeys. ‘Abd Allah said: we said that the Prophet forbade them because the Khumus (i.e. a fifth of the spoils) had not been taken out of it. He said others said that he has prohibited them completely. I asked Sa’eed b. Jubayr who said, he has prohibited them completely.” authority of AnasAl-Bukhari reported on the , he said: b. Malik: “I was serving drinks to Abu Talha al-Ansari, ‘Ubaidah b. al-Jarrrah and Ubayy b. Ka'b prepared from unripe dates and fresh dates when a visitor came and he said: Verily liquor has been prohibited. Thereupon, Abu Talha said: O Anas! Stand up and break this pitcher. I stood up and (took hold) of a pointed stone and struck the pitcher with its lower part until it broke into pieces.”

Al-Bukhari reported on the authority of ‘Ayisha (may Allah be Pleased with her) who said: “We have been told also that when Allah revealed the order that the Muslims should return to the pagans what they had spent on their wives who emigrated (after embracing Islam) and that the Muslims should not keep unbelieving women as their wives, 'Umar divorced two of his wives.”

Al-Bukhari reported on the authority of ‘Ayisha (may Allah be pleased with her) who said: “May Allah have mercy on the Muhajir women. When Allah revealed the verse: “And let them draw their headscarfs all over necks and bosoms” [Q An-Nur:31] they tore their wrappers and concealed themselves with them.”

Abu Dawud reported on the authority of Safiyyah bint Shaybah who reported on the authority of ‘Ayisha (may Allah be pleased her) that: She (‘Ayisha) mentioned the women of Ansar, praised them and said good words about them. She then said: “When Surat an-Nur came down, they took the curtains, tore them and made head covers of them.”

Ibn Ishaq said: “…Al-Ash’ath b. Qays came to the Messenger of Allah as part of the Kindah delegation. Az-Zuhri informed to me that he came with eighty riders from Kindah. They entered the mosque of the Messenger of. They had long hair and put kohl (in their eyes). They wore Jubbahs with silk hems. When they entered the presence of Allah’s Messenger he said to them: did not you embrace Islam? They said: Yes. He asked: ‘then what is this silk put around your necks? So they tore the silk and threw it away.”

Hanzalah b. Abi ‘Aamir (may Allah be pleased with him) who was bathed by the angels heard the call to the battle of Uhud. He hurriedly responded to the call. He was martyred on the day of Uhud. Ibn Ishaq said: The Messenger of Allah (saw) said: “Your companion is being bathed by the angels, ask his family what happened to him?” His wife was asked. She had been a bride on that night. She said he went out in a state of impurity when he heard the call. The Messenger of Allah (saw) said, “That is why the angels have bathed him”.

So let us be the ones who have Taqwa in its true meaning. Let us take Islam completely. Let us take heed from the words of Allah (SWT) and may He (SWT) strengthen us so that we can follow what He has said.

"O you who Believe! Enter into the Fold of Islam completely. And follow not the footsteps of Satan, for he is to you a clear enemy" [Q 2: 208]



LECTURE 4


LECTURER: NAVY CAPTAIN MINASSARA KAOJE (COMMANDANT NIGERIAN


NAVY SECONDARY SCHOOL, ABEOKUTA, OGUN STATE) DUELY REPRESENTED


BY NAVY CAPTAIN MUSIBAUDEEN OLADEJO.


TOPIC: PARENT- CHILD RELATIONSHIP & ISLAMIC CONCEPT OF PARENTHOOD

The lecturer began his lecture as follows:

(1) Rights of Parents (and Duties of children)

Islam recognizes family as a basic social unit. Along with the husband-wife relationship the Parent-child relationship is the most important one. To maintain any social relationship both parties must have some clear-cut rights as well as obligations. The relationships are reciprocal. Duties of one side are the Rights of the other side. He said. So in Parent-child relationship the Rights of parents are the obligations (duties) of the children and vice versa, the Rights of children are obligations (duties) of parents. Islam clearly defines the Rights of Parents (which mean duties of children) and obligations of parents (which mean Rights of children).

He made us understood that after Allah parents were the persons who gave us innumerable favours. They provide protection, food and clothing to the newly born. The mother sacrifices her comforts and sleep to provide comfort to her children. The father works hard to provide for their physical, educational and psychological (and spiritual) needs. It is a matter of common courtesy that if a person does you some favor you feel obliged to him. Verbally you say ‘thank you’ to him. You try to repay and compensate him for his gifts and favors. You feel a sense of gratitude towards him. So it is with Allah and with parents. Allah’s favors cannot be counted or repaid except by thanking Him and obeying His orders. After Allah our parents deserve our thanks and obedience for the favours they had done us. He advised. That’s why Quran lays stress on feeling grateful to parents, and doing well to them. "And your Lord has ordained that you shall worship none save Him and shall do your parents a good turn." What does a ‘good turn’ mean? It includes obeying them, speaking softly, avoiding harsh words or harsh tone, giving them company when they are lonely, caring for their physical and psychological needs (especially in their old age), and praying to Allah that He may bless them and have mercy on them.

As between parents the mother has more rights than the father. The reason is apparent. Mother has borne the child’s burden during pregnancy, has undergone birth pains in delivering the baby, has sacrificed her own comforts to provide comfort to her children, has looked after them and felt worried for their well-being. That is why mother deserves our good treatment more than the father. He made us known that a Tradition of the Prophet (PBUH) tells us that a Companion asked the Prophet, “Who deserves my good treatment most?" "Your mother", said the Prophet. "Who next?" "Your mother". "Who next?" "Your mother". "Who after that?" "Your father". This means that the mother deserves three times more good treatment from her children than the father deserves. Another Tradition also wants us to extend kind treatment to close relations on the mother’s side (even to her friends). A famous Hadith (Tradition) says, "Paradise lies under the feet of the mother". This means doing well to our mother lead us to Paradise.

As to the reward for doing well to our parents a Hadith mentions the following story: "Three persons of ancient days were once travelling in a mountainous region. The rain, thunder and lightning made them take refuge in a cave. Mudslide made a stone block the opening to the cave. They were entrapped inside. When the storm stopped they tried to push back the heavy stone to get out of the cave but they could not. They wondered ‘what to do now’. At last seeing that their joint efforts also cannot move the stone they decided to pray to Allah sincerely. One of them suggested, ‘each one of us should relate one good thing he has done in his life and beg Allah to move the stone. One said, "One night my old mother asked me to bring a cup of milk for her. During the time I mulched the goat and brought it to her she had gone to sleep. I did not think it proper to disturb her. So I stood by her bedside for the whole night till she got up in the morning and then I offered her the cup of milk. O God, if this act of mine was approved by You please shift this stone." The stone slipped a little but not enough to let them get out. Similarly, the second and the third man mentioned an act of goodness and prayed to God to shift the stone. The stone slipped down and the entry to the cave opened up. So the men got out. This story shows how service to one’s parents leads to blessings from God and rescue from troubles. He later summarized the Rights of Parents (Duties of children):

(a) Right to be respected and obeyed:

Parents have a right to be respected and obeyed by children. All parents are well wishers of children. They issue orders and instructions that are in the best interest of children (though children might think otherwise). So it is the duty of children to obey their orders and act accordingly. Some children listen to parental orders but do not act upon these or show laziness in carrying out these orders. This causes annoyance to parents. Children should remember that annoying one’s parents can lead to God’s wrath.

(b) Right to scold and rebuke:

It is instinctive obligation of parents to protect their children from physical and moral harm. If a small child puts its hand in fire it is natural urge for you to push the child back, even if the child does not want. It is in child’s interest. So it is with parents. They are duty bound to protect their children in every way, physical, intellectual, moral. If the children have a temptation to do an act that is not in their long-term interest it is the duty of the parents to keep them back from that act or behavior. To this end they may resort to advice, rebuke, scolding, even hitting them. Good children should take all this ‘harshness’ in their own interest. If parents scold them they should bear it calmly. No rude replies, no arguing, no explanations, no comments unless asked for. Parental advice should be listened to and acted upon, even if against children’s own wishes.

(c) Right to be looked after.

Parents have looked after the children for decades. So it is the duty of grown-up children to repay them by way of caring for them and looking to their physical and financial needs. A Quranic verse says: "People ask you (O Prophet) how they should spend. Say, ‘whatever you spend should be spent on Allah (in good cause), on parents, relatives, on orphans, destitute and travelers (who fall short of money in foreign lands)".

(d) Right to be helped:

As parents grow old their energies also decline. So it is the duty of children to help their parents in any household chore in which they can help. Sons can help in lifting heavy things, cleaning home, arranging things etc. Daughters can help in mother’s household work—cooking, washing, cleaning, serving food etc. With good children such help should come automatically, not when asked for. Whenever you see your mother or father doing something extend a helping hand to her/him without their asking. This is what Islam expects from children.

(e) Right to kind words/good behaviour:

Quran urges children to be soft-spoken towards parents and show respect and kindness in their behavior towards parents.

Unfortunate as it is, the Western societies have forgotten these lessons. Young children are rude towards parents and show disobedience. As the parents grow old they drive them out from their homes and put them in "Senior Citizens Homes". Grown up children cannot spare time to attend to the needs of old parents. The busy Western life has led to a break-up of the family unit (so much upheld in Islam). As Muslims we expect our children to adhere to Islamic values and show respect, obedience, kindness, leniency and care towards parents, especially in their old age. Children must not forget the favors and sacrifices of their parents. As good mannered persons they must feel and remain obliged towards parents and try to repay them by kind words and deeds, even with money and material needs. These are the Rights of Parents due from their children (or the Duties of Children towards parents). These Rights and obligations are not found in Islam only. Such values are to be found in all true religions. Quran mentions Hazrat Yahya (John the Baptist) as "kind towards his parents, not tough and disobedient". Similarly Hazrat Isa (Jesus) is quoted saying to his people, "God made me kind towards my mother (Mary) and did not make me tough and disobedient". Hazrat Yousuf (Joseph), as a royal Minister in Egypt, called his old, poor parents from their far off home and offered them seats on a high platform (he did not feel shy of behaving in a kind manner to poor parents in the presence of his officials).

(2) Rights of Children

Now let us see the other side of the coin. We have mentioned that Parent-child relation is a reciprocal one. The Rights of Parents (discussed above) are the Duties of children. Now let us see what are the Rights of Children (and Duties of Parents) in Islam. These can be summarized as under:

(a) Children have the right:

Children have the right to be fed, clothed and protected till they grow up to adulhood. It is, primarily, the duty of the father to do that. Mother can provide help if necessary. Protection means protection against physical as well as moral and intellectual harm. Parents are duty bound to see that the child’s personality develops in all fields. So if the parents have to resort to strictness for the sake of disciplining the children and protecting them from intellectually, morally and religiously undesirable behaviour, children should not resent their strictness. Let them perform their duty as parents. Children’s duty is not to protest or be rude but to listen and obey.

(b) Right to education.

In Islam education is not limited to bookish knowledge but includes moral and religious training also. It means healthy all-round growth of child’s personality. Parents must not only provide for children’s education in schools and colleges but should also take personal interest in their studies, helping them if they can. This gives children a feeling of ‘working with the parents’ and encourages them in studies. Parents should sacrifice their own comfort and social activities and must spare some time to take interest in children’s studies, especially when they are young. Leaving children to the mercy of teachers or tutors is not a wise policy. And of course, parents should not forget or neglect imparting religious/moral training to children. A little sacrifice on part of parents will save children from moral disasters. Effective moral training comes not from sermons, advice and precepts but from parents’ personal examples of good behaviour. It is a famous Tradition of the Prophet (PBUH) that acquisition of knowledge is a must for every Muslim boy and girl. Another Hadith says, "The best of you is one who gives a good education (intellectual and moral) to his children". Another Hadith lays stress on education of daughters. The Prophet (PBUH) once said, "He who provides good upbringing to 3 daughters shall go to Paradise". A man asked, "what if one has only two daughters". "He also shall go to Paradise". Another man asked, "and what if one has only one daughter?" "He too", replied the Prophet ( ).

(c) Right to love and affection:

Children have many psychological needs also. Small children need to be loved, caressed, kissed and hugged. The Prophet loved children greatly. He would allow his grandsons Hassan and Hussain (R.A) to ride his shoulders even during his prayers. In streets he would offer ‘salaam’ to children, play and cut jokes with them. Sometimes he would even kiss small children in the street. Once a Bedouin saw the Prophet kissing a small kid. Out of wonder he said, "I have eight children but I never kiss them". The Prophet remarked, "What can I do if Allah has taken away love and compassion from your heart". The Prophet would show special kindness to orphaned children. Some parents believe that being frank with children is not good from discipline point of view. This is wrong. Love and leniency can do much that fear and strictness cannot do. If leniency leads to rudeness on the part of children it should be mixed with strictness. That will tell the children that parents are basically kind but can be tough if children show rudeness and bad manners. Over-protection and over-care are undesirable. Let the child grow up as a responsible person. Only provide them guidance.

(d) Right to be well provided (materially)

A Hadith says, "It is better for parents to leave their children well provided (financially) than to leave them in poverty". This means that parents should not spend all that they have on their own comforts and luxuries but must make provisions for children’s welfare after the parents die. These are brief outlines of the Rights and Duties of both parties in the Parent-child relationship. If the parents and children act according to these guidelines they can make the family environment most conducive to peace and satisfaction for the parents and healthy personality growth for children.

In summary, the lecturer advice Youths of Nasfat (home & abroad) to emulate all the above mentioned rights and continuing to elevate Islam to a more pedestrian stage in life.


CHAPTER 4

EXPENSES

The total sum of Eighty six thousand Eight hundred naira [#86,800] only was paid for fourteen members [14] after which the Lagos Island Branch Executive paid the sum of twelve thousand five hundred naira [#12,500] only as part of their contribution for the conference.



TEMPLATES

Delegate fee #5,000 x 14 members                   [#70,000]

Branch participation fee #2,000                        [#2,000]

Miscellaneous expenses #5,000 [#5,000]

Transportation fee #700 x 14 members [#9,800]

#86,800

Less expense: Branch contribution #12,500

Total #74,300









CHAPTER 5

YOUTH WING NATIONAL CONFERENCE SO FAR ……….

The first National Youth Conference in the history of Nasfat was hosted at the Federal Technical College, Yaba Lagos in the maiden edition in 1425AH [2004] with the theme: Planning for success: Road Map to career and personal Development. It recorded three hundred and seventy Eight [378] delegates from Thirty [30] Branches Nationwide.

The second Edition in 1426 [2005] was held at Civil Service Model College, Ikorodu, Lagos with the theme: Towards better understanding of Islam which registered six hundred and fifty two [652] delegates from fifty Eight [58] Branches nationwide.

The third edition was held at Federal Government College, Malali, Kaduna State, which registered one thousand two hundred and Eighty Eight [1,288] delegates from Ninety Branches [90] nationwide.

The fourth edition [Conference] which was initially slated for [2007] 1428 AH was postpone to 1429 AH [2008] at the NYSC Orientation Camp Ede, Osun State because of the collision with the nationwide election in 2007 with the theme: Building a strong and Enlightened Muslim Ummah: Nasfat Agenda which registered seven hundred and ten [710] delegates nationwide.

The fifth National Conference was held in 2009 at Federal Government College, Ilorin, Kwara State with the theme: Road Map to a corrupt free nation: Our roles and responsibilities.

The 2010 edition held presently in Ogun State was important because of the need to prepare our youths for the greater challenges in the feature. It was also believe that the importance of youth’s development as veritable tool of any responsible organization in nation development cannot be over emphasize, this was because of the need to make them engaged meaningful and get them prepared as feature leaders.

GENERAL CLEANING OF SCHOOL & ITS ENVIRON

Responsibilities were saddled to each delegate to maintained personal hygiene through proper sanitary behaviour. It was on this note, the cleaning of the school & its environment was put in place irrespective of their branches, colour, tribes, & gender.

DEPARTURE

Al-AMDULILLAH!!! What goes around must surely comes around. It is a great pleasure to be among those that attended this year Youth Wing National Conference. The truth of the matter is that delegates from various Branches, UK, USA as well as Ghana ruminated for several hours the fact that they foreseen beyond their nose ‘when and where do we find a large congregation of Muslim Youth with the same ideas, vision and mission to uplift Islam to a more pedestrian stage in life’?. In the end, we all headed for our various branches aftermath of five [5] days Jihad in Ogun State, Abeokuta [N.N.S.S].

FORMIDABLE TEAM OF LAGOS ISLAND BRANCH YOUTH WING

At this juncture, I will not push aside the indefatigable well of inspiring members who despite all odds met to actualized the ideas, vision, mission and give illusion to hope to be part of the team for the National Camp Conference, Ogun 2010 so as to propagate Islam and project the good image of Nasfat Lagos Island Branch among others. In order that Members of this great Branch be fit for the Camp Conference, three [3] things were paramount for it:

- They were mentally and physically prepared for it

- They have done enough of it

- They have had a sense of success in it

As we stepped into the venue for the Camp Conference, three [3] things were also put in consideration:

- Change in command

- Discipline and regards for others

- Total re- organization

NAME OF DELEGATES [NASFAT LAGOS ISLAND BRANCH]

[1] Brother Balogun Abiodun AbdulWaheed Amir

[2] Brother Jubril Taiwo Naib Amir

[3] Brother Somoye Habeeb Secretary

[4] Brother Afeez Obadimeji Welfare Secretary

[5] Brother Kamil Lateef Branch Ex-officio

[6] Sister Mariam Alejo Amirah

[7] Sister Kafayat Adenike Ibrahim Treasurer

[8] Sister Amudalat Adelake Financial Secretary

[9] Sister Mariam Sanni Member

[10] Sister Zainab Sanni Member

[11] Sister Rasheedat Williams Member

[12] Sister Azeezat Adegboyega Member

[13] Sister Azeezat Ajibosin Member

[14] Sister Lateefat Ajibosin Member

[15] Sister Mariam Olanrewaju [Absent] Member







CHAPTER SIX

CONCLUSION

AL-AMUDULILLAH!!! It is of great pleasure that you have a copy of monumental report in your hand. It is an outcome of diligence, dedication and rigor. I strongly believe that wherever great Men and Women, Brothers and Sisters are being named in the future, members of this great Youth Wing would be mention at least in our future of leading Islamic nation. Amen.

To this end, I want to take my STAND to facilitate the needs to be a source of role model within and outside NASFAT, LAGOS ISLAND BRANCH and Nasfat worldwide.

I give glory to Almighty Allah; the giver of life; who has translated this vision into reality props to the Camp Conference Committee, through their sacrifice, results have vindicated their labour.

My patting shot statement is that Allah should please preserve our lives for the next National Camp Conference and other Youth Wing activities at the Zonal level and many more years ahead, amen.

RECOMMENDATION

“We gain power by accepting reality”. I want to recommend that within the context of Nigeria/Africa Muslims should take a center stage in the efforts towards national reconciliation, nation-building, moral regeneration, cultural reclamation, and socio-economic reconstruction. It is therefore important that the leadership training programs and broader education mechanisms of the Islamic organizations [NASFAT a case study] and institutions should move from a value-neutral model that emphasizes rule-following to a qualitative value-based model that put emphasis on higher order mental skills which includes understanding and critical thinking.

An emphasis should also be placed on experiential, exposure and activity-based learning that engages participants in worthwhile activities that create learning, discovery and rediscovery moments for them. Discovery-inquiry, dialogical, interactive and experiential approaches to learning are more appropriate to follow in an Islamic leadership training program than the teacher-centered, rote learning, recall and regurgitation methods. Group discussions, group tasks, collective brainstorming and evaluation of the program by the participants as well as collective identification of the issues and strategies to deal with those issues will go a long way in inculcating a sense of leadership among individuals involved in a leadership program. Allocation of duties, tasks and responsibilities to all participants in the program provide worthwhile, learning and discovery moments for the participants.

MA-SALAM! MA-SALAM!! MA-SALAM!!!







A cross section of Youths welcoming the lecturer to the podium while the inauguration of new executive was about to take place.











A cross section of Youth listened to lecture aftermath of congregation Asalat

Prayer on Sunday 4th April, 2010.









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