Jamal Badawi

1. Jamal Badawi Presented by Muhammad Fitri bin Azhari MohdHanif bin Uzir MohamadZakuan bin Tuan Ibrahim Muhammad Faiz bin Mohamed Ismail Ahmad Nur Al Hafiz bin Abdullah AinaaMurnibinti Abu Bakar Edited by Dr. Md. MahmudulHasan International Islamic University Malaysia 2011

2.  Jamal Badawi is an Egyptian born Canadian Islamic scholar. • He completed undergraduate studies at Ain Shams University in Cairo, Egypt. • He left for the U.S. in the 1960s and completed Master’s and Doctorate degrees in the Department of Business Administration at Indiana University in Bloomingdale, Indiana.

3. He is currently a Professor Emeritus of Management at Saint Mary’s University in Halifax, Nova Scotia, Canada. • During its May 2008 Convocation, Saint Mary’s University granted him an Honorary Doctorate of Civil Law in recognition of his promotion of a better understanding of Islam and contribution to civil society around the world. • In addition, he has been teaching a course on Islamic Religious Tradition at the same university. • Dr. Badawi has also taught a course on Islam at Stanford University (USA) and gave a series of lectures on the Qur’an at Oxford University (UK).

4. He has been serving as a volunteer imam of the local Muslim community in the Halifax Regional Municipality since 1970. • He cites Hassan al Banna and Muslim Brotherhood as his source of inspiration. • He is a well-known author, preacher and speaker on Islam.

5. He is very active in several Islamic organizations including the Canadian Council on American-Islamic Relations, the Fiqh Council of North America (FCNA), the Muslim American Society (MAS) and the European Council for Fatwa and Research (ECFR).

6. He is also a member of the Islamic Society of North America (ISNA) and the founder and chairman of the Islamic Information Foundation, a non-profit organization that seeks to promote a better understanding of Islam and Muslims. • He has lectured extensively in North America and abroad and is an excellent speaker on a variety of topics including Islam & Christianity. 

7. He has authored several works on Islam and researched, designed and presented 352 half-hour TV programs on Islam which were broadcasted from several local cable stations and radio stations in the US and Canada.

8. Audio and video copies of these programs were made available to users in nearly 35 countries around the world. These sets of programs are also available in the library of several universities.

9. Some of his books are: - 1,000 Questions on Islam (Ed.) - Selected Prayers - Gender Equity in Islam: Basic Principles - Leadership: An Islamic Perspective - Muhammad in the Bible

10. Leadership: An Islamic Perspective (1999)

11. Leadership and Power • Personal Power It has three major divisions: 1. Expert Power. For example, an architect having expertise knowledge of house structure. 2. Referent or Charismatic Power. This type of power resembles qualities of leaders that attract followers. For example, political leaders possess charismatic power that influence people around the world. 3. Prestige or Reputational Power. Prophet Muhammad is the best example available in this section as he was known as honest (al-amin) young man in his childhood and youth,

12. 2. Position Power It also has three major divisions: 1. Legitimate power. 2. Reward power. It includes power of controlling organizational rewards, including salaries, desirable work assignments, or vacation breaks. 3. Coercive power. A boss, for example, has the power to reprimand his worker’s poor quality work.

13. Leadership in Islam Islam characterizes leadership thus: • Servant-Leader • Unlike others, Islam postulates the idea that leaders are servants of their followers. According to one hadith: “A ruler who has been entrusted with the affairs of the Muslims, but makes no endeavour (for their material and moral upliftment) and is not sincerely concerned (for their welfare) will not enter paradise along with them.”

14. 2. Guardian-Leader • A Guardian-leader has the ability to guide people to the right path. For example, the Prophet (peace be upon him) acted to guide people against the falsehood and let them to the right path. As a hadith states: “A commander (of the Muslims) is a shield for them. They fight behind him and are protected by him (from tyrants and aggressors). If he enjoins fear of God, the Exalted and Glorious, and dispense justice, there will be a (great) reward for him; and if he enjoins otherwise, it redounds on him.”

15. 5 steps of Model of Leadership Effectiveness According to Jamal Badawi, there are five main steps of how a leader can be effective. 1. Challenging the process. An effective leader challenges the status quo, has clear visions and missions and then asks for Allah’s help. 2. A good leader inspires a shared vision among his people and is able to answer questions of what does his organization intends to be in the future.

16. 3. A good leader allows others to act. This criterion furnishes that a leader and followers compliment each other. In a meeting, for instance, a good leader always gives ways for the followers to assert their own opinions. 4. An effective leader needs to be clear about beliefs of the people and remembers the level of maturity of the followers. 5. Last facet is encouraging the heart. A good leader recognizes the effort put by the followers by way of congratulating them or lifting burdens and stress of them.

17. The Muslim Women’s Dress According to the Qur’an and Sunnah

18. Dress requirements 1) Muslim woman’s dress must cover the whole body except for the areas specifically exempted, as verses 24: 30-31 of the Qur’an suggest. A Muslim woman should not display her beauty and adornment (zeenah) except for “that which must ordinarily appear of it” or “that which that is apparent”, that is, face and hands. The khumur (headcover) should be drawn so as to cover not only the hair, but it should also be drawn over the neck and to be extended so as to cover the bosom.

19. 2) Clothes worn must not be tight and must not show the shape of a woman’s body such as the bustline, the waist, the buttocks, the back and the thighs. 3) The dress should be thick enough so as not to show the colour of the skin it covers, or the shape of the body which it is supposed to hide.

20. 4) The dress should not be such that it attracts men’s attention to the woman’s beauty. 5) The dress should not be similar to what is known as a male costume. It should not be similar to what is known as the costume of unbelievers. It should not be a dress of fame, pride and vanity

21. Polygamy in Islam Islam does not provide an explicit prohibition of polygamy. It deals with the issue more clearly and provides certain legal requirements and restraints that amount to the discouragement of such a practice.

22. Legal Status of Polygamy in Islam “If you fear that you shall not be able to deal justly with the orphans, marry women of your choice, two, or three, or four; but if you fear that you shall not be able to deal justly (with them), then (marry) only one…” (Qur’an, 4: 3).

23. A number of facts are evident from this verse: 1) That polygamy is neither mandatory, nor encouraged, but merely permitted. 2) It is associated with compassion towards widows and orphans. 3) Dealing justly with one’s wives is an obligation. This applies to housing, food, clothing, kind treatment, etc., for which the husband is fully responsible. If one is not sure of being able to deal justly with them then (marry) only one.

24. Marriage in Islam is a civil contract which is not valid unless both contracting parties consent to it. Thus, no wife can be forced or "given" to a husband who is already married. It is thus a free choice of both parties. As regards polygamy, the first wife may: 1) be barren or ill and see polygamy a better solution than divorce. 2) divorce him (unilaterally) if he is married to a second wife provided that the nuptial contract gives her the right of unilateral divorce (ismah). 3) She can go to court and ask for a divorce if there is evidence of mistreatment or injustice inflicted upon her.

25. Few situations: • A man who discovers that his wife is barren, and who at the same time instinctively aspires to have children and heir. In this situation, the man would either have to: • Suffer the deprivation of fatherhood for life. - Divorce his barren wife and get married to another women who is not barren.

26. 2) A man whose wife becomes chronically ill would have one of possible alternatives: • He may suppress his instinctive sexual needs for the rest of his life. • He may divorce his sick wife at a time when she needs his compassion most, and get married to another woman, thus legally satisfying his instinctive needs. • Or he could compromise by keeping his sick wife, and secretly take for himself one or more illicit sex partners.

27. Gender Equity in Islam(1995) This book represents an overview of the status and right of Muslim women in the Qur’an and Sunnah. After the demise of the Prophet Muhammad (peace be upon him), people have no reference except for Companions and successors regarding Islam, its legal rulings and how to practice them in everyday's life. Therefore, many problems started to emerge, which was compounded by the tendency to treat some juristic interpretations as absolute (blind imitation).

28. The book focuses on the normative Islamic teachings as the criteria to judge Muslim practices and evaluate their fulfillment with Islam and make the clear distinction between religious and cultural practices. • It provides a brief review of the position and role of woman in society from an Islamic perspective. The topic is divided into spiritual, economic, social and political aspects.

29. The Spiritual Aspect • According to the Qur'an, men and women have the same spiritual human nature. “He is the creator of the heavens and the earth: He has made for you pairs among yourselves and pairs among cattle: by this means He multiplies you! There is nothing whatever like unto him and He is the one that hears and sees all the things” (Qur’an, 42: 11) God has stated in the Qur’an that woman is not blamed for the "fall of man." Pregnancy and childbirth are not seen as punishments for "eating from the forbidden tree." On the contrary, the Qur'an considers them to be grounds for love and respect due to mothers.

30. The Economic Aspect • Islam recognizes women’s full property rights before and after marriage. A married woman may keep her maiden name upon marriage. They are entitled to receive marital gifts, to keep present and future properties and income for their own financial security.

31. The Social Aspects • As a daughter - Parents are required to support and show kindness and justice to their daughters. As the Prophet Muhammad (peace be upon him) says: "Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise." (Ahmad)

32. As a wife - Marriage in Islam is based on mutual peace, love, and compassion, not just the satisfaction of man's needs. The Qur’an states: “And among His Signs is that He created for you mates from among yourselves that you may dwell in tranquility with them and He has put love and mercy between your (hearts); indeed, in that are signs for those who reflect.” (30: 21) • As a mother - Kindness to parents (especially mothers) is next to worship of God. Mothers are accorded a special place of honor in both in the Qur’an and hadith.

33. The Political/Legal Aspect • Both genders are entitled to equality before the law and courts of law. The Islamic concept of justice is genderless. • Most references to testimony (witness) in the Qur'an do not make any reference to gender. Some references fully equate the testimony of males and female.

34. The general rule in social and political life is participation and collaboration of males and female in public affairs: “The believers, men and women, are protectors one of another; they enjoin what is just and forbid what is evil: they observe regular prayers, practice regular charity, and obey God and His apostle. On them will God pour His mercy: for God is Exalted in power, Wise. ” (Qur'an, 9: 71)

35. Conclusion • Islam dignified woman and ensured her rights fourteenth centuries ago; and that not because of any threat or pressure of women or their organizations, but rather because of its intrinsic truthfulness. • If this indicates anything, it would demonstrate the divine origin of the Qur’an and the truthfulness of the message of Islam which, unlike human philosophies and ideologies, transcends the limitations of time and space.