Public administration in Islam
Public administration in Islam

Public administration in Islam

Public Administration in Islam

Introduction:

Although Islamic contributions to the development of many disciplines and professional fields during its classical intellectual period are beginning to be appreciated. Through a substantial and growing scholarship in the history of social sciences, mathematics and natural sciences and professional fields like medicine and engineering. One field that has only recently received attention is Islam’s perspective and principles towards administration and governance. The possibilities of establishing new public systems grounded in Islamic principles and practices remains largely unexplored and possess high potential. There has been and still is a distinctive Islamic public administration concept. The Islamic states and empire drawing in past on long standing and sometimes quite sophisticated, bureaucratic in the region developed a complex and highly functional public administrative system long before it appeared in Europe. The study of this system provides us with the basic principles of good governance and administration in practically as provided in the Quran and Sunnah.

Principles and laws of public administration in Islam

The development of a public administration model that is Islamic is a venture that requires both; understanding the basic concepts, principles and values, and interpreting these into principles of practice for the modern world. Just identifying passages from the Quran and Hadith or trying to re correct early Islamic institutions as often done is not enough.

The main fundamental principles of Islamic management that distinguishes it from the Anglo American traditions of administration includes the following;

Al- UBUDIYYAH, an organizing principle based in devotion to Allah (SWT).

Al-SYURAH, which decisions are logical and informal and made through consultation with those who are Know Eligible, experienced and skilled.

Al-HURRIYAH, principles of human rights and freedom.

Al-MUSAWAH, principles of equality.

Al-ADALAH, which thoughts and actions are grounded in justice, truth, honesty, trustworthiness.

The values and principles upon which Islamic public administration rests can be organized into four categories grounded in Quran and Sunnah.

Qualities of character and personality

The senior officers should have morality, virtues, and integrity that confirm in actions and attitudes to those recognized by Islam and described in relation to the pious caliphs, personal attributes such as courage, valor, generosity, patience and endurance, humility, love for people, a positive attitude and trustworthiness, are also included in this feature.

The knowledge and skills they require

Al-QUDSY 2007, identifies the kind of knowledge and skills they require, consisting of; using higher order values in making judgements, rather than simply following procedures and rules; using conscience; being able to know about people’s intentions and motivation; having strategic and tactical abilities for planning and implementation; making appropriate salary allocations and rewards for professional performance.

All administrators should also pursue personal growth through constant learning. Saleh and Muhammad 2012 approach knowledge and skills through four categories;

Knowledge; staff selection assignments of duties; planning, organizing, directing and supervising.

Trust; obedience to Allah and regarding work as a form of worship.

Justice; treating people fairly and practice unbiasedness.

Social, political and moral values that should be advanced;

Ranging from how they treat others in an ethical system that includes; behavior, attitude, action, thinking, language and heart to major values of IHSAN. Sincerity which should be an element of importance in all of ones actions and therefore applies in organizational politics where people should not behave insincerely. Also one should not deprive others of their rights and accept anything in form of bribery.

The end goals and values or substantive values;

This consists of strong humanistic tradition in Islam composed of substantive rationality, as defined by Webber 1968. Al QUDSY 2007, identifies these by; social order, people’s betterment in health, welfare and personal development, development of faith, and socio- political accountability. As a system of work ethic, SYED 2005, describe an Islamic administration as one aimed at FALAH, or well- being achieved through excellence in work, AMIL E SALEH, value of good work as religious observance and contribution to society, and IHSAN it carried out in a professional manner.

Collectively these can be viewed as a betterment of humanity, as a substantive end, which cannot be reduced to materialist and economic value of neoliberal ideologies.

 

 

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