User:Daturaiz A. Mamadra, MPA

Hajji Daturaiz A. Mamadra, MPA

Hajji Datu, as he is fondly called up,is a graduate of Bachelor of Arts in Philosophy at the Notre Dame University, Cotabato City during the year 1992 and he has finished a Masteral Degree in Public Administration at Mindanao State University, Maguindanao in 2007. Presently, he is working as Municipal Planning and Development Coordinator and, at the same time, designated OIC Municipal Administrator in the Municipal Government of Sultan Kudarat, Maguindanao. He had already completed his comprehensive exam, with very satisfactory result, for his degree Doctor of Philosophy in Public Administration PhD. PA at the Graduate Collefge of the Cotabato City State Polytechnic College, Sinsuat Avenue, Cotabato City Philippines last August 19-23, 2013. He is expecting to complete all the course requirements and be awarded the degree of PhD. PA by the end of the school year 2013-14 insa-Allah. He is perfectly married to Sarah Darping-Mamadra in October 3, 1998 and blessed with three children namely (in order of succession): Princess Noreedah D. Mamadra, Datu Jibreel D. Mamadra and Datu Heidhar D. Mamadra. All of whom are studying on good standing at the Cotabato City Institute (CCI), Cotabato City, Philippines.

The Rise of the Sultanate of Maguindanao

I.	The Development and Expansion of Maguindanao Sharif Kabungsuan, as the MaguindanaoTarsila relates, arrived at Tinundan, near the present-day Cotabato City; converted the natives led by DatuTabunaway and DatuMamalu and spread Islam throughout Maguindanao. First, he married PutriTunina, the (adopted) sister of DatusTabunaway and Mamalu, by whom he begot no male heir, but three daughters, one of whom was married to the founder of the principality of Buayan whose later rulers also adopted the style of Sultan. Marrying an Iranun princess, Angintabu, he begot SaripadaMaka-alang who became the second Sultan of Maguindanao (reign: between 1515 and 1574). SaripadaMaka-alang married Bulim, the daughter of a Bla’anchieftain, thus widening further Maguindanao’s sphere of influence to include the aborigines. The Bla’ansare the indigenous people of the mountainous interior of the south and central regions of the archipelago. Out of this marriage, was born DatuBangkaya who ruled as 3rd Sultan of Maguindanao (@ 1574-1578).

Out of three marriages, DatuBangkaya bore three children who all ruled Maguindanao, one after the other. By an Iranun lady, he begot DatuDimasangkay, 4th Sultan of Maguindanao (@1578-1585). By a Buayan lady, he begot GuguSarikula, 5th Sultan of Maguindanao (@1585-1597). By a Maguindanaon lady, he begot DatuBuisan – who was called KapitanLaut during the reign of his elder brothers — 6th Sultan of Maguindanao (1597-1619). All the datus and “Sultans” in the principalities of Lanao, except a few who trace their lineage to the legendary Bantugan, claim descent from Sultan Dimasangkay.

Sultan Sarikula married a daughter (or, as some say, sister) of the Sultan of Sulu, Sultan MuallilWasit a.k.a. Rajah Bungsu and reportedly resided in Sulu after he was ousted by his younger brother in 1597. By this time, Buisan has already consolidated his hold on the whole island with the Iranun and Maranaodatus acknowledging his suzerainty. Thus, the Spaniards, attempting to secure alliance with individual datus of the Lake utterly failed. As one writer put it, “The region in the vicinity of Lake Lanao was under the rule of King Buhisan (sic) at the time of the first Spanish penetration.”

As KapitanLaut or Admiral of the Navy, Buisan was in charge of punitive raids against the Spanish Philippines, following the latter’s armed intrusions into Maguindanao territory. During the course of these raids, he entered into friendly relations with the native Datus of the Visayas, promising them aid in case they fight the Spaniards. When he became Sultan and overlord of Mindanao, he continued, even intensified these policies. This was a period when Maguindanao, like its European counterparts, actively engaged in “privateering” or slave-procurement and trading, with its best merchandise finding its way into the hands of the gentlemen of the British East India Company (EIC) and the Dutch VerinigdeOostindischeCompagnie (VOC). Buisan was a diplomat, naval officer, statesman and king rolled into one. He gave his daughter Gayang in marriage to Amatunding, son of Sultan Dimasangkay, strengthening further his hold on the Iranuns and/ or Maranaos. He also married off his son, KachilKudarat to another daughter of Sulu Sultan MuallilWasit, PangyanAmpay. In passing, it bears recalling that this Sulu Sultan was reputed to be a son of Sultan Hassan of Brunei by a daughter of Sulu Sultan Halim or PangiranBuddiman. By the time of his death around 1619, Sultan Buisan has paved the way for a smooth succession of KatchilKudarat, who proved as worthy as his father. Reigning and ruling as the 7th Sultan of Maguindanao for more than half a century, Sultan Dipatuan Muhammad QudratullahNasir-ud-Din (1619-1671) saw the zenith of Maguindanao’s external and internal sovereignty. Here, we omit details of Kudarat’s achievements, especially his war exploits, as it has been extensively covered by Majul, Casiño, Laarhoven, and others. An article was also written in the Philippine Daily Inquirer emphasizing the little discussed traits of the Sultan such as his being a diplomat, trader, polyglot, mystic, legal authority, ecumenist and gentleman, contrary to his image painted by some ignorant portraitists.

The period beginning from the reign of Kabungsuan to Sultan Kudarat saw the expansion of Maguindanao from a tiny riverine town in what is now known as Cotabato City to a semi-feudal kingdom with all the trappings of a state extending from Sindangan Bay in the Zamboanga Peninsula eastward to Tagum in the Caraga region, and from what is now known as Northern Mindanao to Saranggani Island.

II. Development Plateau After the death of Sultan Kudarat, there was a 47-year period described by Majul as the “Interlude” in the so-called “Moro Wars” wherein, he asserts, the Sultanate’s decline began. This view, however, was contradicted by Laarhoven who characterizes the period as the zenith of Maguindanao’s glory. Territorially, the sovereignty of the Maguindanao Sultan which extended over an area described in the Atienza-Kudarat Treaty of June 24, 1645 as extending from Zamboanga to Tagum, increased considerably after the Treaty. Laarhoven asserts that it was maintained or expanded further by his successors during the later part of the 17th century.

Spain, the Netherlands and the United Kingdom vied for lucrative relations with Maguindanao during this period. The Sultans of the era took advantage of the competition among the European powers. The son of Sultan Kudarat, Sultan as-SalehinSaifullah, also known as Sultan DundangTidulay succeeded as the 8th Sultan (@1671) him for a brief period. Not much is known of his reign, except that he had a modus vivendi with DatuBuissan of Davao with whom he shared the Butuan Bay people as subjects. Sultan as-Salehin’s son, Sultan Muhammad al- Mu’thabatBarahamanMuizz-ud-daulah (@1671-1699) probably ruled the domain jointly with his father until the latter’s death. He was the 9th Sultan of Maguindanao.

Sultan Barahaman was able to fend off a rebellion in Buayan and further strengthened Maguindanao’s superiority. Marrying a Sangirese princess, Basing (who was a daughter of DatuMangada, ruler of Sangir or Sangihe island) he later succeeded in annexing island (now part of Indonesia) paving the way for the recognition of his son by Basing as Sultan of Sangir later, He was also reported to have married a Ternatan princess, cementing further Maguindanao’s relations with the Spice Islands. He initiated relations with both the Dutch and the English, employing a Polish-born secretary-interpreter, JacobusArdes, to facilitate his commerce with those visitors, as well as correspondents abroad. His demise on July 6, 1699 ushered, however, an unfortunate phase in Maguindanao’s history.

In sum, the period beginning from the reign of Sultan Salehin to that of Barahaman marked the further development of the state and royal institutions of Maguindanao and a little more expansion of its territory.

III. Maguindanaon Misfortune: The Dynastic Wars During Sultan Barahaman’s reign, his younger brother, MaulanaKaharud-Din, also known as Kuda or Kudai, has already exerted considerable power within the kingdom as the KapitanLaut or Rajah Laut. His court by the mouth of the Simuay River in Central Maguindanao across his brother’s Palace was well-known among foreign dignitaries. There, he entertained ambassadors from Sulu, Ternate and other nearby kingdoms, as well as European traders and researchers. When he assumed as the 10th Sultan of Maguindanao (1699-1702) Kaharud-Din was considered not only as Koening (or King), but Kaiser (or Emperor) by the Dutch. Laarhoven, quoting Dutch archival sources, has vividly described the pomp and pageantry of Sultan MaulanaKaharud-Din Kudai’s court. The latter part of Kahar-ud-Din’s rule, though, was replete with conflict and controversy, leading to his death in the hands of Sultan Shahab-ud-Din of Sulu on August 10, 1702. When Kaharud -Din succeeded his older brother, Barahaman, the eldest son of the latter was disappointed, believing that he should succeed in accordance with tradition that the eldest living son should succeed the father in a direct line. This son, Bayanul Anwar, therefore, contested his uncle’s rule. Enlisting the aid of his relative, the Sultan of Sulu (Badarud- Din) he mounted a potent rebellion which obviously succeeded. He was proclaimed as Sultan Jalal-ud-Din (1702-1736), agreeing to the condition that he rule jointly with his younger half-brother, JafarSadiqManamir.

Under Kaharud -Din, who was also his father-in-law, Manamir was both Rajah-Muda and KapitanLaut who was groomed to succeed to the Sultanate. Succumbing to the pressure of the BitiaraAtas (Supreme Advisory Council) he agreed to the joint-rule arrangement akin to the former Barahaman — Kaharud -Din arrangement.

In 1710, Jalal ud-Din broke some provisions of their agreement, prompting Ja’farSadiq to re-assert his right to the Sultanate. Moving to Tamontaka, presently a part of Datu Odin Sinsuat municipality in Maguindanao province, DatuManamir started contesting his brother’s reign. The Dutch referred to him as the Young King to distinguish him from Jalal ud-Din. In 1710, he formally assumed as Seri Paduka Sultan Ja’farSadiqManamir, 12th Sultan of Maguindanao (1710-1733). While Jalaluddin was recognized along the coast, Ja’farSadiq was recognized in the interior of Maguindanao, as well as Sangir. To make matters worse, in March, 1733, DatuMalinug, Jalaluddin’s son and heir-apparent, killed his uncle in a fierce fight where hundreds of others died. Thus, Sultan Ja’farSadiq was posthumously known as ShahidMuffat.Immediately thereafter, the latter’s son and heir-apparent, Fakir MaulanaHamza, succeeded his father as 13th Sultan of Maguindanao (1733-1755). Meanwhile, Jalaluddin was still recognized as Sultan along the coast. While Spain recognized Hamza, the Netherlands recognized Jalaluddin. In 1736, Jalaluddin abdicated in favor of his son, DatuMalinug, who assumed as Sultan Tahiruddin (1736-1748). Pressure from Hamza and UmarmayaTubutubu, the former’s powerful brother, being allied through marriage with Ternate, Tahiruddin retired to Buayan where his maternal relatives dominate. By 1748 after Tahiruddin died, Hamza became the undisputed monarch in Maguindanao.

IV. Attempts at Reconsolidation Sultan Hamza was one of the most educated sovereigns of Maguindanao. A forward-looking statesman, erudite scholar, wise mystic, accomplished diplomat, and benevolent ruler, he attempted to reconsolidate the kingdom and transform it into a dynamic polity according to the standards of his day. Educated abroad, most probably in Sumatra and other Malay Muslim centers of learning, he was exposed not only to a vast body of religious knowledge but also a wide array of political theory and practice. Credited with earliest codification of Maguindanao Muslim law (Paluwaran) and written edition of Maguindanao genealogy (Tarsila), he also made peace with his cousins, the heirs of Sultan Bayan-ul Anwar, by marrying the latter’s daughter, PutriDaung.

He invited foreigners including the Dutch, Spaniards and English to trade with Maguindanao, even inviting His Britannic Majesty King George III to put up a factory in “Bunwoot” (Bongo Island, near the town of Parang in Maguindanao.)

V.	Segmentation: The Maguindanao Sultan as primus inter pares Sultan Fakir MaulanaKhairud-Din Hamza Amir ud-Din was, in addition to being a legist, diplomat, and statesman, was also a pandita and mystic. Thus, he was given to patience and tolerance. But this did not prevent the segmentation of his kingdom, his other cousin, Datu Ma-anuk (Jalal ud-Din’s son) tried to revive the rival kingdom of Buayan which was eclipsed by and joined with Maguindanao from the reign of Kudarat to Kudai.

Finally, Manman’s son carved out from Buayan a new petty kingdom aptly called Bagu-inged (New Realm) where he became Sultan. This was only the beginning. Subsequent generations of Bagu-ingedDatus moved from one place to another and styled themselves Sultans. The Sultan of Maguindanao, by all indications, was at least recognized as primus inter pares. By the middle of 19th century, there were at least 13 such sultanates vying for supremacy. At about the same time as Manman’s assumption (as Sultan saBagu-inged, around 1770) another cousin of Sultan Hamza — UmarmayaTubutubu’s son named Digra-alam — was made Sultan of Kabuntalan.

VI. Further dynastic squabble and Spanish foothold Returning to the core Sultanate of Maguindanao, Sultan Fakir MaulanaKhairud-Din Hamza declared his younger brother, DatuPanglu as heir-apparent on condition that his son, DatuKibad be made Rajah-muda and heir-apparent. Around 1775, Hamza abdicated in favor of Panglu who assumed as Sultan Faharud-Din, 15th Sultan of Maguindanao (1775-1780). When the British Captain Thomas Forrest visited Maguindanao, Faharud-Din was on the throne. After the Sultan’s death, he was called MufatHidayat. Prior to that, he declared his eldest son, Datu Nain, also known as Sultan IskandarZulkarnain as his successor, assigning to him the administration of Sibugay, a lucrative principality. He also bequeathed all his wealth to another son, DatuAnwaruddin who thereafter was nicknamed “Kawasa,” that is, Wealthy One.

As fate had it, DatuKawasa assumed as Sultan KawasaAnwaruddin, 17th Sultan of Maguindanao (1805-1830). Apparently, Datu Nain — who was also formally addressed as Sultan IskandarZulkarnain, and whose royal seal was even used by the incumbent in signing agreements and correspondences with Spain – assented to his brother’s rule. He maintained his rule in Sibugay, naming one of his sons by a Sulu princess, Jamal ul-Alam, as “DatuDakula” or grand datu ruling the mainly Subanen community. Another son of Datu Nain, known only in the Tarsila as Rajah Tua, was named Rajah-muda and successor to Sultan Kawasa.

When Sultan Kawasa died, another uproar erupted in Maguindanao, albeit less violent than previous ones. With Rajah Tua apparently predeceasing the incumbent, his rights and prerogatives fell on his eldest son, DatuUntong (sometimes called Kudarat II). This, however, was contested by Datu Musa, son of Sultan Kawasa.

Taking advantage of the controversy in the Maguindanao realm, the Spanish government in Manila tried to gain control or influence once more. In the guise of arbitration, Spanish officials separately befriended the contending parties. While offering a solution, they obtained concessions from Musa, who was named as AmirulInterino or “interim ruler.” In upstream Buayan, Sultan Maitum resuscitated the eclipsed realm, and opposed the Interino. He (Maitum) threatened to declare himself “Sultan Na TelukaInged” or king of three realms, probably referring to Maguindanao, Buayan and Bagu-inged. Sultan Maitum of Buayan was the maternal grandfather of DatuUntong (sometimes called KudaratII) and actually supported the claim of the latter to the throne of Maguindanao. Finally, after about six years of stalemate, DatuUntong was proclaimed Sultan IskandarQudratullahFaharud- Din Jamal ul-Alam, 18th Sultan of Maguindanao (1837-1854) with the son of AmirulInterinu Musa by the name of DatuMakakawa as Rajahmuda. For Spain’s “services,” she was granted the right to establish a garrison in what is now Cotabato City and a church in Tamontaca near the court of Sultan Kudarat II.

The Sultan was also made to ratify a treaty entered into by Spain and the DatuDacula of Sibugay, an amended version of the earlier Kudarat –Atienza Treaty, but he consistently refused – an action which could have led to his mysterious disappearance around 1854. That “occultation” happened after the Spaniards invited him for a friendly conference at the court of his uncle, the DatuDakula at Sibugay. The event was treated with suspicion by his relatives in Buayan, who mounted sporadic attacks against the Spanish in Cotabato, as well as their wards, the succeeding Sultans, Makakwa( 1854 -1884) and his son Pablo Jalaluddin (1884-1888).

The shift of Spanish active politico-military policy presently turned to the resurrected Buayan, where sons of Sultan Maputi, DatuBayao and DatuBangon were apparently divided over cooperation and combat. Meanwhile, both Makakwa and Pablo (one after the other) faced constant pressure from the DatuBangon and allies, as well as the famous Utto, son of DatuBangon. Sultan Pablo married one of Buayan Sultan Bayao’s female descendants, perhaps, as a neutralizing factor. After DatuBangon’s death, DatuUtto gained ascendancy in Buayan, with his uncle, Sultan Bayao, silently acquiescing actual rule. All these contributed to the further weakening of Maguindanao.

By this time, Kabuntalan also gained prominence in Spanish eyes, attempting to wrest control of that principality, a fierce battle ensued, ending in the signing of a “Capitulation” by and between the rulers of the Delta (Kabuntalan and its environs, including the emerging “Sultanate” of Edtabidan or Taviran ) and the Spanish governor of Cotabato (from MaguindanaonKuta-a-Watu, “Stone Fort,” descriptive of the fort in what is now PC Hill in Cotabato City where the Spaniards held camp.) The Rajah of Taviran, DatuBigkungan, scion of Sultan Diruyuden of Bagu-inged, who married a Kabuntalan princess, BaiGanap, figured prominently in this treaty, Some years later, his eldest son, DatuAyunan, was granted the rank of “Gobernadorcillo del Delta,” in addition to being Sultan of Taviran, and invested the Escudo al Valor for invaluable services to Spain. He was the prime instrument of Spain in checking the advance of DatuUtto towards becoming paramount chief of Maguindanao. Thus, Spain have capitalized on the lack of unity among the peoples of the Maguindanao realm brought about by the perceived lack of legitimacy in the center.

In Sibugay, former dominion of Sultan IskandarZulkarnain, Spain exercised sovereignty indirectly, through the DatuDakula who was invested with the grand Spanish title of “Principe de Sibuguey.” When Sultan Pablo Jalaluddin died in 1888, matters became worse. Perhaps, as an attempt to consolidate Maguindanao (if not improve his personal status), DatuUtto proposed his brother-in-law and first cousin, RajamudaMamaku, son of Sultan Kudarat II, who obviously had a better claim to the Sultanate of Maguindanao, to no avail.

DatuMangigin, son of DatuPugat, son of DatuDakula I, wrote to the Spanish authorities to proclaim him Sultan. Meanwhile, the Sultanate was apparently under the regency of Rajah Putri, high-born daughter of Kudarat II and wife of Utto. Sultan Mangigin, in an attempt to consolidate his power – and, perchance, to improve his leverage with the United States colonial government — married the wealthy Rajah Putri, daughter of Sultan Kudarat II and widow of the renowned Rajah of Buayan, DatuUtto in 1906. Thereafter, DatuMangigin was recognized 21st Sultan of Maguindanao (1906-1926) The union did little to perk up his situation, though. After Rajah Putri died, he retired to Sibugay where he quietly passed away in 1926, or thereabouts. The decline of Maguindanao, as it seemed, went on unabated. But not the serene legitimacy of the Sultanate.

VII. American colonial intrusion It was under Sultan Mangigin’s reign when the US Marines illegally occupied Maguindanao. The United States of America had no treaty with Maguindanao, whether just and real or onerous, similar to the “Bates Treaty” it had with Sulu. Therefore, the USA held no legal or moral-ethical claim to the land and its resources. The only claim it had was based on the “white man’s burden” that it assumed with regards to colored nations and the fact that it was struggling to be a world power when Spain was clearly on the wane and by the presumed inclusion on the purchase it made against the Philippine Islands under the Treaty of 1898.

The failure of Sultan Mangigin to put up a military struggle was neither a recognition of the Superpower’s sovereignty, nor the total relinquishment of his own or that of his nation. Clearly, his order to his people “to refrain from causing trouble” to the Americans was a strategic move to appease the invaders while buying time in the hope that, perhaps, the situation will improve and an opportunity will arrive to reassert Maguindanaon sovereignty.

The struggle of individual datus, like Datu Ali son of Sultan Bayaw, who was styled as “RajahmudasaSalunayan” and Datu Santiago of Parang, was fought not because of a central policy from a single European-style monarch, though. It only illustrated what has become of the Sultan of Maguindanao’s rule by the beginning of the 20th century: A figure-head in a loose confederation of local groups, he had very little national or central authority.

Prior to the end of Sultan Mangigin’s reign, the WatamamasaMaguindanao, second-ranking in the order of succession, DatuMamadra of Nuling, positioned himself as the next ruler of Maguindanao by adopting a radically new title, “TambalilidsaMaguindanao” implying an authority with no superior. This seemed to be a defiance of DatuMangigin’s appointment of the non-royal DatuMandi of Zamboanga as Rajah Muda (or first in rank in the order of succession) contrary to tradition. There was no open outbreak of conflict between the two, though. At any rate, DatuMamadra sired a daughter with one of the wives of Sultan Mangigin. Whether he forcibly took the woman or married her after a divorce with the Sultan is still a subject of hushed “debate” among the old nobility in Nuling (now known as the municipality of Sultan Kudarat.). The Mamadra clan, however, acknowledge the product of that union as a legitimate daughter in the spirit of the Prophet’s dictum that “a story should be accepted according to its best version.”

DatuMamadra, the man who would be Sultan, predeceased his father, Mastura, then Datu-sa-Nuling. It can be recalled that DatuMamadra, along with his father, led the signatories to the “Cotabato Memorial” in 1916 addressed to the American colonial government during the incumbency of DatuMangigin as Sultan, demanding some sort of self-government. DatuMastura, the only surviving son and heir of Sultan QudratullahJamalulAlamFaharuddin, who was eligible for the Sultanate acceded to what had become an imaginary throne as “Sultan Hajji IskandarHijabanMastura,” 22nd Sultan of Maguindanao (1928-1932).

Sultan Mastura was known to be a pious pandita with a mystical inclination. To this day, some old people in Nuling (now Sultan Kudarat and Sultan Mastura municipalities) still relate stories from their parents who swear witnessing the Sultan’s ability to cruise the Pulangi or Rio Grande de Mindanao on a small banca sans paddles, as well as walk in the rain without getting wet. NajeebSaleeby described him as the “most informed datu” in Cotabato. Though held in reverence according to the custom, he was far from being the most powerful. That distinction was held by Piang, a non-royal datu. . Mastura’s silence and withdrawal from day-to-day politics is, palpably, a part of his effort to maintain the dignity of the Sultanate. He, however, became well acquainted with Saleeby, who, he understood, could help record for posterity the heritage of Maguindanao. That silence, however, is far from a resigned acceptance of the colonial order.

Even prior to his becoming Sultan, mastura inconspicuously made sure that the Sultanate as an institution will survive colonialism. For instance, in an era when slavery was still essential in maintaining royal dignity and economic supremacy of the royalty, he worked towards the protection of that institution. In February, 1904 around Valentine’s Day, he brought two cousins-in-law, DatuAmpatuan and the petty Sultan of Kabuntalan, along with other important Maguindanaondatus and met the famous Datu Ali (who by then, became an active rebel against the colonial government, and his brothers, and allies at Kudarangan, Cotabato, where they declared their opposition to American abolition of slavery . Little did they know, of course, that back in the USA, slavery (masquerading under other labels such as “forced labor” and “indenture’) was still an essential adjunct of industry and agriculture.

The Leadership Process of Muhammad (s) from Hadith

by Rafik Beekun

General Leadership Principle:

1. Do not be in a leaderless group; appoint a leader. When three men travel together, they should make one of them their leader. Source: Abu Dawud, on the Authority of Abu Sa’id ‘Al-Khudri

A. Personal attributes a leader should develop in himself/herself:

1. Develop competency in the area in which you are leading others. Whoever delegates a position to someone whereas he sees someone else as more competent (for the position), verily he        has cheated Allah and His Apostle and all the Muslims. Source: Ibn Taymiyya, Assiyasah Ash-Shar’iyya, 1996

2. Stress virtue and behave with integrity. •	Virtue is noble behaviour, and sin is that which creates doubt and you do not like people to know about it. Source: Nawwas bin Sam’an in Sahih Muslim

•	Those who take bribes and those who give bribes are cursed by God. Source: Bukhari and Muslim, on the Authority of ‘Abdullah Ibn ‘Amr Ibn Al-’As.

•	Greed and faith can never co-exist in the human heart. Source: An-Nasa’i, on the Authority of Abu Hurayrah

3. Maintain balance and self-control. Three things are part of the good morals of a believer. When he is overcome by anger, his anger should not drive him to       falsehood. When he is happy, his happiness should not take him beyond the bounds of what is right. When he has power, he should not stake a claim to something which is not his. Source: At-Tirmidhi, on the Authority of Anas Ibn Malik

4. Be proactive and action-oriented especially when confronting evil. Whosoever of you sees an evil action, let him change it with his hand; and if he is not able to do so, then with his tongue; and if he is not able to do so, then with his heart, for that is the minimum that is desirable from a believer. Source: An-Nasa’i, on the Authority of Abu Sa’id Al-Khudri.

5. Be modest and self-effacing (i.e. Collins’ Level 5 Leadership) •	Hayaa (i.e. modesty) is a part of Iman and Iman shall be rewarded with Paradise. Foul talk is a part of neglect [towards God] and neglect [towards God] shall be rewarded with Hellfire. Source: Ibn Maajah, no. 4174. •	Faith (Belief) consists of more than sixty branches (i.e. parts). And Haya (This term “Haya” covers a large number of        concepts which are to be taken together; amongst them are self respect. modesty, bashfulness, scruple, etc.) is a part of faith. Source: Bukhari, on the authority of Abu Huraira.

•	The Messenger of Allah (PBUH) said, “The dearest and nearest among you to me on the Day of Resurrection will be one who is the best of you in manners; and the most abhorrent among you to me and the farthest of you from me will be             the pompous, the garrulous, and Al-Mutafaihiqun.” The Companions asked him: “O Messenger of Allah! We know about the pompous and the garrulous, but we do not know who Al-Mutafaihiqun are.” He replied: “The arrogant people.” Source: Jabir in At-Tirmidhi.

6. Keep your word.

Three are the signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is        trusted, he betrays his trust. Source: Abu Hurairah, in Bukhari and Muslim.

7. Maintain a positive and cheerful attitude.

Do not belittle any good deed, even meeting your brother (Muslim) with a cheerful face. Source: Abu Dhar in Sahih Muslim.

8. Do not meddle in what does not concern you.

Part of the excellence of one’s Islam is his giving up of that which does not concern him. Source: Abu Hurayra, At-Tirmidhi.

B. Leader-follower interaction

1. Take responsibility for your followers: •	Whenever God makes a man responsible for other people, whether in greater or lesser numbers, he will be questioned as        to whether he ruled his charges in accordance with God’s decrees or not. And that will not be all. God will question him even about his family members. Source: Ibn Hanbal, on the authority of ‘Abdullah ibn ‘Umar.

•	Each one of your is shepherd. And each one of you will be asked about your flock. A ruler also is a shepherd and he        will be asked about his flock. And every is a shepherd to his family. And a woman is the custodian of her husband’s house and his children. Thus each one of you is shepherd, and each one will be asked about his flock. Source: Bukhari and Muslim, on the Authority of ‘Abdullah ibn ‘Umar

2. Enable your follower by ensuring there is a fit between his/her competencies and the requirements of his/her assignment.

According to A’ishah, the Prophet PBUH never gave others tasks which were beyond their capabilities. Source:Al-Bukhari.

3. Be kind to your followers: •	It is better for a leader to make a mistake in forgiving than to make a mistake in punishing. Source: Al-Tirmidhi, Hadith 1011 •	If you show kindness to your servant while employing him in some task, this will weigh heavily in your favour on the Day of Judgement. That will be your reward. Source: Amr Ibn Harayth

4. Do not not betray the trust of your followers.

When a man tells you something in confidence, you must not betray his trust. Source: Abu Dawud, on the Authority of Jabir ibn ‘Abdullah.

5. Do not condone or engage in bigotry.

He who preaches bigotry is not one of us. And not being one of us, he may go ahead and fight in the cause of bigotry. He who dies for such a cause is not one of us either. Source: Abu Dawud, on the Authority of Jubayr Ibn Mut’im

C. Leader interaction with other stakeholders:

1. Do not deceive your (business) partners. Sa’ib has thus recorded his commendation of the Prophet (s): In the period of ignorance (i.e. before Islam) when you were my partner in business, you were the finest of all partners. You never deceived me. Neither did you quarrel with me. Source: Abu Dawud.

2. Step into the reality of your followers, and do not be aloof from the needs of other stakeholders, including the community at large. None of you (truly) believes, until he wishes for his brother what he wishes for himself. Source: Bukhari, on the Authority of Anas Ibn Malik.

3. Do not abuse or hurt other Muslims.

Abusing a Muslim is Fusuq (an evil doing) and killing him is Kufr (disbelief). Source: Bukhari 4. Do not harbor suspicion towards others.

Beware of suspicion, for it is the worst of false tales and don’t look for the other’s faults and don’t spy and don’t hate each other, and don’t desert (cut your relations with) one another. O Allah’s slaves, be brothers! Source: Bukhari, Vol. 8: No. 717.

D. Follower interaction with a leader:

1. A follower does not support a tyrannical leader.

One who walks with a tyrant, in the full knowledge that he is a tyrant, in order to strengthen him, is such as has already left the fold of Islam. Source: Al-Bayhaqi, on the Authority of Aus Bin Shurahabil