Youth Leadership (p1) :::

› › › CONTENTS

Definition

Rationale for Youth Leadership

Curriculum Model for Youth Leadership Programme

Design for the Youth Leadership Programme

Implementation of Youth Leadership Programme

Evaluation of the Youth Leadership Programme

Conclusion

Appendices

~ YOUTH LEADERSHIP ~

1. DEFINITION

Youth Leadership (YL) involves the education, training and development of young people to
play leadership roles in their own situations and contexts as students and later as adults. YL
per se is not a subject in the traditional sense. It is rather a multi-faceted programme that
includes a variety of activities embracing inter alia enrichment, environmental projects,
community service, recreation and tarbiyah as learning. Further YL cannot be seen as a
stand-alone programme. It has to be integrated with whole school policy as well as with
other academic disciplines. It therefore impacts on all persons involved with the school
including the community, governing body, headmaster, teachers, support staff, students
and parents.

2. RATIONALE FOR YOUTH LEADERSHIP

There are several reasons why YL needs to be implemented as a foundational programme

particularly in Muslim schools. The following are pointers rather than in-depth analyses.

2.1 LEADERSHIP CRISIS

Since the termination of the Khalifate, the Muslim world was without a central institution
established by the Khulafa Rashidun. This institution symbolised the power and cohesive
nature of the entire Muslim Ummah and gave effective leadership to that Ummah. However,
recent attempts at leadership at the global level such as the Organisation of Islamic
Conference (OIC) have yet to deliver.
At the local level, Muslim leadership seems to be in the hands of learned Sheikhs or Imams
who are predominantly providing a form of leadership largely confined to spiritual and
personal matters, ignoring broader community, ideological and developmental issues. Other
local leaders are often secular minded with limited understanding of the needs of the
community. What seems to be lacking is a leadership that has clear vision and direction for
Muslims and Islam in all walks of life.

From an Islamic perspective, it is inconceivable that Muslims should be leaderless when

Allah and his Rasool (SAW) have ordained the role of Khalifatullah on earth, amirship even
when there are three persons, or accountable shepherd over persons in one’s care.

2.2 YOUTH CRISIS

It is common cause that Muslim youth are in a crisis. Negative peer pressures, negative
influences and the power of the electronic media, the scourge of drugs, pornography, liberal
values and powerful anti-Islamic forces combine to produce youth who are less confident
about their Islam and heritage despite the influence of the school, madrassah, and other
institutions in the community. Youth, both boys and girls, are frequenting shopping malls,
raves and discos, and idling their time in trivial pursuits rather than being involved in
constructive and worthwhile activities. This is not to ignore those few youth who are
engaged in healthy pursuits. The crisis is, however, more general and affects youth not only
in South Africa but also elsewhere.

2.3 ROLE OF MUSLIMS

Muslims as Khalifatullah on earth need to play meaningful roles at every level of society.
While youth today would need to be more assertive and positively influence peers rather
than succumb to negative forces, youth tomorrow would need to participate and contribute
to the development of their own community and the broader community in their countries.
In South Africa, Muslims must step up their contribution, participation and involvement in all
spheres of the Reconstruction and Development Programme (RDP). This includes the
economy, education, parliament, the professions, art and culture, famine, environment,
military, science and technology, intercultural understanding, sports, civic affairs, etc.

To be able to contribute and participate as Muslims, the youth need the concepts, skills,
knowledge, attitudes, and values that are underpinned by Islam so that their influence may
be felt as leaders in their particular situations.

2.4 EDUCATION CRISIS

One of the problems facing our youth is the manner in which Islamic culture and ideals are
transmitted. Both secular and Islamic sciences tend to be content-focussed where learning
takes place by memorisation and regurgitation, ignoring processes of development implicit
in the learning-teaching activity. Further, our education tends to focus on particular
disciplines which promote the intellectual or cognitive development of the learner, and
ignores other domains of development including the aesthetic, social, moral-ethical,
physical, and affective domains. Mainstream academic learning is governed by strict
certification criteria. Alternative activities-based programmes that engage students in a wide
variety of activities balanced across the various domains are thus needed.
 3. CURRICULUM MODEL FOR YOUTH LEADERSHIP PROGRAMME

Every educational programme is based on a theoretical model which informs the design of
that particular programme. The YL programme is based on the process curriculum model.

3.1 THE PROCESS MODEL

The process model arose as an alternative to and contrasts sharply with the traditional
model. The traditional model claims to be rooted in a scientific-empirical ‘value-neutral’
ideological position promoting ‘rule-following’ whereas the process model is rooted in an
explicit qualitative values-based ideological position promoting higher order mental skills
including understanding and critical thinking.

The process model carries with it strong notions of experiential and exposure learning, that
is, learning through a process of engaging and being initiated into ‘worthwhile activities’.
These activities are worthwhile in themselves rather than as a means towards objectives, in
that they can be justified intrinsically and they illuminate other areas of life.

The pedagogy employed by the process model to facilitate the process of teaching and
learning is also different. The teacher plays a central role as senior learner in initiating
students into worthwhile activities and acts as resource rather than an expert. Emphasis is
placed on the discovery-inquiry, dialogical, interactive, and experiential approaches to
learning rather than by information transmission, teacher-talk, rote-learning, recall and
regurgitation.

With regard to assessment of students, the process model pursues understanding rather
than grades and aims to enskill and empower. In this context the teacher is a critic, not a
marker in order to help students improve their capacity to work to standards and criteria by
critical reaction to work done. The model’s greatest weakness and also its greatest strength,
is the teacher. Therefore, enormous emphasis is placed on teacher development.

The process model forms a workable theoretical framework to design the YL programme.
The foundations of the model seem to be consistent with Islamic goals of leadership and
empowerment rather than followership. For the YL programme, a shift has to be made from
traditional memorisation-regurgitation learning which is based on the means-end
behavioural model to a model where learning is viewed as a process of holistic
development.

4. DESIGN OF THE YOUTH LEADERSHIP PROGRAMME

The term ‘design’ usually refers to the five elements of a programme. Broadly these are the
idea, aims, content, pedagogy and assessment. The design elements of YL are discussed
below.

4.1 IDEA
 The idea of leadership development comes directly from fundamental Islamic sources. The
Prophet (SAW) referred to everyone of us being a ‘shepherd’ or a ‘leader’ responsible and
accountable for our flock. He (SAW) also instructed that whenever there is a group of
persons, one of them should be the amir. The Qur’aan refers to human beings as
‘Khalifatullah’ and Muslim jurists have even referred to followers of Muhammad (SAW) as
‘Khalifatur Rasool’. Furthermore, because the Prophet (SAW) himself was a leader in all
situations and at the same time a follower (of Allah), it therefore becomes incumbent on his
followers in turn to emulate his Sunnah. This amirate is one that is muttaqi, that is, being
conscious of Allah in all thoughts, feelings and actions and is reflected in the individual’s
knowledge, concepts, attitudes, values, behaviour and character in all situations. It is
therefore inconceivable for a Muslim not to have leaders. Leaders are needed not only in
mundane matters but also to advance the broader civilisational goals of Islam as the
Qur’aan says in Surah 3 verse 110:

You are the best people evolved to lead humankind commanding the ma’ruf, forbidding the
munkar and believing in Allah.

From the foregoing, YL is clearly rooted in Islam and is informed by its injunctions, ethos
and values and is premised on the notion that every youth has the potential to be a muttaqi
leader.

4.2 AIM

The broad aim of YL is:

To develop muttaqi situational/ contextual leadership among school children from

kindergarten to grade 12.

The term muttaqi implies that the learner will learn, understand and implement Islamic
rather than kufr ideas, concepts and values in his/her thoughts, feelings and actions.
Leadership implies that the youth must be empowered with the necessary abilities,
attitudes, values and knowledge and that they must be developed holistically across all
domains of the educational process so that they may play meaningful leadership roles in
different situations and contexts and thereby serve Allah.

Following the broad aim of the programme, the subsidiary aims of the programme are as
follows:

- to cultivate and develop team spirit in youth groups;

- to develop organisational, communication, thinking, decision making, problem solving and
other leadership skills and competencies;
- to inculcate a social and community consciousness;
- to develop artistic and other creative talents;
- to encourage participation in sports, martial arts, self-defence, and other recreational
activities and programmes;
- to inculcate a healthy self-image, self-concept, and the adoption and internalisation of
positive attitudes, behaviour, character and values;
- to forge a closer relationship between parent, child and family through parental
involvement;
- to encourage the appreciation and study of nature and natural phenomena, thereby
increasing their understanding of Allah;
 - to provide the youth with wide comprehensive exposure to science, technology and the
world of work;
- to encourage cross-cultural encounters and contact;
- to engage in such activities that will provide optimum experience, exposure, enrichment
and empowerment in the process of holistic development.

The following are examples of values and attributes that need to be built into the
programme:

- self-discovery and self-knowledge;

- self-reliance and self-discipline;
- goal setting and time management;
- perseverance and determination;
- initiative, enthusiasm and creativity;
- development of purpose and constructive thinking;
- community involvement and social responsibility;
- development of personal values;
- a spirit of adventure and team work;
- physical and mental exercises;
- development of vocational, cultural and family life skills;
- international understanding and awareness;
- ukhuwa, Muslim unity;
- care for animals and the environment;
- defence of Muslims, injustice and fight against all forms of oppression;
- the promotion of compassion;
- patience, tact, determination, reliability, accountability and responsibility;
- understanding - of themselves, of those in need and of those with whom they will work;
- participation in decision-making at a level which has a real and perceptible effect on
peoples lives; and
- developing an understanding of the fact that personal integrity is the essential basis of any
social relationship or contribution to the community.

4.3 CONTENT

The content of YL differs markedly from the content of traditional subjects. YL focuses on
structured, worthwhile activities to provide experience and exposure across the holistic
spectrum of domains (cognitive, aesthetic, spiritual, conative, ethical, physical, affective,
social). These activities include a wide variety of indoor and outdoor activities in the
categories of enrichment, leadership and life skills, tazkiya/tarbiyah, arts and crafts, sports
and recreation, and service. The activities are connected to Islamic spirituality and designed
to promote concepts, ideas, values, attitudes, skills, knowledge, character and behaviour.
The activities would need to be age level appropriate, catering for complexity and depth and
developed on the basis of several criteria.

For example, students may be initiated into an activity involving the study of birds in flight.
The justification and spiritual connection of this activity may be the following verse from the
Qur’aan (Al-Mulk 67:19) as it implores humankind to study birds and inquire into the
concept of flight:

Do they not observe the birds above them,

Spreading their wings and folding them in?
None can uphold them, except The Most Gracious:
Truly it is He that watches over all things.

To engage in activities involving this exemplar, the initiation could be through activities from
any one or more of the abovementioned categories to enrich the experiences. The values
embodied in this activity are: * observation, awareness and admiration of the creation of
Allah and its diversity; * observation and study of birds as a learning imperative from the
Qur’aan, reinforcing the Qur’aan as a source of guidance not only to matters strictly spiritual
but also including knowledge of science, technology, ecology, geography, ethics, and
morality which are nonetheless spiritually linked; and * the glorification of Allah as Creator
of the universe, reaffirming Tawheed, iman and ibadah. Exemplars from the Qur’aan,
Sunnah and Shari’ah are therefore an integral part of every worthwhile activity.

4.4 PEDAGOGY

A clear shift is made from information transmission, ‘chalk and talk’ and teacher-centred
modes of teaching and learning. The pedagogy in YL is experiential learning or learning by
doing, implying a pedagogy including inquiry-discovery, independent research and
expression, and critical thinking. Students engage with various activities designed in
collaboration with them where the teacher takes the role of facilitator/mediator rather than
an expert and authority. S/he acts as a guide/mentor in promoting underlying values and in
encouraging leadership roles.

In the example quoted above about birds in flight, the materials to be used are as follows:
worksheets, pencils, felt pens and blank paper. Resource material such as videos, slides,
audio cassettes, nature magazines, selection of library books, documents, articles, models
and artefacts could also be made available to the discussion groups to promote
understanding of an issue or situation as it unfolds in discussion. The activity is planned as
an after-dawn activity on an adventure camp and is organised as follows:

A group of 25 students (ages 10-14) are taken to a Nature Reserve for an overnight
adventure camp. They would awake before dawn to perform the fajr salat. Thereafter in
groups of 5, they would proceed to the bird hide and observe the variety and activity of bird
life for about 15 minutes, making notes and sketches of their observations.

Next they would proceed to a suitable area within the precincts of the reserve for further
engagement with the activity.

1. Each group is asked to appoint a member as leader or alternatively, the mediator may
choose a leader from the group, asking the group to select a scribe to write down points
discussed by the group for presentation at a plenary session.

2. The groups are asked to find exemplars in the Qur’aan and Hadeeth relating to
birds/flight from a selection of several photocopied exemplars.

3. Each group may ask a volunteer to recite the relevant verse from the Qur’aan in Arabic.
Another may volunteer to read the verse in English.

4. Students are then asked to study the worksheets, discuss them in groups and collectively
complete them. The worksheet guides discussion on adaptation, diversity of the Creation of
 Allah, flight and balance, types of feathers and their various functions, bone structure,
various parts of the bird - created by Allah for specific functions and how flight is applied in
science and technology.

5. At a plenary session, the mediator as chairperson, directs each group to send their
representative to present their findings. A general discussion may ensue.

6. Each student is asked to do a drawing of his/her favourite bird, or one of the birds he/she
observed.

7. Other activities that they may engage in includes: writing a short poem, composition, or
song around birds; designing and constructing a paper/plywood plane; writing a letter to a
friend describing the camp and event; students may be asked to make an audio visual
presentation with slides and cassettes or a video recording. Students could also be shown a
video on the flight and migratory patterns of various birds. The opportunities for activities
are limited only by the imagination of the mediator.

It is possible to use this exemplar in an activity involving aeronautics and physics because it
lends itself to examining an idea or application of an intellectual process to a new setting as
in the notion of transcendence. The learning imperative is from the Qur’aan and therefore
spiritually connected.

During his/her engagement with students, the mediator imbibes values of tolerance,
empathy and has a sincere and caring attitude. By personal example, the mediator
purposefully promoted the ethos and aims of the programme, participating in the salat and
other group activities. The Prophet Muhammad (SAW) said: “The learner and the learned
are partners in Taqwa ...” (Quoted in Al-Ghazali 1987 : 19). Teachers responsible for the
implementation of YL need to be trained in the processes involved.

The above activity complies with the following pedagogical aims and standards: it involves
the student holistically; it allows for leadership opportunities; it is cross curricular; it allows
for active roles rather than passive roles; it encourages research; it involves communicative
competence; it allows question posing and expression of views; it promotes spirituality; it
allows for team work; the mediator assumes the role of partner, resource, senior learner,
facilitator and mentor; it allows for creativity; and it allows for reflection on and illumination
of other areas of life.

4.5 ASSESSMENT

Unlike traditional subjects in which assessment largely focuses on memorisation,

regurgitation and measurement approaches where students either pass or fail, the YL
assessment is largely subjective and qualitative. Students are assessed on participation in
an activity, qualities displayed and deeds done. Assessment would include monitoring
leadership qualities and roles played by the student, both inside and outside school, using
several techniques including self-assessment, peer comments, parent feedback and
observation. A data-base of student assessment should be maintained for evaluating long
term success of the YL.

5. IMPLEMENTATION OF YOUTH LEADERSHIP PROGRAMME

Implementation here refers to the process of putting the YL programme into practice. YL is
not viewed as a a stand alone only, on the contrary, it is viewed as a programme that
affects every teacher and the ethos and policies of the whole school. YL also connects with
parents and the community. Implementation of the YL programme involves three phases,
namely initiation, installation, and continuation and expansion.

5.1 INITIATION

The initiation phase involves the initial preparatory work prior to installation. It is assumed
here that the schools concerned will play their part in initiating the process by requesting
assistance from the Association of Muslim Schools (AMS) for the implementation in
individual schools. The initiative may also come from any parent, principal, teacher or any
person at school level. Having taken that first step, the following needs to proceed:

5.1.1 Presentation

The concept of YL, its rationale, characteristics and requirements needs to be presented to
key participants at a meeting with a view to involving them in the decision to implement the
programme. This presentation could be made by a representative of the Youth Leadership
Committee of the International Education Conference or any other competent person. This
3-4 hour meeting would need to be prearranged in conjunction with a single school or a
group of schools in a particular area or region. The presenter could use OHP slides, videos,
pamphlets and other literature as handout material.

5.1.2 Decision

After having made shura and discussed YL thoroughly with persons that may be affected at
school level, a clear decision must be made with the support of key role players. Because
the programme involves long term commitment on the part of the school, all queries should
be cleared. The decision here is one of principle to implement YL in the school as a
foundational programme.

5.2 INSTALLATION

This phase refers to the actual operationalisation of the programme in a school and also
includes a number of steps.

5.2.1 Organisational structure

Implementation cannot proceed unless there is a clear organisational structure within the
school with clear lines of communication and delegation of responsibility. No single
organisational structure will suit the needs of every school and each school should decide on
its own structures according to local contexts. However, the following is a suggested
guideline:

- Appoint/elect a YL committee.

This committee should include the principal, teachers, parents, students and community.
The main purpose of this committee will be to provide the necessary support for the
implementation process, to ensure its continuity and growth in the school, and to receive
regular feedback and reports.
 - Appoint/elect a YL Co-ordinator

The co-ordinator may be the principal or teacher who is given the overall responsibility for
the implementation of YL. He/she is the link between teachers, students, parents and the YL
Committee. He/she will be responsible for organising regular INSET programmes for
teachers, assisting with the planning of programmes, supporting teachers with ideas and
the development of activities. The YL Co-ordinator will also investigate school policies and
ethos to align them with the whole school approach to YL.

- Appoint specialist YL teachers/facilitators

YL teachers will be responsible for dedicated stand-alone YL programmes. This may be the
Guidance teacher in the school whose teaching brief may be converted to YL. The specific
responsibility of YL teachers would be the development of a programme for the year in
conjunction with students, parents and community and specific activities of the programme.

- Bring other teachers on board for cross-curricular implementation

Because YL is intended to impact on other teachers as well as their disciplines, they would
need to be brought on board.

5.2.2 INSET

INSET refers to the initial and ongoing training and development of persons involved in the
implementation process, particularly teachers. Teachers would need to be given time-
release for attendance where necessary.

INSET will need to focus on the following areas:

- What is curriculum?
- How do children learn?
- Behavioural objectives or process learning?
- Process learning guidelines in an Islamic environment
- Practical application of process learning undergirded with Islamic values
- The rationale for YL
- Ideological basis for YL
- Policies of YL
- Aims of YL
- Content of YL
- Pedagogy of YL
- Assessment of YL
- Characteristics of the Teacher/Facilitator
- Developing programmes and activities
- Cross-curricular implementation
- Development of school policy and ethos
- Evaluation
- Resources needed (human and material)

Teachers themselves would need to become competent in the above areas so as to reduce
dependency on outside aid. However, the YL co-ordinator may draw on the experience of
 others in the process. Ideally one school in a region should become a model YL school so
that other satellite schools in the region could draw on the model school for support.

5.2.3 School resources

The YL co-ordinator together with assistance from the school board would need to do an
audit of school resources both inside and outside the school. Resources refer to funding,
buildings, camp sites, equipment, materials, community organisations and environmental
groups that are accessible to the school because activities will be determined to some
extent by what is available and what additional resources are needed. Where possible,
existing resources should be used.

5.2.4 Time Tabling

The YL programme is flexible and each school may decide on the most suitable time-tabling
strategy. A combination of three options is available:
- create space within the existing timetable perhaps by combining YL with Guidance
- outside the time-table on weekdays, and over weekends; and
- during school holidays.

The total time required for the implementation of YL based on international experience
seems to be about 75 hours per annum. This could translate to about 2 hours per week.
Actual time-table time may be less. Consideration should be given to holding day and
overnight camps within the available time.

5.2.5 Planning and development of activities

At this stage, the YL programme would need to be planned and activities developed. The YL
co-ordinator needs to plan with teachers, guiding them about the categories of activities,
the balance, holistic development, and the criteria for developing activities. Teachers are
ultimately responsible for the development of specific activities.

5.2.6 Engagement

The next step involves engaging students in the activities. Students will also need to be
briefed on the whole programme including its design dimensions so that they enter the
programme with a measure of understanding. Students should be encouraged to provide
feedback about activities. This could be done during language lessons, at assemblies, and
via individual and group discussions.

5.2.7 Assessment

The final part of the implementation process is the assessment of individual students. As
indicated previously, the assessment involves various techniques. A practical way would be
to introduce a personal YL diary system wherein the students record their activities and
short evaluations. The facilitator would need to examine the diaries on a regular basis.

5.3 CONTINUATION AND EXPANSION

The implementation of the YL programme needs to be sustained on an ongoing basis. This

implies close monitoring of the programme and ensuring that problems are rectified as soon
 as possible. New ideas should be filtered through from the feedback and personal
evaluations obtained from various participants. INSET programmes will need to be
organised on a regular basis so that there is personal growth and development on the side
of the teachers as well. Parents may also be involved in the various activities so that the YL
programme becomes a partnership and link with parents. The more commitment and
enthusiasm the school can generate, the more enduring the programme will be.

6. EVALUATION OF THE YOUTH LEADERSHIP PROGRAMME

Ultimately, the school would want to know whether the programme is succeeding in terms
of the broad aims of the programme. Evaluation should determine the successes and
failures of the programme rather than that of the students. The programme can only be
evaluated in terms of the long term achievements of students over several areas rather
than only in terms of achievement in examinations. What is sought here is ‘muttaqi
leadership”. This implies student behaviour, character development, attitudes and
achievements. This is not a simple task. A confidential data-base of student development
and assessment should be kept in the long term, based on the broad leadership criteria. The
evaluation focus is on quality rather than on quantity.

The following is a sample of some criteria that may be used:

Has the student chosen an appropriate career?

How is the student contributing to society?
Is the student assuming leadership roles in society?

7. CONCLUSION

The YL Task Group of the International Workshop on Islamic Education resolved that:

- YL be given the emphasis it deserves in the school curriculum and be instituted as a

matter of priority in a structured and sustained manner for all Muslim youth including the
disabled;

- YL be viewed as central and fundamental to the ethos of the whole school, incorporating
all disciplines and policies; and

- the International Islamic Education Conference actively promotes and supports Youth
Leadership as a programme among Muslim schools. Madrassahs, NGO’s and other
community organisations engaged with youth.

For the implementation of YL in local schools, clearly the above resolution needs the support
and commitment of all the key role players at school level. The importance of YL as a
strategic intervention in Muslim schools cannot be underemphasised nor can potential
outcomes be underestimated. Please note that Youth Leadership (YL) is compatible with
outcomes-Based EducationIt (OBE) and should fit with curriculum 2005. It must also be
clearly understood that this YL programme is still in the developmental phase and may be
adapted to suit local requirements. The more widespread the implementation, the greater
the wealth of experience that will be accumulated and enable all its users to share.
Insha'Allah.
 APPENDICES

APPENDIX 1: ISLAMIC VALUES

*Tawheed

The core, inviolable and foundational Islamic value is Tawheed. Al Faruqi (1982) says on
page 8: ‘There can be no doubt that the essence of Islamic civilization is Islam, or that the
essence of Islam id Tawheed...’ Tawheed literally means that there is no ilah but Allah, the
One Being, Supreme Creator and Sustainer of the Universe. Allah ‘occupies the central
position in every Muslim place, every Muslim action, every Muslim thought. The presence of
Allah fills the Muslim consciousness at all times.’ (Al Faruqi, 1982, p1). Every value will
therefore be underpinned, interwoven and interconnected with the core value of Tawheed
and all its dimensions. Only then can it qualify to be an Islamic value. It follows then that
any Islamic value based curriculum design must of necessity be informed by this basic and
master value of Tawheed.

In the South African and global context, this concept is powerful, liberatory and
revolutionary because it makes a paradigmatic shift from socially constructed ideologies to a
divinely revealed world view; from the subjugation of insan by insan to the voluntary
acceptance of the subjugation of insan to Allah, the All-Powerful and Supreme, for peace
and happiness; from human bondage to the bondage and servitude of Allah.

Hajj
Salaah
Zakah
Saum
Jihad
Patience and perseverance
Determination and persistence
Shura
Taqwa
Justice
Kindness and compassion
Peace
Accountability and responsibility
Conservation
Love and obedience to Allah, His Prophet (sollallahu 'alayhi wa sallam), Parents, Leaders
and teachers (Reverence and Obedience)
Excellence
Autonomy and inter-dependence
Self-reliance and self-sufficiency
Marriage and family life
Children
Reading
Acquiring knowledge and skills
Thinking and understanding
Smiling
Courtesy
Tolerance
Moderation and balance
Efficiency
Chastity
Mutual respect
self-actualisation
Wisdom
Counselling
Humility and modesty
Humour
Fairness
Helpfulness
Promise
Friendship
Human dignity
Integrity
Punctuality
Generosity and philanthropy
Health and hygiene
Cleanliness
Brotherhood
Repentance and forgiveness
Discipline
Thrift
Animal and plant care and welfare
Adventure
Loyalty
Creativeness
Cheerfulness
Etiquette
Awareness
Work ethic, trade and commerce, entrepreneurship
Proactivity in promoting good forbidding evil
Sincerity
Morality and ethics
Benevolence
Esteem
Children and youth
Order
Freedom from any form of oppression
Caring and sharing
Desiring for others what you desire for yourself
Service
Protection of interests
Critical and lateral thinking
Curiosity
Conciliation
Positive change and transformation
Positive attitudes and dispositions
Da’wah
Beauty
Property
Arabic
Hijab
Courage
Willpower
Confidence
Privacy and Confidentiality
Communication
Empowerment
Leadership
Positive self concept, self esteem, self-image
Positive attitude in inter-personal relationships
Good neighbourliness
Prayer
Enlightenment
Advancement
Order and Organisation
Iman
Ihsan
Islam
Respect
Guidance
Abstention from intoxicants and injurious substances and from promiscuous behaviour
Abstention from other prohibited actions as enunciated in the Qur’aan and Hadeeth (Riba,
fornification, etc.)
Hereafter - Resurrection - Jannah and Jahannam

APPENDIX 2 : DOMAINS

A leadership programme must develop students holistically across all domains. Activity
planning and preparation should therefore consider the following domains:

CONATIVE: Tawheed, risalah, Islam as din, anti-Islamic/Jahili Forces, philosophy

COGNITIVE: critical thinking, reflection, understanding, (Tafakkur) (Furqan)

PHYSICAL: health, fitness

AFFECTIVE / PSYCHOLOGICAL: self-esteem, identity, self-image, confidence

AESTHETIC: appreciation, talents, development (arts, drama, etc.)

ETHICAL: right, wrong

SPIRITUAL: taqwa, relationship with Allah, allegiance, loyalty, service

SOCIAL: relationships with peers, friends, family, school, community, environment, service,
leadership, followership, teamwork

ECONOMIC: career and finance, work

 APPENDIX 3:

LIST OF QUALITIES, CHARACTERISTICS, KNOWLEDGE AND SKILLS OF LEADERS

THE LEADER

* Qualities:
The leader is expected to be:

1. Morally sound 14. Enthusiastic

2. Imaginative 15. Energetic
3. Management-minded 16. Coaching minded
4. Fair to all concerned 17. Expressive (speech and writing)
5. Varied in interests 18. Logical
6. Instruction minded 19. Mentally keen, alert
7. Emotionally mature 20. Responsible
8. Planning minded 21. Improvement minded (Practising Ihsan)
9. Respectful towards self and others 22. Resourceful
10. Studious 23. Initiating, hard working
11. Decisive 24. Loyal to all concerned
12. Organised 25. Humane
13. Dependable

* Knowledge:
In more formal groups and organisations the leader should have knowledge of:

1. Aims, principles and objectives of his/her group/organization

2. Organization structure and orientation
3. Duties and responsibilities
4. Organization policies, practices and procedures
5. Basic economics
6. Scientific management principles and methods
7. Planning, scheduling and control
8. Quality requirements and control
9. Basic mathematics, language and science
10. Pertinent legislation
11. Professional standards (in their field)
12. Personal strength and development needs
13. The art and science of creative thinking
14. Human relations principles and methods
15. Communications

* Skills:
The leader should have skills in the areas of:

1. Creative thinking
2. Planning, organizing, executing and following up
3. Teaching, training and coaching
4. Assigning work
5. Keeping people informed
6. Controlling quality
7. Reducing or eliminating waste
8. Controlling costs
9. Carrying out policies, contracts and procedures
10. Co-operating with others
11. Keeping people informed
12. Handling emergencies
13. Maintaining good housekeeping
14. Studying for continued improvement
15. Keeping informed and keeping in shape
16. Setting a good personal example

Other qualities of leaders expressed as desirable by followers:

1. Thoughfulness 7. Courage
2. Impartiality 8. Directness
3. Honesty 9. Decisiveness
4. Proficiency 10. Dignity
5. People knowledge 11. People interest
6. Control 12. Helpfulness

THE SEVEN HABITS

According to Stephen Covey highly effective people have seven unique endowments which
empower them to be effective leaders. These are

Primary Human Endowments Associated Habits

1. Self awareness of self knowledge Be Proactive

2. Imagination and conscience Begin with the end
3. Volition or will-power Put first things first

Secondary Human Endowments

4. Abundance mentality Think win-win

5. Courage and consideration Seek first to understand then to be understood
6. Creativity Synergise
7. Self-renewal Striving to improve or strive for excellence

LEADERSHIP TRAITS

Sixteen traits of leadership were identified in students in a study. Each trait was categorised
as cognitive (C), Affective (A) or both (B):

1. Assertive decision making (B)

2. Altruistic (B)
3. Persuasive/innovator (A)
4. Sensitivity to the needs of others (A)
5. Ability to be a facilitator (B)
6. Goal orientated (C)
7. Strong communication skills (B)
8. Integrity (A)
9. Organization ability (C)
10. Resourceful (B)
11. Risk taker (B)
12. Charisma (A)
13. Competence (knowledge) (B)
14. Persistence (A)
15. Accepts responsibility (B)
16. Creativity (B)

The authors note that only two traits were rated as cognitive indicating the importance and
complexity of the affective characteristics in leadership.

APPENDIX 4:

CRITERIA FOR SELECTING ACTIVITIES

All other things being equal, one activity is more worthwhile than another:

1. If it permits children to make informed choices in carrying out the activity and to reflect
on the consequences of their choices.

2. If it assigns to students active roles in the learning situation rather than passive ones.

3. If it asks students to engage in inquiring into ideas, applications of intellectual processes,

or current problems, either personal or social.

4. If it involves children with realia (i.e. real objects, materials and artefacts).

5. If completion of the activity may be accomplished successfully by children at several

different levels of ability.

6. If it asks students to examine in a new setting an idea, an application of an intellectual

process, or a current problem which has been previously studied.

7. If it requires students to examine topics or issues that citizens in our society do not
normally examine and that are typically ignored by the major communication media in the
nation.

8. If it involves students and faculty youth in ‘risk’ taking - not a risk of life or limb, but a
risk of success or failure.

9. If it requires students to rewrite, rehearse and polish their initial efforts.

10. If it involves students in the application and mastery of meaningful rules, standards or
disciplines.

11. If it gives students a chance to share the planning, the carrying out of a plan, or the
results of an activity with others.
12. If it is relevant to the expressed purposes of the students.

13. If the activity complies with the Shari’ah in enjoining the maruf and prohibiting the
munkar and does in fact embody Islamic values and promotes and enhances the students
concepts.

14. If it is enriching, empowering, enabling and enskilling.

15. If it encompasses the student holistically through all the domains of development:
cognitive (mental), psycho-motor (physical), affective (heart), social, aesthetic, moral-
ethico, conative and spiritual.

16. If the activity helps to promote any of the aims of this programme - singularly or
collectively.

17. If the activity draws the student closer to his ultimate purpose of being of service to
Allah, the Ummah, humanity and all creation.

18. If it enhances, equips and helps the student to build and internalise muttaqi leadership
qualities, skills, attitudes, knowledge and values.

19. If it develops in the student respect for all other cultures, people and religions.

20. If it develops in the student a love for Allah and His creation.

21. If it leads the student to strive for excellence.

22. If the student is empowered to transform his/her attitudes, behaviour, values and
character in alignment with Islamic values.

23. If it involves the student in studying, appreciating and living Islamic art, culture, history
and civilization; and critically respecting and appreciating their own and other foreign and
diverse cultures and civilizations.

24. If it provides for and engages students in appropriate leadership roles.

 APPENDIX 5:

RECOMMENDED SELECTION
OF
ACTIVITIES

GENERAL ENRICHMENT

Aeronautics
Agriculture
Aircraft Recognition
Amateur Radio
Anthropology
Aquarium Keeping
Archaeology
Architectural Appreciation
Astronomy
Budgerigars and Canaries
Cacti Growing
Careers
Chemistry
Cinematography
Communication
Communism
Committee Procedure
Comparative Religion
Computers
Construction of Camp and
outdoor equipment
Cookery
Critical History (Saudi Arabia,
Turkey, South Africa)
Criminology
Culture and Civilization (Western,
Easter, Islamic & African)
Drawing
Drama
Ecology, Conservation &
Environmental studies
Electricity
Electronics
Foreign languages (Arabic,
Zulu, Xhosa)
Forestry
Film Production
Fishing
Gardening
Genealogy
Geology
Geometrical and technical Drawing
Hadith
Handbell Ringing
Heraldry
Herpetology
Ideology
Independence
Informatus
Keeping of pets (small mammals)
Languages
Lettering and Calligraphy
Librarianship
Literature
Local and Historical Survey
Magazine Production
Map Making
Meteorology
Microscopy
Model Construction - Aircraft
Model Construction - Cars
Model Construction - Railways
Model Construction - Ships
Money Matters
Motor cars - Driving
Motor cars - Engineering
and Maintenance
Mosque Architecture
Natural History
Numismatics (Coins)
Orchid Growing
Petrochemical Studies
Philately (Stamps)
Phillumeny (Matchboxes)
Photography
Plant Study
Practical Mathematics
Poultry
Public Speaking
Quran Reading
Radio Construction
Railways Affairs
Reading
Relief Modelling
Religions of the World
Rifle Shooting
Secularism
Shar’ah
Sheep
Ship recognition
Short-wave Radio Listening
Speech and Drama
Typing
Theatre Appreciation
Writing
Writing to the Media
Zoology
ARTS AND CRAFTS

Basketry (Canework)
Bookbinding
Candle making
Canvas Work (Tapestry)
Clay Modelling and Sculpture
Confectioners’ Decoration
Crocheting
Dressmaking
Embroidery
Enamelling
Fabric Painting
Fancy Ropework
Fine and Applied Arts and Design
Floral Art
Glove Making
Handwriting
Jewellery
Knitting
Lampshade Making
Leatherwork
Macrame
Marquetry
Metalwork
Mosaics
Origami
Painting and Design
Patchwork
Pewter Working
Pillow Lace Making
Pottery
Printing
Puppetry
Quilting
Rug Making
Screen Making
Shoemaking
Soft Furnishing
Soft Toy Making
Stain glass
Weaving
Wood Carving
Woodwork

LIFE SKILLS AND LEADERSHIP SKILLS

Assertiveness . . . . . . . . . . Conflict Management

Creative Problem Solving . . . Personality and Appearance
Debating . . . . . . . . . . . . . .Planning and Organization Skills
Decision making . . . . . . . . . Positive Self Image
Effective Communications . . .Stress-Prevention and Management
Giving and receiving feedback . . . Study Skills
Group and Networking . . . . . . .. . Time Management
Learning from Experience . . . . . . .Umpiring and Refereeing
Making, Keeping and Ending Relationships . . . Value Building
Negotiation

PHYSICAL SECTION

Aerobics
Aikido
Archery
Athletics
Badminton
Baseball
Basketball
Baton Twirling
Billiards and Snooker
Boardsailing
Bowling: Carpet, Flat & Crown
Green, Ten Pin
Boxing
Canoeing
Caving and Potholing
Commando
Cricket
Cross Country Running
Curling
Cycling
Diving
Fencing
Fly Fishing
Fly Tying
Golf
Gliding
Gymnastics
Hockey
Ice Hockey
Judo
Karate
Kendo
Keep Fit
Lacrosse
Lawn Tennis
Orienteering
Marksmanship
Navigation
Parascending
Personal Survival
Physical Achievement
Riding
Rock Climbing
Roller Hockey
Rounders
Rowing
Rugby League Football
Rugby Union Football
Sailing
Sand & Land Yachting
Scuba Diving
Skate boarding
Skating (Ice & Roller)
Ski-ing (Alpine & Grass)
Skipping
Sport Parachuting
Squash Rackets
Surfing
Swimming
Synchronised Swimming
Table Tennis
Team Games : Association
Football (or other national
forms)
Trampolining
Underwater swimming
Volleyball
Water Polo
Water Ski-ing
Weight-Lifting
Wrestling

TAZKIYAH

• Salaah . . . . . . .• Istaghfar . . . . .., .• Saum

• Thikr . . . . .. ... .• Zakat . . . . . .... ..• Sadaqah
• Tahajjud . ... . ...• Hajj. . . . . . . .... • Jihad

SERVICE SECTION
-
GROUP 1 GROUP 2 GROUP 3

SERVICE WITH A SERVICE SERVICE

SUBSTANTIAL REQUIRING REQUIRING
ELEMENT OF COURSES OF SPECIFIC
PRACTICAL SPECIALISED QUALIFICATIONS
INVOLVEMENT TRAINING
 Community Service •Care for Animals •Canoe Lifeguard
•Adult literacy •Rescue •Child care instruction
•Conservation •Civil Aid •First Aid
projects •Coastguard •Home Nursing
•Fund raising Service •Life Saving
•Help in Children’s •Fire Service •Mountain Leader
Homes, •Lifeboat Service Training
Day Nurseries and •Mountain Rescue •Occupational Safety
Special •Road Safety •Surf Life Saving
Schools •Safety in the •Welfare
•Helping to meet the Home •Youth Service:
community and •Service through: - Uniformed
social needs Tarbiyyah - Organisations
of the elderly, infirm Training to help the
•Help with the sick Mentally
or Handicapped
handicapped Youth Work:
•Hospital Volunteer - Award Scheme
Work - Leadership
•Hospitality for - Voluntary
overseas - organisations
students - Youth service
•Organising - Youth Leadership
collections of - Management
salvage
•Organising
collections of
magazines or books
to meet
community needs

Service to the community could be rendered through the activities of various community
based organisations and Non-Government Organizations either on a voluntary or nominal
allowance basis:

SPCA, Zoo, Zakah Fund (SANZAF), Islamic Relief Agency (ISRA), Africa Muslim Agency
(AMA), Al-Qalam, Islamic Medical Association (IMA), Darul-Yatama (orphanage), Islamic
Da’wah Movement (IDM), Muslim Youth Movement (MYM), Al-Fajr, Muslim Assembly, the
local madrassah and masjid activities, organisations serving the poor, needy and oppressed
e.g. domestic workers, farm labourers, abused children and persons etc.

APPENDIX 6: PEDAGOGICAL AIMS

1. To initiate and develop in youngsters a process of question-posing (the inquiry method).

Here the students are encouraged to learn by discovery rather than by simple transmission
of information. Students are encouraged to participate in this process.

2. To teach a research methodology where children can look for information to answer
questions they have raised ... and apply it to new areas. It is important that students be
exposed to the vast literature available on Islam and knowledge from an Islamic perspective
together with knowledge from western and eastern sources.

3. To help youngsters to develop the ability to use a variety of first-hand sources of

evidence-especially the Qur’aan and Hadeeth.

4. To encourage youth to develop hypotheses and draw conclusions.

5. To encourage group discussions in which youngsters learn to listen to others as well as to

express their own views freely and confidently in the light of Islam and the Islamic value
system.

6. To give sanction and support to open-ended discussions where definitive answers to

many questions are not found; to encourage searching and providing Islamic perspectives
and solutions to the issues that are raised.

7. To encourage youth to reflect on their own experiences.

8. To create a new role for the teacher/ustadh, as a facilitator or a mediator and a resource
rather than an authority.

9. To create opportunities and engage students in appropriate leaderships roles.

APPENDIX 7: GUIDELINE: MEDIATORS/TEACHERS/FACILITATORS

1. MEDIATORS are the main contact persons with youth and should therefore be qualified to
perform the functions that are designated.
2. The functions, duties, responsibilities and characteristics of the MEDIATOR.
2.1 The MEDIATOR is a trainer, guide, example and a helper.
2.2 The MEDIATOR is a character, culture and value-builder - a transformer.
2.3 The MEDIATOR has a good sense of humour.
2.4 The MEDIATOR projects and infuses Islamic values in youth.
2.5 The MEDIATOR identifies and develops the potential and capabilities of a youth. He/She
does not neglect the introvert nor does he/she undermine the extrovert.
2.6 The MEDIATOR is prepared with his/her activity and he/she earns the respect of his/her
group of his/her work and word.
2.7 The MEDIATOR develops a close relationship with his/her youth group, knows their
background, friends and parents.
2.8 The MEDIATOR understands the vision, aims, objects and goals of the leadership
programme.
2.9 The MEDIATOR understands the leadership programme values and Code of Conduct and
tries to adhere to it and inculcate it to his/her youth.
2.10 The MEDIATOR is friendly, sympathetic, positive and cultivates positive attitudes.
He/she is patient, loves children and is a mentor to the child/youth.
2.11 The MEDIATOR is knowledgable and confident. He/she is open to ideas and respects
the dignity of the child. He/she allows children to express themselves, pose questions, learn
by discovery-inquiry and guides them along that path.
2.12 The MEDIATOR is committed, reliable, sincere and loyal to the Leadership Programme
and tries to operate efficiently and effectively for the betterment of the Programme and the
 youth it serves.
2.13 The MEDIATOR communicates with parents, youth fellow MEDIATORS, committee, and
co-operates in all respects with all the various structures of the Leadership Programme in
order to run the Leadership Programme professionally.
2.14 MEDIATORS should strive to adhere to Islamic norms of conduct, etiquette and
behaviour inside and outside the Leadership Programme.
2.15 MEDIATORS should undertake self-study and self-development programs to improve
their skills and provide specialist services to the Leadership Programme.

SELECT BIBLIOGRAPHY

Al-Ghazzali (1987) The Book of Knowledge, Lahore: Sh Muhammad Ashraf. (Translation of

manuscripts dated circa 900AH by Faris, Nabih Amin).

Cajee, Z.A. (1996) An Islamic Value Based Youth Leadership Programme in Muslim
Education Quarterly, pp 20-42, Winter Issue, Volume 13, Number 2, 1996.

Christopher, Elizabeth M. (1993)Leadership Training - A sourcebook of Activities, London:

Kogan Page.

Conrad, D. & Hedin, D. (1987) Youth Service - A Guidebook for Developing and Operating
Effective Programs, USA: Independent Sector.

IBO (1992)CAS ACTIVITIES HANDBOOK FOR IB SCHOOLS, Switzerland, International

Baccalaureate Organization.

Pfeiffer, J William & Jones, John E. (Eds) (1979) A Handbook of Structured Experiences for
Human Relations Training (Vol VII), San Diego, CA: University Associates, Inc.

Scannell, Edward E. & Newstrom, John W. (1983) More Games Trainers Play - Experiential
Learning Exercises, USA: McGraw-Hill

Scannell, Edward E. & Newstrom, John W. (1991) More Games Trainers Play - Experiential
Learning Exercises, USA: McGraw-Hill

OTHER ORGANISATIONS FOR IDEAS AND ASSISTANCE

Outward Bound

The Presidents Award

Boy Scouts

Girl Guides

Junior Achievement of SA

Gifted Child Centre - Johannesburg College of Education

DIRECTORY OF RESOURCES NEEDED

Camp sites
Hiking Trails
Short courses offered at recreational centres
Skilled persons in locality (including parents, students and past students).