Empowerment science of management supporting the infrastructure
The word “empowerment” means the language of strengthening or strengthening, and the word “empowerment” is mentioned in the Great Qur’an by the Almighty’s saying: “Allah promised those of you who believe and do righteous deeds that He will surely grant them succession in the earth as He appointed those of Nay, and that He will surely establish for them their religion which He has chosen for them, and that He will surely replace them, after their fear, with security. They worship Me, not associating partners with Him. Anything and who disbelieves after that, they are the transgressors.” An-Nur: 55
Empowerment in the science of management means supporting the infrastructure in the organization, by providing technical resources, enhancing independence and self-responsibility, focusing on workers, giving them strength, information, rewards and knowledge, protecting them in cases of emergency and unexpected behavior during consumer service, and focusing on workers who deal with and interact with the consumer.
Empowerment is defined as the voluntary transfer of business ownership or cases and conditions to a group or individuals who have the ability to deal with the appropriate situation in a possible environment, and who possess authority, responsibility, skill, ability and understanding of work requirements, motivation, commitment, confidence, and honest management in an environment that does not prevent appropriate work and sufficient availability for them to launch their creativity and energies.
Empowerment can also be through the process of selection and training required to provide workers with the necessary skills and culture to promote the right to self-determination, cooperation and coordination rather than competition, and in service quality organizations it can be absorbed procedurally by encouraging workers to respond to problems related to quality and providing them with resources and delegating powers to them.
The process of attracting qualified human resources and competencies to engage in the job and continue in it comes after the human resource planning process. her exams.
After the recruitment is completed in the fullest way, the organization is supposed to apply to a sufficient number of qualified people from whom we can choose who will actually fill the vacant position, and the selection takes place according to what is called the principle of merit.
The meritocracy is based on two main facts:
The job is fixed and the employee changes, and therefore we must start analyzing the jobs and determining the specifications and qualifications of those who occupy them.
That a large number of individuals apply who meet the initial conditions, and a competition or selection is held between them, and the selection is based on the results only [without interference for personal considerations] and thus the best one is chosen to fill the job.
The Personnel Affairs Department implements most of the testing steps, and department managers participate in the testing process. As for the appointment authority, it usually lies in a central authority. As for appointment to senior leadership positions, the board of directors has the authority to appoint them.
Fourth: personal interviews
Some personnel departments may rely on personal interviews when selecting or hiring employees in addition to the usual tests.
The foundations of human resource management (people management) in the Holy Qur’an and the Sunnah of the Prophet:
First: The story of Moses, peace be upon him, with the two shepherds:
The Almighty said: “One of them said, ‘Father, hire him. Indeed, the best of whom you hire is the strong and trustworthy.’” Al Qasas / 26
One of them said, “Which is the major or minor missionary,” “Oh, father, hire him.” Take him as a servant to take care of our sheep instead of us. It says: The best person you hire to graze is strong to protect your livestock and take care of them in their reform and righteousness, the trustworthy person whom you do not fear to betray, in what you entrust him with. And it was said: When she said that to her father, her father denounced that who described him to her, and he said to her: What do you know about that? She said: As for his strength, I did not see his treatment as he treated when watering at the well, and as for the trust, I did not see him turning a blind eye on me. And it was said that she said: As for his strength, I did not see him when he watered for us, I have never seen a man stronger in that watering than him, and as for his honesty, he looked when I came to him and diagnosed him, and when he knew that I was a woman, he directed his head and he did not raise it, and he did not look at me until I conveyed your message to him Then he said: Walk behind me and prepare the way for me, and he did that only while he was trustworthy, so he walked on the authority of her father and believed her and thought of him as she said.
In this story, the general foundations of the concepts of selection according to merit and appointment based on appropriate qualifications for work become clear to us. The term merit is known as Competency, which means the inherent characteristic of the individual that leads to effective or distinguished performance, as Moses, peace be upon him, was chosen based on his merit and special qualifications that fit the work, which is the shepherding of the sheep, so his qualifications were the physical strength that emerged while watering him at the well. And his honesty and lowering his gaze while talking to the girl and walking in front of her to avoid seeing her.
Second: The story of Joseph, peace be upon him, with the king:
The Almighty said: “And the king said, ‘Bring him to me, and I will extract him for myself.’ Then when he spoke to him, he said, ‘Today, you are standing firm and trustworthy with us.’” Yusuf / 54
Ibn Katheer, may God have mercy on him, says in his interpretation that God Almighty said news about the king when the innocence of Joseph, peace be upon him, was achieved, and the integrity of his honour, from what was attributed to him. What he is in terms of creation, character, and perfection. The king said to him, “Today, you are established and trustworthy with us,” meaning that you have remained with us of stature and trust. And in the interpretation of al-Tabari, empowered, that is, empowered with what you wanted to elevate your position and status with us, trustworthy in what was entrusted to him. Or empowered, that is, able to say, trustworthy, do not fear treachery, as stated in the interpretation of Al-Qurtubi.
The Almighty said: “He said, “Put me in charge of the treasures of the earth.”
And Yusuf, peace be upon him, said to the king, “Put me over the treasuries of the earth. Or Hafeez, any trustworthy storekeeper, knowledgeable and insightful as to what he undertakes. And it was said that he memorized and knew about it, and a computer clerk.
“Thus We established Joseph in the land, and he settled therein wherever he pleased. 6
Likewise, as We bestowed upon him salvation from prison, we established Yusuf in the land, the land of Egypt, to reside, to descend from it wherever he pleases, after hardship and confinement.
Through the previous story of Yusuf, peace be upon him, we discover basic concepts for managing individuals, where the concept of polarization appears clearly and without ambiguity through the polarization of the king to Yusuf after making sure of his knowledge and morals, so he said, “Bring him to me, and I will extract him for myself.” The importance of the personal interview for the job candidate also appears, “when he spoke to him,” that is, he addressed him. The king met him directly and knew and saw his grace and dexterity. The story concludes when the king appointed Joseph based on the knowledge, wisdom and ingenuity he showed, and it is said that he appointed him in the place of the dear and made him responsible for the treasuries of Egypt. Here the concepts of appointment and empowerment appear.
Because of the importance of the concept of empowerment, we note that this word is mentioned in more than one verse of the Holy Qur’an, and despite the different places of its use, it gives the same meaning in general. So came the noble verses in which empowerment was mentioned in the sense of succession in the land at times, and graciousness to humans by facilitating life in it and providing the means of living at other times, and these meanings do not contradict the concept of empowerment in the administrative field that we mean.
Third: Governance and Emirate (its terms and criteria) in the Prophet’s guidance
On the authority of Abu Hurairah, may God be pleased with him, he said: “While the Prophet, may God’s prayers and peace be upon him, was in a gathering talking to the people, a Bedouin came to him and said: When is the hour? . Then the Messenger of God, may God’s prayers and peace be upon him, proceeded to speak, and some of the people said: Hear what he said, and he thought what he said. Some of them said: Rather, he did not hear. Even when he finished his speech, he said: Where – I see him – is the questioner about the hour. He said: Here I am, O Messenger of God. He said: If the trust is lost, then wait for the Hour. He said: How did you lose it? He said: If the matter is extended to other than its people, then wait for the Hour. Sahih Al-Bukhari / Al-Jami Al-Sahih 59
On the authority of Abd al-Rahman ibn Samra, he said: The Messenger of God, may God bless him and grant him peace, said to me: “Oh Abd al-Rahman! Do not ask the principality. If you gave it, for a matter, you ate it. And if you give it to her without asking, then help her.” Narrated by Muslim / Al-Musnad Al-Sahih 1652
On the authority of Abu Dhar Al-Ghafari, may God be pleased with him, he said: I said: O Messenger of God! Won’t you use me? He said: Then he hit me with his hand on my shoulder. Then he said: “O Abu Dharr! You are weak. And it is a trust. And it is the Day of Resurrection, shame and regret. Except for the one who takes it by its right and performs what is required of it.” Narrated by Muslim / Al-Musnad Al-Sahih 1825
Through the previous honorable prophetic hadiths, we feel the greatness of the responsibility that the prince bears upon him (or the one in charge and the one who is employed for a specific work). For the common good and the performance of the trust that he owes.