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as rare ee RUS uu - = ener ae seu HAJI MOHD NSS IL YU Arete) MENELUSURI Chair of Islamic Leadership Ms AVIV TUAN GURU HAJI medion ot helena MOHD YASSIN Ee 8 BIN MUHAMMAD ‘Administrative Assistants Me, Noot Syuhadah Susiro Ms. NurSyazana Azudain Ms, Nurul Ain Syazwani Muhamed Sabian ‘Mr. Adar Fariz Mohd, Zain Dr. Chami Wariya(chamil_wariya@yahoo com) - Residence Scholar Prof, Dzulk Abdul Razak (drurezak@gmal com) - Holder ofthe Tuen Guru Haj ‘Mohd. Yassin Bin Vuharnmad Chair of Isamic Leadership Pejabat Kusi Kepemimpinan Islam, “Tuan Guru Haj Mohd. Yassin bin Muara, ‘Aras 8, Fakut Kepimpinan dan Pengurusan, Universi Sains islam Malaysia (USIM). Negeri Sembian, Tol 06-798 6703, Fax: 06-708 8713 a ‘Yayasan Nurul Yaqoen, No.4, Jin 3271, ‘Seksyen 2 Wangsa Maju, £53800 Kuala Lumpur, \Wiayah Persekutuan, Te 03-4143 3002 Fax: 03-4142.3719, ‘Tho magazine fs pubished the ins a yearn Febuary June and Ociber wih foancal supaod rm Yayasan Nurul Yaqoen coloration wih he Ofc of Tuan Guru Ha) Mohd, ‘Yassin bin Muhammad Chao ani Leaders, Faculy of Lascersip and Manegomen, Universit Sans clam Malaysia, Negeri Sembilan, Pease sod comments er contnution in Base Malaysia, Engish or Arabic he Edna ‘Board. Submissions must Ince ho eee’ ame and designation, adress, telephone ‘umber and oma edéess Ray be tod fer ho puposes clay or pace, and shuld be adress io any of th etd exo fhe Lender Printed by: PAY’ Design Network @ Delia) Sn Bh, SSN: 2269-0363 PW eae VAUe VAN ELV 2.00) Ta Cnet) Boece) eS Coen aces Bee anu Pen Dos ay Se a eae eee el ent een ee ee ere td ae noe eer en as etc a ois eae ers several ather books related oth Sr rs ete KARTINI KAMARUZZAMAN Pe ee) eet te PS Cees Sree arma ere ero een) ces eia Coo eee aC Comore Pe ea een) Sue ur eons Pa en cae er ans eee meant ne ee es SUES) See re en eae Pere ee ee) Senn eee ae Eee enc ncans Pes ea res Cee etry Seen ear cate) Ce net niin pen Wy CONS eee OPE U SEO} Relea UT Ue Cg ee ey erm) en | eer ty See een es Rene) beberapa projek penerbitan axhbar Pe Oca tae ores eae uc ea ere Pe er ay Cetera renter ite! MUNAZZA SAEED Dre ae ced peer ey University of Maya (UM), Malaysia. She oblained her Master's Degree in eee eg DoT Be eo Dee ee ee cD CULO Ano Ce eee Peer ne aca RUC teeny en rn) re ene eats Reet et Preece re (ecm Gee eee uere ie tt RO teu uM Cre eas Cae nan ae tha Model ASEM (Asia-Europe Meeting) Singapore 2015 held er tenets iis) THEMES OF ISLAMIC LEADERSHIP ‘Mahazan Abdul Mutalib, Wan Mohd. Fazrul Azdi Wan Razali,Rozita Abdullah & Nuthatizah Mohd. Sukor INTRODUCTION ‘This article discusses Islamic Leadership based on Intorprotative Contont Analysis (ICA) procedure conducted ‘on four categories o iterature or 1) the Qur'an 2) the al-Anadith al-Nabawiyyah (3) Classical Istamic iterature ‘and (4) Contemporary islamic iterature. The purpose of the analysis isto introduce emerging themes related to \slamic Leadership behaviour. Outcomes ofthe analyses could be helpful for researchers and practitioners to identity important elements of Islamic Leadership. Even though one might argues that Islamic Leadership dimensions should not be limited tothe identified themes {and the dimensions might expanded based on numbers of literature analysed, this study sees that the identified ‘themes could be used as a basic standard of behaviour for Islamic Leaders. An important aspect that needs to be stressed in future study of criteria of Islamic Leadership is to establish the underlying principles or theories to explain how positive and significant criteria of Islamic Leadership functions. The process should be properly investigated empirically on multiple categories of leaders. “The combination of both theoretical and empirical evidence {s very important to enable future models and theories of Islamic Leadership to be practiced and trained ISLAMIC LEADERSHIP Generally, leadership comes with a purpose or purposes, to be fulfilled, A leadership without any single purpose i never a leadership. In Islamic Leadership, regardless ofits any vel and areas covered, purports towards the {ulfllmant ofthe rights of Allah (SWT). According to Khaliq, ‘Anmad (2010), Leadership in Islam centers on trust (al ‘Amana. trepresents a psychological contract between leaders and their followers that they will ry their best to ‘guide, protect and treat their followers justly. It revolves. ‘on doing good deeds for the sake of Allan (SWT), the Muslim communty and humankind Ina popular saying, al-mamah taki wa létashrit, which means leadership isa responsibilty not an honor. This responsiblity n Islamic Leadership, inwnatovor tasks and functions a leader should undertake or endure, is bound vith the basie principle offing the trust (a/-Amanan) bestowed upon mankind as vicogerent. lah (SWT) says, “We did indeed offer the Trust fo the Heavens and tho arth and the Mountains; but they refused to undertake being afraid thereof: but man undertook i: he was indeed unjust and foolish” al-Qur’sn, 33:72) With such responsibilty it comes with a complement of 2 right that a leader must be obeyed and be followed, as long as one is not against the main principles or the usil al-Din of Islam, Realising this importance in Islam, Rasulullah (SAW) had many times warned about disobedience andits grave punishment. One ofthese a= ‘hadith, as narated by Imam Muslim (RAY, “He who refused ‘obedience ona leader, disavowed the Jama‘ah he main stream Muslims) and then died, died on Jailiyyah. And he who fought blindly under a banner, gtting angry for ‘ prejudicial group, inviting to bind solidarity, or helped 4 prejudicial group and was killed then, his death was. ‘a Jahilyyah death’ (n.. Hadith no. 4892. Vol. 6. p. 20). “Thus, identiying desrabe, stable and effective behaviours. ot leaders are important in Islam. In today's modem era, the understanding of leadership in stam has always be ‘confused with the misbehaviours of Muslim leaders’ themselves. Most important the behaviours of leadership ‘in Islam should also be consistent with the positive ‘behaviours of organisational leaders that have been found on multiple observations conducted in organisations ‘across the alobe. RESEARCH METHODOLOGY This research applied Interpretative Content Analysis, approach. Content analysis is defined as a "research © technique for making replicable and valid inferences from texts or other meaningful matter tothe contexts of their use" (Krippendori, 2004, p, 18). It is auite often used to interpret communication either in the form of verbal fr written words, or images or their meanings (Fife Lacy, & Fico, 2005). There are two ways of conducting Content analysis, thatis, quantitative content analysis and qualitative content analysis. Quantitative content analysis refers to organised and reliable form of technique used fo measure variables (Kerlinger, 1986) in an objective, Unbiased and systematic manner (Kassarjian, 1977) that should yield the similar resul if ts repeated by other researchers, Qualitative content analysis is defined as a research method for the subjective interpretation of the content oftext data through systematic classification ppracess of identiying themes or patterns of Islamic Leadership (Hsiu-Fang Hsich & Shannon, 2005). ‘There are two approaches within the qualitative content analysis. They are interpretive content analysis and reception based content analysis (Ahuvia, 2001). ception based content analysis as technique that derives the analysis and interpretation from certain coders ‘wil interpretive content analysis is known as technique that analyse the words or txtsin a more holistic approach {taking into account of the ovarall contoxts of tho toxt or words presented) (Anuvia, 2001). This study, focusing on interpretative content analysis, relevant religious texts including al-Qur‘an and al-acith, Fistorical and classical texts, were used tote the analysis to establish Islamic leadership, RESEARCH PROCEDURE AND ANALYSIS There are several stagas of interpretive content analysis used inthis study. Fist, the themes are extracted through liscussion and analysis by the members of the research team in order to establish credibility of the research. Next, the research team inductively identifies several classes of themes based on discussion and consensus held to resolve any disagreements and confusion. This is followed by coding them into themes and patterns. The process of coding theme occurs collaboratively rather than independently. As the research progresses, twenty five (25) working themes have been extracted from the religious texts such as a-Qur’n, alHadith, classical and historical iterature on leadership. ‘Specifically, this research applied inductive approach in identitying specific themes of Islamic Leadership. Through inductive approach, this research content-coded four categories of literature: (1) al-Gur'an & al-Hadrth, (2), ‘Managerial Leadership and Servant Leadership literature, {@) Contemporary isiamic Leadership literature, and (4) Classical texts of Islamic Leadership. In doing content ‘analysis, this study used NVIVO for information processing, ‘Apart trom the literature that were used in the first and second study (Le Mahazan & Wan Mohd. Fazrul, 2012; Mahazan etal, 2014), several new Classical iterature of Islam were analysed in this research namely al-Qur'an and al-Hadith, discussions of characters of the Prophet Muhammad (SAW) in sairu al-Salkin, elaborations of ‘Shatawiin a-imam al-Sheikh Muhammad Mutawall a- Shatrawi wa qadaya al-"Asr, and al-Sheikh al-Sha‘rawi aina al-isiam wa al-Siyasan, the Mugadaiman and ‘mueilal-Malam ‘an hukkam al-Anam of fon Khaldun, the Ghazalisnasihah al-Muldk, and finally some discussions, (on politica leadership of Racep Tayyjip Erdogan gissatun zai © VAS | (V2) Veen eye eee as ener eee Pu Peters Eee es eer Fea er) ea tars ore) ey eee rails Penney Cecdaissearadlal ee ee eerie ent Eeeeearcenr are an pee cies en ened person wih rest of atiaing power ey everett oleic te Tee | abana) MUHASABAH (REFLECTION) OM oo eA PATIENCE rd Perea sy ey Coa Cire aire ta rae) eed coco ec aati) EAL Seer ean ny courace uencun) eects Barer ory eee) Poult t aco) ey Sard ea renee ee er eee re aaa Ras ed Pee Pema enag eee Preto Peete ecu eee ue eee ee OT ee ieee aL) ai ae ect cues oar) ET uiag mee yaad ey ee) err ne ry Deer Peeters tuts eee sere Crore) cory meno ae curren perenne Heian Earerepetey reer i) eater a) Perera peeertteets Pee ee ery erent eee ete erect) OD! rere] Prec | rete, (Aare net Perea Eue Lee Piatt Peet poeta reste eet rare a e Rene ror err) peat Cena re | Lane aa perenne as eee ence pope] ent sECy aren Penrrresec eit) epee ecmoroenyt Mens) Tr eee eran loan ery Rea Peeper openness enero Ceca Secrets ed cc center aa) 8: Be prossve mevautng ay ation 15 Cen Ag cere) Sua a Fal 9,53) Peetu erin) eC ne ener eae omar Paar ey eet) oo) Se ret erent peepieaiel ys Cmca ees eer oon eee: Peart et enn) | DEDICATION a ia ee eee peer peor) aoa) CONCLUSION This article aims to discuss Islamic Leadership in a more practical manner and rat ust only as a concept or model, Thus, by describing the thames of Islamic Leadership into several practical statements as exempitied above, this article ‘expects thatthe statements could be used to understand how islamic Leaders \work o function, The descrigtions of Islamic Leadership could also be useful tobe modified as measures of Islamic Leadership behaviour ® For ful reference, please contact the principal investigator at manazan@ sim.eduny > ‘Mahazan Abdul Mutalsiea senor lecturer a the Faculty of Leadership and ‘Managomont, USIML Wan Fazrl Azdi Wan Raza lecturer atthe Faculty oF Leacershipand Management, USIM andwas isting Researcher at The Centro ‘orMusin Christan Stiles, Oxord. Roza Abdullah and Nurhafizah Noha. Sukor ‘are both senior lecturers at he Facuty of Leadership and Management, USIM, “This antl apart tne Fundamental Research Grant Schame (FAGS) research ented Islamic Leagarship Model for Malaysian Organisations’ (USIM/FRGSIFKP(S2/51819) sponsored bythe Ministry of Education, Malaysia, The princi! investgatr is Manazan ‘Abdul Mutalib and the rosearch team includes Wan Mond. Fazrul Azoi Wan Fazal, Numatizah Sukor, Reza Aboulan, Rosmiai Abd. Rahman, Yuseri Ahmad, Muhammad Hashim, Muhammad Yusu Khai, Rualzucln Ghazal, Khairunnoezam Me, Noo, Mohd ‘Achat Ibrahim Resii and St A’shah Hussi. rao] TEMA-TEMA KEPEMIMPINAN ISLAM ‘Artikel ini membincangkan tema-tema kepemnimpinan Islam berdasarkan Kajian Interpretatif Kandungan (interpretative Conient Analysis, ICA) berpandukan empat kategori sorotan sumber kajian dari (1) al-Qur'an, (2) Hadis-hadis Nabi, (8) Iiteratur Islam Klasikal, dan (4) literatur Islam kontemporari. Tujuan kajian ini adalah ‘memperkenaikan perkembangan tema-tema berkaitan tingkah laku (kelakuan atau behaviour) kepemimpinan Islam. Hasil analisis ini diharap dapat membantu para ppengkaji dan pengamal kepemimpinan Islam untuk ‘mengenal past kepentingan elemer-elemen berkaitan bidang in. Ada berpendapat bahawa aspek kepemimpinan Islam tidak sepatutnya terbatas dalam pengkajian teria ‘berdasarken sorotan-sorotan kajan yang tigunakan dalam kajian i semata-mata, sebalikrya kajan ini menyarankan supaya tema-tema yang telah dikenal past! ini boleh ‘menjadi pengukur asas kepada tingkah aku (kelakuan) ‘para perimpin Islam. Antara aspek utama yang porlu dliberi perhatian pada masa hadapan alah kajan tentang Ciri-c kepemimpinan Islam adalah untuk membina prinsip| ddan teori berkaitan yang menerangkan bahawa fungsi bidang ini bersfat postf dan signifikan. Kajian secara ‘empirikal terhadap pelbagai kategori pemimpin perlu ditelti sebaik-baiknya. Gabungan pembuktian secara, teori dan empirikal sangat penting untuk memboiehkan ‘penghasilan madet-model dan teori Kepemimpinan islam pada masa hadapan, sekaligus mampu diamaikan dan dilaksanakan kelak ® ‘Rumusan dalam Bahasa Melayu oleh Noor Adzrah Rami FLY Bd Ctegoy el SL Mly (tl ell ML) ig Lae ely LDL A weg Mala ls 4) Ee 9SH pe! 5p B) gl CaaS (2) 46S OTA (1) gay ee wlan il ep is BA GL ff Spay gly lel) ley ak ysl yo Leb an op Duly otal JOLeyh ot (ie aad 2 joe Eas ind DL YN LA gogo ele of nd a i oo yay pO eg pnd fe eal Lee 9 pat ob te YALE abe Rey nL QI (Spat) ILS ie 6a Ot oS sel Gh gibt SL nid Meal le 6p dntey Lapa Ys ALY ann bsg eg plat I cit gs ly oe) dee at Bt Ld ee eth gy Lay bye) J Un by a Sigy Ley Jail g ROLY! ily ik hel Sa ag gee Aly LA eat ae iby IS ae ae! ©

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