\\n\\n
IntechOpen Book Series will also publish a program of research-driven Thematic Edited Volumes that focus on specific areas and allow for a more in-depth overview of a particular subject.
\\n\\nIntechOpen Book Series will be launching regularly to offer our authors and editors exciting opportunities to publish their research Open Access. We will begin by relaunching some of our existing Book Series in this innovative book format, and will expand in 2022 into rapidly growing research fields that are driving and advancing society.
\\n\\nLaunching 2021
\\n\\nArtificial Intelligence, ISSN 2633-1403
\\n\\nVeterinary Medicine and Science, ISSN 2632-0517
\\n\\nBiochemistry, ISSN 2632-0983
\\n\\nBiomedical Engineering, ISSN 2631-5343
\\n\\nInfectious Diseases, ISSN 2631-6188
\\n\\nPhysiology (Coming Soon)
\\n\\nDentistry (Coming Soon)
\\n\\nWe invite you to explore our IntechOpen Book Series, find the right publishing program for you and reach your desired audience in record time.
\\n\\nNote: Edited in October 2021
\\n"}]',published:!0,mainMedia:{caption:"",originalUrl:"/media/original/132"}},components:[{type:"htmlEditorComponent",content:'With the desire to make book publishing more relevant for the digital age and offer innovative Open Access publishing options, we are thrilled to announce the launch of our new publishing format: IntechOpen Book Series.
\n\nDesigned to cover fast-moving research fields in rapidly expanding areas, our Book Series feature a Topic structure allowing us to present the most relevant sub-disciplines. Book Series are headed by Series Editors, and a team of Topic Editors supported by international Editorial Board members. Topics are always open for submissions, with an Annual Volume published each calendar year.
\n\nAfter a robust peer-review process, accepted works are published quickly, thanks to Online First, ensuring research is made available to the scientific community without delay.
\n\nOur innovative Book Series format brings you:
\n\nIntechOpen Book Series will also publish a program of research-driven Thematic Edited Volumes that focus on specific areas and allow for a more in-depth overview of a particular subject.
\n\nIntechOpen Book Series will be launching regularly to offer our authors and editors exciting opportunities to publish their research Open Access. We will begin by relaunching some of our existing Book Series in this innovative book format, and will expand in 2022 into rapidly growing research fields that are driving and advancing society.
\n\nLaunching 2021
\n\nArtificial Intelligence, ISSN 2633-1403
\n\nVeterinary Medicine and Science, ISSN 2632-0517
\n\nBiochemistry, ISSN 2632-0983
\n\nBiomedical Engineering, ISSN 2631-5343
\n\nInfectious Diseases, ISSN 2631-6188
\n\nPhysiology (Coming Soon)
\n\nDentistry (Coming Soon)
\n\nWe invite you to explore our IntechOpen Book Series, find the right publishing program for you and reach your desired audience in record time.
\n\nNote: Edited in October 2021
\n'}],latestNews:[{slug:"intechopen-supports-asapbio-s-new-initiative-publish-your-reviews-20220729",title:"IntechOpen Supports ASAPbio’s New Initiative Publish Your Reviews"},{slug:"webinar-introduction-to-open-science-wednesday-18-may-1-pm-cest-20220518",title:"Webinar: Introduction to Open Science | Wednesday 18 May, 1 PM CEST"},{slug:"step-in-the-right-direction-intechopen-launches-a-portfolio-of-open-science-journals-20220414",title:"Step in the Right Direction: IntechOpen Launches a Portfolio of Open Science Journals"},{slug:"let-s-meet-at-london-book-fair-5-7-april-2022-olympia-london-20220321",title:"Let’s meet at London Book Fair, 5-7 April 2022, Olympia London"},{slug:"50-books-published-as-part-of-intechopen-and-knowledge-unlatched-ku-collaboration-20220316",title:"50 Books published as part of IntechOpen and Knowledge Unlatched (KU) Collaboration"},{slug:"intechopen-joins-the-united-nations-sustainable-development-goals-publishers-compact-20221702",title:"IntechOpen joins the United Nations Sustainable Development Goals Publishers Compact"},{slug:"intechopen-signs-exclusive-representation-agreement-with-lsr-libros-servicios-y-representaciones-s-a-de-c-v-20211123",title:"IntechOpen Signs Exclusive Representation Agreement with LSR Libros Servicios y Representaciones S.A. de C.V"},{slug:"intechopen-expands-partnership-with-research4life-20211110",title:"IntechOpen Expands Partnership with Research4Life"}]},book:{item:{type:"book",id:"7830",leadTitle:null,fullTitle:"Consumer Behavior and Marketing",title:"Consumer Behavior and Marketing",subtitle:null,reviewType:"peer-reviewed",abstract:'This Edited Volume "Consumer Behavior and Marketing" is a collection of reviewed and relevant research chapters, offering a comprehensive overview of recent developments in the field of psychology. The book comprises single chapters authored by various researchers and edited by an expert active in the research area. All chapters are complete in itself but united under a common research study topic. This publication aims at providing a thorough overview of the latest research efforts by international authors and open new possible research paths for further novel developments.',isbn:"978-1-78923-856-3",printIsbn:"978-1-78923-855-6",pdfIsbn:"978-1-78985-468-8",doi:"10.5772/intechopen.77647",price:119,priceEur:129,priceUsd:155,slug:"consumer-behavior-and-marketing",numberOfPages:142,isOpenForSubmission:!1,isInWos:null,isInBkci:!1,hash:"0e4352b32821c0ddf89a7933c6fc119f",bookSignature:"Matthew Reyes",publishedDate:"March 4th 2020",coverURL:"https://cdn.intechopen.com/books/images_new/7830.jpg",numberOfDownloads:12910,numberOfWosCitations:1,numberOfCrossrefCitations:16,numberOfCrossrefCitationsByBook:0,numberOfDimensionsCitations:25,numberOfDimensionsCitationsByBook:0,hasAltmetrics:1,numberOfTotalCitations:42,isAvailableForWebshopOrdering:!0,dateEndFirstStepPublish:"September 4th 2018",dateEndSecondStepPublish:"September 25th 2018",dateEndThirdStepPublish:"November 24th 2018",dateEndFourthStepPublish:"February 12th 2019",dateEndFifthStepPublish:"April 13th 2019",currentStepOfPublishingProcess:5,indexedIn:"1,2,3,4,5,6",editedByType:"Edited by",kuFlag:!1,featuredMarkup:null,editors:[{id:"260089",title:"Dr.",name:"Matthew",middleName:"G.",surname:"Reyes",slug:"matthew-reyes",fullName:"Matthew Reyes",profilePictureURL:"https://mts.intechopen.com/storage/users/260089/images/system/260089.JPG",biography:"Dr. Reyes received his Ph.D. from the University of Michigan in 2011, performing research into data compression and processing of Gibbs fields. From 2010 through 2014, Dr. Reyes worked at MIT Lincoln Laboratory, on problems ranging from tracking, multi-sensor fusion, simulation, and data analysis. Since 2015, Dr. Reyes has\nworked as an Independent Researcher and Consultant. He is interested in modeling decision-making on social networks and applying his background in data analysis and simulation to marketing analytics. For example, under a random utility logit model of consumer choice, decision-making on a social network can be modeled as Glauber dynamics. Dr. Reyes is interested in incorporating more realistic models of consumer choice into models of dynamic decision-making on a social network, and using such dynamics models to mine social media and guide marketing resource allocation.",institutionString:"University of Michigan",position:null,outsideEditionCount:0,totalCites:0,totalAuthoredChapters:"0",totalChapterViews:"0",totalEditedBooks:"1",institution:null}],equalEditorOne:null,equalEditorTwo:null,equalEditorThree:null,coeditorOne:null,coeditorTwo:null,coeditorThree:null,coeditorFour:null,coeditorFive:null,topics:[{id:"74",title:"Marketing",slug:"marketing"}],chapters:[{id:"66823",title:"Consumer Life Cycle and Profiling: A Data Mining Perspective",doi:"10.5772/intechopen.85407",slug:"consumer-life-cycle-and-profiling-a-data-mining-perspective",totalDownloads:1180,totalCrossrefCites:1,totalDimensionsCites:1,hasAltmetrics:1,abstract:"With the development of technology and continuously increasing of the market demand, the concept to produce better merchandises is generated in the companies. Each customer wants an individual approach or exclusive product, which creates the concept: “one customer one product.” The implementation of the one-to-one approach in the current days is the main exciting task of companies. Millions of customers lead to millions of exclusive products from the manufactures’ views. It is the primary step to study the needs of customers in the market economy. The main task for a company is to know the customer and to provide their desired products and services. In order to get knowledge ahead of the customers’ wishes, a system of profiling potential customers is created accordingly. This chapter provides the review of the customer lifetime from the reach customer (claim future customer’s attention) to the loyalty customer (turn a customer into a company advocate). During the discussion about the customer lifetime, readers will get acquainted with such technologies as funnel analysis, data management platform, customer profiling, customer behavior analysis, and others. The listed technologies in a complex will be created as the one-to-one product or service with a high Return on Investment (ROI).",signatures:"Kushnazarov Farruh",downloadPdfUrl:"/chapter/pdf-download/66823",previewPdfUrl:"/chapter/pdf-preview/66823",authors:[{id:"274175",title:"Dr.",name:"Farruh",surname:"Kushnazarov",slug:"farruh-kushnazarov",fullName:"Farruh Kushnazarov"}],corrections:null},{id:"68786",title:"Unpacking the Digital Consumer Mindset",doi:"10.5772/intechopen.88567",slug:"unpacking-the-digital-consumer-mindset",totalDownloads:835,totalCrossrefCites:0,totalDimensionsCites:0,hasAltmetrics:0,abstract:"The digital economy is recasting global commerce. The digital drive is often attributed to millennial and Gen Z technology adoption, purchase power, and societal habits (urbanization and discretionary income). For e-commerce, when defined as the sale of physical product(s) mediated by a digital platform, the pivot point is the consumer mindset. The consumer mindset is the root cause of purchase intent. That collective demand spurs all levels of sellers (firm) to behavioral strategies aimed to complete the commerce circuit; a good or service is sought and sold. During the reign of retail, advances in consumer research and neuromarketing led to a deeper competence (never complete) of the consumer in the retail context, which led to successful strategies of the firm. The consumer mindset in the digital economy can prove vexing for the firm that cannot identify the new cognitive schemas that define the digital path to purchase. This chapter presents no original research but synthesizes the research, existing subject matter expert insight and direct industry experience to give vision to the emerging mindset of the digital consumer, the social context of e-commerce, and the imperative behavioral strategies of the firm in the digital economy.",signatures:"Matthew Dingee",downloadPdfUrl:"/chapter/pdf-download/68786",previewPdfUrl:"/chapter/pdf-preview/68786",authors:[{id:"288225",title:"Mr.",name:"Matthew",surname:"Dingee",slug:"matthew-dingee",fullName:"Matthew Dingee"}],corrections:null},{id:"66643",title:"Social Media, Consumer Behavior, and Service Marketing",doi:"10.5772/intechopen.85406",slug:"social-media-consumer-behavior-and-service-marketing",totalDownloads:3587,totalCrossrefCites:3,totalDimensionsCites:4,hasAltmetrics:1,abstract:"This study examined the impact of social media platforms and brand awareness in relation to the consumer decision-making and buying behavior patterns influenced by social media. It also depicts how companies can effectively make use of social media platforms as marketing strategy tools in business performances. Social media platforms seem to be increasingly and effectively bringing brand awareness and influence consumers’ purchase decision-making and later on realize repeat purchases that bring about customer loyalty. Social media also has some influence to both the consumer and the marketers and is becoming the most welcomed online selling point by the millennial. Marketers/producers have noticed the rise in social media consumers; however, most of the business entities have not yet utilized social media to its fullest in their marketing activities and business strategies and performances. The study highlights the benefits of using social media platforms and brand awareness strategies that can be utilized through the online social media systems and gives a contemporary research gap, in how frequent businesses are engaging with social media.",signatures:"Abigail Chivandi, Michael Olorunjuwon Samuel and Mammo Muchie",downloadPdfUrl:"/chapter/pdf-download/66643",previewPdfUrl:"/chapter/pdf-preview/66643",authors:[{id:"267975",title:"Dr.",name:"Abigail",surname:"Chivandi",slug:"abigail-chivandi",fullName:"Abigail Chivandi"},{id:"275118",title:"Prof.",name:"Michael Olorunjuwon",surname:"Samuel",slug:"michael-olorunjuwon-samuel",fullName:"Michael Olorunjuwon Samuel"},{id:"275121",title:"Prof.",name:"Mammo",surname:"Muchie",slug:"mammo-muchie",fullName:"Mammo Muchie"}],corrections:null},{id:"65836",title:"Tourism 4.0: Challenges in Marketing a Paradigm Shift",doi:"10.5772/intechopen.84762",slug:"tourism-4-0-challenges-in-marketing-a-paradigm-shift",totalDownloads:2575,totalCrossrefCites:8,totalDimensionsCites:13,hasAltmetrics:1,abstract:"Since the early beginnings people have been traveling and tourism industry has been always adapting to the social and technological development. In the era of digitalization, it needs to adapt again. Around 1.3 billion persons are traveling yearly around the world. Thus, a small change in this sector has a huge impact on the whole society. We propose a new paradigm, Tourism 4.0, appearing with the quest to unlock the innovation potential in the whole tourism sector. This will be done with the help of key enabling technologies from the Industry 4.0, such as Internet of Things, Big Data, Blockchain, Artificial Intelligence, Virtual Reality and Augmented Reality. By establishing a collaborative ecosystem involving local inhabitants, local authority, tourists, service providers and government, we can co-create an enriched tourism experience in both the physical and the digital world. With this, we can shift from tourist-centered focus to a tourism-centered focus around the local community. Who is the consumer in this new paradigm of tourism and what is the role of marketing in a paradigm shift? The chapter will analyze the current development and present the main shifts due to it.",signatures:"Urška Starc Peceny, Jurij Urbančič, Simon Mokorel, Vesna Kuralt and Tomi Ilijaš",downloadPdfUrl:"/chapter/pdf-download/65836",previewPdfUrl:"/chapter/pdf-preview/65836",authors:[{id:"217400",title:"Dr.",name:"Urška",surname:"Starc Peceny",slug:"urska-starc-peceny",fullName:"Urška Starc Peceny"},{id:"286485",title:"Dr.",name:"Vesna",surname:"Kuralt",slug:"vesna-kuralt",fullName:"Vesna Kuralt"},{id:"286486",title:"Dr.",name:"Jurij",surname:"Urbančič",slug:"jurij-urbancic",fullName:"Jurij Urbančič"},{id:"286632",title:"Dr.",name:"Simon",surname:"Mokorel",slug:"simon-mokorel",fullName:"Simon Mokorel"},{id:"288765",title:"M.Sc.",name:"Tomi",surname:"Ilijas",slug:"tomi-ilijas",fullName:"Tomi Ilijas"}],corrections:null},{id:"66200",title:"Mobile App Marketing Communication for B2B and B2C: Ingoes as a Case Study",doi:"10.5772/intechopen.85008",slug:"mobile-app-marketing-communication-for-b2b-and-b2c-ingoes-as-a-case-study",totalDownloads:1132,totalCrossrefCites:1,totalDimensionsCites:1,hasAltmetrics:0,abstract:"In today’s marketing world, there are highly competitive business environments in every industry. The companies try to survive, and their strategical conceptual thinking and entrepreneurship levels help them to be unique in their industry. The innovative ideas and alterations on consumer behavior create success stories in the future survival of the companies. Ingoes is a real estate platform that brings real estate buyers and sellers together and must be research case since it is the first mobile application for property market in Northern Cyprus. Thus, this chapter is helpful as a literature source for mobile application sector usage of marketing communication strategies when they are newly entering in their markets. Diffusion of innovation theory is considered while analyzing Ingoes brand. The aim of this study is to focus on the diffusion of innovation for mobile application marketing perspectives. This chapter covers both quantitative and qualitative research method content analyses by focusing on Ingoes new media usage while they are reaching their current and potential consumers.",signatures:"Umut Ayman, Anıl Kemal Kaya and İpek Halim",downloadPdfUrl:"/chapter/pdf-download/66200",previewPdfUrl:"/chapter/pdf-preview/66200",authors:[{id:"210512",title:"Dr.",name:"Anıl",surname:"Kemal Kaya",slug:"anil-kemal-kaya",fullName:"Anıl Kemal Kaya"},{id:"210632",title:"Dr.",name:"Umut",surname:"Ayman",slug:"umut-ayman",fullName:"Umut Ayman"},{id:"278489",title:"MSc.",name:"İpek",surname:"Halim",slug:"ipek-halim",fullName:"İpek Halim"}],corrections:null},{id:"66347",title:"Building on eWOM to Understand Service Quality in Hotel Services",doi:"10.5772/intechopen.85403",slug:"building-on-ewom-to-understand-service-quality-in-hotel-services",totalDownloads:980,totalCrossrefCites:0,totalDimensionsCites:1,hasAltmetrics:0,abstract:"In recent years the volume and the reach of available online content in the form of electronic word-of-mouth (eWOM) has grown at an unprecedented pace. eWOM exerts an important influence for consumption decisions of consumers, and is acknowledged to be more accessible and trustworthy than other commercial information provided by companies by means of advertising and sales. The sophistication and widespread of communication technologies is making the volume of information released online by customers to become overwhelming. For consumers and for business managers alike, making sense of the available information is a challenge that needs to be met urgently in order to keep the pace with the expectations of consumers whom, as engaged providers of feedback require their observations to be taken into account. This advances with a contribution to support the development of methods for the analysis and visualization information from online sources, by adapting an importance-performance analysis for identifying salient quality attributes from eWOM, offering an efficient approach for extracting information and identifying priorities for service improvement.",signatures:"Marlene Amorim and Mário Rodrigues",downloadPdfUrl:"/chapter/pdf-download/66347",previewPdfUrl:"/chapter/pdf-preview/66347",authors:[{id:"190959",title:"Dr.",name:"Marlene",surname:"Amorim",slug:"marlene-amorim",fullName:"Marlene Amorim"},{id:"215092",title:"Prof.",name:"Mario",surname:"Rodrigues",slug:"mario-rodrigues",fullName:"Mario Rodrigues"}],corrections:null},{id:"70610",title:"Lifestyle Demographic and Food Label Consumption",doi:"10.5772/intechopen.86022",slug:"lifestyle-demographic-and-food-label-consumption",totalDownloads:807,totalCrossrefCites:1,totalDimensionsCites:1,hasAltmetrics:0,abstract:"The lifestyle aspect can influence people buying intention on food label products and services. This paper is conducted to examine on the lifestyle demographic of consumer that need to be highlighted before consumer come up with the buying decision on food labelling products. Knowing how consumer lifestyle pattern is important in order to gain information on food label products about what they most preferred in purchasing the products or services. Furthermore, this study also helps in fulfilling the national agenda in Malaysia National Agro Food Policies 2011–2020. Hence 200 respondents were given a structured questionnaire to know the lifestyle aspect in consumer behaviour of food label consumption the result of this study shows that attitude and awareness of consumer play a crucial role in deciding the food labelling products that contains nutritious, healthy and most important is halal certificate. The major finding shows there are different awareness and attitude of consumers on food labelling towards buying decision when they are in the different of lifestyle aspect. In addition result also shows that consumers are concern about the quality, safety, and nutritional content of food labelling on food products enable to obtain healthy lifestyles.",signatures:"Zul Ariff Abdul Latiff",downloadPdfUrl:"/chapter/pdf-download/70610",previewPdfUrl:"/chapter/pdf-preview/70610",authors:[{id:"229141",title:"Dr.",name:"Zul Ariff",surname:"Abdul Latiff",slug:"zul-ariff-abdul-latiff",fullName:"Zul Ariff Abdul Latiff"}],corrections:null},{id:"65247",title:"Profiling Green Consumers with Data Mining",doi:"10.5772/intechopen.83373",slug:"profiling-green-consumers-with-data-mining",totalDownloads:1095,totalCrossrefCites:1,totalDimensionsCites:3,hasAltmetrics:0,abstract:"Concern about the environment has led to a new segment of consumers called green consumers. Because not all the consumers are equally green, using target marketing for persuading them to buy green product is essential. The first step in target marketing strategy is to segment the market and then develop profiles of the resulting market segments. This study aims to identify distinct green market segments based on demographic, psychographic, and behavioral variables and also investigate the relationship between each variable and green consumer behavior. This study uses self-organizing maps (SOM) to segment and then develop profiles of Iranian green consumers. Based on the results, four market segments have been identified and were named intense greens, potential greens, egoist browns, and intense browns based on profiles of consumers in each segment. The results of this study also indicate that the level of education and income together with egoistic value and environmental unfriendly habits correlate negatively with the greenness (intent and intense of green behaviors) of Iranian consumers and the age of consumers together with environmental attitude and knowledge, biospheric and altruistic values, and religiosity correlate positively.",signatures:"Alireza Ziaei-Bideh and Mahsa Namakshenas-Jahromi",downloadPdfUrl:"/chapter/pdf-download/65247",previewPdfUrl:"/chapter/pdf-preview/65247",authors:[{id:"276052",title:"Ph.D.",name:"Alireza",surname:"Ziaei-Bideh",slug:"alireza-ziaei-bideh",fullName:"Alireza Ziaei-Bideh"},{id:"277331",title:"Dr.",name:"Mahsa",surname:"Namakshenas-Jahromi",slug:"mahsa-namakshenas-jahromi",fullName:"Mahsa Namakshenas-Jahromi"}],corrections:null},{id:"66905",title:"STARZ-DRP: Improving Efficiency of Patient Care in Community Pharmacies",doi:"10.5772/intechopen.86021",slug:"starz-drp-improving-efficiency-of-patient-care-in-community-pharmacies",totalDownloads:721,totalCrossrefCites:1,totalDimensionsCites:1,hasAltmetrics:0,abstract:"Customers are always becoming the center of interest among the physicians, dentists, and pharmacists in the healthcare system. 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From chapter submission and review, to approval and revision, copyediting and design, until final publication, I work closely with authors and editors to ensure a simple and easy publishing process. I maintain constant and effective communication with authors, editors and reviewers, which allows for a level of personal support that enables contributors to fully commit and concentrate on the chapters they are writing, editing, or reviewing. I assist authors in the preparation of their full chapter submissions and track important deadlines and ensure they are met. I help to coordinate internal processes such as linguistic review, and monitor the technical aspects of the process. As an ASM I am also involved in the acquisition of editors. 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Gorbunov and Joseph B. Long",coverURL:"https://cdn.intechopen.com/books/images_new/6207.jpg",editedByType:"Edited by",editors:[{id:"180960",title:"Dr.",name:"Nikolai",surname:"Gorbunov",slug:"nikolai-gorbunov",fullName:"Nikolai Gorbunov"}],productType:{id:"1",chapterContentType:"chapter",authoredCaption:"Edited by"}}]},chapter:{item:{type:"chapter",id:"81164",title:"Humane Leadership in Islamic Approaches",doi:"10.5772/intechopen.103735",slug:"humane-leadership-in-islamic-approaches",body:'Islam views leadership as the most important element that would drive organizations or states forward. Good leadership has a great responsibility in ensuring that the governance of the organization or state meets and preserves the rights of civil society with the guidance outlined by Islam in terms of policies and approaches. Trust from the public is the only pillar that deserves attention to build a sustainable development where the benefit of society is the main concern of leaders. This is because, leadership according to Islam has two direct relationships at one time, namely obeying the ruling of Allah (SWT) and fulfilling the interests of the society at large. Explaining further about the two relationships as Allah (SWT) recorded in surah Ali-Imran: 103, Samsudin [1] stated that this verse can be a stimulating factor in increasing motivation and subsequently has a greater impact on leadership performance.
However, these two elements seem increasingly neglected in today’s leadership setting despite both are proven as unseparated coin in solving human crisis [2]. Even worse when the term “Islamic leadership” is only fluent on the lips but increasingly vague in implementation at all levels of organization and state administration. Muhammad [3] found the Islamic leadership system, especially in the political system in Malaysia, has caused various wrong perceptions that lead to suspicion and scare toward Islamic leadership. As Malaysian political development has formed upon the dualism of Islamism-nationalism and conservative-progressive and always colored by the religion which is Islam, thus these splits were not at all surprising given the fact that the battle between these two schools of taught has been ongoing since the early 1900s [4]. In the global scene, failure in coordinating the ideology of political Islam has contributed to the rise of terrorism and violent extremism [5] thus affected the narrative to Islam as a religion of peace and security.
As a result, leadership with Islamic values that uphold the principles of divinity and recognize human relations is seen as failing to create sustainable development within the Muslim society as well as the society as a whole. Therefore, the depravity of evils in society, as well as the occurrence of leadership crisis on its understanding and application, has become causes to the deficit of trust in bringing peace and preserving human values, although Islam is recognized a peaceful religion. Analyzing reality where appreciation on values-based leadership is important yet not overwhelming, Islam is consistently seen very much intact in defining the meaning, concept, and impact of leadership toward the development of society as well as the state.
However, as these issues might influence the notion of humanistic values in the long run, it could worsen the true understanding of Islamic leadership and ultimately also affects human development, economic justice, and national well-being after Islamic leadership, and Muslim leaders were seen as a leading cause to global crisis. Therefore, this paper’s objective will explain in detail the concept of Islamic leadership that has had evolved since the time of Prophet Muhammad (peace be upon him) where human values work as focal point in his leadership in sustaining peace and security within the society. Bringing current crises in today’s leadership that deprived the values of humanity need great attention to be solved by Islamic leadership approaches.
Scholars in the past have discovered various definitions to explain the meaning of Islamic leadership. Imam al-Mawardi’s (d. 422H) definition on the term has been referred by many scholars after him, as he said “Islamic leadership is a task to replace the prophetic duty in preserving the religion (Islam) and managing worldly life.” Such a novel definition of al-Mawardi’s was repeated in the classical works of Muslim scholars like al-Ramli (Nihayah al-Muhtaj fi Syarh al-Minhaj and Ibn al-Azraq (Badai ‘al-Silk fi Tabai’ al-Malik) [3].
In addition to that, Ibn Khaldun is also one of the scholars who unraveled the basic definition of Islamic leadership in his magnum opus
In addition to that, Muhammad [3] has elaborated another definition of Islamic leadership from the point of view of other scholars such as Rashid Rida, Ibn al-Azraq al-Qalqasyandi, and al-Juwayni. In his summary, it can be understood that all these scholars translate Islamic leadership by including the administration task with the interest of public is at top priority. Preservation of Islam and ensuring the implementation of
The definition of Islamic leadership has evolved and been broadened over the centuries. This is important to counter Moten’s [6] examination as he said leadership from an Islamic perspective which has so far been neglected or misrepresented because it is studied based on European experiences. Responding to this, Gazi [7] emphasizes the pivotal to examine the root of why the concept of leadership in Islam is different from the West. Thus, the views of contemporary Islamic scholars on the definition the term deserves to be discussed.
For example, Beekun and Badawi [8] view leadership in Islam as a basic two-way relationship between an individual and Allah (SWT) directly. The existence of a relationship between two individuals which in turn is translated in the aspect of leadership is upon their faith in Allah (SWT). So leaders had responsibilities to achieve the high-end demand of leadership. Apart from that, leadership in Islam is also referred to as a noble moral activity and communication process toward achieving a common goal [9]. Thus, leaders are distinguished from followers in terms of knowledge, commitment to the teachings of Islam and holding higher moral values. Altalib [10] and Chowdhury [11] shared the view of Islamic leadership combining the process of volunteerism in inspiring and mentoring followers to achieve the vision together.
Leadership or
Upon that understanding, leaders are warned that they cannot imply autocratic leadership but must act humanely in leading a state or an organization. In many Islamic works, explained leadership in Islam is a trust that binds the leader from abuse of power or deviance in making the decision. Instead, the leader is responsible for providing guidance, preserving, and fulfilling the rights or demands of the followers fairly and justly [14]. As leadership in Islam is a combination of relationships – with human beings and Allah (SWT), Gazi [7] asserted that Islamic leadership is to lead achieve and compete to be ahead of others to seek the measure of Allah and success in this life and hereafter. Therefore, Kader [15] emphasizes that the focus of Islamic leadership is to promote good deeds in the name of Allah (SWT), the Muslim community, and mankind as a whole.
Therefore, it is clear that previous and contemporary Muslim scholars have similar perspectives on the meaning of “Islamic leadership” and its impactful toward societal development. In fact, their statements are complemented, although they come from different centuries while maintaining the fundamental, preserving
Prophet Muhammad (peace be upon him) was the best role model in all aspects of life, including leadership. His leadership ability had a great impact on Meccan people both before and during his appointment as the Messenger of Allah (SWT). Prophet Muhammad’s leadership received extensive acknowledgment from many researchers mainly the West despite they have different views on his personality [9]. For instance, Hart [18] in his book “The 100: A ranking of most influential persons in history” listed the Prophet Muhammad (peace be upon him) in the top place in the 100 influential leaders throughout human history.
Prophet Muhammad’s leadership style can be referred to the Al-Qur’an and
Discussing this matter further, Abbasi et al. [19] explained value and accountability that created by the creation of man are two basic things that are emphasized by Allah (SWT) in the Qur’an many
In surah al-Isra’, verse 13 and 14 says.
Meanwhile, the
Syahansyah [20] highlights four values of humanity that can be learned from the character of the Prophet Muhammad (peace be upon him) thus shaping his leadership style. First, the peaceful agreement between races and tribes is the backbone of the leadership of the Prophet Muhammad (peace be upon him) in Medina which he was refusing to continue the tradition of ignorant practices that are fond for fighting or war. Explaining this matter further, verse 107 in surah
Elaborating further the definition of “
In addition,
Secondly, Islam consistently prohibits the killing of any individual. This stance is a value that must be considered in leadership while realizing any leader holds the power to start a war or can give an order to take anyone’s soul without clear justification. The consequence of killing any individual and its prohibition was reminded by Allah (SWT) in surah
The above-mentioned verse clearly forbids one person to kill another individual. Not only that, taking away (killing) the life of human beings, is considered the same as killing humanity as a whole. Islam never teaches to kill anybody and never made emotional be a justification or motive in any action. Killing here means taking the one’s right to live. While living in the world is necessary to be accountable to Allah (SWT). Peace in Islam becomes something that cannot be negotiated with anything else. Even so, war is allowed to take place if to obtain peace and to defend the right of territorial sovereignty by fulfilling the conditions as prescribed in the Al-Quran and
Preserving life is one of the five objectives of
The third that become a pillar of values of humanity in the leadership of the Prophet Muhammad (peace be upon him) is there is no compulsion in religion. Syahansyah [20] refers to the whole understanding of surah
According to Friedmann [24], no compulsion in religion in Islam is a trait of tolerance inherited since the early days of Islam. Although the people of Mecca and Madinah were not forced to choose Islam, but what happened was that a group of Muslims who believed in Allah (SWT) and the Prophet Muhammad (peace be upon him) were forced to leave Islam while in Mecca before the Hijrah. Such incidents happened on Bilal bin Rabah, Ammar bin Yasar, and several other companions of the Prophet Muhammad (peace be upon him), and this shows that tolerance did not exist among the Quraish people in Mecca ([24], p. 103). Having said that, al-Qur’an is a proof of the implementation of tolerance without coercion in religion, thus the
brotherhood treaty between the Muhajirin (those who migrated to Madinah from Mecca) and the Ansar (the people of Madinah);
the safety of non-Muslims living in Muslim neighborhoods in Medina;
a public declaration that Medina was a Muslim territory;
acknowledging the Quran and
Prophet Muhammad is the head of state;
Cooperation of all Muslim or non-Muslim residents to defend Madinah from enemy attacks.
It is very clear that the leadership style led by the Prophet Muhammad (peace be upon him) has the highest interest of values in humanity. With the
Fourth, the value of humanity that can be emulated from the personality of the Prophet Muhammad (peace be upon him) is from the command to call to Islam (
Ismatullah [29] explains the method of
The second element in the same verse is
In addition, there are many examples of good advice used by the Prophet Muhammad (peace be upon him) in conveying the message of Islam in Mecca and Madinah. Abdul Fattah Abu Ghuddah [34] explained that the method of giving good advice shown by the Prophet Muhammad (peace be upon him) has a positive effect where the noble values are successfully normalized among his companions and family members and then show that his leadership style has high human values [17]. In the meantime, Mohamad et al. also listed the important elements that must be present in conveying good advice, namely gradual delivery, contextual, be exemplary, repetitive methods, direct communication, metaphorical methods, and stories ([17], pp. 7–15). For example, when the Prophet (peace be upon him) spoke about something, he would repeat the matter three times so that those who heard the matter could understand it well, as narrated in Sahih al-Bukhari, meaning:
Having good discussions or giving good arguments has an intrinsic human value that defines the relationship with leadership style. It is worth to note from the mentioned verse, Don [33] through Fu’ad Ifram al-Bustani explains the meaning of “
The goal of having a good debate for truth is also recorded in surah
And from surah
Based on above three keywords – wisdom, good advice, and good argument - the priority is to bring rational dialog and discussion with all parties. Thus, it is important for a leader to have these skills to debate or discuss with facts and evidences in revealing the truth so that none is persecuted at the end of discussion. Abdullah Nasih Ulwan [36] stressed that it is important for the preacher (
Based on the discussion through the descriptive method of literature review, it can be understood that the leadership style of the Prophet Muhammad (peace be upon him) when in Mecca and Madinah has signified the values of humanity as requirements to meet the basic human nature as the best creation (Al-Quran, Al-Tīn: 4). So many explanations are shown in the Qur’an and the hadiths of the Prophet Muhammad (peace be upon him) regarding the value of humanity which is the cornerstone in leading people toward goodness and abandoning evil for the sake of eternal prosperity in the hereafter.
Even so, the world today faces leadership problems that stem from a misunderstanding of evaluating the human aspect in human beings. The next discussion will discuss some of the current problems that stem from leadership styles that do not give priority to the humanitarian aspect. Failure to prioritize human values in leadership has the potential to jeopardize the development of the global society and further destroy the civilization of a country.
The exemplary leadership inherited by the Prophet Muhammad (peace be upon him) is to strengthen the practice of Islamic teachings that elevate the human dignity in this world and in the hereafter. It is appropriate to Muslim leaders today to pay attention to the advancement of society by values-based development. This is because the value of humanity that already exists in each individual, without limiting on one’s background of race, religion, culture, and language, is the key to the successful development of civilization as well as a state.
Francis Fukuyama in his book The Great Disruption explains that the strength of civilization and the development of a country depend on the paradigm shift of human values (humanity) on the changes that are happening globally in various sectors such as economic, social, information, and political leadership structure. Assessing these factors, he asserts that social law and universally shared moral values do not lie in individual choice; instead, it also depends on the social system and the strength of the leadership structure ([37], p. 85). Therefore, he also thinks that the value of humanity in an uncertain global environment will be determined by the political factors of power compared to the values that exist in religion ([37], p. 126).
For example, “trust” is the most important value that binds togetherness between civil society and leaders or administrators within the national structure as well as public and private organizations. Yet, the world today faces a crisis of trust at all levels of organizational and national leadership. A report from the Edelman Trust Barometer shows from 2016 to 2020, four sectors: governments, business organizations, NGOs, and the media, which are facing a crisis of public confidence despite the growing global economic sector. In addition, the same report also states that clerics are in the same group as politicians and businessmen, who have the lowest “believe” scores compared to the media and NGO activists. This crisis of trust stems from the public view that these three groups are not convinced that they are able to solve the problems they face, including managing the country out of the global crisis. Although most studies state that the ability to manage the economy is the biggest factor influencing public trust, the ability to lead by focusing on the well-being of human values also contributes to increased levels of trust in leaders. If this matter is not given priority, then slowly the value of humanity will erode from the compass of leadership and will eventually collapse the social system as a whole [38].
Corruption has had a major contribution to the collapse of human values in the current leadership setting. The worse of corruption can bring down a strong civilization, and rebuilding a destroyed civilization needs time. The Corruption Perceptions Index 2021 report states that since January 2020, the global has not only faced a health and economic crisis due to the COVID-19 pandemic but also faced a protracted corruption crisis. According to CPI 2021 spokesperson Delia Ferreira Rubio, “the crime of corruption is the only problem unsuccessfully solved by most countries compared to health problems.” Apart from that, the failure to manage the crime of corruption is because there is no precise definition to describe the meaning of “corruption” [39]. On that basis, some of the corruption cases that occur involve the top leadership of a country. This means that the human values glorified by Allah (SWT) are not respected by leaders, thus willingly involve in corruption. On that basis, to stop one from involving corruption needs a proper planning. For example, in Indonesia, coworkers and leaders are the main factors that contribute to a person engaging in corruption and at the same time these two groups are also the main indicators in ensuring that corrupt practices do not occur [40].
Generally, researcher views corruption is a domestic crime in any country. It is a local cultural phenomenon that depends on the level of understanding and cultural values of the society [41]. Thus, in modern perspective, a person who is not involved in corruption is not able to justify another person who is involved in a crime of corruption because he or she has different values of belief and point of view. However, in the Islamic point of view, corruption is a major crime that can damage the whole system and structure of a prosperous society, thus demean human dignity [42]. Human dignity held high position in Islam and has direct connection to leadership. Azra [43] explains that Islam places great emphasis on the concept of
Of equal importance, abuse of power is also a problem in today’s leadership. Many reports state that world leaders from both the Western and the Islamic world are involved in abuses of power. Noam Chomsky in his book Failed State states that a leader who fails to preserve his citizens from violence and destruction can be considered a failed state ([44], p. xi). Not only that, for the leader of a country who abuses his power and commits violence or brings harm to another country, is also categorized as a failed country. This is because, every life has the right to live in peace and prosperity as enshrined in the declaration of human rights (UNDHR). Therefore, the power in the hands of leaders should be used in preserving universal human values and rights as prescribed by law (international and local). Take the example from Muslim world where many were associated with the act of abuse of power in their leadership. In fact, abuse of power has originated from a misinterpretation of religion and leadership concepts that Willy, Karwur, and Karouw [45] found as a major cause to violent extremism and terrorism that happened in Iraq and Pakistan.
Having said that, abuse of power can occur anywhere including at the highest levels of the nation and also in the workplace in small organizations. Based on 20 years of study, Dacher Keltner [46] stated that the workplace or company/organization is the easiest place for abuse of power to occur without being noticed by the individual involved. This is because, within an organization, a person has the authority or can be empowered due to promotion or change of department based on the job performance. Yet, having such power has slowly made him or her irritable, unethical, and selfish which eventually at last engages in abuse of power. To Dacher Keltner, this situation is called “the power paradox” and it is just as dangerous as the country’s leaders abusing power for personal gain. In other words, the abuse of power can erode the value of humanity in oneself and fail to respect the value of humanity in others. On that basis, one good example made by Manuela Priesemuth as she launched the “Time’s up for toxic workplace” campaign and accordingly this campaign was expanded to the election of national leaders who openly abused power to the public.
Concurrent to these crises in today’s leadership that obstructed the development of global society, at times Muslim population is expected to rise to 2.2 billion by 2030, Shadi Hamid [47] argues Islam and Muslim readiness in reshaping the world outside the Arab world play a major role in governance, law, and politics. He further emphasizes the exceptionalism of Islam in the leadership manifestation that can be played by Muslim leaders in a value-neutral sense in response to twentieth- and twenty-first-century challenges. Such notion has firstly been analyzed by Sardar’s
The concept of Islamic leadership is built on principles and concerns for human values. From the discussion of the literature, it shows that Islamic leadership is blended with human development in an integrated manner with an emphasis on four values that can be emulated from the leadership of the Prophet Muhammad (peace be upon him). The elements of humanity found in the leadership of the Prophet Muhammad (peace be upon him) are peace between communities, recognizing the right to life and prohibiting murder, no coercion in religion and social problems, and the practice of da’wah calling to good and forbidding evil.
Nonetheless, today’s leadership is seen not to adhere in elevating the dignity of human values in their leadership style. The problems of corruption, abuse of power, and deficits of trust in leaders both at the national and organizational levels are becoming a global trend today [51]. The involvement of key national leaders in corruption and misuse of power for personal gain has slowly resulted in the country’s development being disrupted and had bad impact on the well-being of civil society. Therefore, the Muslim community firmly rejects leadership that ignores and debunks the basics of human values as highlighted by the Prophet Muhammad (peace be upon him) where such examples can be referred in the Qur’an and
To sum up, it can be concluded that the future of balanced society lies on a leadership style based on human values which are embodied in the basic principles as outlined by Islam. This is not optional to Muslim leaders except agreeing to practice Islamic leadership within these frameworks and making them a policy in the administrative and leadership approach. With that application of human values, it would definitely elevate “human leadership” as a new approach of human development in a comprehensive and holistic manner now rather to wait in the future.
Islam views leadership as the most important element that would drive organizations or states forward. Good leadership has a great responsibility in ensuring that the governance of the organization or state meets and preserves the rights of civil society with the guidance outlined by Islam in terms of policies and approaches. Trust from the public is the only pillar that deserves attention to build a sustainable development where the benefit of society is the main concern of leaders. This is because, leadership according to Islam has two direct relationships at one time, namely obeying the ruling of Allah (SWT) and fulfilling the interests of the society at large. Explaining further about the two relationships as Allah (SWT) recorded in surah Ali-Imran: 103, Samsudin [1] stated that this verse can be a stimulating factor in increasing motivation and subsequently has a greater impact on leadership performance.
However, these two elements seem increasingly neglected in today’s leadership setting despite both are proven as unseparated coin in solving human crisis [2]. Even worse when the term “Islamic leadership” is only fluent on the lips but increasingly vague in implementation at all levels of organization and state administration. Muhammad [3] found the Islamic leadership system, especially in the political system in Malaysia, has caused various wrong perceptions that lead to suspicion and scare toward Islamic leadership. As Malaysian political development has formed upon the dualism of Islamism-nationalism and conservative-progressive and always colored by the religion which is Islam, thus these splits were not at all surprising given the fact that the battle between these two schools of taught has been ongoing since the early 1900s [4]. In the global scene, failure in coordinating the ideology of political Islam has contributed to the rise of terrorism and violent extremism [5] thus affected the narrative to Islam as a religion of peace and security.
As a result, leadership with Islamic values that uphold the principles of divinity and recognize human relations is seen as failing to create sustainable development within the Muslim society as well as the society as a whole. Therefore, the depravity of evils in society, as well as the occurrence of leadership crisis on its understanding and application, has become causes to the deficit of trust in bringing peace and preserving human values, although Islam is recognized a peaceful religion. Analyzing reality where appreciation on values-based leadership is important yet not overwhelming, Islam is consistently seen very much intact in defining the meaning, concept, and impact of leadership toward the development of society as well as the state.
However, as these issues might influence the notion of humanistic values in the long run, it could worsen the true understanding of Islamic leadership and ultimately also affects human development, economic justice, and national well-being after Islamic leadership, and Muslim leaders were seen as a leading cause to global crisis. Therefore, this paper’s objective will explain in detail the concept of Islamic leadership that has had evolved since the time of Prophet Muhammad (peace be upon him) where human values work as focal point in his leadership in sustaining peace and security within the society. Bringing current crises in today’s leadership that deprived the values of humanity need great attention to be solved by Islamic leadership approaches.
Scholars in the past have discovered various definitions to explain the meaning of Islamic leadership. Imam al-Mawardi’s (d. 422H) definition on the term has been referred by many scholars after him, as he said “Islamic leadership is a task to replace the prophetic duty in preserving the religion (Islam) and managing worldly life.” Such a novel definition of al-Mawardi’s was repeated in the classical works of Muslim scholars like al-Ramli (Nihayah al-Muhtaj fi Syarh al-Minhaj and Ibn al-Azraq (Badai ‘al-Silk fi Tabai’ al-Malik) [3].
In addition to that, Ibn Khaldun is also one of the scholars who unraveled the basic definition of Islamic leadership in his magnum opus
In addition to that, Muhammad [3] has elaborated another definition of Islamic leadership from the point of view of other scholars such as Rashid Rida, Ibn al-Azraq al-Qalqasyandi, and al-Juwayni. In his summary, it can be understood that all these scholars translate Islamic leadership by including the administration task with the interest of public is at top priority. Preservation of Islam and ensuring the implementation of
The definition of Islamic leadership has evolved and been broadened over the centuries. This is important to counter Moten’s [6] examination as he said leadership from an Islamic perspective which has so far been neglected or misrepresented because it is studied based on European experiences. Responding to this, Gazi [7] emphasizes the pivotal to examine the root of why the concept of leadership in Islam is different from the West. Thus, the views of contemporary Islamic scholars on the definition the term deserves to be discussed.
For example, Beekun and Badawi [8] view leadership in Islam as a basic two-way relationship between an individual and Allah (SWT) directly. The existence of a relationship between two individuals which in turn is translated in the aspect of leadership is upon their faith in Allah (SWT). So leaders had responsibilities to achieve the high-end demand of leadership. Apart from that, leadership in Islam is also referred to as a noble moral activity and communication process toward achieving a common goal [9]. Thus, leaders are distinguished from followers in terms of knowledge, commitment to the teachings of Islam and holding higher moral values. Altalib [10] and Chowdhury [11] shared the view of Islamic leadership combining the process of volunteerism in inspiring and mentoring followers to achieve the vision together.
Leadership or
Upon that understanding, leaders are warned that they cannot imply autocratic leadership but must act humanely in leading a state or an organization. In many Islamic works, explained leadership in Islam is a trust that binds the leader from abuse of power or deviance in making the decision. Instead, the leader is responsible for providing guidance, preserving, and fulfilling the rights or demands of the followers fairly and justly [14]. As leadership in Islam is a combination of relationships – with human beings and Allah (SWT), Gazi [7] asserted that Islamic leadership is to lead achieve and compete to be ahead of others to seek the measure of Allah and success in this life and hereafter. Therefore, Kader [15] emphasizes that the focus of Islamic leadership is to promote good deeds in the name of Allah (SWT), the Muslim community, and mankind as a whole.
Therefore, it is clear that previous and contemporary Muslim scholars have similar perspectives on the meaning of “Islamic leadership” and its impactful toward societal development. In fact, their statements are complemented, although they come from different centuries while maintaining the fundamental, preserving
Prophet Muhammad (peace be upon him) was the best role model in all aspects of life, including leadership. His leadership ability had a great impact on Meccan people both before and during his appointment as the Messenger of Allah (SWT). Prophet Muhammad’s leadership received extensive acknowledgment from many researchers mainly the West despite they have different views on his personality [9]. For instance, Hart [18] in his book “The 100: A ranking of most influential persons in history” listed the Prophet Muhammad (peace be upon him) in the top place in the 100 influential leaders throughout human history.
Prophet Muhammad’s leadership style can be referred to the Al-Qur’an and
Discussing this matter further, Abbasi et al. [19] explained value and accountability that created by the creation of man are two basic things that are emphasized by Allah (SWT) in the Qur’an many
In surah al-Isra’, verse 13 and 14 says.
Meanwhile, the
Syahansyah [20] highlights four values of humanity that can be learned from the character of the Prophet Muhammad (peace be upon him) thus shaping his leadership style. First, the peaceful agreement between races and tribes is the backbone of the leadership of the Prophet Muhammad (peace be upon him) in Medina which he was refusing to continue the tradition of ignorant practices that are fond for fighting or war. Explaining this matter further, verse 107 in surah
Elaborating further the definition of “
In addition,
Secondly, Islam consistently prohibits the killing of any individual. This stance is a value that must be considered in leadership while realizing any leader holds the power to start a war or can give an order to take anyone’s soul without clear justification. The consequence of killing any individual and its prohibition was reminded by Allah (SWT) in surah
The above-mentioned verse clearly forbids one person to kill another individual. Not only that, taking away (killing) the life of human beings, is considered the same as killing humanity as a whole. Islam never teaches to kill anybody and never made emotional be a justification or motive in any action. Killing here means taking the one’s right to live. While living in the world is necessary to be accountable to Allah (SWT). Peace in Islam becomes something that cannot be negotiated with anything else. Even so, war is allowed to take place if to obtain peace and to defend the right of territorial sovereignty by fulfilling the conditions as prescribed in the Al-Quran and
Preserving life is one of the five objectives of
The third that become a pillar of values of humanity in the leadership of the Prophet Muhammad (peace be upon him) is there is no compulsion in religion. Syahansyah [20] refers to the whole understanding of surah
According to Friedmann [24], no compulsion in religion in Islam is a trait of tolerance inherited since the early days of Islam. Although the people of Mecca and Madinah were not forced to choose Islam, but what happened was that a group of Muslims who believed in Allah (SWT) and the Prophet Muhammad (peace be upon him) were forced to leave Islam while in Mecca before the Hijrah. Such incidents happened on Bilal bin Rabah, Ammar bin Yasar, and several other companions of the Prophet Muhammad (peace be upon him), and this shows that tolerance did not exist among the Quraish people in Mecca ([24], p. 103). Having said that, al-Qur’an is a proof of the implementation of tolerance without coercion in religion, thus the
brotherhood treaty between the Muhajirin (those who migrated to Madinah from Mecca) and the Ansar (the people of Madinah);
the safety of non-Muslims living in Muslim neighborhoods in Medina;
a public declaration that Medina was a Muslim territory;
acknowledging the Quran and
Prophet Muhammad is the head of state;
Cooperation of all Muslim or non-Muslim residents to defend Madinah from enemy attacks.
It is very clear that the leadership style led by the Prophet Muhammad (peace be upon him) has the highest interest of values in humanity. With the
Fourth, the value of humanity that can be emulated from the personality of the Prophet Muhammad (peace be upon him) is from the command to call to Islam (
Ismatullah [29] explains the method of
The second element in the same verse is
In addition, there are many examples of good advice used by the Prophet Muhammad (peace be upon him) in conveying the message of Islam in Mecca and Madinah. Abdul Fattah Abu Ghuddah [34] explained that the method of giving good advice shown by the Prophet Muhammad (peace be upon him) has a positive effect where the noble values are successfully normalized among his companions and family members and then show that his leadership style has high human values [17]. In the meantime, Mohamad et al. also listed the important elements that must be present in conveying good advice, namely gradual delivery, contextual, be exemplary, repetitive methods, direct communication, metaphorical methods, and stories ([17], pp. 7–15). For example, when the Prophet (peace be upon him) spoke about something, he would repeat the matter three times so that those who heard the matter could understand it well, as narrated in Sahih al-Bukhari, meaning:
Having good discussions or giving good arguments has an intrinsic human value that defines the relationship with leadership style. It is worth to note from the mentioned verse, Don [33] through Fu’ad Ifram al-Bustani explains the meaning of “
The goal of having a good debate for truth is also recorded in surah
And from surah
Based on above three keywords – wisdom, good advice, and good argument - the priority is to bring rational dialog and discussion with all parties. Thus, it is important for a leader to have these skills to debate or discuss with facts and evidences in revealing the truth so that none is persecuted at the end of discussion. Abdullah Nasih Ulwan [36] stressed that it is important for the preacher (
Based on the discussion through the descriptive method of literature review, it can be understood that the leadership style of the Prophet Muhammad (peace be upon him) when in Mecca and Madinah has signified the values of humanity as requirements to meet the basic human nature as the best creation (Al-Quran, Al-Tīn: 4). So many explanations are shown in the Qur’an and the hadiths of the Prophet Muhammad (peace be upon him) regarding the value of humanity which is the cornerstone in leading people toward goodness and abandoning evil for the sake of eternal prosperity in the hereafter.
Even so, the world today faces leadership problems that stem from a misunderstanding of evaluating the human aspect in human beings. The next discussion will discuss some of the current problems that stem from leadership styles that do not give priority to the humanitarian aspect. Failure to prioritize human values in leadership has the potential to jeopardize the development of the global society and further destroy the civilization of a country.
The exemplary leadership inherited by the Prophet Muhammad (peace be upon him) is to strengthen the practice of Islamic teachings that elevate the human dignity in this world and in the hereafter. It is appropriate to Muslim leaders today to pay attention to the advancement of society by values-based development. This is because the value of humanity that already exists in each individual, without limiting on one’s background of race, religion, culture, and language, is the key to the successful development of civilization as well as a state.
Francis Fukuyama in his book The Great Disruption explains that the strength of civilization and the development of a country depend on the paradigm shift of human values (humanity) on the changes that are happening globally in various sectors such as economic, social, information, and political leadership structure. Assessing these factors, he asserts that social law and universally shared moral values do not lie in individual choice; instead, it also depends on the social system and the strength of the leadership structure ([37], p. 85). Therefore, he also thinks that the value of humanity in an uncertain global environment will be determined by the political factors of power compared to the values that exist in religion ([37], p. 126).
For example, “trust” is the most important value that binds togetherness between civil society and leaders or administrators within the national structure as well as public and private organizations. Yet, the world today faces a crisis of trust at all levels of organizational and national leadership. A report from the Edelman Trust Barometer shows from 2016 to 2020, four sectors: governments, business organizations, NGOs, and the media, which are facing a crisis of public confidence despite the growing global economic sector. In addition, the same report also states that clerics are in the same group as politicians and businessmen, who have the lowest “believe” scores compared to the media and NGO activists. This crisis of trust stems from the public view that these three groups are not convinced that they are able to solve the problems they face, including managing the country out of the global crisis. Although most studies state that the ability to manage the economy is the biggest factor influencing public trust, the ability to lead by focusing on the well-being of human values also contributes to increased levels of trust in leaders. If this matter is not given priority, then slowly the value of humanity will erode from the compass of leadership and will eventually collapse the social system as a whole [38].
Corruption has had a major contribution to the collapse of human values in the current leadership setting. The worse of corruption can bring down a strong civilization, and rebuilding a destroyed civilization needs time. The Corruption Perceptions Index 2021 report states that since January 2020, the global has not only faced a health and economic crisis due to the COVID-19 pandemic but also faced a protracted corruption crisis. According to CPI 2021 spokesperson Delia Ferreira Rubio, “the crime of corruption is the only problem unsuccessfully solved by most countries compared to health problems.” Apart from that, the failure to manage the crime of corruption is because there is no precise definition to describe the meaning of “corruption” [39]. On that basis, some of the corruption cases that occur involve the top leadership of a country. This means that the human values glorified by Allah (SWT) are not respected by leaders, thus willingly involve in corruption. On that basis, to stop one from involving corruption needs a proper planning. For example, in Indonesia, coworkers and leaders are the main factors that contribute to a person engaging in corruption and at the same time these two groups are also the main indicators in ensuring that corrupt practices do not occur [40].
Generally, researcher views corruption is a domestic crime in any country. It is a local cultural phenomenon that depends on the level of understanding and cultural values of the society [41]. Thus, in modern perspective, a person who is not involved in corruption is not able to justify another person who is involved in a crime of corruption because he or she has different values of belief and point of view. However, in the Islamic point of view, corruption is a major crime that can damage the whole system and structure of a prosperous society, thus demean human dignity [42]. Human dignity held high position in Islam and has direct connection to leadership. Azra [43] explains that Islam places great emphasis on the concept of
Of equal importance, abuse of power is also a problem in today’s leadership. Many reports state that world leaders from both the Western and the Islamic world are involved in abuses of power. Noam Chomsky in his book Failed State states that a leader who fails to preserve his citizens from violence and destruction can be considered a failed state ([44], p. xi). Not only that, for the leader of a country who abuses his power and commits violence or brings harm to another country, is also categorized as a failed country. This is because, every life has the right to live in peace and prosperity as enshrined in the declaration of human rights (UNDHR). Therefore, the power in the hands of leaders should be used in preserving universal human values and rights as prescribed by law (international and local). Take the example from Muslim world where many were associated with the act of abuse of power in their leadership. In fact, abuse of power has originated from a misinterpretation of religion and leadership concepts that Willy, Karwur, and Karouw [45] found as a major cause to violent extremism and terrorism that happened in Iraq and Pakistan.
Having said that, abuse of power can occur anywhere including at the highest levels of the nation and also in the workplace in small organizations. Based on 20 years of study, Dacher Keltner [46] stated that the workplace or company/organization is the easiest place for abuse of power to occur without being noticed by the individual involved. This is because, within an organization, a person has the authority or can be empowered due to promotion or change of department based on the job performance. Yet, having such power has slowly made him or her irritable, unethical, and selfish which eventually at last engages in abuse of power. To Dacher Keltner, this situation is called “the power paradox” and it is just as dangerous as the country’s leaders abusing power for personal gain. In other words, the abuse of power can erode the value of humanity in oneself and fail to respect the value of humanity in others. On that basis, one good example made by Manuela Priesemuth as she launched the “Time’s up for toxic workplace” campaign and accordingly this campaign was expanded to the election of national leaders who openly abused power to the public.
Concurrent to these crises in today’s leadership that obstructed the development of global society, at times Muslim population is expected to rise to 2.2 billion by 2030, Shadi Hamid [47] argues Islam and Muslim readiness in reshaping the world outside the Arab world play a major role in governance, law, and politics. He further emphasizes the exceptionalism of Islam in the leadership manifestation that can be played by Muslim leaders in a value-neutral sense in response to twentieth- and twenty-first-century challenges. Such notion has firstly been analyzed by Sardar’s
The concept of Islamic leadership is built on principles and concerns for human values. From the discussion of the literature, it shows that Islamic leadership is blended with human development in an integrated manner with an emphasis on four values that can be emulated from the leadership of the Prophet Muhammad (peace be upon him). The elements of humanity found in the leadership of the Prophet Muhammad (peace be upon him) are peace between communities, recognizing the right to life and prohibiting murder, no coercion in religion and social problems, and the practice of da’wah calling to good and forbidding evil.
Nonetheless, today’s leadership is seen not to adhere in elevating the dignity of human values in their leadership style. The problems of corruption, abuse of power, and deficits of trust in leaders both at the national and organizational levels are becoming a global trend today [51]. The involvement of key national leaders in corruption and misuse of power for personal gain has slowly resulted in the country’s development being disrupted and had bad impact on the well-being of civil society. Therefore, the Muslim community firmly rejects leadership that ignores and debunks the basics of human values as highlighted by the Prophet Muhammad (peace be upon him) where such examples can be referred in the Qur’an and
To sum up, it can be concluded that the future of balanced society lies on a leadership style based on human values which are embodied in the basic principles as outlined by Islam. This is not optional to Muslim leaders except agreeing to practice Islamic leadership within these frameworks and making them a policy in the administrative and leadership approach. With that application of human values, it would definitely elevate “human leadership” as a new approach of human development in a comprehensive and holistic manner now rather to wait in the future.
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',metaTitle:"Terms and Conditions",metaDescription:"These terms and conditions outline the rules and regulations for the use of IntechOpen Website at https://intechopen.com and all its subdomains owned by Intech Limited located at 7th floor, 10 Lower Thames Street, London, EC3R 6AF, UK.",metaKeywords:null,canonicalURL:"/page/terms-and-conditions",contentRaw:'[{"type":"htmlEditorComponent","content":"By accessing the website at www.intechopen.com you are agreeing to be bound by these Terms of Service, all applicable laws and regulations, and agree that you are responsible for compliance with any applicable local laws. Use and/or access to this site is based on full agreement and compliance of these Terms. All materials contained on this website are protected by applicable copyright and trademark laws.
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Delac received his B.Sc.E.E. degree in 2003 and is currentlypursuing a Ph.D. degree at the University of Zagreb, Faculty of Electrical Engineering andComputing. His current research interests are digital image analysis, pattern recognition andbiometrics.",institutionString:null,institution:{name:"University of Zagreb",country:{name:"Croatia"}}},{id:"557",title:"Dr.",name:"Andon",middleName:"Venelinov",surname:"Topalov",slug:"andon-topalov",fullName:"Andon Topalov",position:null,profilePictureURL:"https://mts.intechopen.com/storage/users/557/images/1927_n.jpg",biography:"Dr. Andon V. Topalov received the MSc degree in Control Engineering from the Faculty of Information Systems, Technologies, and Automation at Moscow State University of Civil Engineering (MGGU) in 1979. He then received his PhD degree in Control Engineering from the Department of Automation and Remote Control at Moscow State Mining University (MGSU), Moscow, in 1984. From 1985 to 1986, he was a Research Fellow in the Research Institute for Electronic Equipment, ZZU AD, Plovdiv, Bulgaria. In 1986, he joined the Department of Control Systems, Technical University of Sofia at the Plovdiv campus, where he is presently a Full Professor. He has held long-term visiting Professor/Scholar positions at various institutions in South Korea, Turkey, Mexico, Greece, Belgium, UK, and Germany. And he has coauthored one book and authored or coauthored more than 80 research papers in conference proceedings and journals. His current research interests are in the fields of intelligent control and robotics.",institutionString:null,institution:{name:"Technical University of Sofia",country:{name:"Bulgaria"}}},{id:"585",title:"Prof.",name:"Munir",middleName:null,surname:"Merdan",slug:"munir-merdan",fullName:"Munir Merdan",position:null,profilePictureURL:"https://mts.intechopen.com/storage/users/585/images/system/585.jpg",biography:"Munir Merdan received the M.Sc. degree in mechanical engineering from the Technical University of Sarajevo, Bosnia and Herzegovina, in 2001, and the Ph.D. degree in electrical engineering from the Vienna University of Technology, Vienna, Austria, in 2009.Since 2005, he has been at the Automation and Control Institute, Vienna University of Technology, where he is currently a Senior Researcher. 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Data were collected from 18 sister participants, who were purposefully recruited from two religious congregations across the different states of Nigeria. These included six temporary professed, six final professed and six leaders (including superiors/formators) representing the different categories of sisters that live religious life. The data were thematically analysed using the Dialogical Self Theory I-positions. The second sentence revealed tendencies for the participants to lose their cultural identity in terms of their struggles and sometimes compromises in identifying Western culture as the dominate culture of religious life. In this regard, the participants reported that their Nigerian communitarian culture of love, care and hospitality is regulated to the background. 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