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This paper explores the idea of leadership from an Islamic viewpoint, discussing the purpose and its various manifestations by textual proofs of the Qur'an and teaching of the hadith of Prophet, peace, and blessing be upon him. This article examines the Islamic organization's characteristics of leadership dynamics within a Muslim majority and focuses on the Nigerian Supreme Council of Islamic Affairs (NSCIA) in Northern Nigeria. data This paper, however, draws on the analyzed data using a qualitative grounded theory, the essence of leadership, which investigated the subject methods within this specific background. Islamic Leadership resolves the challenging techniques Which exist in Muslims organizations then, thus suggests some actions and approach to advance the process of management in leading, comprising of enacting leadership, enacting following, accommodating complexity, sense-making, and embracing basics as an essential vital function. The paper would be of interest to anybody seeking to comprehend this nature in Islamic leading, then again by what system does NSCIA act within Northern Nigeria and the way forward to strengthen leadership methods.

KhulasahKajian ini meneliti aspek pembangunan spiritual dalam pelaksanaan program tarbiah di asrama Sekolah-Sekolah Menengah Kebangsaan Agama (SMKA) Pulau Pinang yang terdiri daripada SMKA al-Mashoor (L), SMKA al-Mashoor (P), SMKA al-Irsyad dan SMKA Nibong Tebal. Objektif utama kajian ini adalah untuk mengenalpasti sejauhmana elemen-elemen pembangunan spiritual diterapkan dalam pelaksanaan program tarbiah, menilai penglibatan guru asrama sebagai murabbī serta melihat keberkesanan program tarbiah dalam pembangunan spiritual pelajar. Kajian ini berbentuk penerokaan dwi-cara di mana data-data kualitatif dikumpul melalui kaedah pemerhatian dan temubual secara separa tertutup, sementara data kuantitatif diperolehi melalui soal selidik. Secara keseluruhan, dapatan kajian kualitatif menunjukkan bahawa elemen pembangunan spiritual iaitu mujāhadah al-nafs dan al-ihsān dalam penunaian ibadat fardu dan sunat Mohd Suhari & Mohd Farid, "Pembangunan Spiritual dalam Pelaksanaan Program Tarbih," Afkar Vol. 20 Issue 2 (2018): 127-158 128 hanya mampu dihayati oleh sebilangan kecil responden sahaja. Secara tidak langsung, dapatan ini menunjukkan penglibatan guru asrama sebagai murabbī dalam pembangunan spiritual pelajar berada di tahap yang sangat sederhana. Oleh itu, dapatan kajian kuantitatif telah mengesahkan bahawa penglibatan guru asrama sebagai murabbī dan manhaj pembangunan spiritual dalam program tarbiah berada di tahap min sederhana tinggi (min=3.78 dan 3.18). Begitu juga, analisis statistik inferensi berdasarkan ujian ANOVA sehala menunjukkan tidak terdapat perbezaan yang signifikan (p = 0. 42, p>0.05) di antara tempoh masa responden tinggal di asrama dalam menjelaskan keberkesanan program tarbiah terhadap pembangunan spiritual pelajar di asrama. Justeru, kajian ini menyimpulkan bahawa pembangunan spiritual dalam pelaksanaan program tarbiah di asrama SMKA Pulau Pinang memerlukan organisasi murabbī yang mantap bagi merealisasikan objektif pembangunan spiritual dalam pembentukan sahsiah pelajar di SMKA. Kata kunci: Pembangunan spiritual; mujāhadah alnafs; al-ihsān; murabbī. AbstractThis study is to explore the aspects of spiritual development in the implementation of tarbiah programmes at selected National Religious Secondary Schools or SMKA in Penang that consist of SMKA al-Mashoor (L), SMKA al-Mashoor (P), SMKA al-Irsyad and SMKA Nibong Tebal. The main objective of this study is to identify how far the elements of spiritual development are applied in the implementation of the programme, evaluating the involvement of hostel teachers as murabbī and to comprehend the effectiveness of the tarbiah programme towards students' spiritual development. This study is an exploratory mix-method research with the qualitative data collected through observation and partially-closed interview methods, while the 2 Rohana Hamzah et.al., "Spiritual Education Development,"

Abstrak. Makalah ini membincangkan pandangan Ibnu Taymiyyah tentang Maulid dalamIqtiḍā', sebuah karya yang menjadi polemik berhubung penyertaan orang Islam dalam perayaan-perayaan orang bukan Islam. Daripada satu sudut, Ibnu Taymiyyah berpendapat bahawa perayaan Maulid ialah amalan bidaah. Sambutan perayaan itu tidak diharuskan kerana golongan Salaf tidak menyambut perayaan itu dan tidak terdapat sumber tekstual yang mengharuskan amalan tersebut. Daripada sudut yang lain pula, Ibnu Taymiyyah juga menyebut tentang beberapa motif kebaikan di sebalik sambutan perayaan Maulid, namun telah disalahfahami oleh Ukeles melalui penelitiannya terhadap orang Islam dan keperluan-keperluan rohaniah mereka. Ibnu Taymiyyah tetap berpendapat bahawa orang yang menyambut perayaan Maulid tidak diberikan ganjaran kerana ia merupakan amalan bidaah dan status asal sambutan Maulid tidak berubah walaupun dikatakan terdapat tujuan yang murni di sebaliknya. Kata kunci dan frasa

This article sheds light on these issues from several angles, explaining the content and development of the notion ghanima and fai', its usage in Islamic law, and giving a short overview of the development and sources of the warfare property in Islamic history. Analysis done towards the texts of the Quran and hadiths show that Muslims who were involved in wars are given a special rights to own a predetermined rate of portion from ghanima and fai'. This privilege, however should not be given a narrow interpretation, for example assuming Islam only cares about wealth or that Muslims are greedy as they are willing to struggle to join the battle just to get that privilege. The philosophy behind it is to give motivation in the battles of jihad al-qital, plays an important role to help the economy of Muslims who sacrificed a lot materially, and to avoid arguments among Muslims because the distribution has become final. This philosophy indirectly denies the negative assumption that Muslims who were involved in wars are materialistic. The article concludes that the matter of ghanima and fai' shows that Islam has set methods and guidelines to managing the financial gains of a country, as well as, ownership rights of individual wealth.