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Jinnah was, to some extent, a successful leader in obtaining his goals of becoming the only spokesperson for Muslims in India and gaining a piece of land for Pakistan but the main question is whether these achievements can be attributed to transactional or transformational strategies. Has he managed transactional or transformational change in terms of political culture? This point will be discussed in the paper. The paper aims to discuss these issues.

A documentary analysis of behaviors, statements and incidents of Jinnah and other relevant personages.

The research shows that Jinnah was neither a transformational nor a charismatic leader. Therefore, his success cannot be attributed to his transformational ideology or charismatic personality. The political maneuvers that he adopted by frequently changing his espoused values and theories-in-use are the sources of his transactional success. Moreover, it is the international events and the vested political interests of the British are among the significant reasons that brought him success.

In this work, a detailed comparison has not been made between voluminous theories of leadership because it is beyond the scope of this research. Moreover, it is not the intention of the paper to compare his leadership with that of other leaders; however, the future research in this direction might be useful. Indeed, the relevant leadership examples have been selected from the All India Congress with the major point of reference being the All India Muslim League – the party that brought him real recognition and fame.

It is stressed in the research that overt success is not a sufficient criterion to categorize a leader in a specific category without analyzing espoused theory and theories-in-use. The study will help those researchers who are interested in understanding the current political culture of Pakistan. The research will be helpful in enhancing the debate within the theme of leadership, especially transformational, transactional and charismatic. Moreover, the paper will encourage other researchers to compare Jinnah's leadership with that of other political leaders of the world.

The research is original as Jinnah's leadership from the perspectives of transformational and transactional leadership styles and the espoused theory and theories-in-use has, so far, not been discussed. It presents significant new arguments and information, which will be in the interest of researchers.

This paper aims to analyze and compare attitudes and perceptions of Muslim leadership toward society and politics based on their personal experiences in England and the Netherlands.

This study provides valuable insights into how Muslim leadership experiences socio-political realities from own perspectives. The comparative analysis of Muslim leadership in England and the Netherlands highlights the unique qualities of each community, while also demonstrating shared communal awareness regarding political participation and concerns regarding the rise of Islamophobia and populism.

The study reveals significant differences between Dutch and British Muslim leadership regarding attitudes toward politics. While the Dutch political system enables minorities to have political parties, British leaders prefer peaceful resistance, internal cooperation and voting power for influence. Muslim communities in both countries face similar challenges, such as access to politics, rising Islamophobia and populism. However, there are variations in leadership maturity and attitudes toward communal unification and political participation.

Especially Dutch Muslims were much more open toward cooperation once approached. The biggest challenge was to get into the Muslim communities in England. Even though British Muslims showed a much greater aptitude toward their civic duties, British Muslims were much more careful and wished that interviews were written down instead of being recorded. But once the author was part of the community, community leaders were more accepting and tolerant towards the author's presence. From that point on, to be recommended (snowballing) became easier.

This research shows clearly how different ethnic Muslim communities differ across two different countries. Even though both countries have their own advantages and disadvantages, understanding how civic responsibilities and the progressive development of minority attitudes can be best approached is important to policymakers.

One major social implication is the way minorities perceive social and political equality and how these minority expectations can be met. Research shows that there is much fear and anxiety to growing sentiments of populism and right-wing appraisals. For a better integration and inclusion, a sound assessment of social and religious expectations is crucial.

As far as the author knows, there are no qualitative research studies that compare Muslim minority conditions in the Netherlands and England. This research makes this even more interesting for how to create policy that contributes to a European understanding of Muslim existence in Europe and a common European identity. This is crucial for a more stable and stronger European future.

This study aims to clarify current thinking about Islamic leadership by returning to the original texts of Islam, the Qur'an and the hadith. These are analysed to identify foundational Islamic leadership prototypes, concepts and ideas. In so doing, the article provides original analysis of the foundations of Islamic leadership, so as to inform current debates about leadership in Islamic regions and communities.

The study consists of content analysis of the Qur'an and the hadith, to identify key concepts within these texts, concerning the nature of leadership. The methodological aim is to develop characterisations of Islamic leadership prototypes that are recognisable to practising Muslims today. In order to ensure this, the content analyses have been presented to academic seminar groups and conferences and refined through subsequent discussions.

Islamic leadership does not rely for its legitimacy upon traditional authority, but rather on rational-legal systems based on unity of purpose, acknowledgement of the one God, and the foundational example of Prophet Muhammad, whose referent and charismatic authority lives on in discussions of the sunnah and the hadith. It is thus vital to refine external or “etic” characterisations of Islamic leadership with an appreciation of leadership prototypes in the Qur'an, the sunnah and hadith.

The scope of this study is limited by the subject matter, the investigation of leadership prototypes in the Qur'an and the hadith. This means that the consideration of historically more recent Islamic thinking about leadership has been left to subsequent study.

Implications for subsequent researchers are the need for critical clarity in discussions of “Islamic” or “Muslim” leadership. Another significant implication comes with the recognition of the overwhelming importance of the Prophet Muhammad's life and sayings in laying the parameters for the subsequent Muslim discussions of leadership.

This is the first use of content analysis to examine the foundational leadership prototypes and concepts embedded in the Qur'an and the hadith, and thus to analyse the Prophet Muhammad as a referent and charismatic leader, whose life set the parameters for the subsequent understanding of Islamic leadership.

The purpose of this research is to address the notion of leadership in Muslim countries. It seeks to develop a model for understanding leadership in Islamic culture and discusses the factors which give rise to two types of leadership: the prophetic and caliphate.

The article briefly surveys the socio‐economic and political forces which facilitate the emergence of certain leadership styles. The paper, then, suggests a model of leadership relevant to Islamic culture.

Two types of leadership were identified. Furthermore, the paper addresses the conflict between idealism and realism and the rise of authoritarian leaders.

This paper offers policymakers and researchers various avenues on how to address the issue of leadership in an Islamic culture and presents a theoretical model for understanding issues pertaining to leaders and leadership in Muslim societies. Specific propositions pertaining to the effect of culture and society on leadership are offered.

The paper offers a genuine reflection on the nature of leadership. The issue of leadership and its linkage to culture has often been overlooked in the literature. In part, this is because most of the literature on leadership has been focused primarily on personality‐based relationships and relationships between leaders and followers. In this paper, it is argued that culture shapes personality and gives meaning to contextual and relational aspects of leadership.

The purpose of this study is to find what kind of leadership is suitable for developing a business in an Islamic boarding school.

This study used a qualitative research method by conducting in-depth interviews with 16 informants.

This study resulted in three critical factors leadership qualities, entrepreneurial qualities and Muslim qualities. The unique combination of these essential elements must be in the soul of a business leader in a boarding school in carrying out its business activities to meet school operational costs while developing it into a sustainable business.

This research is limited to being conducted in Indonesia’s most densely populated areas, namely, West Java Province, which also has the highest number of Islamic boarding schools. Not all Islamic boarding schools have business units because their operational needs have been met either by tuition fees or outside assistance.

These findings are expected to be a guideline for other Islamic boarding schools to find out how business leadership in Islamic boarding schools should be in carrying out their activities so that their business not only survives but also develops and competes with other companies.

This study presents a combination of theories of entrepreneurship, leadership and Muslim qualities obtained from the literature review and empirical data from the results of in-depth interviews.

This paper aims to study the roles of Muslim CEO, Muslim Chairman and Muslim board of directors in mitigating earnings management via real activities manipulation.

In total, 656 firm year-observations from 2007 to 2014 of Malaysian Top 100 firms listed on Bursa Malaysia is used to examine the relationship between real earnings management (REM) and the religious ethical values of Muslim top leadership of the firms.

The study provides evidence that there was no significant relationship between ethical values and REM measures among Muslim top corporate leaders. However, through additional analysis on sub-sample firms, this study finds that Muslim CEO and Muslim Chairman have a significant and negative association with proxies of REM: RCFO and RPC.

The results show that Muslim CEO and Muslim Chairman are the actors that contribute more control in limiting REM especially in family-owned firms in Malaysia.

This is the first published paper that focuses on Islamic ethical values of corporate top leadership and REM in Malaysia, as previous studies have focused more on accruals earnings management.

The aim of this chapter is twofold: to provide a synopsis to the background underpinning Muslim diversity in Britain and to explicate how Muslim schools in Britain are embedded into their socio-political context. The process of migration and the flow of different cultural traditions beyond their nation states’ boundaries into Britain associated with late capitalism create what Featherstone coins ‘third cultures’. The process of moving backwards or forwards between an Islamic heritage, national experiences, British socio-political cultural context and global change necessitates ‘new types of flexible personal controls, dispositions and means of orientation, in effect a new type of habitus’ (Featherstone, 1990, p. 8). Accordingly, this chapter is divided into four parts. First, it relates Muslim presence in Britain contextualizing a history of migration. Second, it discusses British Muslim demographics and diversity. Third, it places Muslim schools within a British legislative context. Finally, it discusses leadership for Muslim schooling in Britain as praxis, in the Freireian sense, involving both reflection and action. This approach places Muslim schools within a socio-political context that includes a variety of contributors beyond those who initiated them.

The main purpose of the present paper is to document some Islamic leadership principles of management. The paper equally examines the leadership function as adopted by academic administrators within the International Islamic University, Malaysia vis‐à‐vis Islamic principles of management. The whole process is an attempt to conduct an empirical study of the important role of excellent leadership from an Islamic perspective.

A combination of revealed sources of knowledge (the Quran and Sunnah) and literature reviews were used to document Islamic leadership principles. Then, a questionnaire‐based survey was used to examine the Islamic leadership principles, approaches, and sources of leadership principles adopted in the university. Use of the scale of statistical measurement was done to test the significance and reliability level.

It was found that academic administrators were imbued with Islamic leadership principles. The research also showed that servant‐leadership approach is preferably used in conjunction with alternative transactional and transformational styles, while the revealed sources of knowledge (Quran and Sunnah) were given the highest priority as sources of developing leadership principles.

Islamic management is a diverse field. This study is, however, limited to Islamic leadership principles in an organization. Perhaps, this study will be little known to adherents of the conventional management principles, which may stimulate further thinking and debate on the crossing point between Islam and the management of an organization.

It is aimed at providing some knowledge of Islamic philosophy and practice in order to help today's employers and employees carry on everyday activities imbued with Islamic values and cultures.