The problem of soul is among the most important issues discussed in Islamic philosophy. Many important works on soul have been written by Muslim philosophers and most of them did contribute something in the development of the philosophical psychology in Islam. Abu al-Barakat al-Baghdadi’s Book on Soul (Kitab al-Nafs) is one of those important literatures which reflect the later development of the psychological discussion in Islamic philosophy. His reputation as a critic of the Peripatetic philosophy in Islam has placed his works and philosophy in a spot which attracts the supporters as well as the opponents to read and study them. This study entitled Abu al-Barakat’s Psychology: Critical Edition of the Section on Soul (alNafs) from al-Muc tabar fi al-Hikmah with Analysis and Translation of Selected Texts, as it is motivated by the above motivation, is also an attempt to place and make available one of his important and certainly among the most valuable works on soul in Islamic philosophy. It comprises of three major parts namely the analysis, the translation of the selected texts of the Book and the critical edition of its Arabic text. The analysis part focuses on the selected problems concerning the very nature of human soul such as its definition and existence, its immateriality and substantiality, its soul-body relationship, and its faculties and unity. This is followed by the translation part which comprises a complete translation of the selected five chapters on the nature of soul and its perception. The most important part is the critical edition of a complete Arabic text of Kitab al-Nafs which would be the first critical edition ever. It is undeniable that there are many unexpected and important views raised by Abu alBarakat in this work which, in some instances, may give a critical impact on the Peripatetic reputation especially of Ibn Sina.

This work investigates the idea of building alliance and solidarity among nations from an Islamic perspective by looking at the New Partnership for African Development (NEPAD), an African continental development programme that was proposed by five African Heads of State at an AU Summit Lusaka, Zambia in 2002. In this study, the theoretical framework employs the Khaldunian principle of Asabiyyah as an instrument of unity and cooperation to bring about cooperation between these nations. The source and method of data collection and their analysis were based on qualitative research which used the illustrative method and content analysis. The data were collected from books, journal articles, and governmental documents and speeches of African leaders on inter-regional cooperation and seminar papers. In order to achieve the aim of this research, the study provided a useful analysis of the social economic development across regions of the continent and sought to identify patterns and regularities of successful initiatives sparked by regional political-economic institutions. Early indications show that NEPAD is a good initiative for the continent and its Peer Review Mechanism helps assess African governments on corporate governance, accountability and democratic participation. Findings reveal that NEPAD has not only failed to set up a mechanism for sanctioning any state that defaults on observing good governance practice, but has also been unable to set up a regional security mechanism which could manage peace and security in Africa. It failed to restructure African political systems from patrimonialism to institutionalized electoral democratic political systems, and also failed to adhere to the Abuja Treaty that sought to establish only five (5) regional economic groups to the unprecedented and nonregulated proliferation of regional groups that number (14) fourteen with no sufficient resources to sustain and meet their regional obligations.

The Syrian Revolution of 2011, influenced by the wave of ‘Arab Spring,’ created a deep schism among Sunni Muslim ‘ulama who played a prominent role in encouraging /discouraging protests and, later on, the rebellion. This research seeks to explore the perspective of Muhammad Sa‘id Ramadan al-Būtī (1929–2013) on the Revolution. Al-Būtī, a highly esteemed religious scholar, who contributed substantially to the contemporary Muslim scholarship, refused to be one of those who recognized and gave a hand to protestors. Rather, he viewed the Revolution as religiously illegitimate and politically oriented thereby creating an ongoing debate not only in Syria but also in the Arab as well as the Muslim world. A great number of scholars, Syrian and non-Syrian, have interpreted al-Būtī’s stance as a full support of the regime. They cite his earlier similar position against the Muslim Brotherhood Movement in Syria in the 1980s. Others, however, argue that al-Būtī’s opinion, from a purely religious point of view, does not necessarily espouse the government’s appalling crimes. The research employs textual and contextual analysis. Both methods of study work hand in hand to create a better understanding of al-Būtī’s case. Therefore, the research, after providing a detailed account of al-Būtī’s discourse on the Revolution, critically examines ta‘at al-hākim (the ruler’s obedience), along with the concept of fitna, (both lying at the heart of al-Būṭī’s discussion) re-situating ‘obedience’ in its rightful context in the contemporary Islamic political thought within the rights/duties of both the ruler and the ruled. On the other hand, the research evaluates al-Būtī’s critical view on contemporary Islamists who, according to him, have misapplied the Islamic law and sacrificed da‘wah in favour of political gains. The central aim is to discover whether al-Būṭī’s hardline against those Islamists is a product of pro-regime stance or of religiously justified reasons. The research discovered there are seven issues disapproved by al-Būṭī which appear to be shared by all extreme Islamist groups of today. To judge or evaluate an Islamist movement/ party as moderate or extreme, these issues are the best yardstick. The research concludes that al-Būtī is more of an independent scholar than a sycophant or an ally of autocratic and secularist regime. There are particular points of view, nevertheless, in al-Būṭī’s discourse, which have been found lacking in balanced treatment and convincing argumentation. Further, the research concludes that, instead of armed rebellion which has been much worse for the community than tyranny could ever be, modern peaceful means and mechanisms need to be followed.

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The aim of this study is to examine al-Ghazali’s concept of causality from the perspective of his understanding of reality and knowledge. Two important themes around which al-Ghazali’s concept of causality revolves are the concept of the reality of thing and the manner of our understanding of that reality. These concepts are two important elements in the Islamic worldview that require metaphysical and epistemological approach. In the second chapter the discussion traces the conceptual background of causality in Islamic intellectual tradition, from the Qur’anic notion to the discourse in kalÉm and falsafah. This is to explicate the problem of causality inherited by al-Ghazali. The exposition on al-Ghazali’s concept of reality, is presented in chapter three. The fourth chapter elaborates al-Ghazali’s concept of knowledge that covers the meaning, the nature, the method of attainment and the concept of certainty of knowledge. In Chapter five, the explication focuses on the concept of causality with reference to al-Ghazali’s concept of reality, delineated in the chapter three. Causality is viewed as a part of divine acts of continuous creation and annihilation (dawÉm altajaddud wa dawÉm al-in‘idÉm). What he actually denies is the mode of connection (wajh al-iqtirÉn) and not the connection itself (nafs al-iqtirÉn). It is because the mode of connection is empirically unproved. Therefore, the causal nexus is conceded only within the mental reality and not in ontological reality. The issue of knowledge based on such a mode of causal connection is delineated in chapter six. Al-Ghazali admits the demonstrative science of the falÉsifah as the tool for the attainment of knowledge, but in so far as it accords with his principle of causality. Here he distinguishes between knowledge of reasoned fact and that of the fact. The former could be attained through qiyÉs al-‘illah and burhÉn lima, while the latter could be achieved by qiyÉs al-dilÉlah and burhÉn inna. The knowledge attained from those methods could provide certainty. This study arrives at the conclusion that al-Ghazzali’s concept of causality is based on the principle that causation in the natural phenomena is contingent reality related ontologically to Absolute reality, and hence it is not necessary. Causal nexus as a mental reality is certain, but not necessarily so in external reality. The whole breadth of al-Ghazali’s concept causality is an attempt to place philosophical and scientific knowledge within the ambit of revealed knowledge and not an affront to it.

This study looks at on how Islamic ethical values can be assimilated into modern strategic management with the purpose of overcoming the issues of moral or ethical issues. The work was primarily based on the elucidation of al-Ghazali in his magnum opus,Ihya-'ulum al-Din, especially in the second volume of his work that mainly explains the rules, procedures and ethics of business and trade activities. For the purpose of bridging between both Islam and modern knowledge of management, the framework of al-Ghazali's ethics and the framework of the strategic management process were established to provide the methodical guidelines for the organization of the whole thesis. This study also considered the Islamic and Western worldviews. The researcher also used the narrations approach in some parts which referred to the history of Prophet Muhammad (SAW), his companions and other prominent Muslim caliphs to illustrate certain pointsduring the glorious age of Islamic civilization. The framework of this study was divided into strategy formulation, strategy implementation and strategy evaluation. During the implementation of the whole strategic processes, the bridging of the Islamic approach of ethics was done in which, the wisdom (hikmah), courage (shajarah), temperance ('iffah) and justice ('adalah) were became the focal point of the work. This work did not completely discard the modern knowledge and theories of management. Certain criticisms were put forward to some of the theories of modern management which contravene with Islamic moral and ethical values. Simultaneously, the researcher also used some of the modern theories of management that were considered as not to contravene the principles of to Islam. , along with the Islamic approach of management.In some parts, few verses of the Quran and related Hadith were used to fortify the deliberation of some theories and propositions. Nevertheless, all Quranic verses and Hadiths used were similar to those of the Quranic verses and Hadiths depicted and used by al-Ghazali in the Ihya'. A careful re-examination of the Quranic verses and Hadith in the translation version of the Ihya' and this thesis was also done to verify usage.

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Bangladesh is a multireligious society where each religious group has maintained its culture and religion for umpteen years. However, Islam remains the most popular faith in the community, with 91.04% identifying as Muslims, 7.95% as Hindus, 0.60% as Buddhists, and 0.37% following other religions. Since the secession from Pakistan, i.e. 26th March 1971, the relationship between Muslims and Hindus in Bangladesh had been cordial. But in recent years, the relationship between them has deteriorated due to the unstable socio-political environment. Consequently, sectarian violence is increasing day by day among both communities, where hostile environment within the societies had led to arson, looting, rape and killing. Therefore, this study attempts to inculcate the intercultural approach via inter-religious dialogue between the Muslims and Hindus in Bangladesh. The ultimate strategy is to foster communal coexistence and religious tolerance. This research identifies and highlights shared cultural elements in-built within these two communities. These factors are recognised as the unifying factors to re-unite them. The research methodology employed in this study is based on historical narrative, sociological interpretation and interreligious studies with phenomenological interpretation through the qualitative methods of modern social research. To accomplish the objectives of the study, comprehensive library research and literature reviews were undertaken. This study found that early Islamic rulers had contributed to developing a prosperous Bengali civilisation and nationhood irrespective of culture and religion. Nevertheless, this study also highlights multifaceted challenges in sustaining communal harmony. These challenges encompass a broad spectrum of social, political, religious and economic factors. Finally, this thesis advocates that to address the differences of the two major religious groups of the population is to engage in healthy interreligious dialogues.

Some Muslims assume that kosher certified foods are permissible to be consumed based on the assumption that Jews do not consume swine and its by-products. The Qur’an also states in Surah al-Ma’idah verse 5 that, the food of those who received the scriptures (ahl al-Kitab) is permissible for consumption. Kashrut (Jewish dietary laws) shares some identical food principles with Islamic food laws especially on the issue of animal slaughtering and the prohibition of swine. These similarities lead to the assumption that kosher certified foods are halal for Muslims and thus those products can be considered as substitutes to halal products especially if the halal certified products are not available in the market. The objectives of this research are: to determine the factors that cause the lack of awareness among the Muslim consumers on kosher certified products, to analyze the similarities and differences between halal and kosher food principles particularly on halal and kosher food supply chains, to scrutinize the opinions of the Muslims scholars (intellectuals) on the issue of consumption of kosher food products from an Islamic perspective and lastly to propose guidelines for Muslim consumers regarding consumption of kosher certified products. The current study is qualitative in nature. The data used in this study was collected from library research and field researches (interviews). Then the data was analyzed based on content, comparative, inductive and deductive analysis. The research findings of this study show that the level of awareness among Muslim consumers on kosher certified products is low due to lack of knowledge and information on Jewish basic food principles (kashrut). There are some similarities and fundamental differences between kashrut and halal. Therefore, both are not identical or interchangeable. There is a misconception held by Muslim consumers that the consumption of kosher certified products is permissible since kashrut (Jewish Dietary Laws) prohibit swine in their products as applied in Islam. However, alcohol is permissible in kashrut (Jewish dietary Laws) provided that it is processed and produced by Jews. Alcohol is common ingredient (additive) in kosher food products. It may be added in plant and fish-based products which render kosher certified products unacceptable for consumption in Islam. Therefore, kosher certified products are not necessarily halal and cannot be considered as substitutes for halal certified products. On the issue of animals slaughtered by Jewish people, Muslim scholars are not unanimous regarding their permissibility.

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This present study has successfully translated the full annotated translation of Hamka’s Tasauf Moderen (Modern Sufism) from the source language Bahasa Indonesia into English. As proven in this study; since 1950s there had been a negligible number of foreign students who were keen in the study of Indonesian literature including Hamka and his published works. They lamented that the major obstacle in their researches was the language barrier. This study also discovers that Hamka’s Tasauf Moderen has been in its perpetual publication since its first in August 1939; however, until to-date it has never been translated into any dominant world language. Thus, this study was undertaken with the objective to break the longstanding language barrier while addressing the research gap. The researches of this study were based upon the primary and secondary sources and uses qualitative method for analysis and evaluation. Most of the data collected were from the libraries in Jakarta, Singapore and Kuala Lumpur. Hamka’s Tasauf Moderen was on happiness based on the discourse of “tasawwuf akhlaqi” or ethical Sufism. This book centred on the purification of the heart and refinement of the character while suppressing all forms of greed while fighting against desires which go beyond what is necessary for one’s self-sufficiency. On happiness; Hamka had a collection of wisdoms ranging from the Prophet (PBUH)’s advices on the roles of Intellect, Imam al-Ghazali’s macrifah of Allah including a tip on Aristotle’s wisdom on eudaemonia (happiness). Hamka conceptualized that both man’s physical positive attributes and his spiritual virtues in particular qanacāh (contentment) are crucial in the attainment of happiness. And for a complete happiness or al- Sa'adah al-Kamilah a man must also possess sufficient material wealth and other causes that promote his overall well-being. The astounding success of this book can be attributed to Hamka’s fame, his gregarious personality and his writing’s creativity. Tasauf Moderen was viewed as the much-needed spiritual guidance and boost which were timely during this acrimonious period under the Dutch rule. Some scholars viewed this book as the DIY (Do it yourself) guide to be a modern Ṣūfī that fits the contemporary setting. This study however is of the opinion that Hamka’s Tasauf Moderen should not be considered as a typical book on Sufism per se, rather it was a book written to depict the concept of happiness from Hamka’s Sufi understanding cum perception in which the concentration of this book focuses on an important aspect in Sufi’s discourse; al- Sa'adah (happiness). And this study concludes that this annotated translation of Hamka’s Tasauf Moderen would go a long way in exposing Hamka’s Modern Sufism to wider audiences and for wider benefits.

This study examines the emergence and evolution of the history discipline as a profession in Malaysia between the 1960s and 1990s. The study is concerned with the British colonial roots, the study and teaching of Malaysian history in the local universities, the writings of prominent local historians, local history journals, and contestations over Eurocentric versus Malay-centric writing of Malaysian history. It also aims to discuss and formulate autonomous history writing which is an alternative and critical part of colonial and postcolonial historical studies. The discipline of history is analysed through concepts and theories in the field of knowledge production such as intellectual imperialism, academic dependency, Eurocentrism, and Orientalism. The study employs various qualitative research techniques such as historiography, textual studies, and bibliometric analysis. It argues that the colonial histories of Malaysia were powerful until the 1980s. Historians and scholars like John R. Smail and Syed Hussein Alatas question the themes, perspectives, and concepts of colonial histories at the beginning of Malaysian decolonization. The proponents of autonomous history writing attempted to link their research and thinking to local problems and issues. They look at the history of the Malays from a local point of view. The discipline began to be professionalised and institutionalised in the 1950s. Modern historical studies focus on Malaysia’s socio-economic and political history in the late nineteenth and twentieth centuries. They adopt a Peninsular Malaysia-centric approach to Malaysian history. The historiography of Sabah and Sarawak remained neglected and minimal from the 1960s to the 1990s. The empirical and case studies outnumber the theoretical and comparative studies in the discipline. The study finally highlights the significance of historiographical studies in solving the main problems and challenges in writing Malaysian history.

Using the framework of Islamic doctrine of peace and war, this study examines and analyzes the role of Shaykh Salamat Hashim in the Bangsamoro armed resistance in Southern Philippines as well as the significance of his views on peace and war in Islam. Understanding these issues is of paramount significance in understanding the nature and course of the Bangsamoro armed resistance movement. Shaykh Salamat Hashim played vital roles in the present Bangsamoro armed resistance in Southern Philippines. He was the founding leader, amer and ideologue of the armed resistance movement. In these capacities, Shaykh Salamat Hashim was able to transform the resistance movement so that it was not only an armed revolutionary organization, but also a vehicle and vanguard of Islamic revivalism in the area by formulating its Islamic ideological foundations, agenda and methodology based on the Qur'an and Sunnah (Traditions) of Prophet Muhammad. As an Islamic scholar, Shaykh Salamat Hashim viewed peaceful means, not war, as the primary basis of policy in resolving the Moro-Filipino conflict. For him, war comes as a last resort in achieving the objectives of eliminating injustice, oppression and aggression in the Bangsamoro society. Viewed in this context, the chance of peaceful resolution of the Moro-Filipino conflict is within reach. Consistently with this view, however, a peaceful and negotiated political solution must necessarily be based on justice, equality and mutual respect. The data gathered are based on primary sources such as the khutbah(s) (religious sermons), speeches, lectures, press releases and interviews of Shaykh Salamat Hashim. These data are supplemented by the results of key informant interviews (KII) and the articles written about him.

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This study compares and contrasts Imam al-Ghazali's (c.1055-1111) and Ibn Rushd's (c.1126-1198) views on the cognitive functions of the human soul and its role and effect on knowledge acquisition. The descriptive, analytical and synthetic approach was adopted which was mainly interpretative in the form of textual commentary. The five concepts of ilm (knowledge), ruh (spirit), nafs (soul), aql (intellect) and qalb (heart), were defined according to exegetists, theologians, jurists, lexicographers and philosophers. The study mainly focused on the external and internal senses of the human soul and noted some variations and similarities in al-Ghazali's and Ibn Rushd's perception of the cognitive functions of the human soul, in terms of their positioning and function in relation to the reception of intelligible forms and their relationship to the type of knowledge perceived. No special relation was noted on methodology since both scholars employed the same methodology in other areas of study. No significant relation and influence of cognitive functions of the human soul was noted on the classification of knowledge. The study views the cognitive functions of the human soul as an indispensable element of modern Muslim education curricula. The research advocates that whoever is involved in knowledge dissemination and seeking in modern curricula should be made aware of the role of the cognitive functions of the human soul, its role in knowledge acquisition and the type of knowledge acquired in order to seek or disseminate knowledge solely in quest of the pleasure of Allah (SWT).

This dissertation proposes to look into certain concepts of justice from comparative Islamic and Western perspectives in legal-political thought, with a view of their historical developments in relation to their contemporary relevance. In recent decades, there have been calls both for the revival and preservation of Islamic systems and institutions, and for modernization and reform. Since both Islamic and Western influences play significant roles in the development of legal status in Malaysia, a comparative study would be useful in looking at similarities as well as differences, for instance it is possible to find common ground between some Western ideas on representative government with Islamic concepts on shura or consultation. Modem forms of representative government have been influenced by revolutionary upheavals as well as evolutionary developments. An understanding of Islamic theology and philosophy demonstrates the underlying bases of Islamic jurisprudence, and the intertwining of theological debates on justice with political notions. Western theories on law and justice, including classical positivism and natural law theories, and comparisons with Islamic legal theory on positive law in ideal form, will be discussed. Ideas of certain major thinkers in Islamic reformism and revivalism will be included, such as the modernist movement of Sheikh Muhammad 'Abduh of Egypt, reflected in Malaya by Syed Shaykh al-Hady. Ideas of certain major thinkers in Western civilization, such as Locke and Rousseau, also influenced the historical developments of political and legal systems. Subordination of women in the West prior to the 20th century will illustrate that women's rights were neither inherently nor exclusively part of Western traditions. Confusion may occur when practices of one culture are mistaken for another, for instance when Victorian values are mistaken for Islamic principles. Orientalists have conducted studies on Islamic civilization from their perspective; thus Muslims should also conduct studies on Western civilizations from our perspective. The dual heritage in Malaysia is reflected in its dual legal system. Chinese and Hindu customary laws also used to be significant, but are no longer so since the Law Reform (Marriage and Divorce) Act 1976 was enforced upon nonMuslims. Family laws have become a main dividing line between Muslims and others, as though necessarily incompatible and mutually exclusive. However, the discussion will show that areas of English family law have benefited from Islamic family law to the advantage of women, especially regarding married women's property rights and child custody. It is unfortunate that contributions to gender justice from Islamic law are unrecognized and ignored. Instead, there is popular misconception that gender justice is based on Western civilizations.

This dissertation discusses the origin and formation of cosmos in Islam and Christianity in the light of modern science. The motive behind this research has been to find out areas of disagreement as well as the common ground where the three parties (Islam, Christianity and modern science) could integrate and utilize each other's for prosperity and enhancement of human community or the entire world. The study argues that there is no doubt that the three parties have provided indisputable and remarkable accounts regarding the origin and formation of the cosmos that has shaped the worldview and attitude of mankind through and through. However, the findings of this study reveal that the explanations given by the modern science are limited as compared to the comprehensive explanations provided by theology that entails metaphysics, ontology, the knowledge concerning the unseen world, as well as that of eschatology and the like. As we have seen, modern science has failed in one way or the other to provide us with information to the origin of the cosmos as well as the origin of man, the fate of the universe, including the purpose of our existence in this world and of course our final destination. Furthermore, it (modern science) could not provide a code of ethics or moral guidelines for human beings to rightfully govern themselves and sustainable environment in order to pave the way to a bright future for generations to come. It then follows that there exists a dire necessity and urgency for the reunification of science with religion. Since modern science is not compatible with Christianity, Islam can easily supply the required religious background to modern science and bring the cosmic truth espoused by religions through scientific scrutiny.

This study examines the concept of the intellect according to three Imams (Muhammad al-Tabari, Muhammad al-Ghazali and Muhammad Abduh), with a view to ascertain how it is perceived theologically and philosophically, mostly through their respective Tafsir al-Tabari, Ihya' Ulum al-Din (Kitab al-Ilm), and Tafsir al-Manar. The dissertation examines the conflicting views about the superiority of the intellect over the revelation or the revelation over the intellect, through comparatively ascertaining the Islamic conception of the right to intellect from the three Imams' perspectives. The dissertation ascertains that discussions around the concept of the intellect are not new, and that it will continue to be debated for a long time, most particularly its relationship and importance to the revelation and the Divine Commandments. From the study of the views of three scholars, the study reaffirms the theological, traditional, philosophical and intellectual positions of the intellect. Intellect, according to the three Imams, is an integral tool and means in comprehending the revelation for the benefits of knowing Allah (S.W.T.) and serving Him, and making life peaceful and worthy of living for fellow creatures. The study is based upon the primary and secondary sources and uses qualitative method for analysis and interpretation. The findings reveal that the intellect is Islamically as important as the revelation. The intellect can be seen in various ways and perceived differently, but essentially, it is the only distinctive property and characteristic of human being, which distinguishes him from all other creatures. The intellect is thus the base for al-Taklif and the karamah, the man is endowed with. Furthermore, the issue of using the intellect justly is the major reason why Allah (S.W.T.) has sent down the revelation and the Prophets and Messengers; Allah (S.W.T.) knows that man would not be able to reason properly if left alone without guidance, hence the necessity of sending the revelation to empower the intellect in its comprehension of both the written and cosmological signs of Allah (S.W.T.). The study uses twenty-seven cognates in the Qur'an to examine the Qur'anic-Islamic concept of the intellect; how it is viewed and used, and how its usages affect the community.

This work examines generosity in the Mathnawi of Maulana Rumi. The thesis identifies fifteen stories not related directly to generosity in the Mathnawi. These were categorized into three groups: acts which are devoid of any generosity, sincere generosity, insincere generosity. These are mainly stories involving companions, saints and sometimes fables. The stories pertaining to the Prophet were used differently by Rumi. In some instances, he changed the gender of the person from that in the hadith and embellishes the stories with his own story. There are instances in which he takes two separate hadiths and make them one. In all cases, Rumi changes the scenario to make his own. The extensive change to the original does not allow us to call them hadith anymore. This dissertation shows that Rumi has spared no opportunity to show that generosity is extremely important in all its form and without being generous, one cannot reach the highest station in life. This is because the thesis shows that in Islam it does not only involve giving, but giving the best we have.

This study concentrates on the concept of leadership from the Islamic perspective in particular and from the Western worldview in general. From the Islamic perspective, the thesis tries to locate the concept as it is found in the Qur'an, the Sunnah and other sources of Islamic heritage, with special focus on Ibn Khaldun's academic work entitled the Muqaddimah. The objective of this research is to find how leadership should be practiced as it is explained in our references (the Qur'an and the Sunnah). It also sets to find possible solutions to the leadership predicament that confronts contemporary Muslim communities. The study uses the qualitative method: a descriptive exploration of leadership types and styles as a phenomenon which has gained momentum as a mode of enquiry for research findings. The research reveals that Muslim nations suffer from poor leadership due to the lack of effective policy-making, of equitable distribution of wealth and above all, high levels of non-transparency in governance. It suggests that implementing Ibn Khaldun's views on leadership can provide practical solutions for problems of leadership which Muslim nations are experiencing. The research also finds that servant, transformational and charismatic types of leadership, which are recently discovered concepts in contemporary studies, have long been part and parcel of Islamic leadership since its inception in Madinah 15 centuries ago.