{"id":9849,"date":"2024-11-02T04:19:16","date_gmt":"2024-11-02T04:19:16","guid":{"rendered":"https:\/\/icertpublication.com\/?page_id=9849"},"modified":"2024-11-02T04:44:41","modified_gmt":"2024-11-02T04:44:41","slug":"the-perspective-of-islam-on-leadership-youth-development-and-nation-building","status":"publish","type":"page","link":"https:\/\/icertpublication.com\/index.php\/edu-mania\/edumania-vol-02-issue-04\/the-perspective-of-islam-on-leadership-youth-development-and-nation-building\/","title":{"rendered":"The Perspective of Islam on Leadership, Youth Development and Nation Building"},"content":{"rendered":"\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t

The Perspective of Islam on Leadership, Youth Development and Nation Building\n<\/h4>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

Fayokemi, Adigun Wasilat<\/span><\/p>

Department of Liberal Arts (Islamic Studies Unit), School of Humanities, Bamidele Olumilua University of Education, Science and Technology, Ikere, Nigeria<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t
Abstract\n<\/h6>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

The concepts of good governance, youth development, and nation-building stand as pivot pillars supporting the structure of prosperous, equitable, and sustainable communities. Islamic teachings offer profound insights into these areas, providing a framework that emphasizes ethical leadership, the nurturing of young, individuals, and the collective endeavor towards societal advancement. This article explores the Islamic perspective on these critical issues, highlighting the synergy between spiritual principles and practical governance that can guide the development of resilient and vibrant nations. It highlights some of the strategies of promoting good leadership as an instrument for youth development and nation building. It pointed out the evils in bad leadership and presents the principles of Islamic act of leading as an antidote to the problems of leadership, youth development and nation building.\u00a0<\/span><\/p>

Keywords<\/span>: <\/span>Perspective, Islam, Leadership, Youth development, Nation building<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t
Impact Statement\n<\/h6>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

This article presents the principles of Islamic act of leading as an antidote to the problems of leadership, youth development and nation building. As the global community faces complex challenges of governance, inequality, injustice, sycophancy and social cohesion, Islamic teachings provide not only a beacon of hope but a practical guide for creating a better world by providing a valuable blueprint for creating societies that flourish both materially and spiritually, ensuring a harmonious and dynamic progression towards a better future for all. The teachings presented in the article offer a rich tapestry of principles that, when woven into the fabric of modern governance, youth development, and nation-building, produce societies marked by justice, prosperity, and harmony. By rekindling these principles in contemporary discourse and policy-making, societies will embark on a path toward sustainable development and inclusive growth honoring the rich legacy of Islamic governance and its vision for humanity.<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t
About The Author<\/h6>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

Dr Wasilat Fayokemi Adigun is currently an Associate Professor of Islamic Studies (Islamic Education and Social Welfare) at the Department of Liberal Arts, School of Humanities, Bamidele Olumilua University of Education, Science and Technology, Ikere, Nigeria. She started her career at the defunct College of Education, Ikere Ekiti as an Instructor at the School of Languages after emerging as the best NCE graduating student of the School. She received her Bachelor of Arts Education Degree in Islamic Studies from Lagos State University, Ojoo, Nigeria with 2<\/span>nd<\/span><\/span> Class (Hons) Upper Division. She later proceeded to University of Ibadan where she obtained her Masters of Arts in Islamic Studies and Ph.D from the Department of Arabic and Islamic Studies, Faculty of Arts, University of Ibadan. She has been actively involved in research, teaching and training on Islamic Studies, education, social welfare and gender studies. Her research interests are in the area of Islamic Education, Islamic Social Welfare, Islamic Theology, Gender Studies, Islamic Ethics and Morality. She served as the Head of Department of Islamic Studies in 2018 to 2020. She is presently the Chairman, Research Committee of the School of Humanities and also member of the Research Team of Bamidele Olumilua University of Education, Science and Technology, Ikere (BOUESTI). She has conducted research and published articles in various areas of Gender Studies, Islamic education and social welfare and contemporary studies in both local and international journals. She is a fellow at International Institute for Muslim Unity (IIMU) and member of the International Council for Education, Research and Training (ICERT), and others. She received Dr. Sarvepalli Radhakrishnan Global Educator Award-2022 for excellence in education, social welfare and contribution to education fraternity & society during the Indo-Global Education Summit (IGES-2022) on \u201cRecent Transformations in Education, Health, Management, and Research\u201d organized by International Council for Education, Research and Training (ICERT). <\/span><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t
References<\/h6>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

\u00a0<\/p>

  1. Abdalati, H. (n.d.). <\/span>Islam in focus<\/span>. International Islamic Federation of Student Organizations.<\/span><\/p><\/li>

  2. Achebe, C. (1983). <\/span>The trouble with Nigeria, Enugu<\/span>. Akindele Fattadu Publications.<\/span><\/p><\/li>

  3. Adu, F. O. et al. (2003). <\/span>Political economy: The Nigerian experience<\/span>. Tomol Publishers.<\/span><\/p><\/li>

  4. Akintola, I. (2001). <\/span>Shariah in Nigeria<\/span>. Shebiotimo Publications.<\/span><\/p><\/li>

  5. Ali, A. Y. (2000). <\/span>Roman Transliteration of the Holy Qur’an with full Arabic Text and English Translation<\/span>. Eliash Book Services.<\/span><\/p><\/li>

  6. Asobie, A. (1998). The challenges of political leadership in contemporary Nigeria <\/span>Nigerian students and the challenges of leadership<\/span>. CDHR Publications.<\/span><\/p><\/li>

  7. Bello, O. (1988). <\/span>Muhammad Bello\u2019s ideal of criminal and political justice. Islamic law in Nigeria<\/span>. Islamic Publications Bureau.<\/span><\/p><\/li>

  8. Freeman, L. A. (2006). Religion, the bedrock of Youth, Moral Development Christian Religion in Focus. Journal of Women in Colleges of Education, <\/span>10<\/span>. <\/span>Lagos, Association of Women in Colleges of Education (WICE). Glasse, C<\/span>. (2005). The Concise Encyclopedia of Islam. EPP Publications.<\/span><\/p><\/li>

  9. Ijaiya, N. Y. S. (2005). <\/span>Promoting peace culture in Nigeria through Education<\/span> Journal of Women \u00a0in Colleges of Education (JOWICE), <\/span>9<\/span>, Lagos, Association of Women in \u00a0Colleges of Education (WICE).<\/span><\/p><\/li>

  10. Jimoh, I. B. (2005). <\/span>Prophet Muhammad (S.A.W). A role model<\/span>. Allabu Sati Printing Works.<\/span><\/p><\/li>

  11. Khaldun, I. (1967). The Muqaddimah. New York Ida-Michaels M. (2004). “Nigeria’s Looting \u00a0Limbo.” In <\/span>Business Africa<\/span>, 21\u201323.<\/span><\/p><\/li>

  12. Khan, M. M. (1994). Summarized sahih Al-Bukhari (Hadith of prophet Muhammad). Saudi \u00a0Arabia, Maktaba Dar-us. <\/span>Salam<\/span>. AR & Balogun, H.O. (2005). Leadership in \u00a0Islam. Ado-Ekiti. Deen-lat Lithoprint.<\/span><\/p><\/li>

  13. Mahmoud, H., & Faiza, E. (2009). <\/span>Leadership: An Islamic perspective<\/span>.<\/span><\/p><\/li>

  14. Muhammad, T. U. (2013). Assessing the leadership role of the \u2018Ulama (Muslim Scholars) in \u00a0Muslim-Dominated States of Northern Nigeria. <\/span>Journal of the Nigeria Association of Teachers of Arabic and Islamic Studies<\/span>, <\/span>16<\/span>(1), 69\u201378.<\/span><\/p><\/li>

  15. Oladimeji, A. (2007). Youth development and national security. A paper presented at the 22nd National Conference of Muslim Women\u2019s Associations in Nigeria (FOMWAN) held at Ado-Ekiti on 25th August, <\/span>2007<\/span>.<\/span><\/p><\/li>

  16. Omonijo, B. (2005). <\/span>Milestones in nation building. Ado-Ekiti Deenlat lithoprint<\/span>.<\/span><\/p><\/li>

  17. Sulaiman, M. (1993). <\/span>\u2018Leadership in Islam. A case study of the Leadership Qualities of Sultan Muhammad Bello.\u2019 Hamdard Islamicus<\/span>, <\/span>XV<\/span>, No. 3 p. 37. Oxford University.<\/span><\/p><\/li>

  18. Taufiq, I. (2015). Transparency and accountability in the Coran and its role in building good governance. International Journal of Business. <\/span>Economics and Law<\/span>, <\/span>6<\/span>(4), 73\u201380.<\/span><\/p><\/li>

  19. Toluhi, J. O. (2001). Essential of citizenship education, <\/span>II<\/span> Ilorin<\/span>. Victory Publications.<\/span><\/p><\/li>

  20. Ulwan, A. N. (2001). <\/span>Child education in Islam, Cairo, Dar el- Salam<\/span>.<\/span><\/p><\/li>

  21. Umar, A. U., & Mustapha, M. (2019). The application of Islamic concept of accountability in leadership: A means for sustainable development in Nigeria. <\/span>Global Academic Journal of Humanities and Social Sciences<\/span>, <\/span>1<\/span>(1), 38\u201343.<\/span><\/p><\/li>

  22. Uthman, I. O. (2006). <\/span>Islam, politics and wealth. A paper presented at Muslim Alumni Lecture Series 1<\/span> (12th special ed.).<\/span><\/p><\/li>

  23. Avurakoghene, O. P., & Oredein, A. O. (2023b). Educational leadership and artificial intelligence for sustainable development. <\/span>Shodh Sari-An International Multidisciplinary Journal<\/span>, <\/span>02<\/span>(03), 211\u2013223. https:\/\/doi.org\/10.59231\/sari7600<\/span><\/p><\/li>

  24. Fayokemi, A. W. (2023). Effects of superstitious beliefs and syncretic practices on Yoruba Muslims: Islamic Teachings as a Way forward. <\/span>Shodh Sari-An International Multidisciplinary Journal<\/span>, <\/span>02<\/span>(03), 425\u2013445. https:\/\/doi.org\/10.59231\/sari7617<\/span><\/p><\/li><\/ol>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

    \n\t\t\t\t\t\t
    \n\t\t\t\t\t
    \n\t\t\t
    \n\t\t\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

    The Perspective of Islam on Leadership, Youth Development and Nation Building Fayokemi, Adigun Wasilat Department of Liberal Arts (Islamic Studies Unit), School of Humanities, Bamidele Olumilua University of Education, Science and Technology, Ikere, Nigeria Abstract The concepts of good governance, youth development, and nation-building stand as pivot pillars supporting the structure of prosperous, equitable, and […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":9298,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"site-sidebar-layout":"no-sidebar","site-content-layout":"page-builder","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"disabled","ast-breadcrumbs-content":"","ast-featured-img":"disabled","footer-sml-layout":"","theme-transparent-header-meta":"default","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"class_list":["post-9849","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/icertpublication.com\/index.php\/wp-json\/wp\/v2\/pages\/9849","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/icertpublication.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/icertpublication.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/icertpublication.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/icertpublication.com\/index.php\/wp-json\/wp\/v2\/comments?post=9849"}],"version-history":[{"count":4,"href":"https:\/\/icertpublication.com\/index.php\/wp-json\/wp\/v2\/pages\/9849\/revisions"}],"predecessor-version":[{"id":9884,"href":"https:\/\/icertpublication.com\/index.php\/wp-json\/wp\/v2\/pages\/9849\/revisions\/9884"}],"up":[{"embeddable":true,"href":"https:\/\/icertpublication.com\/index.php\/wp-json\/wp\/v2\/pages\/9298"}],"wp:attachment":[{"href":"https:\/\/icertpublication.com\/index.php\/wp-json\/wp\/v2\/media?parent=9849"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}