Educational leadership practices Malaysia HASHIM.pdf

European Journal of Social Sciences Volume 17, Number 4 (2010)

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Investigating Educational Leadership Practices Model among

Teachers in Malaysian Secondary Schools

Noraini Hashim

Educational Leadership and administration lecturer at Institute of Education

International Islamic University Malaysia (IIUM)

E-mail: [email protected]

Mohyani Razikin

Curriculum development lecturer at Institute of Education, IIUM


Mohd Yusnan Yusof

Arabic Language lecturer at IIUM


Adnan Abdul Rashid

Islamic Education lecturer at IIUM


Sharifah Sariah Syed Hassan

Research methodology lecturer at IIUM


Abstract

The best practice of school leadership has always been investigated in the context of

Western perspectives and theories. Nevertheless, the values and spirituality framework of

school leadership have not been explored extensively. Empirical evidence of the leadership

practice model among the school leaders is crucial in determining the direction of the

management and values integrated. This study was designed with two-fold purpose. Firstly,

it attempted to validate a proposed model of school leaders practices among the principals

in West Malaysian secondary schools. Secondly, it investigated the relationships between

the integration of Islamic values, leadership principle, transformational leadership and

leadership style. Using structural equation modeling, the study investigated the

relationships between Islamic values, leadership principle and transformational leadership

and leadership style. This study was based on the conceptual framework of Islamic

leadership of Islamic worldviews by Alhabshi (1994) and Ibrahim Ahmad Bajunid (1996)

and the model of leadership by Barrett (2006) and Bass and Avolio (1997). A self-

constructed instrument was deployed to 12 states in West Malaysia for 1440 samples.

However, only 1290 responses were retrieved. The findings indicate that the hypothesized

model has to be re-specified. The evidence has shown that the school leaders must be

value-driven specifically on fulfilling the needs and responsibilities to his or her staff. Then

he or she is able to enhance the leadership behavior as well as practicing leadership

principles. Thus, the leadership principles that the leader practices will influence the style

of leadership which is democratic and an ideal way of ensuring success to the organization.

The theoretical, methodological and practical contributions of the study are discussed.


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Keywords: Educational leadership, leadership style, principal, Malaysian Secondary

school

1. Introduction The role of school leadership is becoming more than just performing traditional responsibilities as the

head of school but also an instructional leader and policy implementer. The nation, society and school

communities depend on the school leader. In the current state of education in Malaysia, the National

Education Philosophy emphasizes on producing individuals who are intellectually, spiritually,

emotionally and physically engaged and who have firm belief and devotion to God. Thus, these multi-

dimensional responsibilities are shouldered by teachers and school leaders to translate the strategy and

plan into action and reality. Leadership practice is vital in providing the focus and direction of the

schools.

The best practices of school leaders have been studied in Malaysia and has been associated with

leadership competence framework (Sazali, Abd Razak, and Rosnarizah, 2010) comprising the domains

of Policy and Direction, Instructional and Achievement, Change and Innovation, People and

Relationship, and Resources and Operation and Personal Effectiveness. On the other hand, Abdul

Ghani, Naser Jamil, and Instsar Turki (2009) have reviewed the previous research of school managers

who encouraged teachers and empower them with values (Blas & Blas, 1994; Gibbons, 2000). The

variables involved with school leadership are exhaustive and expanding as the school context becomes

more demanding and challenging. However, values and spirituality framework of school leadership

have not been explored extensively. In the research of workplace spirituality among educational

managers, Abdul Ghani, et al. (2009) found that spiritual leadership practice have predictive power

over leadership effectiveness.

Al-Attas and Wan Daud (2007) conceptualize leadership as a trust (amaanah) from where

responsibility (taklif) and accountability (masuliyah) come from. Islam as Ad-din is a

comprehensive way of life that recognise the importance of leadership. The Holy Quran clearly

recognises human beings as Allahs Vicegerents (Khalifah) or representatives on earth. As revealed in

Al- Anam:

It is He who hath made you his agent, inheritors of earth. He has raised you in ranks, some

above others: He may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet

He is indeed Oft-forgiving, Most Merciful (Q6:165).

Thus, a Muslim school leader as the representative of Allah is given the trust (amanah) to lead

his followers and the world. This amanah can only be carried out if the principles and rules in Islam

are integrated into the school system. These principles and rules emphasize the concepts of Khalifah,

Tauhid and Al Al-adl which are tenets for the Muslims regardless of whether they are leaders or

civilians.

Therefore, empirical evidence of the leadership practice model among the school leaders is

crucial in determining the direction of the management and values integrated. This study was designed

with two-fold purpose. Firstly, it attempted to validate a proposed model of school leaders practices

among the principals in West Malaysian secondary schools. Secondly, it investigated the relationships

between the integration of Islamic values, leadership principle, transformational leadership and

leadership style.

1.1. Conceptual Framework

This research was based on the conceptual framework of educational leadership from both Western and

Islamic perspectives. Burns (1994) has conceptualized transformational leadership that focuses on the

connections formed between leaders and followers. Similarly known as relationship theory,

transformational theory emphasizes on the relationship building for leaders to build trust between the

followers and the leaders. Bass and Avolio (1997) have further extended the theory indicating the


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impact that the leadership has to the followers. According to Bass and Avolio, there are four

components of transformational leadership, namely;

1. Intellectual stimulation where leaders encourage creativity among followers, exploring new ways of doing things;

2. Individualized consideration where leaders offer support and encouragement to individual followers;

3. Inspirational motivation where leaders have clear vision and disseminate information or shared vision to the followers;

4. Idealized influence where leaders act as role models to his followers. However, transformational leadership can only be achieved if there are clear values integrated

within the leader. On the other hand, these values will also affect the principle of leading the

organization and the way and manner of approaching the goal of the organization of which Newstrom,

and Davis (1993) addressed as leadership style. According to Bolman & Deal (2003) and Gardner

(1990) as cited by Lopez-Molina (2008:21) leadership styles are the manner and approach by which

an individual provides direction, develops and implements plans, and engages, motivates, and inspires

people. Figure 1 shows the conceptual framework of this study.

Figure 1: Schematic Diagram of the Conceptual Framework of the Study

Leadership

principle

Transformational

leadership

Islamic

values

Leadership

style

In the framework (see Figure 1), the Islamic educational leadership is explained by the factors

of adhering the Islamic values, leadership principle, and transformational leadership which influence

the leadership style. Specifically, the school leadership must adhere to the values of Islamic

worldviews. It includes the good practices towards Allah, to himself and to his subordinates. Thus, it

influences the leadership principle which includes the practice of goal orientation, justice and

vicegerency (leaders awareness of his/her responsibility to guide man towards Allah).

2. Previous Research School leadership practice has been emphasized on institutional-values context as contributive factor to

success (Day, 2000; Hopkins, 2001; Harris & Chapman, 2002; Begley & Johansson, 2003; Bennett &

Anderson, 2003; Harris et al., 2003). The successful leadership is also related to inducing followers to

act for certain value-oriented goals (Burns, 1978), and motivating the subordinates for higher

productivity (Owens, 1991) of which are consistent with leadership in Islam specifically for leaders

and teachers (Shah, 2006). The Holy Quran speaks of values and morality aiming at self-discipline

and character building. Prophet Muhammad (s.a.w.) was an expression of these moral and ethical

values. Surah 68 verse 4 of the Quran vouched for the sublime morality of Prophet Muhammad

(s.a.w.). The following discussion of the previous study is based on the leadership practice in values

and principle, style and behaviour from both Islamic and Western perspectives.

Previous research of values included spirituality of school managers and leadership

effectiveness (Abdul Ghani, et al., 2009) and spirituality framework (MacDonald, 2000; Schmit &


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Allshield, 1991). The literature of workplace spirituality has been explored in the context of Western

perspectives. Western academic leadership practices and values are well-profound in developing

people to be good citizens. However, Islam places Tauhid as the ultimate goal to achieve not only good

citizens but also to uphold the concept of vicegerency. Thus, leadership practice and theory from the

Western and Islamic perspectives need to be revisited in order to face global challenges.

There have been several attempts by some Muslim researchers (e.g. Beekun & Badawi, 1999;

Al-Attas & Wan Daud, 2007) to conceptulize leadership from Islamic perspectives. Some Muslim

researchers consider leadership as part of management, then they have conceptulized the concept of

Islamic leadership theory together with the construct of management from Islamic perspective

(Shareef, 1995; Ahmad, 2002). Other Muslim scholars have put emphasis of Islamic ethics when it

comes to the issues of leadership, management and organizational behaviour from Islamic perspectives

(Ahmad, 1995; Hanafi & Sallam, 1995). However, most of these attempts have remained in the

conceptualization stages with no empirical evidence. It is unfortunate that advanced endeavours of

conceptualizing leadership from Islamic perspectives have not gone further steps to put clear

frameworks of leadership or to test the conceptualized work empirically as understood in a

contemporary world. This has influenced some to think that the construct of leadership on Islamic

perspective lacks practical or empirical meaning. Thus, it is essential to conceptualize the Islamic work

of leadership in more concrete manner by deriving applicable behaviours from it, then examining the

behaviours by empirical methods as understood in todays organizations.

In leadership style, Akata (2008) indicates approaches such as autocratic (authoritarian),

democratic (participative), and laissez-faire (delegative). Four leadership styles are identified by Likert

(1967); exploitative authoritative, benevolent authoritative, consultative, and participative. However,

Fiedler (1967) as cited by Akata (2008:57) suggested that leadership style is contingent on conditions

and situations in the organizations. This view is reinforced by the situational leadership theorists when

they contend that there is no single best leadership style; leadership is dependent on the situation

(Black, 2007). In another study, Wisner (2008) observed that the effectiveness of a leader depends on

the style of leadership used by the individual and the context of the situation, and how well the two are

matched. Successful leaders adapt their leadership style to meet the need of a particular situation.

Leadership effectiveness is determined by the combination of the situation, the leader, and the

followers.

The role of managing people is a very complex and challenging job. Indeed, only those people

with the right leadership approach and the appropriate leadership traits and principles would be able to

survive in the long-run (Nambiar, 2010). The essential traits and principles of leadership available in

the literature are wide and varied (e.g. Johnson, 2008; Manners, 2008; Larson, 2008). Four of these

leadership principles are: transformational, autocratic, democratic, and laissez-faire (Manners, 2008).

Still others are: integrity, duty, passion, impeccability, teamwork, selfless services, planning, loyalty,

perseverance, and flexibility (Perdew, 2010). For Nambiar (2010), there are six leadership principles;

vision, goal-oriented, great and quick thinking, setting an example, motivation, and recognition. From

the Islamic perspective, Aabed (2006:23) defined leadership principles as those extracted primarily

from the Quran and the biography of the Prophet Muhammad (s.a.w) and his companions for the

orientation of governmental affairs and the construction of good and ethical leadership to guide the

Islamic leaders to run Islamic organizations appropriately and effectively.

Like any other topics in the leadership literature, transformational leadership has gained many

perspectives (e.g. Akata, 2008; Aabed, 2006; Johnson, 2008; Manners, 2008). These perspectives

ranged from the involvement of both leaders and followers in raising together the motivation toward

the attainment of idealistic goals (Bass, 1985; Wilkes, 1994; Northouse, 2004; Elsegeiny, 2005; Akata,

2008) to the promotion of cooperative actions and supportive environments (Strodl and Johnson, 1994)

and to demanding a change in the purposes and resources for a better leader-follower relationship

(Leithwood, 1996).


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Beekun and Badawi (1999: vii) defined leadership as a trust (Amaanah) a psychological

contract between a leader and his followers where the former will try his best to guide the latter, and

protect and treat them justly. The focus of leadership in Islam is doing good deeds for the sake of

Allah, the Muslim community, and humankind (Kader, 1973 as in Aabed, 2006). Aabed enumerates

ten essential personal qualities of a Muslim leader. Accordingly a Muslim leader must have: (1) Yaqin

or conviction; (2) Shura or mutual consultation/decision making; (3) marefah or knowledge; (4)

fasahah or eloquence; (5) al-adl or justice; (6) sabr or patience; (7) iqdam or enterprise; (8) leen or

leniency; (9) tadhyah or self-sacrifice; and (10) taqwa or humility.

Beekun and Badawi (1999) as cited by Elsegeiny (2005:12) describe leadership in Islam as an

active process that searches for opportunities to improve the status quo. The process of leadership in

Islam involves the ability to project the vision for everyone, to empower others, to model the way, and

to encourage and motivate the followers.

3. Research Methodology This research was designed quantitatively using self-constructed instrument. Guided by the previous

research of Islamic world views and Western theories of leadership, the framework of leadership model

was proposed. The instrument was developed based on the theoretical constructs underlying

educational leadership behaviour, style and practice. A stratified random sampling was utilized to

choose the samples of the study. A sample size of 1440 teachers was then selected. The populations of

the study were teachers (principals and teacher-cum-administrators) from selected secondary school in

West Malaysia. The data collected were analyzed using the structural equation modeling.

3.1. Data Collection Procedure

Prior to the data collection process, application for permission to carry out the research was forwarded

to the Director of Educational Planning and Research Division (EPRD), Ministry of Education,

Malaysia in Putra Jaya. As a requirement, the study proposal was attached together with the application

letter. Another application was also forwarded to the State Education Division upon receiving the letter

of approval from EPRD. The divisions approval is pertinent as this survey involves secondary schools

from the East, North, South and Central zones of West Malaysia. After receiving the approval letters,

visits and telephone calls were made to the schools. The purpose of these visits and calls was to inform

the principals concerned of the survey that was to take place at their schools.

For each secondary school surveyed, the information needed to answer the questions was

administered to the respondents using questionnaires. Questionnaires were chosen because: (i) the

ability to survey a large sample in a short period of time at a lower cost is possible, and (ii) survey

method is suitable for sensitive questions because respondents identity will be kept confidential and

thus encouraging them to give honest responses (Sekaran, 2000).

Specifically, questionnaires were distributed to secondary school teachers in 12 states in West

Malaysia. Table 1.0 shows the 12 states identified by zonal locations with the corresponding number of

respondents in each state.


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Table 1: Zonal Locations of the Sample Secondary Schools in West Malaysia

Zones States No. of Respondents

East Zone Kelantan 120

Terengganu 120

Pahang 120

North Zone Perlis 120

Kedah 120

Pinang 120

Perak 120

South Zone Johor 120

Negri Sembilan 120

Melaka 120

Central Zone Selangor 120

Wilayah Persekutuan 120

Total respondents 1440

3.2. Instrumentation

A pilot test was conducted on 150 respondents at four secondary schools in the state of Selangor during

the last week of October 2009. The purpose of the pilot study was to (a) find out if the respondents

could understand and able to answer the questions for each item, (b) summarize the data so as to

explore the patterns of relationship, (c) reduce the data and use a set of new variables for further

analysis, (d) construct and validate the data in order to acquire evidence (for theoretical concept) that

the data really measure what the researcher wants to measure, and (e) test the reliability of the sets of

items in each construct of the questionnaires.

The format of the questionnaires consisted of 4 parts: (1) demographic variables, (2) Islamic

leadership behavior, (3) principles of Islamic leadership, and (4) leadership style. In this study, the

questionnaires were used to collect primary data in consideration for the availability, accessibility and

reliability of the data itself. The questionnaire was adopted and adapted from several online leadership

questionnaires (i.e., Bulach, C., Boothe, D. & Pickett, W., 1999) and from the books of Anisuzzaman

& Majumder (1996) and Beekun & Badawi (1999). Table 2.0 shows the reliability of the

questionnaires from the pilot test.

Table 2: Reliability for Individual Factors

Factors Cronbachs alpha

Leadership behavior 0.893

Principles of Islamic leadership 0.769

Adherence to Islamic Values 0.891

Leadership style 0.779

3.3. Population and Sampling

In the present study, the questionnaires were distributed to the secondary schools from 12 states of

West Malaysia (Refer to Table 1.0). From a total of 1440 questionnaires distributed only 1290 were

retrieved.

4. Results This study intended to investigate the conceptual framework of academic Islamic leadership in

Malaysian schools. Specifically, the structural model of Islamic academic leadership has been

proposed to reveal the relationships between leadership behaviour, leadership principal, religious

values and leadership style in the Islamic world view.


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4.1. General Characteristics of the Sample

From the respondents of 1290 selected randomly throughout the secondary schools in West Malaysia,

only 1172 responses were taken for the final analysis. This indicates 10 % has been discarded due to

the missing values or incomplete data.

Table 3: Age Composition of the Respondents

Age Total

25-30 31-35 36-40 41-45 46-50 51-55 56-and above

sex Female 67 125 180 258 172 67 6 875

Male 14 30 36 80 83 43 11 297

Total 81 155 216 338 255 110 17 1172

Table 3.0 reveals the distributions of respondents based on gender and age. The majority of

respondents were female teachers (875 or 75%) which reflect the gender dominance among teaching

profession in Malaysia. Both male and female teachers are dominating the age group above 41 years

old. This age group is essential for the leadership requirements in the school organization.

The qualifications among the respondents vary which include first degree (1036 or 88%),

second degree or Masters (102 or 8.6%), PhD (2 or 0.1%). Others, (certificates and diplomas)

contribute to only 2.7% of the total respondents (see Table 4. 0). A great majority (88%) of the

respondents have a degree. This indicates that a degree is a minimum qualification needed. This is in

line with the policy of the government for secondary school teachers job entry requirement.

Table 4: Respondents Academic Qualifications

Academic

Bachelor Degree Masters PhD Others Total

Sex Female 786 67 1 22 876

Male 250 35 1 10 296

Total 1036 (88%) 102 (86%) 2 (0.1%) 32 (2.7%) 1172

For the preliminary analyses, confirmatory factor analyses (CFA) have been carried out to

determine whether the items or variables explain the factors involved. This involved a series of

measurement models analyses. The selection of variables were based on the guidelines by Kline (2000)

and Bryne (1998) which the estimation of the measurement models must be free from the violation of

error of variances (>.09), factor loadings (0.9), RMSEA (0.05 and cmin/df < 7.0 (see Appendix for the detail model fit indices). Thus, the selected variables are

given in Table 5.0. The overall alpha reliability reveals high consistency of the instrument ( = 0.883).

The detail report of the CFA is not revealed in this research. All the items were in the range of normal

distribution with the standard value of skewness and kurtosis were less than 2.5 (e.g. Kline, 2000). The

mean scores were all above the anchor point from the 5-point Likert scale.


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Table 5: Mean, Standard Deviation and Normal Distribution of the Selected Variables

3.9218 .99523 -.776 .178

3.6975 .99246 -.474 -.250

4.1105 .87464 -.712 -.024

4.1300 .85868 -.858 .599

3.9669 .84097 -.479 -.213

4.3441 .81839 -1.128 .822

3.8564 .86835 -.491 .053

4.1784 .86530 -1.039 1.170

4.0824 .90210 -.887 .681

3.5990 .98661 -.529 -.001

3.9473 .85850 -.424 -.350

4.1181 .79891 -.716 .556

4.2727 .74428 -.698 -.116

3.9618 .85778 -.623 .284

3.7264 .87865 -.410 -.191

4.1240 .79854 -.618 -.070

3.8182 .85669 -.325 -.375

3.0697 1.03193 .014 -.689

3.4223 .99452 -.179 -.599

3.8377 .81441 -.309 -.265

3.7460 .86063 -.329 -.193

3.7604 .87987 -.407 -.063

PRINS2

PRINS5

PRINS6

PRINS7

PRINS8

PRINS9

STAIL9

STAIL11

STAIL14

STAIL15

ISLAM9

ISLAM10

ISLAM11

ISLAM13

PERLA6

PERLA7

PERLA8

PERLA9

PERLA10

PERLA12

PERLA13

PERLA14

Statistic Statistic Statistic Statistic

Mean Std.

Deviation

Skewnes

sKurtosis

Note: Item prins 5, 7 and perla 9 have been excluded for the final structural equation model due to high modification

index.

Prins2-prins9 relate to Tawhid, Khalifah and Ad-adl (I provide direction to our school organization, I play a major

role of sustaining my school organization over the long-term.I maintain the unity and cooperation of my teachers

in our school organization based on Islamic principles.I provide space for and even invite constructive criticisms

(the concept of Shura/Islamic consultation). I lead the jamaah at the designated time/hour. I encourage the

performance of the congregational (jamaah) prayers.

Stail9-stail11 relate to democratic style. (I actively seek advice from my staff members on a person-to-person

level, I feel I should be friendly with my staff members, When there is a dispute among the staff I will investigate

the matter and get the right information before I make any decision, My staff members are criticizing the way I

handle a situation. I will then try to convince them rather than stress that your decision as a leader is final.

Islam0-Islam13 relate to obliging Islamic values (I am punctual in all meetings.I make myself available to attend

our social/staff gatherings, I treat all my staff as part of my family,I enjoy in the observance of reciprocal trust.I

practice patience and tolerance in difficult and challenging times.I listen to staffs grievances and act upon it

accordingly).

Perla6-perla14 relate to behaviour (The more challenging a task is, the more I enjoy it.

I encourage my teachers to be creative about their job.

When seeing a complex task through to completion, I ensure that every detail is accounted for.

I find it easy to carry out several complicated tasks at the same time.I enjoy reading articles, books, and journals

about training, leadership, and psychology; and then putting what I have read into action.I manage my time very

efficiently.I enjoy explaining the intricacies and details of a complex task or project to my teachers.Breaking large

projects into small manageable tasks is second nature to me.

4.2. Model Testing: Full Fledge Structural model of Islamic Academic Leadership

Based on the selected variables, the structural equation modeling has been utilized to test the

hypotheses of the relationships:

H1: Oblige to Islamic values will predict significantly on leadership behavior;


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H2: Oblige to Islamic values will predict significantly on leadership principle;

H3: Leadership behavior will predict significantly on leadership principle;

H4: Leadership principle will predict significantly on leadership style; and

H5: Oblige to Islamic values can only predict leadership style through leadership principle.

The full fledge hypothesized equation model of Islamic academic leadership was estimated

using a Maximum likelihood estimation with AMOS (version 7.0). It was found that the model has

shown an acceptable model fit (X 2

=876.659, df=185; cmin/df=4.739, RMSEA=0.56, IFI=.938,

TLI=.929, .938) despite p


565

PERLA12


566

Figure 2: Full Fledge Structural Model of School Leadership

.82

principal

.41

PRINS2

e1

.64

.61

PRINS6

e3

.78

.65

PRINS8

e5

.81

.58

PRINS9

e6

.76

.54

style

.36

STAIL9 e8.60 .38

STAIL11 e9.62 .54

STAIL14 e10.74

.34

STAIL15 e11

.58

islamicvalue

.50

ISLAM3 e12

.71.34

ISLAM8 e13.58 .61

ISLAM9 e14.78

.60

ISLAM11 e16

.78

.56

ISLAM13 e17

.75

.49

PRINS10

e7

.70

.59

.73

e18

e19

chi-square=876.659df=185cmin/df=4.739rmsea=.056ifi=.938tli=.929cfi=.938

.52

behaviour

.44PERLA6

e20

.66

.47PERLA7

e21

.68

.38PERLA8

e22

.62

.31PERLA10

e24

.56

.43PERLA12

e26

.66

.57PERLA13

e27

.75

.47PERLA14

e28

.69

.72e29

.39

5. Discussions and Implications This study has empirically tested the structural model of Islamic academic leadership among teachers

in selected Malaysian secondary schools. This study was based on the conceptual framework of

Islamic leadership of Islamic world views by Alhabshi (1994); and Ibrahim Ahmad Bajunid (1996) and

the model of leadership by Barrett (2006) and Bass and Avolio (1997). The evidence has shown that

school leaders must be value-driven in addressing the needs and responsibilities of their staff. Thus, the

leadership principles that the leader practices will influence the style of leadership (democratic and

participative) for the success of the school organization.

According to Barrett (2006) values are important in decision making in an organization. In

addition, he proposes that beliefs will divide people but shared values will unite people. However, the

values in Islam are entangled with the beliefs or faith since the principles lie within the Islamic world

view of Tauhid, Khalifah and Al-adl.


567

In the present study, leadership behavior has been studied from the perspective of

transformational leadership of Bass and Avolios (1997) framework namely; intellectual stimulation,

individualized instruction, and motivation. However, transactional leadership depends on the existing

system and authority that is not exposed to flexibility and change. In an organization such a school, it

requires many changes of policies and curriculum. This demands an intellectual adjustment and

responsibilities of a leader to be flexible, malleable and dynamic to the surroundings.

With limited empirical research on investigating Islamic educational leadership practices model

among secondary school teachers the findings of this research can be beneficial to the Malaysian

society as it will contribute in a better understanding and the usage of Islamic concept in the practical

life of the school organization.

The previous research on leadership effectiveness has focused on instructional and management

leadership. Nevertheless, this present study has contributed to the expansion of the existing leadership

theory. The value-driven leadership behavior and principle has been emphasized to affect leadership

style. Further, the methodology employed was a survey throughout the Muslim secondary school

leaders in Malaysia. This methodology will be able to provide a positive feedback about their practices

of Islamic leadership in their respective school organizations. This will likewise provide an

intervention to the government to give essential training and workshops to enhance the internalization

and integration of spiritual principles in the workplace.

The structural equation modelling analysis has given comprehensive understanding about the

instrument and the proposed model. Thus, it will lead to a benchmark for further investigation. It is

recommended for future researchers to embark on cross validating the structural model proposed in the

study.

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