INDEPENDENCE or VICTORY

Reclaiming the Narrative of Nations

By DR SHAYA'A OTHMAN

Chapter 2: What Is Victory? – Redefining the Meaning of Independence

Chapter 2: Summary

For many nations, “independence” is often celebrated as the moment a flag was raised, an anthem sung, and colonial administrators left. But true victory is much deeper than this. It is not only the absence of foreign rulers but the restoration of dignity, values, and identity. This chapter redefines victory: not as a political transfer of power, but as the rebuilding of a people’s soul and civilisation. It argues that independence in 1957 was only the beginning – the real victory requires liberating minds, economies, and cultures from colonial domination.

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2.1 Political Independence vs. True Victory

The lowering of a colonial flag and the raising of a national one is only a symbolic step. Political independence gives the outward appearance of sovereignty, but often leaves behind colonial structures – legal systems, economic dependency, and cultural dominance.

True victory means breaking free from these inherited chains. Without this deeper liberation, the so-called “independence” is incomplete, leaving nations vulnerable to new forms of colonisation – economic exploitation, political manipulation, or cultural erasure.

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2.2 The Islamic Perspective: Victory as Restoration of Dignity

From an Islamic worldview, victory (nasr) is not merely about military triumph. It is about izzah (dignity) and adl (justice). The Qur’an reminds us: “Truth has come, and falsehood has vanished. Surely falsehood is bound to perish” (Qur’an 17:81).

Victory, therefore, is not just freedom from rulers, but the re-establishment of justice and truth. The higher objectives of Islamic law (maqasid al-shari‘ah) – the protection of religion, life, intellect, progeny, and wealth – provide the framework for defining victory. A society can only claim victory if these essentials are preserved.

If after independence, religion is marginalised, lives are devalued, intellect is dulled, families are weakened, and wealth is extracted by foreign powers, can we really say we are victorious?

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2.3 Civilisation and the Deeper Dimension of Victory

History teaches us that nations rise not just by defeating enemies, but by building civilisations. The Malay world, under the Melaka Sultanate, achieved a victory that was not merely territorial but civilizational: a flourishing of law, education, trade, and culture rooted in Islam.

Colonialism dismantled these systems, replacing them with structures that served foreign interests. Thus, victory in the post-colonial era must mean rebuilding these systems:

• Education that nurtures wisdom, not just exams.
• Economy that serves justice, not exploitation.
• Law that reflects our values, not colonial imports.
• Culture that inspires pride, not imitation.

Victory is not simply “removing the foreigner” but re-establishing our own civilisation.

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2.4 Victory as a Process, Not a Moment

Independence in 1957 was a moment – important, historic, and symbolic. But victory is not a moment; it is a process. It is ongoing. Nations that stop at independence without striving for deeper victory often remain trapped in dependency, corruption, and cultural inferiority.

The real question is: have we completed the journey? Or did we stop halfway, content with flags and ceremonies while leaving the structures of colonisation intact?

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Conclusion

This chapter makes it clear: independence is not victory. Independence may begin with a date, but victory is a journey of generations. Victory means restoring dignity, values, and civilisation. It means freeing not only our land, but also our minds, institutions, and spirits.

For Malaysia – and for all post-colonial nations – the challenge is to move beyond the pride of independence anniversaries and to pursue the harder, deeper work of building true victory. Only then will our children inherit not just sovereignty, but dignity and strength.

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References 

• The Qur’an, Surah al-Isra’ (17:81).
• Ibn Khaldun (1377). al-Muqaddimah.
• Al-Attas, Syed Muhammad Naquib (1978). Islam and Secularism. Kuala Lumpur: ABIM.
• Fanon, Frantz (1961). The Wretched of the Earth. New York: Grove Press.
• Bennabi, Malik (1960). The Question of Ideas in the Muslim World.

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INDEPENDENCE or VICTORY

Reclaiming the Narrative of Nations

By DR SHAYA'A OTHMAN

Chapter 1: The Narrative of Independence – How Stories Are Written and Inherited

Summary: Chapter 1

The official narrative tells us that Malaysia “was granted independence” in 1957. Yet the truth is far deeper: the colonial powers did not grant freedom – they surrendered after centuries of resistance. Independence was not a gift; it was a victory. This chapter explores how the “gifted independence” story was constructed, why it continues to dominate textbooks and public memory, and why it must be replaced with the narrative of victory. More importantly, it highlights that the struggle for true freedom is not finished – because mental, cultural, and economic colonisation still linger long after the flags were lowered.

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1.1 The Official Narrative: Independence as a Gift

In schools, history books often describe 1957 as the moment when the British “granted” Malaya independence after peaceful negotiations. Media and official speeches reinforced this view, creating an image of the colonisers as benevolent and civilised.

But was this truly the case?

In reality, the British withdrew not out of kindness, but because they were forced to. Armed struggles, people’s resistance, the pressure of international movements after World War II, and the growing awareness of national identity made it impossible for them to continue. They did not grant independence; they conceded defeat.

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1.2 A Longer Story: Four Centuries of Struggle

Independence cannot be understood only through the lens of 1957. For over four centuries, from the fall of Melaka in 1511 to the Japanese occupation in the 1940s, local rulers, ulama, and ordinary people fought against the Portuguese, Dutch, British, and Japanese.

Heroes like Tok Janggut, Mat Kilau, Dato’ Bahaman, and countless unnamed villagers resisted occupation in every way possible – through diplomacy, teaching, writing, and warfare. Yet official history often reduces these struggles to “minor revolts,” as though they were mere footnotes. In truth, they were the heartbeat of resistance that eventually forced the colonisers to surrender.

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1.3 Who Writes History?

The question we rarely ask is: who wrote our history? For much of the colonial period, history books were written by colonial administrators and Western scholars who framed the story from their own perspective. Their aim was not only to justify colonialism, but also to weaken the spirit of the colonised.

Thus, we were told we were “lazy natives,” incapable of self-rule (Alatas, 1977). We were taught that progress only came through Western intervention. And so, when independence arrived, it was presented as a “gift” from the civilised to the uncivilised.

This is not just about Malaysia. The same colonial narrative is found in Africa, the Middle East, Latin America, and Asia, where the coloniser is painted as the hero, and the colonised as the grateful recipient.

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1.4 From Independence to Victory

Reframing 1957 as a victory rather than independence changes everything.

• Independence as a gift → the people are passive, weak, and dependent.
• Independence as victory → the people are active, resilient, and triumphant.

This reframing is not just semantics. It is about reclaiming dignity. Because if we accept the coloniser’s version, we continue to see ourselves as lesser, even decades later. But if we reclaim the narrative as victory, we see ourselves as a people of courage who won against all odds.

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Conclusion

This chapter challenges the official story of independence. The colonisers did not “give” freedom – they lost, and we won. The struggle was long, bloody, and filled with sacrifice. And yet, that victory is still incomplete. The colonisation of minds, systems, and culture continues in more subtle forms.

Rewriting independence as victory is the first step to breaking the psychological chains of colonialism. For Malaysia – and for every nation that was once colonised – the story of victory must be told, retold, and celebrated. Only then can we inspire future generations to continue the unfinished struggle for true freedom.

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References 

• Alatas, Syed Hussein (1977). The Myth of the Lazy Native. Kuala Lumpur: Dewan Bahasa dan Pustaka.
• Fanon, Frantz (1961). The Wretched of the Earth. New York: Grove Press.
• Roff, William R. (1967). The Origins of Malay Nationalism. Yale University Press.
• Anderson, Benedict (1983). Imagined Communities. London: Verso.
• Al-Attas, Syed Muhammad Naquib (1978). Islam and Secularism. Kuala Lumpur: ABIM.

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 When Trade Turns Hostile: The Rise of Economic Weaponry

Why the World Needs a Strategic Ethical Framework—Now More Than Ever

 

DR SHAYA'A OTHMAN, 
Senior Academic Fellow,  
International Institute of Islamic Thought, USA
East and South East Asia Regional Centre
IIIU, Kuala Lumpur, Malaysia

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Global trade is no longer a cooperative endeavour—it’s becoming a battleground.

Tariffs, once tools of economic regulation, are now deployed as weapons in geopolitical power plays. The fallout is severe: disrupted supply chains, inflationary shocks, and a breakdown of trust between nations.

This is not just a trade war.

It is a war on trust, stability, and shared prosperity.

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Institutional Paralysis

Multilateral bodies like the World Trade Organisation (WTO) and regional alliances such as the EU and ASEAN were designed to prevent economic escalation. Yet today, they appear paralysed—unable to mediate disputes, reform broken systems, or restore balance.

Free trade agreements ring hollow when tariffs are used to punish rather than protect.

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A Proven Alternative: Islamic Finance in 2008

During the Global Financial Crisis of 2008, Islamic financial institutions demonstrated remarkable resilience. Rooted in ethical principles, risk-sharing, and real economic value, they offered stability when conventional systems faltered.

 

This was not a coincidence.
It was the operationalisation of Maqasid al-Shariah.

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Maqasid al-Shariah: A Strategic Framework for Global Stability

Maqasid al-Shariah—the higher objectives of Islamic law—offers more than moral guidance. It provides a strategic framework for economic policy that prioritises:

• Protection of Religion by aligning human activities with faith
• Preservation of Life by preventing economic collapse
• Promotion of Intellect by educational development with ethics, harmony and justice de
• Protection of Offspring by ensuring a humanistic human family lifestyle
• Protection of Wealth by fairness and transparency

This framework is not limited to Muslims.
It is universally applicable, rooted in values that resonate across cultures and systems.

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A Call to Rethink Global Trade Strategy

If trade wars are the symptom, then ethical strategy is the cure. It is time to move beyond reactive tariffs and toward proactive, principled policy.

Maqasid al-Shariah is not just theology—it is strategy.
And it may be the only one capable of restoring balance in a world on edge.

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Join the Conversation

Can ethical strategy truly reshape global trade?

Your insights could shape the next chapter—literally.

 

The Failure of Secular and Liberal Economic Models

Chapter 2: Understanding and Application of Maqasid  al Shariah in Strategy in Strategic Management by Dr Shaya'a Othman 

__________________________________________________________________________________

 Dr SHAYA'A OTHMAN

Senior Academic Fellow, International Institute of Islamic Thought [IIIT],

East and South East Asia Regional Centre, Kuala Lumpur, Malaysia

_______________________________________________________________________________

 Summary

This chapter critically examines the promises and failures of secular and liberal economic models. Although touted as pathways to prosperity, policies of deregulation, liberalisation, and privatisation have instead produced widening inequality, fragile financial systems, and social discontent. From the 1997 Asian financial crisis to the 2008 global meltdown and post-pandemic disruptions, liberal capitalism has proven unsustainable. The double standard of protectionism by powerful nations exposes deep hypocrisy in global economic governance. Most crucially, secular systems lack a moral compass, reducing economic decisions to profit-maximisation. The chapter argues that Islamic economics offers a principled alternative rooted in justice, ethics, and divine accountability.

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2.1 From Theory to Crisis: The Broken Promises of Liberal Economics

Secular liberal economic thought, especially since the late 20th century, has been championed as the ultimate route to prosperity, modernisation, and global integration. Yet, reality shows otherwise. Deregulation, privatisation, and liberalisation have led not to equality, but to vast disparities in wealth and systemic vulnerabilities. Institutions like the World Bank and the IMF have promoted structural adjustment programs in the developing world under the banner of liberalisation, often resulting in cuts to social services, increased debt, and the dismantling of local industries (Chang, 2002; Rodrik, 2011).

The global financial crises of 1997, 2008, and the ongoing post-pandemic shocks further prove the fragility of liberal capitalism. Far from being “self-correcting,” markets driven solely by profit motives and minimal government regulation have repeatedly spiralled into speculative bubbles and crashes (Stiglitz, 2012). The assumption, according to Piketty (2014), that unregulated competition leads to optimal outcomes has been empirically disproven by : 

• Increasing Monopolisation, 
• Increasing Corporate lobbying and 
• Decline of social mobility. 

Deneen 2028) concluded that ‘Liberalism has failed—not because it fell short, but because it was true to itself. It has failed because it has succeeded. As liberalism has “become more fully itself,” as its inner logic has become more evident and its self-contradictions manifest, it has generated pathologies that are at once deformations of its claims yet realisations of liberal ideology. 

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2.2 Protectionism vs. Free Market: The Hypocrisy of Secular Governance

While free market liberalism is the rhetoric, protectionism is often the reality, especially among developed nations. The United States, for example, imposes high tariffs on strategic goods and subsidises its agricultural and energy sectors while pressuring other nations to open their markets (Rodrik, 2011). This double standard reveals a key hypocrisy: secular economic systems often operate on political self-interest rather than moral universality or equity.

ASEAN and EU countries, in contrast, promote regional integration and free movement of goods and labour. However, they too face challenges: rising nationalism, unequal development within regions, and the marginalisation of ethical or religious considerations from economic decision-making.

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2.3 Absence of Moral Anchors in Secular Models

A critical flaw in secular economic models is the absence of transcendent moral anchors. Without a higher ethical framework, decisions are often reduced to cost-benefit calculations. Issues like environmental sustainability, labour rights, and poverty alleviation become secondary to shareholder profit and GDP growth (Sachs, 2005; Asutay, 2007).

 

 

In contrast, Islamic economics provides a purpose-driven paradigm where human dignity, social justice, and ethical constraints are built into the system, not as afterthoughts, but as foundational principles (Chapra, 2000). Wealth is viewed as a trust (amanah), and economic activity is regulated through divine injunctions—prohibiting interest (riba), exploitation, and hoarding.

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2.4 The Consequences: Inequality, Crisis, and Disillusionment

The failures of secular economic models have led to a growing public disillusionment. Inequality within and between nations has intensified. Climate degradation accelerates under profit-driven industrialisation. Youth unemployment and social unrest rise, especially in the Global South. A recent UN report concluded that “the economic gains of globalisation have been uneven and unsustainable” (United Nations, 2023).

 

The formulation of the Sustainable Development Goals (SDGs) by the United Nations General Assembly in 2015, to be achieved by 2030, does not show a positive trend in achievements. With the current Trade War, the world is facing,  highly likely to contribute to the failure of achieving the SDGs.

 

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2.5 Conclusion

It is in this context that the search for ethical alternatives is growing. The global interest in Islamic Economics, particularly in Islamic Financial System (Islamic Banking, Islamic Insurance, Islamic Bond and Islamic Investment), Islamic Halal Industries and Islamic Tourism and Lifestyle, which are ethical investments, and value-based economics, is not accidental—it is a response to the moral and systemic bankruptcy of the current order.

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REFERENCES

Chapra, M. U. (2000). The Future of Economics: An Islamic Perspective. Islamic Foundation.

Deneen. P.J. (2018), A Why Liberalism Failed, Advanced Studies , Culture, University of Virginia.

Bove, T.  (2021). Inequality Destroying the Environment? Earth.Org.

Nasr, S. H. (1997). Man and Nature: The Spiritual Crisis in Modern Man. ABC International.

Asutay, M. (2007). Conceptualisation of the Second Best Solution in Overcoming the Social Failure of Islamic Finance. IIUM Journal of Economics and Management, 15(2).

Iqbal, M., & Mirakhor, A. (2007). An Introduction to Islamic Finance: Theory and Practice. Wiley.

Islahi, A. A. (2010). History of Islamic Economic Thought. Palgrave Macmillan.

Kamali, M. H. (2008). Maqasid al-Shariah Made Simple. International Institute of Islamic Thought.

Siddiqi, M. N. (2006). Islamic Banking and Finance in Theory and Practice: A Survey of State of the Art. Islamic Economic Studies.

UNCTAD. (2023). Trade and Development Report. United Nations.

World Bank. (2020). Poverty and Shared Prosperity Report.

Zaman, A. (2011). Islamic Economics: A Survey of the Literature. Journal of Economic Literature.

 Global Catastrophes 

and the Call for Ethical Economic Reform

 

Dr SHAYA'A OTHMAN

Summary

The 21st century faces unprecedented global catastrophes—environmental degradation, climate change, economic disparity, and social unrest—all of which challenge the prevailing liberal and secular economic paradigms. These models, rooted in materialistic and utilitarian philosophies, have often prioritised profit maximisation over human well-being and environmental sustainability. As a result, they have contributed significantly to systemic inequalities, ecological destruction, and moral decline.

This article explores the multifaceted nature of global crises and examines how the failure of dominant economic ideologies has deepened these problems. It also introduces the need for a paradigm shift—toward value-based, holistic economic frameworks. Islamic economics, guided by the objectives of Maqasid al-Shariah, offers a comprehensive alternative that aligns wealth creation with ethical responsibility, environmental stewardship, and social justice.

By contrasting the unsustainable practices of secular capitalism and the inefficacies of state-centred socialism, this article sets the stage for the emergence of Islamic entrepreneurship. It argues that Islamic principles—centred on divine accountability, justice, and balance (mizan)—are uniquely positioned to offer sustainable solutions for both human prosperity and planetary well-being.

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1.1 Global Catastrophes in the Modern Era

The world today is witnessing complex global crises—ranging from climate change, extreme poverty, pollution, and biodiversity loss, to inequality, forced migration, and spiritual emptiness. The United Nations' 2030 Agenda identifies 17 Sustainable Development Goals (SDGs), which illustrate the breadth of issues humanity faces. Yet despite global consensus and ambitious frameworks, the targets remain largely unmet. According to the 2023 SDG Progress Report, only 12% of targets are on track, and progress is reversing in over 30% of indicators (UN, 2023).

1.2 Failure of Secular and Liberal Economic Systems

The dominant global economic system—liberal capitalism—is grounded in Enlightenment-era secularism, which separates economic activities from religious or moral considerations. The system idolises the “invisible hand” of the market, promotes individualism, and often neglects social cohesion and ethical accountability.

As a result:

• Environmental degradation has worsened under deregulated industrial growth.
• Wealth inequality has reached extreme levels, with 1% of the world’s population controlling more than 45% of global wealth (Credit Suisse, 2022).
• Social cohesion has fractured due to consumerism and moral relativism.

Liberalism's failure lies in its disconnection from higher spiritual and communal values. As Chapra (2008) observes, the absence of a moral compass in economic systems leads to economic growth that is unjust, unsustainable, and spiritually hollow.

Similarly, secular socialism, while focusing on state-driven equality, often leads to bureaucratic inefficiency and suppression of innovation. In both models, the disconnection from divine accountability results in injustice and imbalance.

1.3 The Call for an Ethical Economic Alternative

This ethical vacuum calls for a reform grounded in spiritual and moral principles. The Islamic worldview offers a comprehensive alternative through its economic model that integrates:

• Divine accountability (taqwa)
• Justice (‘adl)
• Balance (mizan)
• Prohibition of harm (darar)
• Protection of essentials (Maqasid al-Shariah)

Islamic economics does not reject wealth, but redefines its purpose—to serve humanity, not enslave it. In this worldview, entrepreneurship becomes a spiritual mission, not merely a profit-driven venture.

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Conclusion

It has shown that global catastrophes are not merely environmental or financial—they are the direct consequences of flawed worldviews and ethical failures. Secular and liberal economies have failed to safeguard human dignity, societal balance, and environmental integrity. In contrast, the Islamic economic paradigm, grounded in Maqasid al-Shariah, offers a holistic solution—integrating moral responsibility with economic innovation. This foundation prepares us to explore Islamic entrepreneurship not as a business tool, but as a transformative force for global justice and sustainability.

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Scholarly References

• Chapra, M. U. (2008). The Islamic Vision of Development in the Light of Maqasid al-Shariah. Islamic Research and Training Institute.
• United Nations (2023). The Sustainable Development Goals Report 2023. UN Publications.
• Credit Suisse. (2022). Global Wealth Report 2022.
• Al-Attas, S. M. N. (1993). Islam and Secularism. ISTAC.
• Kamali, M. H. (2008). Shari'ah Law: An Introduction. Oneworld Publications.

 

Bridging Ethical Foundations

and Strategic Practice: 

Perceptions of Maqasid al-Shariah in Modern Management

Dr SHAYA'A bin OTHMAN

Senior Academic Fellow

International Institute of Islamic Thought [IIIT], USA

East and South East Asia Regional Centre, Kuala Lumpur, Malaysia

Summary

This Article explores the divergent perceptions of Shariah Scholars and Professional Managers regarding the integration of Maqasid al-Shariah into strategic management. Drawing from a comparative graph analysis, the study reveals that while Shariah Scholars emphasise the foundational Islamic principles—such as Shariah, Maqasid, and ethical values—they are less engaged in the practical dimensions of management and strategy. Conversely, Professional Managers show stronger alignment with operational management concepts but limited appreciation for the normative underpinnings of Maqasid al-Shariah.

This gap reflects a deeper “dichotomy of knowledge,” where Islamic ethical values and contemporary management remain separated. To bridge this divide, the chapter proposes comprehensive curriculum reforms, executive training modules, and policy measures that embed Maqasid-based objectives into business practice. It further compares the findings with established Islamic models such as Tawhidic-based management, maqasid-aligned KPI systems, and Islamic governance rooted in shura and accountability.

The Article concludes that reconnecting values with strategy is critical. By harmonising faith-based principles with modern tools, Islamic institutions can cultivate ethical leadership, social justice, and long-term sustainability. This integrated approach is not only vital for Muslim-majority economies but offers a universal framework for humane and purposeful governance.

Introduction

The integration of Maqasid al-Shariah (Ultimate Objectives of Shariah) — into contemporary management and strategy has sparked increasing interest among scholars and professionals. While theoretical frameworks have been proposed (Dusuki & Abdullah, 2007; Kamali, 2008), practical implementation remains inconsistent. This article examines the differing perspectives of Shariah Scholars and professional managers regarding Maqasid al-Shariah as a corporate strategy. Using visual data analysis, we identify alignment gaps, propose curriculum and policy interventions, and connect the findings with broader Islamic management paradigms.

1. Perception Analysis: Shariah vs. Management Paradigms

The following graph analysed reveals a distinct divergence between Shariah Scholars and Professional Managers in their recognition and application of Maqasid al-Shariah across eight conceptual domains. While scholars show strong support for foundational Islamic concepts (Shariah, Maqasid, Al-Shariah), their engagement wanes when these principles transition into the realms of modern management and strategic planning.

Source ( Shayaa Othman, Phd, Research based on Journal written 2009 to 2019 )

In contrast, professional managers exhibit growing recognition from basic Shariah concepts toward mainstream management domains but demonstrate a limited grasp of the integrative potential of Maqasid within strategic management processes.

This divergence suggests a “dichotomy of knowledge ”—a bifurcation between normative Islamic thought and operational business models—a phenomenon criticised by Chapra (1992) and Al-Attas (1993) in Islamic epistemology.

2. Recommendations: Closing the Knowledge-Practice Gap

A. Curriculum Design

- Islamic Business Schools should offer integrated modules on:
  - Maqasid al-Shariah in Strategic Decision-Making
  - Comparative Strategic Frameworks: Maqasid vs. Porter & Blue Ocean Strategy
  - Islamic Ethics in Corporate Governance

- Case studies should emphasise real-world Islamic enterprises, such as Bank Muamalat, Tabung Haji, and successful Islamic cooperatives.

B. Executive and Leadership Training

- Develop cross-disciplinary executive training for:
  - Shariah officers to understand operational strategy and innovation.
  - Corporate leaders to internalise maqasid-aligned governance and social justice.

- Introduce simulation-based learning to demonstrate Maqasid as a dynamic, problem-solving tool—e.g., crisis response, product design, and stakeholder engagement.

C. Policy Development

- Institutions like Islamic financial authorities, zakat boards, and waqf foundations should mandate maqasid-based impact metrics and KPI alignment in annual performance reviews.
- Encourage public-private partnerships rooted in maqasid principles, such as poverty alleviation through inclusive business models (UNDP Malaysia & ISRA, 2020).

3. Comparative Frameworks

A. Tawhidic-Based Management

The Tawhidic paradigm emphasises unity of purpose and moral accountability under divine law (Beekun & Badawi, 1999). It provides a spiritual underpinning missing in secular strategic models. Where Maqasid provides objectives, Tawhid provides the intentionality and purpose behind those objectives. The convergence of both offers a comprehensive ethical-strategic framework.

B. Maqasid-Based KPI Systems

Emerging models propose Key Performance Indicators grounded in maqasid dimensions:
- Protection of life (nafs): employee wellbeing
- Protection of wealth (mal): just profit-sharing
- Protection of intellect (‘aql): innovation and learning culture

Such systems ensure that institutional success is measured not merely by profit, but by value creation aligned with Islamic justice (Salleh, 2020; Abu-Tapanjeh, 2009).

C. Islamic Governance Models

The governance models rooted in the Khilafah system and expanded through Shura (consultation) and accountability (muhasabah) principles support participatory and ethical decision-making. Applying Maqasid in corporate boards would reshape accountability mechanisms around trust, fairness, and long-term communal welfare (Kamali, 2011). The following model: "The Integration of Islamic Revealed Knowledge with Management Decision Process" is proposed: 

Conclusion

The visual data confirms a significant perceptual divide in how Shariah Scholars and Professional Managers conceptualise and apply Maqasid al-Shariah. To resolve this, a shift is required from conceptual appreciation to strategic operationalisation. Integrating Maqasid into educational curricula, leadership training, KPI frameworks, and governance models offers a path forward. Bridging faith with functionality will produce ethically grounded, socially responsible, and globally competitive Islamic institutions.

Selected References

·       Al-Attas, S. M. N. (1993). Islam and Secularism. ISTAC.

·       Abu-Tapanjeh, A. M. (2009). Corporate governance from the Islamic perspective: A comparative analysis with OECD principles. Critical Perspectives on Accounting, 20(5), 556–567.

·       Beekun, R. I., & Badawi, J. A. (1999). Leadership: An Islamic Perspective. Amana Publications.

·       Chapra, M. U. (1992). Islam and the Economic Challenge. The Islamic Foundation.

·       Dusuki, A. W., & Abdullah, N. I. (2007). Maqasid al-Shari`ah, Maslahah, and Corporate Social Responsibility. The American Journal of Islamic Social Sciences, 24(1), 25–45.

·       Kamali, M. H. (2008). Maqasid al-Shariah Made Simple. International Institute of Islamic Thought (IIIT).

·       Kamali, M. H. (2011). Constitutionalism in Islamic Countries: A Contemporary Perspective. Oxford University Press.

·       Salleh, M. S. (2020). Integrating Maqasid al-Shariah into KPI for Performance Measurement in Islamic Institutions. Journal of Islamic Management Studies, 10(1), 45–63.

·       UNDP Malaysia & ISRA. (2020). Islamic Finance and the Sustainable Development Goals.