Friday, September 12, 2025

Maqasidization of the United Nations Sustainable Development Goals ( 17 – SDGs): Aligning Global Goals with Shariah Living Framework

By Dr Shaya’a Othman

Abstract

Since their adoption in 2015, the United Nations Sustainable Development Goals (SDGs) have represented the most ambitious global framework for eradicating poverty, promoting equality, and ensuring sustainability. With 17 goals and 169 targets, the SDGs cover nearly every aspect of human development. Yet as 2030 approaches, progress remains uneven, and criticisms abound: the goals are too broad, fragmented, politically negotiated, and often unrealistic. This article proposes Maqasidization of the SDGs — reinterpreting and restructuring them through the lens of maqasid al-shari‘ah (the higher objectives of Islamic law). Unlike the fragmented SDGs, the maqasid offer a living, structured, and universal framework with five ultimate goals: protection of religion, life, intellect, progeny, and wealth. By mapping the 17 SDGs into these five maqasid, this article demonstrates how Maqasidization provides coherence, ethical grounding, and universal relevance. It argues that Maqasidization is not an exclusivist Islamic project but a global paradigm for justice, sustainability, and human dignity — a post-2030 framework for humanity.

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1. The 2030 Agenda and Its Challenges

In September 2015, all 193 member states of the United Nations adopted the 2030 Agenda for Sustainable Development, centred on 17 Sustainable Development Goals (SDGs). Building on the Millennium Development Goals (MDGs, 2000–2015), the SDGs sought to address global poverty, hunger, inequality, climate change, peace, and prosperity in a more comprehensive way (United Nations, 2015). The 17 SDGs were hailed as historic. Advocates praised their universality, interconnectedness, and promise to “leave no one behind.” Yet, despite their promise, critiques emerged early. Scholars and policymakers noted that the SDGs were too broad and fragmented, with 169 specific targets that diluted focus (Hickel, 2019). Others observed that the goals reflected political compromises, resulting in uneven implementation. Moreover, the financing gap — estimated at trillions of dollars annually — raised doubts about the feasibility (Sachs, 2015). As 2030 approaches, the evidence confirms these concerns. Progress reports by the UN (2023) indicate that while some improvements have been made, many goals remain off track. This article argues that the Maqasidization of the SDGs offers a structured, holistic alternative. Maqasid al-shari‘ah is a centuries-old Islamic framework, revitalised by contemporary scholarship, which organises human well-being into five ultimate objectives. Unlike the SDGs’ 17 fragmented categories, the maqasid are structured, comprehensive, and timeless.

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2. The SDGs: Promise and Limits

The SDGs represent a global consensus on the interconnectedness of human development. Their universality is one of their strengths, but their very breadth is also their weakness. With 17 goals and 169 targets, the framework risks becoming a wish list rather than a roadmap (Hickel, 2019). Policymakers face the impossible task of prioritisation, as many goals overlap or even conflict. For example, industrial growth (SDG 9) can undermine climate action (SDG 13). The SDGs were born from negotiation, not vision. As a result, they reflect compromises between competing interests — states, corporations, and NGOs. Critics argue that the framework often avoids addressing structural injustices, focusing on symptoms rather than causes. The UN’s latest reports (2023) reveal that progress is mixed: poverty eradication (SDG 1) has slowed, hunger (SDG 2) has worsened, climate action (SDG 13) is far off track, and gender equality (SDG 5) remains aspirational. The overall verdict: the SDGs are inspirational but unachievable in their current form.

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3. Maqasid al-Shariah: A Living, Structured Framework

Maqasid al-shari‘ah (objectives of Islamic law) is a classical concept developed by scholars such as al-Ghazali (d. 1111) and al-Shatibi (d. 1388). They argued that all laws and rulings in Islam serve to protect essential human interests. Al-Ghazali identified five universal objectives: religion (din), life (nafs), intellect (‘aql), progeny (nasl), and wealth (mal). These goals are comprehensive, structured, and enduring. They are not tied to political negotiation but grounded in divine revelation and rationality. Modern scholars like Jasser Auda (2008) and Dusuki & Bouheraoua (2011) have revitalised maqasid as a dynamic system for addressing contemporary issues. Unlike the SDGs, maqasid are living objectives — adaptable across contexts while remaining structured and limited in number.

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4. Maqasidization of the SDGs

The core of this article is the mapping of the 17 SDGs into the 5 maqasid. This process, which we call Maqasidization, demonstrates how fragmented goals can be integrated into a coherent framework. Protection of Life (Hifz al-Nafs) aligns with goals such as SDG 1 (No Poverty), SDG 2 (Zero Hunger), SDG 3 (Health), SDG 6 (Water), and SDG 13 (Climate Action). Protection of Intellect (Hifz al-‘Aql) aligns with SDG 4 (Education) and SDG 9 (Innovation). Protection of Progeny (Hifz al-Nasl) includes SDG 5 (Gender Equality), SDG 10 (Reduced Inequalities), and SDG 16 (Peace, Justice). Protection of Wealth (Hifz al-Mal) connects with SDG 7 (Energy), SDG 8 (Work), and SDG 12 (Responsible Consumption). Finally, Protection of Religion (Hifz al-Din) relates to SDG 11 (Sustainable Communities) and SDG 17 (Partnerships). Through Maqasidization, the 17 SDGs are streamlined into 5 living objectives, making the framework more structured and coherent.

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5. Towards a Post-2030 Framework

As 2030 approaches, it is evident that the SDGs, while visionary, are not fully achievable. A post-2030 framework must address the weaknesses of fragmentation, political compromise, and lack of ethical grounding. Maqasidization offers such a framework: structured (5 ultimate goals instead of 17 fragmented ones), ethical (rooted in justice, mercy, and sustainability), universal (applicable to Muslims and non-Muslims alike), and living (adaptable across time and place). Policymakers, international institutions, and religious leaders should engage with maqasid as a serious paradigm for global governance.

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6. Conclusion

The SDGs represented humanity’s most ambitious development agenda. Yet their fragmentation, political compromises, and uneven progress reveal deep flaws. Maqasid al-shari‘ah, by contrast, offers a living, structured, and universal framework for human well-being. By Maqasidizing the SDGs, we can align global goals with timeless principles — protecting life, intellect, progeny, wealth, and religion. This framework not only simplifies and strengthens the SDGs but also provides a post-2030 vision for sustainable development grounded in justice, ethics, and human dignity.

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References

· Al-Attas, S. M. N. (1978). Islam and secularism. Kuala Lumpur: ABIM.

· Al-Faruqi, I. R. (1982). Islamization of knowledge: General principles and workplan. International Institute of Islamic Thought.

· Auda, J. (2008). Maqasid al-Shariah as philosophy of Islamic law: A systems approach. London: IIIT.

· Dusuki, A. W., & Bouheraoua, S. (2011). The framework of Maqasid al-Shari‘ah and its implications for Islamic finance. ISRA Research Paper.

· Ghazali, A. H. (1997). Al-Mustasfa min ‘Ilm al-Usul. Beirut: Dar al-Kutub al-‘Ilmiyyah.

· Hickel, J. (2019). The contradiction of the sustainable development goals: Growth versus ecology. Sustainable Development, 27(5), 873–884.

· Sachs, J. D. (2015). The age of sustainable development. New York: Columbia University Press.

· Sachs, J. D. (2019). Financing the SDGs: The need for a global deal. Brookings Institution.

· Selwyn, N. (2016). Education and technology: Key issues and debates. London: Bloomsbury.

· Shatibi, A. I. (1997). Al-Muwafaqat fi Usul al-Shari‘ah. Beirut: Dar al-Ma‘rifah.

· United Nations. (2015). Transforming our world: The 2030 agenda for sustainable development. New York: UN Publishing.

· United Nations. (2023). The Sustainable Development Goals Report 2023. New York: UN Publishing.

· Othman, S. (2025). Reclaiming the mind: Using MAPPICXS to overcome AI-induced brain rot. Kuala Lumpur.

Wednesday, September 10, 2025

Maqasidization of Knowledge: From Insight to Action

By DR. SHAYA'A OTHMAN

Senior Academy Fellow

International Institute of Islamic Thought (IIIT)
East and South East Asia Regional Centre, Kuala Lumpur, Malaysia.

Founder of Universal Islamic Cyber Education Centre, Global Network (Uni-ICE)

The following article is a summary of the contents of this 300-page book .

For those who would like to have a copy of this book in the future, an eBook may be emailed to

sottoman@gmail.com

Abstract

This article introduces the concept of Maqasidization of Knowledge as a new paradigm that bridges revealed Islamic principles and contemporary fields of knowledge. Moving beyond the earlier paradigms of Islamization and Integration of Knowledge, Maqasidization emphasises the operationalisation of the higher objectives of Shari‘ah (maqasid al-shari‘ah) in guiding human action. The paper explores its application in three critical domains: the global economy, cyber education, and the challenges of artificial intelligence. It concludes by presenting Maqasidization as both an intellectual framework and a practical movement for justice, sustainability, and human flourishing. The argument is supported by classical scholarship, contemporary research, and recent works that emphasise the preservation of intellect and values in the AI era.

1. Introduction: A Crisis of Knowledge and Action

We live in an age of paradox. Humanity has more information at its fingertips than ever before in history, yet the crises of inequality, climate change, political instability, and cultural fragmentation deepen. Knowledge has multiplied, but wisdom seems to have diminished. Education has expanded, but action remains misdirected or unjust. As the first Caliph, Abu Bakr al-Siddiq, once said: “Knowledge without action is useless; action without knowledge is futile” (Rahman, 1982). This paradox lies at the heart of the global crisis. Secular paradigms — whether socialism, liberalism, or capitalism — have attempted to shape societies through ideology, but they have not solved the fundamental problems of justice, sustainability, or human dignity.

2. What is Maqasidization?

Maqasidization is the process of aligning knowledge, practice, and policy with the higher objectives of Shari‘ah. Traditionally, the maqasid were applied primarily in jurisprudence (fiqh) to ensure laws achieved protection of religion (din), life (nafs), intellect (‘aql), progeny (nasl), and wealth (mal). This work expands the maqasid framework into a holistic strategy: knowledge must not remain abstract but should guide human flourishing; action must not be blind but directed by divine principles; and institutions must not pursue only efficiency but also justice and mercy (Auda, 2008).

3. Why Not Just Islamization or Integration?

Islamization of Knowledge was a pioneering effort initiated by Syed Muhammad Naquib al-Attas (1978) and Isma‘il al-Faruqi (1982), but it often remained within the theoretical reconstruction of disciplines without sufficient tools for application. The Integration of Knowledge movement, promoted by IIIT, brought dialogue between revelation and science but sometimes blurred distinctiveness, making it harder to translate into policy. Maqasidization of Knowledge builds on both but emphasizes operationalization. It is action-oriented, using maqasid as a compass for decision-making in real-world issues (Dusuki & Bouheraoua, 2011).

4. Applications of Maqasidization

4.1. Economy: Towards a New Global Mainstream

The conventional economy is built on greed, materialism, and unsustainable growth. This has led to inequality, debt crises, and climate collapse. Appendix 1 of the book shows how Maqasidization can create a new global mainstream economy — one that appeals to both Muslims and non-Muslims. Islamic finance, halal industries, and ethical entrepreneurship are not marginal alternatives but seeds of a just global economy (Dusuki & Bouheraoua, 2011).

4.2. Education: Cyber Learning with Purpose

Digital education has revolutionized access, but it risks producing shallow learners and profit-driven models. Appendix 2 demonstrates how maqasid can guide cyber education: ensuring affordability through waqf models, embedding ethics and values in digital curricula, and training teachers and students to balance AI tools with critical thinking (Selwyn, 2016).

4.3. Human Intellect in the AI Era: HI-BRILLIANCE

Perhaps the most urgent challenge today is the rise of artificial intelligence. While AI offers efficiency, it risks 'brain rot' — dependence that erodes creativity, memory, and critical thinking. Appendix 3 introduces HI-BRILLIANCE, a framework to reclaim human ingenuity. Using tools like MAPPICXS (Othman, 2025), it empowers students, parents, and professionals to transform dependency into creativity. The guiding principle is clear: “AI causes brain rot, HI-BRILLIANCE creates brain ingenuity.”

4.4 Leadership and Mercy

One special chapter emphasises the role of leadership in promoting Maqasidization. Leaders, whether national or institutional, must demonstrate that maqasid is not exclusivist but inclusive — bringing justice, peace, and harmony to diverse societies. Just as halal food, Islamic finance, and ethical healthcare are accepted globally, so too can maqasid-based leadership win trust across cultures.

5. Why This Book Matters

This work is not just another academic contribution. It is a roadmap for scholars, educators, and leaders. It is a movement for integrating divine wisdom into modern systems. And it is a call to action for Muslims and non-Muslims to embrace justice, sustainability, and ingenuity.

6. Conclusion: From Insight to Action

The Qur’an reminds us: “Indeed, Allah commands justice, good conduct, and giving to relatives, and forbids immorality, bad conduct, and oppression” (Qur’an 16:90). This verse captures the essence of maqasid — a call to justice, mercy, and restraint. Maqasidization of Knowledge: From Insight to Action concludes with three appendices that exemplify how this paradigm transforms real life: a just and sustainable economy, a purposeful and ethical education, and a brilliant, human-centred response to the AI era.

This is more than a book. It is a manifesto for a movement. A call for continuous agents of change — lecturers, students, parents, entrepreneurs, administrators — to bring insight into action. As we step into the future, the choice is clear: will knowledge remain abstract, or will it become purposeful? Will AI lead us to intellectual decay, or will HI-BRILLIANCE restore human ingenuity? The answer lies in Maqasidization — where knowledge lives, and action serves humanity.

References

· Al-Attas, S. M. N. (1978). Islam and secularism. Kuala Lumpur: ABIM.

· Al-Faruqi, I. R. (1982). Islamization of knowledge: General principles and work plan. International Institute of Islamic Thought.

· Auda, J. (2008). Maqasid al-Shariah as philosophy of Islamic law: A systems approach. London: IIIT.

· Dusuki, A. W., & Bouheraoua, S. (2011). The framework of Maqasid al-Shari‘ah and its implications for Islamic finance. ISRA Research Paper.

· Rahman, F. (1982). Islam and modernity: Transformation of an intellectual tradition. Chicago: University of Chicago Press.

· Selwyn, N. (2016). Education and technology: Key issues and debates. London: Bloomsbury.

· Othman, S. (2025). Reclaiming the mind: Using MAPPICXS to overcome AI-induced brain rot. Kuala Lumpur.

· The Qur’an (16:90).

Wednesday, August 27, 2025

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.

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.

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?

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

Monday, August 11, 2025

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

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.

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.

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.

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.

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.