TRANSLATION

Sunday, August 3, 2025

 

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 

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 Dr SHAYA'A OTHMAN
Senior Academic Fellow, International Institute of Islamic Thought [IIIT],
East and South East Asia Regional Centre, Kuala Lumpur, Malaysia

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 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.


Wednesday, July 23, 2025

 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.






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.





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.



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.

Monday, July 21, 2025

 

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.

DEVELOPING 

HUMAN INTELLIGENCE [HI]

Creative, Active, Alertness and Retentive Memory 
Overcoming
"AI-Induced Brain Rot, MIT Study 2024"
By
Dr. SHAYA'A OTHMAN





 

Wednesday, July 16, 2025

Application of

Maqasid Al Shariah in Business Strategy

By

Dr Shaya'a Othman


Please click the above image or the link below to see and download the whole slide

https://designrr.page/?id=444106&token=2807225661&type=FP&h=4490 









Sunday, July 13, 2025

Transforming

  Conventional Hotel Operational Business Hotel to a Shariah Hotel

By

Dr SHAYA'A OTHMAN



Please click the above slide or the link below to read the complete Slides and to download 

https://designrr.page/?id=443519&token=234094679&type=FP&h=2032&singlePage=1&startPage=10 

Monday, February 3, 2025

The Arabic Translation 
of
Maqasid Al Shariah Strategy
for 
Islamic Cyber Education 
is available and the ebook can be purchased  at US2.00 by clicking 
below and the image of the book below



مقدمة المترجم والمراجع

نشهد اليوم عصرًا يشهد تسارعًا مذهلاً في التقدم التكنولوجي، حيث تغزو الابتكارات والتحولات الرقمية حياتنا اليومية بوتيرة أسرع من قدرتنا على استيعابها، مما يطرح تحديات جديدة وفرصًا واعدة، وفي ظل هذا التطور المتسارع، يواجه قطاع التعليم تحديات كبيرة في مواكبة أحدث المناهج والأساليب التقنية؛ ومع ذلك، فإن التحولات الرقمية تحمل في طياتها فرصًا عظيمة لتطوير العملية التعليمية وتوسيع آفاق المعرفة، فيتعيّن علينا لاستغلال هذه الفرص بشكل أمثل، أن نعتمد على منهجية واضحة ملتزمة بمبادئ وضوابط الشريعة الإسلامية.

إن الشريعة الإسلامية، بحكم كونها شاملة لكل مناحي الحياة، تقدم الإطار الأخلاقي والقيمي الذي يجب أن يٌبنى عليه كل مجال، ومنها التعليم، فهي تشجع التطور العلمي والمعرفي، وتوجهه نحو تحقيق الخير للفرد والمجتمع، فالعلم يوسع مدارك الإنسان ويزيد إيمانه بربه، كما أنه يساعد على فهم الكون وقوانينه قال الله تعال: "يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ."(سورة المجادلة، الآية، 11)، هذه الآية تربط بين الإيمان والعلم، وتشير إلى أن العلم يرفع درجة الإنسان، فيمكننا بسهولة دمج المناهج العالمية الحديثة في التعليم الشرعي، حيث تركز على قياس الثمرات التعليمية وتراعي الفروق الفردية؛ بحيث يمكن أن تسهم بشكل كبير في تطوير العملية التعليمية مدعوما باستغلال العالم الرقمي في عرض البرامج والمناهج بشكل تفاعلي، والوصول إلى كل طالب علم، وهذا لا يتأتى إلا بالحفاظ على القيم والأخلاق الإسلامية، فيمكننا بناء نظام تعليمي متكامل يجمع بين المعرفة العلمية والأخلاق الفاضلة، مما يخرج أجيالاً قادرة على مواجهة تحديات العصر والحفاظ على هويتها الإسلامية.

ممّا سبق يُولد لنا هذا الكتاب الذي بين أيدينا للدكتور شعياء عثمان المؤلّف لـ: سلسلة كتب لدمج مقاصد الشريعة الإسلامية في تنمية الأمة اقتصاديا، اجتماعيا، علميا، ثقافيا، وإداريّا، فيمثل عمل الدكتور شعياء عثمان نقلة نوعية في مجال التعليم السيبراني، حيث قدم إسهامًا مبتكرًا بتوسيع نطاق مفهوم السيبرانية ليشمل التعليم بشكل عام، متجاوزًا بذلك التركيز التقليدي على الأمن السيبراني. وقد تجلى ذلك في اختياره لعنوان الكتاب " مقاصد الشريعة استراتيجية للتعليم السيبراني الإسلامي"، الذي يوضح هدفه في ربط التعليم السيبراني بالتعاليم الإسلامية ومقاصد الشريعة، أي: تقديم استراتيجية مبنية على مقاصد الشريعة لتطبيقها في مجال التعليم السيبراني. وذلك بابتكاره نموذج جديد يستند إلى مفهوم سلسلة القيمة لبورتر، ليتم تطبيقه على البيئة التعليمية الرقمية، مع ضمان دمج القيم الإسلامية في كل مرحلة من مراحل العملية التعليمية، بدءًا من تصميم المناهج وصولاً إلى الخدمات المقدمة للطلاب وتطوير البنية التحتية الرقمية، كما لم يفوّت المؤلف الفرصة ليضع بين أيدينا، رؤية مستقبلية للتعليم الإسلامي من خلال اقتراح نموذجين مبتكرين هما المركز الدولي للتعليم السيبراني الإسلامي (IICEC) والجامعة السيبرانية الإسلامية الدولية (IICU)، بهدف تحقيق نقلة نوعية في التعليم الإسلامي عبر توفير منصات تعليمية متقدمة ومرنة، تصل إلى شرائح واسعة من المتعلمين في مختلف أنحاء العالم، فمن خلال IICEC، يمكن للمتعلمين الوصول إلى مجموعة واسعة من البرامج التعليمية من مختلف الجامعات الشريكة، بينما تقدم IICU تجربة جامعية كاملة عن بعد، تضمن جودة تعليمية عالية مع الحفاظ على القيم الإسلامية، مذيّلا هذان المقترحان بالإجراءات العملية اللازمة لإنشاء النموذجين على أرض الواقع.

ختاما، فإنّ هدفنا الأسمى هو بناء مجتمع صالح يرضى الله ورسوله، وللوصول إلى هذا الهدف، يجب علينا أن نستفيد من تجارب الأمم الأخرى، مع الحرص على تكييفها وفقًا لمبادئنا الإسلامية، فبهذه الطريقة يمكننا تحقيق التقدم والازدهار في الدنيا والآخرة.

وإنّي لأسأل الله تعالى التوفيق والسداد في اختياري للمصطلحات والترجمة دون أن أنقص من جوهر وفكرة الكتاب.

والله الموفق،

ترجمة وراجعة: د. الطيب مبروكي

وكيل الجامعة للشؤون الأكاديمية- السابق-

جامعة المدينة العالمية – ماليزيا-

 

يم الكتاب

في ظل التحول الرقمي المتسارع في التعليم، يواجهنا تحدي الحفاظ على القيم الأخلاقية، وللاستفادة من هذا التقدم الرقمي يقدم هذا الكتاب حلًا مبتكرًا من خلال تقديم نموذج للتعليم السيبراني المستند إلى مبادئ الشريعة الإسلامية، ليوازن بين متطلبات العصر واحتياجاتنا الروحية، كما يقدّم المؤلف إطارًا عمليًا لمواءمة التقنيات الحديثة مع القيم الإسلامية، ليصنع جيلًا متعلمًا وواعٍ بقيمه.

يقدم هذا العمل إطارًا مبتكرًا لتطبيق نموذج سلسلة القيمة على التعليم السيبراني لـ شعياء عثمان (2024)، مستلهماً مقاصد الشريعة الإسلامية، من خلال نموذج بورتر لسلسلة القيمة على البيئة التعليمية الرقمية، مع ضمان انعكاس القيم الإسلامية على جميع جوانب العملية التعليمية السيبرانية من خدمة الطلاب وتصميم المناهج وتطوير المنظومة التقنية، ويحرص المؤلف هنا على التطبيق الدقيق للنموذج والذي سيؤدي إلى تطوير نظام تعليمي متكامل يراعي الجوانب الأخلاقية والاجتماعية والتنموية للفرد والمجتمع، كما يوفر هذا النموذج خارطة طريق للمؤسسات التعليمية لتصميم وتنفيذ برامج تعليمية تعزز التنمية الشاملة للفرد والمجتمع.

يقترح الكتاب نموذجين مبتكرين هما المركز الدولي للتعليم السيبراني الإسلامي (IICEC) والجامعة السيبرانية الإسلامية الدولية (IICU) لتوسيع نطاق التعليم الإسلامي عالميًا. بحيث يهدف هذان النموذجان إلى تحقيق نقلة نوعية في التعليم الإسلامي، من خلال توفير فرص تعليمية متاحة للجميع وعالية الجودة، وتلبية احتياجات المتعلمين في مختلف أنحاء العالم، وذلك بعقد بحيث، يوفر IICEC منصة شاملة للوصول إلى برامج تعليمية متميزة لتبادل الخبرات من مختلف الجامعات الشريكة، بينما تقدم IICU تجربة تعليمية جامعية كاملة عن بعد، مما يضمن جودة تعليمية عالية مع الحفاظ على القيم الإسلامية.

يمثل هذا الكتاب دليلًا ومرجعًا شاملاً للمعلمين والإداريين وصناع السياسات الراغبين في دمج التكنولوجيا في التعليم الإسلامي بطريقة تتوافق مع القيم الأخلاقية. إنه عمل رائد يفتح آفاقًا جديدة في مجال التعليم الرقمي الإسلامي.

 

قدّمه:

الأستاذ الفخري داتو ويرا الدكتور جميل عثمان

مستشار،

المعهد الدولي للفكر الإسلامي (IIIT) الولايات المتحدة الأمريكية،

المركز الإقليمي لشرق وجنوب شرق آسيا، ماليزيا

الجامعة الإسلامية العالمية ماليزيا 08, [IIUM]  نوفمبر 2024


Monday, January 20, 2025

 OVERRIDING STRATEGY

IN DEVELOPING THE CAMBODIAN MUSLIM COMMUNITY

By

DR SHAYA'A bin OTHMAN

You can buy this Book for USD 2.00 by clicking the following

https://payhip.com/b/y7ZoB




NOTE

" This book was first published and officially launched during the opening ceremony of the University of Cambodia University of Management and Technology (CUMT), marking an important milestone in the Cambodian Muslim community’s contribution to the development of higher education. The University is not only for Cambodian Muslims but also for all Cambodians, reflecting our broader commitment to national progress.

A special acknowledgement goes to Dr. Shaya’a bin Othman for his efforts in writing this book, *Overriding Strategy in Developing the Cambodian Community*, which outlines strategies for the Cambodian Muslim community to organize and chart their contributions. He proposes tactical approaches in the fields of education, social development, and economic growth, including the formulation of an Islamic Quality Standard—an integrated educational syllabus that combines Islamic revealed knowledge with conventional technical knowledge for all schools, colleges, and universities. Additionally, he emphasizes the need to establish educational infrastructures, whether hybrid or online, including schools, colleges, and universities, to further these goals. 

This book,  also suggests the establishment of the Cambodian Muslim Wakaf Development Foundation (CMWD), which would not only focus on education but also on the social and economic development of the Muslim community. He advocates for CMWD to adopt *Maqasid alShariah* (The Developmental Ultimate Objectives of Shariah) as an overarching strategy, ensuring that efforts in education, social development, and economic growth are aligned and mutually reinforcing."

His Excellency Dr Husen Mohammad Farid

President of the Board of Trustees Cambodia University of Management and Technology 21st October 2024


FORWARD

" A clear strategy is essential for managing an organization or developing society, as it provides direction, prioritizes resources, and aligns efforts toward common goals. A well-defined strategy helps navigate challenges, adapt to changes, and ensure sustainable growth. It fosters coordinated action, accountability, and long-term success by guiding decision-making and optimizing overall performance. Many strategies are well-known in both the private and public sectors, notably Michael Porter's *Competitive Strategy* (1980) and Kim and Mauborgne’s *Blue Ocean Strategy* (2005), both from Harvard University. These strategies focus on achieving profitability and sustaining growth. Some governments have attempted to adopt these strategies in their development plans. *Maqasid Al-Shariah* (MAS) has been widely discussed and developed in the field of Islamic law and judiciary, but its application in management and development has been explored far less. 

In the context of societal development, Muslim scholars and professionals have sought an Islamic management model that serves as a practical guide. The application of MAS as a development strategy addresses the economic, social, and institutional changes necessary for building sustainable societies. While many countries engage 6 in strategic planning, they often lack a system to effectively coordinate these processes for the development of the Muslim community. 

MAS can create a coordination system that integrates all aspects of sustainable development into mainstream planning. Improved coordination across different frameworks can also ease capacity challenges and resource constraints. This book explores how the five MAS principles—Protection of Religion, Protection of Life, Protection of Intellect, Protection of Offspring, and Protection of Wealth—can be embedded as key strategies for the development of the Cambodian Muslim minority community. The proposed implementation structure, through the Cambodian Muslim Wakaf Development Foundation (CMWD), ensures that the community can develop independently and sustainably in education, social development, and economics. This approach will create job opportunities and promote entrepreneurship in fields overseen by CMWD. 

Prof Emeritus Dato’ Dr Wira Jamil Osman 

Advisor, Cambodia University of Management and Technology 

21st October 2024

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