TRANSLATION

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