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Purpose This paper attempts to contextualise the potential role of waqf (plural; awqaf, Islamic perpetual trust) in the contemporary world, particularly, in the developmental arena. The purpose of this paper is to provide a framework for awqaf to maintain its convergence with some of the fundamental goals of the SDGs which are also congruent with the maqasid al-shariah (the higher objectives of shariah). Design/methodology/approach This paper is based on a desk-based research, and it adopts the qualitative research paradigm for the analysis of the available literature. Findings This paper finds that most of the 17 developmental goals of the SDGs comfortably match with the long-term objectives of shariah and there is good scope for the stakeholders of awqaf to develop waqf-based development plan in line with the framework of SDGs. Additionally, it finds that the global awqaf enjoy sufficient financial capacity to help muslim majority countries to realise some of the most relevant and urgent maqasid-oriented SDGs in a timely manner. Research limitations/implications The scope of this paper is limited to analyse the potential role of global awqaf in realising some of the most urgent maqasid-based development objectives in congruence with SDGs. For the purpose of maintaining the coherence in the focus of the study, this paper does not undertake any comparison between the waqf and other forms of endowments/charities in fulfilling the similar objectives. Practical implications This paper provides a framework for maqasid-oriented waqf-based development plan followed by provision of some critical recommendations on how the global awqaf can potentially spearhead the initiative of Islamic charities in realising the maqasid-oriented SDGs among muslim majority countries. Originality/value This paper adds original value to the available literature on the potential of waqf in the arena of development. The paper analyses the role of waqf in achieving the most urgent maqasid-based SDGs, and thus, it fills the existing gap of a systematic research on the possible collaboration of global awqaf and SDGs.

Police legitimacy is an important topic of criminological research, yet it has received only sporadic study in societies where there is widespread police corruption, where the position of the police is less secure, and where social order is more tenuous. Analysing data from a probability sample survey of adults in Lahore, Pakistan, we examine the empirical links between people's experience of police corruption, their perceptions of the fairness and effectiveness of the police, and their beliefs about the legitimacy of the police. Our findings suggest that in a context in which minimal effectiveness and integrity is yet to be established, police legitimacy may rest not just on the procedural fairness of officers, but also on their demonstrated ability to control crime and avoid corruption.

Purpose The problem of poverty in the Muslim world has been posing multi-faceted challenges to the life of individuals and the relations of people. Although this problem has been gaining scholarly attention and raised in relation to various issues ranging from social injustice, rampant corruption, societal instability, wide social polarization and insurgent movements that affect the regional peace and stability at large, neither effective economic mechanism proposed nor implemented to address the problem effectively. In this regard, it is also important to appreciate the recent initiations in the field of Islamic economics to present an optional view to the existing and alien economic models in the Muslim world. Therefore, the purpose of this study is to fill up this research gap by proposing a model of mobilizing funds through the global cash-waqf institution. Design/methodology/approach The study adopts content analysis to construct this global cash waqf model for poverty alleviation in Muslim countries. Findings The “global cash-waqf model” was proposed as an alternative that could be implemented and used to overcome the poverty matter in Muslim countries. It is assumed that the model will facilitate the fund mobilization among Muslim countries, which in return is going to assure full distribution and redistribution of wealth to eradicate the poverty in the Muslim world. The model was structured with a global vision in both the collection side and the distribution side. Originality/value The model will facilitate the fund’s mobilization among Muslim countries, which in return achieves an Islamic goal of distribution and redistribution of wealth to assure the well-being of all humanities in the society.

This edited volume presents the work of academics from the Global South and explores, from local and regional settings, how the legal order and people's perceptions of it translates into an understanding of what constitutes \"criminal\" behaviors or activities. This book aims to address the gap between criminal law in theory and practice in the Global South by assembling 11 chapters from established and emerging scholars from various underrepresented regions of the world. Drawing on research from Singapore, the Philippines, Peru, Indonesia, India, the Dominican Republic, Burma, Brazil, Bangladesh, and Argentina, this book explores a range of issues that straddle the line between social deviance and legal crimes in such societies, including extramarital affairs, gender-based violence, gambling, LGBT issues, and corruption. Issues of inclusivity versus exclusivity, modernity versus tradition, globalization of capital versus cultural revivalism are explored. The contributions critically analyze the role politics and institutions play in shaping these issues. There is an urgent need for empirical studies and new theoretical approaches that can capture the complexity of crime phenomena that occur in the Global South. This book will provide essential material to facilitate the development of new approaches more suitable to understanding the social phenomena related to crime in these societies. This book will make an important contribution in the development of Southern criminology. It will be of interest to students and researchers of criminology and sociology engaged in studies of sentencing and punishment, theories of crime, law and practice, and postcolonialism.

Purpose This study aims to examine the role of Islamic social finance (ISF) instruments such as Zakah, Sadaqah and Waqf in the provision of social services by Islamic faith-based organizations (IFBOs) in Southwest Nigeria. Design/methodology/approach This study adopts exploratory approach based on field interviews conducted with leaders of IFBOs, whereas purposive sampling technique was used to select three case study organizations. Data collected from interviews and documents of case study organizations was analyzed using content and narrative analyses. Findings The first findings indicate faith in the Unseen God, scriptural texts and socio-economic factors as major motivation that accounted for the IFBOs’ concern for social services. The second finding shows that the ISF strategies used by the IFBOs to improve access to social services include Zakah, Awqaf, Sadaqah and gifts. The third finding reveals that the IFBOs have efficient stand-alone and windows operational structures that align with IFBOs corporate governance. The fourth finding also reveals the challenges facing the IFBOs such as inadequate funding, dearth of manpower, lukewarm and uncooperative attitude of Muslims and attitudinal behaviour of givers and takers. Research limitations/implications Absence of documented directory about the role IFBOs usage of ISF in providing social services in Southwest Nigeria affected the study. Many IFBOs were eliminated during the process of selection because of lack of records to indicate their social services relevant to the study. As such, information that could have been collected from the eliminated IFBOs could have contributed significantly to the study. Practical implications The major implications of the study are that ISF has been reinvented as an ethical social welfare framework for supporting the disadvantaged members of the society with ISF instruments and also highlighted the dichotomy existing between IFBOs in the North and Southwest Nigeria with respect to the legal and operational activities of IFBOs usage of ISF. Originality/value This study has contributed to a better understanding of the role of ISF instruments in the provision of social services in an area that is largely under-researched in Nigeria.

The objective of this article is to analyze and examine the related literatures on Islamic financial institutions and market between 2010 until 2020. The methodology of this article is through descriptive research based on document analysis on previous studies and literatures on Islamic financial institutions and market from free-of-charge and free-of-registration online journals. The journals and articles are obtained from several sources which are google scholar, science direct and researchgate.com. Data from 74 articles related in this field were collected and statistically analyzed using the Statistical Product & Services Solution (SPSS) software. This study looked at several variables which include authorship patterns, number of articles published, research approach, geographical affiliation, subject and gender of the author. The general finding of this study shows that most of the previous study discussed on economic and finance instruments of Islamic financial institutions and market.

PurposeThis study looked into the scope of integrating the aspirations of zakah and corporate social responsibility (CSR) to counter poverty, inequity, illiteracy, malnutrition and environmental pollution to ensure peace, happiness, prosperity and sustainability as envisaged in sustainable development goals (SDGs).Design/methodology/approachThis is a qualitative research study conducted using both primary and secondary data. Primary data were collected from 29 business enterprises in Bangladesh employing a semi-structured interview protocol. The secondary data were collected through content analysis of annual reports, websites and CSR publications of sample organizations. Finally, collected qualitative data have been analyzed thematically following the due procedures to address the research questions.FindingsThe findings reveal that integration of the aspirations of zakah and CSR is a convenient and wholehearted approach for entrepreneurs resulting in pursuing SDGs. In addition, business entrepreneurs in Bangladesh consider such practices as killing two birds with one stone because this approach warrants performing both religious and social obligations simultaneously. Interestingly, the study explores that shariah compliance acts as a guiding force for selecting well-being-oriented projects in zakah-funded CSR resulting in pursuing the priority goals – No Poverty (1), Zero Hunger (2) – of SDGs, thereby addressing some of the most critical issues of emerging economies such as Bangladesh.Practical implicationsThe findings of this research can be used as a guide to incorporate the spirit and principle of zakah into the CSR programs aimed at pursuing SDGs mainly in Muslim countries representing one-fourth of the world population.Originality/valueIntegration of the aspirations of zakah and CSR is an innovative move and net addition to the literature on sustainability, CSR and zakah because Muslim business entrepreneurs will now conveniently be able to use the entrepreneurs' zakah money – readily available in each financial year – to fund the entrepreneurs' various CSR projects (within shariah framework) relating to poverty alleviation, humanitarian and disaster relief, health and sanitation and environmental conservation which will eventually contribute to pursuing various SDGs.

The authors test two theories linking religion and economic beliefs in predominantly Muslim nations using data from national surveys of Algeria, Bangladesh, Egypt, Indonesia, Jordan, Pakistan, and Saudi Arabia. Moral Cosmology theory posits that because the religiously orthodox are theologically communitarian in viewing individuals as subsumed by a larger community of believers subject to timeless laws and God's greater plan, they are disposed toward economic communitarianism, whereby the state should provide for the poor, reduce inequality, and meet community needs via economic intervention. Modernists are theologically individualistic in seeing individuals as having to make moral decisions in a temporal context and as responsible for their own destinies. As such, modernists are inclined to economic individualism, whereby the poor are responsible for their fates, wider income differences promote individual initiative, and government should not interfere in the economy. An alternate hypothesis, based on Islamic scripture's discussion of economic matters, limits the effect of orthodoxy versus modernism to the one clear economic directive of Islam: the state's responsibility to care for the poor. The authors find that Islamic orthodoxy-measured as the desire to implement Islamic law (the shari'a)-is associated with the broad economic communitarianism expected by Moral Cosmology theory.

This article investigates how religion-based social norms and values shape women’s access to employment in Muslim-majority countries. It develops a religiously sensitive conceptualization of the differential valence of genders based on respect, which serves to (re)produce inequality. Drawing on an ethnographic study of work practice in Berber communities in Morocco, aspects of respect are analyzed through an honor–shame continuum that serves to moralize and mediate gender relations. The findings show that respect and shame function as key inequality-(re)producing mechanisms. The dynamic interrelationship between respect and shame has implications for how we understand the ways in which gender inequality is institutionalized and (re)produced across different levels. Through these processes, gender-differentiated forms of respect become inscribed in organizational structures and practices, engendering persistent inequality.

This article draws on an analysis of the narratives of teachers, policy-makers and young Muslim working-class women to explore how schools worked towards producing the model neoliberal middle-class female student. In two urban case-study schools, teaching staff encouraged the girls to actively challenge their culture through discourses grounded in western post-feminist ideals of female 'empowerment'. The production of the compliant 'model Muslim female student' appeared to be a response to the heroic western need to 'save' the young women from backward cultural and religious practices. While this approach had many positive and liberating effects for the young women, it ironically produced forms of post-feminist 'gender friendly' self-regulation. The article concludes with a black feminist intersectional analysis of race, religion, gender, sexuality and class in the context of British multiculturalism and rising Islamophobia, exploring the contradictions of gendered social justice discourses that do not fully embrace 'difference' in educational spaces.