Development challenges have been pervasive and are hindering the well-being of humanity globally. Islamic social finance institutions can play a significant role to achieve Sustainable Human Economy (SHE). As demonstrated by the Ottomans, the institution of waqf has a long history of delivering the SHE. When communities fulfil its three pillars, zakāt, waqf and infāq (ṣadaqah, etc.) can support sustainable human economic development. The new global development strategy, which consists of 17 Sustainable Development Goals (SDGs) that must be accomplished by 2030, aims to build a sustainable society that meets the demands of the present generation while preserving the rights of future generations. This requires economic growth that tackles various developmental problems, including illiteracy, unemployment, hunger, malnutrition, and poverty, which are intricate and quickly spreading and pose risks to individual lives and society. Communities are increasingly prone to socioeconomic problems and struggle to handle them effectively. Since its inception in 2015, SDGs prompted nations worldwide to join forces with collective bodies or organisations to achieve socioeconomic sustainability and development by 2030. Islamic Social Finance has recently gained attention among scholars and specialists for its role in promoting financial inclusion and sustainable development. Therefore, this article investigates how Islamic Social Finance can contribute to achieving Sustainable Human Economic Development (SHED) and SDGs. It examines the main principal tools of Islamic Social Finance, namely zakāt, awqāf, and infāq, and their potential in the process. Moreover, this article proposes a new institution, namely Global Cash Waqf (GCF), for realising SHED and SDGs.

This study is a systematic review that explores employers’ decision for or against living wage (LW). Published articles up to year 2022 were extracted and screened, and a total of 24 articles were reviewed. Thematic analysis was used to extract themes for three components of organisational justice. Themes like employer morale and ethics, employee contribution as well as current and future impacts explain distributive justice. The right strategy, implementation costs, perceived benefits and external interventions describe procedural justice. Finally, employers direct, indirect or no communication to employees explain interactional justice. Theoretically, a novel framework that describes how employers decide on living wages from the perspective of organisational justice is proposed. It simultaneously serves as a decision-making tool for employers to introduce LW and a strategy for living wage advocates to persuade employers paying living wage.

Artificial intelligence has increasingly received attention and wide acceptance among university students throughout the world. For Muslims, their behavioural intention in using artificial intelligence ethically is expected to be guided by Islamic teachings. Yet, little is known about the use of artificial intelligence among Muslim students of higher educational institutions. The present study explores how Muslim university students’ perception about Islam, attitude, and subjective norms influence their behavioural intention towards using artificial intelligence in the context of Malaysia. This work extends the understanding of the influence of Islam on Theory of Reasoned Action (TRA) to better explicate one’s behavioural intention in using artificial intelligence. A total of 406 university students in Klang Valley, Malaysia participated in a cross-sectional survey conducted over a three-month period. Perception about Islam, attitude towards using artificial intelligence, and subjective norms were used as the independent variables, while behavioural intention to use artificial intelligence served as the dependent variable. Findings indicate a positive and significant relationship between each independent variable and behavioural intention to use artificial intelligence. Attitude towards AI emerged as the strongest predictor of intention to use AI, while perception on Islam becomes the weakest predictor. This study enhances theoretical insights into technology adoption from the perspectives of TRA and Islamic principles, while also providing practical guidance for developing ethically grounded AI practices within Muslim-majority educational contexts.

The global movement toward inclusivity reflects a growing recognition of the need to provide equitable access to education for all learners. This paper examines the practice of inclusive education in Bosnia and Herzegovina, with a focus on English teachers’ attitudes toward teaching children with disabilities in foreign language classrooms. Data were collected from 20 English teachers using the structured interview, after which their responses were thematically analysed. The findings reveal mixed perspectives; some teachers expressed reservations about teaching in inclusive classrooms, while others strongly advocated for inclusive practices; expressing a willingness to adopt effective strategies and methodologies to integrate learners with disabilities. By capturing and highlighting the teachers’ views and practices on inclusivity, this paper provides insights into the common challenges they face and the strategies they employ to integrate students with disabilities into classrooms, hence contributing to the ongoing efforts to create more equitable and supportive learning environments for all students, particularly those with disabilities.

This article is built on the postulation that critical reading of fiction by Muslim women writers has often favoured frameworks that locate the texts as a form of ‘writing back’ against stereotypes of Muslim women. I suggest that while such perspectives are useful, they have also led to the under exploration of the influence that Islam has on fiction writing, particularly on the portrayal of women and their everyday lives. As an attempt to address this shortcoming, in this article, I present an analysis of two novels, Minaret (2006) by Leila Aboulela and Saints and Misfits (2017) by S.K. Ali, which are focused on the demonstration of faith by the female characters, particularly relating it to how they connect to God. This is done by utilising Allison Weir’s (2013) conceptualisation of freedom as connection and belonging to God where the submission to rituals and norms is seen as a method to create a connection to God. I argue that, in the novels, the centrality of God in the lives of the protagonists is prominent. Thus, when they experience moments of spiritual depravity, they are pushed towards an improvement of personal religious commitment. This commitment has a central aim of connecting to God, and when it is realised, the female protagonists are released from the captivity of worldly desires and expectations.

This paper examines the relationship between sentiments of disenfranchisement and the radicalisation process among certain groups within society. Systematic social, economic and political discrimination, particularly against minorities, is argued to be among the primary driving factors in the radicalisation process. Multiculturalism, as a concept that recognises the differences amongst various segments of society whilst simultaneously requiring these diverse groups to integrate into existing societal structures. The notions of difference and diversity are pertinent in determining whether an individual or group experiences inclusion or exclusion from the broader society. This paper explores how Jürgen Habermas’s concept of the politics of recognition could be applied within the framework of multiculturalism to prevent radicalisation. Specifically, the outcomes of multiculturalism will be assessed in light of the progressive recognition of different views and ideologies in ensuring universal human rights. In doing so, the paper will first critically examine the view that cultural differences associated with political identity do not necessarily facilitate the building of a coherent society. Secondly, it will consider the implications of multifarious elements of political recognition in preventing radicalisation. Finally, it will explore the ways in which multiculturalism can sustainably address the challenges of integration and assimilation within multicultural societies.

Al-Walā’ wal-Barā’ (Allegiance and Disassociation) explains the essence of the Muslim’s relationship with the ‘Other’ in socio-political terms. However, the concept has been marred with controversies and misunderstandings emanating from Muslim jihadists and Islamophobes. While jihadists interpret Al-Walā’ wal-Barā’as a basis for attacking non-Muslims, Islamophobes exploit jihadists’ narrow definition to project Islam as a violent religion. In essence, al-Walā’ wal-Barā’ reinforces the true spirit of Islam defined in both the Qurʾānic and Prophetic traditions. While the current study conceptualises it from an Islamic perspective, its aims are twofold. First, it examines the concept of al-Walāʾ and al-Barāʾ; its interpretation, and how it was semantically convoluted from its inception to the present day. Second, it argues how misunderstanding the concept can fuel both Islamophobia and militancy. The article further argues that the rules or codes of exclusion will continue to exist, but the form of execution has to concord at least minimally with the fundamental tenets of human rights and international relations.