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This study has the aim of evaluating the compliance of bilingual Arabic scripts web‐based catalogues in the Gulf Cooperative Council (GCC). It also seeks to highlight some of the challenges facing the exchange of bibliographic records and resource sharing among Arabic script online public access catalogues (OPACs).

Ten OPACs in the GCC countries accessible via the internet were surveyed. Modified guidelines of OPAC displays published in the literature were used for evaluating the Arabic script display in the surveyed web‐based OPACs. The study emphasizes the absence of a dominant model for the display of bibliographic data in the surveyed OPACs. There is inconsistency in label wording, access points provided in record default display, hyperlink to bibliographic elements, and data sequence. MARC format is not utilized in over two thirds of the surveyed catalogues, as well as the Z39.50 protocol. The study argues that the web‐based OPAC could play a landmark role in networking the catalogues of the GCC University libraries as a web‐based e‐union catalogue.

OPACs have broadened the capacity of the academic library in recording, indexing, archiving, and organising its growth‐oriented collections. The advent of the internet into the library setting has also provided OPACs with powerful searching and retrieval capabilities at a one‐stop portal. Meanwhile, great efforts are currently being done to design and operate an Arabic version of OPAC to be compatible with agreed‐upon MARC standards. This challenge sparked strong interest in evaluating the compliance of the bilingual (Arabic/English) web‐based OPAC operated particularly by some GCC University libraries.

Provides an evaluation of the compliance of bilingual Arabic scripts web‐based catalogues in the GCC.

Both the Austrian and Bloomington Schools emphasize the dispersal of information to the level of individual agents. An underappreciated difference is the Bloomington emphasis on the moral psychology of agents and its relation to covenant. Covenant refers to a habit, a sense of obligation to consider the interests of the other in decision making, and a commitment to do so that is not easily or unilaterally broken. This chapter seeks to elaborate the lineage of covenant in constituting political order and its implications for the moral psychology of agents and artisanship. This exploration raises issues of metaphysical foundations as they relate to values and to the Hobbesian–Aristotelian divide in starting points. An application to the environmental crisis, with particular reference to vested interests promoting disinformation, obfuscation, and doubt about anthropogenic climate change, suggests value in emphasizing covenant.

The purpose of this paper is to provide a critical, historical, and legal account and analysis of how money, an inexorable lubricant of all economies, evolved from metallic origins to acceptance in paper form in Muslim traditions.

This paper underlines flaws, points of objections, corollaries and counter-points, and it ends with a thematic discussion on the way forward for Muslim nations with respect to various political and regulatory implications for implementations of potential paper money alternatives

After undergoing experimentation and customary use of various objects as money (such as sea shells, gold, silver, stones, tobacco, etc.), the world has finally settled down by embracing paper money as an official medium of exchange.

Paper money also endured many financial crises and initial oppositions to its premise. From an Islamic standpoint, paper money poses certain flaws and limitations that can make it unacceptable from legal perspectives.

This study aims to examine the scholars’ views on the legality of bilateral rebate in Islamic financial transactions. It also aims to evaluate the contemporary application of bilateral rebate in Islamic banking operation as an alternative to the conventional mechanism in handling the events of early settlement of debt, early termination of debt facility and early withdrawal of term deposit.

The study used deductive and inductive methods to analyze the juristic literature of all the major schools of law on the legality of both bilateral and unilateral rebate in a financial transaction.

The study found bilateral rebate (ibra’ mutabadal), instead of unilateral rebate, to be the best and fairest Islamic mechanism to overcome injustice in several events that may impact the bank’s liquidity such as that of early settlement of debt facility and early withdrawal of term deposit in the sense that the interest (maslahah) of both transacting parties is equally secured.

This study has its limitation, as it only covers the applicability of bilateral rebate in Islamic banking operation. It does not include the applicability of bilateral rebate in other segments of Islamic finance such as Islamic capital markets and Islamic insurance (Takaful business).

This paper has practical implication for Islamic banking industry particularly with regard to its liquidity management in the event of early settlement of a debt facility, early termination of an Islamic facility and early withdrawal of Islamic term deposit. It may also assume policy implication in the event that the regulator adopts the legality of bilateral rebate in its Islamic banking policy and guidelines.

This paper offers an Islamic alternative to the conventional mechanism in handling the event of early settlement of a debt facility, early termination of an Islamic facility and early withdrawal of Islamic term deposit. Under conventional banking, there are certain fees and charges imposed on customers in the above events like early settlement charge and early withdrawal charge. Unlike its conventional counterpart, Islamic banks cannot opt for the conventional method that seems unjust to the customers as the charge is imposed without Sharīʿah basis. In this case, bilateral rebate serves as a fair mechanism to manage the bank’s liquidity in the aforementioned events.

This paper aims to delve in an aspect of monetary economics, addressing its Islamic wing in general and dinar advocates in particular.

The paper argues that calls to reinstitution of dinar currencies are not only anachronistic and unnecessary but also counter-productive and potentially un-Islamic.

The paper further posits that regardless of the nature of economy, legal tender fiat money and bank money are of the same genus, and treating them otherwise is not consistent with Islamic jurisprudential precepts.

The study also highlights that mismanagement, avarice and human follies are to blame for financial maladies; regression to metallic currency is a panacea to neither the conundrums nor Islamic.

This study aims to systematically review the literature on modern Islamic finance transactions pertaining to Gharar dimensions. Gharar is defined as uncertainty that potentially leads to ambiguities and conflicts in contracts.

The articles reviewed in this study consisted of 13 articles related to Gharar published between 2013 and 2022. All selected articles were empirically and descriptively searched using specific keywords and strings. The main sources for this study were Scopus and Web of Science (WoS), whereas Google Scholar was a supportive database.

The review found that the dimensions that discussed previous research were trying their best to elaborating Gharar in modern financial transactions. They also demonstrate that rigorous study and deployment of the definition remain in the context defined by jurisprudence scholars. The focus of recent studies pertaining to Gharar is derivatives products that indicate high possibility of uncertainty in its operation.

This method relies heavily on the accessed database, namely, Scopus and WoS, also referred to the articles as recommended by the databases. Furthermore, the criteria of inclusion and exclusion of papers outlined by the authors deemed as an intrinsic limitation in writing systematic literature review.

To the best of the authors’ knowledge, this paper is original in its nature whereby the scholars had different comprehension on how Gharar exists in transaction but they still centred in its original meaning of uncertainty. As a result, this paper also realized how Gharar were interpreted differently relied on the contract’s nature and behaviour. In addition, this paper is expected to contribute to understand how Gharar been interpreted in modern finance transactions and finally reached to the point that further research is needed in establishing Gharar parameter for each contract in Islamic commercial law.

This paper aims to clarify the relationship between Muslims and non-Muslims in human society, based on the concept of muwālāt (commonly translated as “loyalty”) in the Qurʾān.

The present study follows a contextual and analytical methodology.

This paper concludes that muwālāt is not only ideological but can be contractual too. A historical study of the Prophet’s (PBUH) interaction with non-Muslims in Mecca and Medina illustrates that as long as non-Muslims did not behave treacherously or turn to violence, a peaceful relationship was established and alliances and coalitions were formed. And this paper concludes that the categorisation of previous Muslim scholars, which was is in terms of prohibited and permitted, is inappropriate.

This paper clarifies that the categorisation of previous Muslim scholars, which was in terms of prohibited and permitted, is inappropriate, and muwālāt is not only belongs to faith.

The purpose of this paper is to examine the leadership style of Muhammad (p) within a character‐centric framework as a useful alternative to the transactional, self‐centered model and the value‐neutral transformational approach that currently permeate business management. The author differentiates such perspectives from the character‐centered, moral approach to leadership suggested by the Qur’an and modeled by Muhammad (p), and proposes that this approach may be of practical use to CEOs.

A conceptual, comparative discussion of Muhammad's leadership style based on the primary Islamic sources is shown to have practical implications for the leadership process in management.

The current malaise in business leadership can be resolved by a new focus on character and on virtues.

The character‐centered, moral approach of Muhammad provides exemplars of virtues and behaviors that, if emulated by CEOs, may help pre‐empt potentially self‐serving, individualistic and narcissistic tendencies.

The leadership model of Muhammad has been applied to a number of arenas before, but this is the first attempt at explicating the Qur’anic emphasis on the role‐modeling aspects of his character (khuluqin azeem). When fully expounded, it is likely to offer a more virtue‐centric alternative to transactional and/or transformational approaches to leadership and their associated relativistic values.

The purpose of this paper is to explore two main aspects of waqf: the characteristics of waqf property and the management of waqf. This paper also discusses the governance of waqf management as a source of funds for Islamic microfinance institutions (MFIs).

This research uses content analysis method to examine various literatures that discuss the concept and management of waqf.

The characteristics of cash waqf such as permanence, irrevocability and perpetuity differentiate waqf from other type of donations. Therefore, cash waqf-based Islamic microfinance needs to be sustainable. Good corporate governance is vital to ensure the sustainability. As the donors of cash waqf do not aim to make financial profit, waqf-based Islamic MFIs will be able to provide low-cost capital to the poor entrepreneurs. Furthermore, to ensure the perpetuity of the waqf, it is suggested that only revenue from the waqf property should be used for microfinance fund.

The cash waqf-based Islamic microfinance will help the micro entrepreneurs to get low-cost capital without collateral. At the same time, public can donate any amount they afford to contribute to cash waqf.

The creation of a cash waqf-based Islamic MFI must observe the issues of agency conflicts and the right of stakeholders to a transparent management. This paper emphasizes the importance of good governance in managing the waqf property as a source of fund for Islamic MFIs.