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The purpose of this paper is to address the following question: how do we derive a systemic understanding of community, business and microenterprise linkages in the light of the cardinal episteme of Islamic belief, Tawhid?

The worldview of unity of the divine laws termed in the Qur'an as Tawhid (oneness of God or equivalently oneness of the divine laws and also unity of knowledge) is explained in the form of a general socioeconomic paradigm. This worldview is then used to address the complementary relationships between microenterprises and their embedded social environment comprising community and business.

The participatory development interrelationships explained by means of circular causation between the variables representing community, business and microenterprise comprise a specific example of application of the Islamic episteme of unity of knowledge to entities that exist in embedded learning systems. Such learning systems are governed by the episteme of unity of knowledge as explicated by the Qur'an and the Sunnah (Prophetic guidance). These together form the foundation of every Islamic methodological inquiry and application. Examples of microenterprises are Pasar Pagi (morning markets) and Pasar Malam (night markets) in Indonesia. Other comparative examples are given.

This paper shows how participatory development and sustainability‐by learning paradigms arise uniquely from the epistemic foundations of unity of knowledge (Tawhid). The productive transformation of microenterprise groupings through their complementary relationships with community and business is shown to invoke the Tawhidi epistemic worldview. The result of such complementary social embedding is expected to result in enhanced organization and productivity of microenterprises. The paper offers policy prescriptions for such participatory development change.

The purpose of this study is to examine the changing political orientation of Air Tiris, Kampar, Riau community towards Islamic political parties in general elections; to analyze the factors that influenced the political orientation of Air Tiris community in general elections; and to realize the political rights of the society including Air Tiris community.

The subject in this study is the political orientation of the Air Tiris community in the 1999, 2004, 2009 and 2014 general elections with a period of research from 2009 to 2016. This qualitative research method consists of sources, data collection, informants, data collection techniques, data analysis and processing and writing systematics.

The results of the research indicate that there are three dominant factors affecting the change in the political orientation of the Air Tiris community towards Islamic political parties characterized by the deterioration of vote acquisition for Islamic political parties in Air Tiris village in 1999, 2004, 2009 and 2014 general elections. The weakening of the link between religious identity and voting behaviour, as well as the weakening of political movement. The identification or loyalty of the santri community towards Islamic parties has faded.

The originality of this research lies in the analysis of the political orientation of Air Tiris, Kampar, Riau community, in general, elections towards Islamic political parties. Traditionally, this community has more political orientation on religious/Islamic political parties but such orientation experiences developments and changes that lead to non-Islamic parties. This research contains new information about the analysis of the political orientation of Air Tiris, Kampar, Riau community in the general election of Islamic political parties.

Prior research has investigated the development of Islamic communities. The authors contribute to this line of research by analyzing the effects of Islamic values and Islamic religious practices on entrepreneurship intentions in Islamic communities. Using theory of planned behavior as a theoretical lens, they also take into account that the relationship between religion and entrepreneurial intentions can be mediated by individual’s attitude toward entrepreneurship.

The authors analyze primary data obtained from a sample of 1,895 Pakistani university students. They also use structural equation modeling to perform a nuanced assessment of the relationship between Islamic values and practices and entrepreneurship intentions and to account for mediating effects.

The results show that both Islamic values and Islamic practices positively influence entrepreneurship intentions. Both effects are mediated by the attitude toward entrepreneurship.

The authors contribute to prior research on entrepreneurship in Islamic communities by applying a more fine-grained approach to capture the link between religion and entrepreneurship. Further, they contribute to the literature on entrepreneurship intentions by showing that the influence of religion on entrepreneurship intentions is mainly due to religious values and practices, which shape the attitude toward entrepreneurship and thereby influence entrepreneurship intentions in religious communities.

Asserts that the world needs to integrate economic issues with social demands and discusses ideas on the unity of knowledge (including Islamic theories). Develops a string model of the process of unification as seen by the Koran and applies it to the Islamic financing division of a Saudi Arabian bank to show how it can produce an “interactive financial index” encompassing social well‐being, economic development and financial profitability. Claims that this could not be achieved in any other way and contrasts the Islamic approach with mainstream economic ideas. Assesses how the Islamic approach works in practice by looking at the bank’s portfolio and relating it to social well‐being and policy.

The purpose of this paper is to investigate the degree to which the different attributes of Islamic banks in Indonesia are preferred by the community.

This paper uses a quantitative approach by applying Rasch analysis to measure the relative importance of 18 attributes of Islamic banks to the community. The data were collected by questionnaires, which were distributed online and completed by 345 respondents. In addition to the Rasch model, the preference of attributes was measured by a statistical inference test, using “SPSS” software, which employs binary logic regression related to the agreement between the performance of attributes and expectations.

The instrument used in this study showed good reliability, and its validity fits the expected model. The results show that the assurance of financial security, friendliness and the application of Islamic principles in their operations are the most important attributes to be considered when people choose an Islamic bank. The degree of importance placed by the community on the various attributes of Islamic banks will have an effect upon the actual and perceived quality of those attributes. An increase in the community’s preference for a particular attribute will eventually be followed by an increased agreement between the actual performance of that attribute and the community’s expectation.

The varied profiles of individual respondents were not explored fully: this research relies solely on quantitative analysis. So, there is no empirical information to inform the Islamic banks as to which segments of the community should be the focus of their promotional activities.

The use of Rasch analysis to measure the community’s preference for various attributes of Islamic banks has not been done previously.

The purpose of this study was to investigate how socio-religious dynamics influence (and are influenced by) principals in Islamic schools.

This qualitative case study took place in Semarang, Indonesia. Data were collected via semi-structured interviews with school leaders along with school site observations. To frame the study, we drew from both Indonesian and international scholarship to understand extant perspectives on the context and on the ways that principals influence socio-religious thinking and practices in schools.

Findings suggested that principals' personal experiences and beliefs are central to the ways that socio-religious thinking and practices are manifest in their school. Principals practice more progressive or conservative leadership by influencing the degree to which the school is (a) an open or closed system, (b) inclusive or exclusive in their practices and (c) plural or unitary in their teaching. In making decisions along each of these continua, principals in Islamic schools “curate” a socio-religious educational environment.

This paper contributes to the literature on principals and socio-religious dynamics in schools by discovering specific continua of practice that collectively suggest a more conservative or progressive interpretation of Islam. As this area is understudied in educational leadership, the study makes a foundational empirical contribution, suggests theoretical constructs heretofore unexplored, and advances the notion of principal as curator of educational practice.

This paper aims to analyse the attitudes of Libyan retail customers to Islamic methods of finance.

The study conducted a survey of 385 Libyan retail consumers. Descriptive, factor and discriminant analyses of responses were performed to identify principal factors affecting attitudes towards and the potential use of Islamic financial products and services.

The results indicate that while most respondents have at least some knowledge about some Islamic products, especially Musharakah (full-equity business partnerships) and Quard Hassan (interest-free benevolent loans), they are generally unaware of many other products. Nonetheless, most respondents (85.9 per cent) are potential users of Islamic methods of finance at the retail level, though potential use varying markedly according to age, level of education, employment, income and nationality. Factor analysis reduces the large number of variables that determine retail consumers’ attitudes towards Islamic methods of finance to just community service, profitability, religion and unique services. Discriminant analysis shows that religion and community service are the most important positive attitudes determining the potential use of Islamic methods of finance by retail consumers in Libya.

The study is undertaken in a single national context, so there is no possibility of comparing the results with alternative financial systems in different stages of the adoption of Islamic finance. Research was completed in 2010, with the ongoing unrest in Libya precluding publication until recently.

Religious motivations rank highest in determining positive attitudes to Islamic methods of finance, and marketers should ensure that Islamic financial products and services strictly comply with Sharia. However, it may be possible to strengthen these positive attitudes by promoting that the community service role of Islamic finance is also important. Consumers also react favourably to marketing that either admits something negative about the product (e.g. Islamic finance is Sharia-compliant, but less profitable for depositors) or something positive about a competing product (e.g. conventional finance is more profitable, but cares less about the community). Marketers should emphasise the strengths of Islamic finance across the several sources of positive attitudes the authors have identified.

There is no published work on Libyan retail consumers and limited study of attitudes towards Islamic methods of finance more generally.

Using evidence from Brunei Darussalam, Malaysia and Indonesia, the purpose of this paper is to explore how Islamic welfare regime notion evolves in a South East Asian (SEA) context.

To gain a broad frame of reference in discussing Islamic welfare regimes in SEA, this paper employs a combined political-economic and cultural approach to analyze how Islamic welfare ethics in Brunei Darussalam, Malaysia and Indonesia are developed. The specific criterion used to make a comparative analysis of these countries is an interconnection between four levels of Islamic welfare actors (state, market, community and household/relatives) in providing social welfare.

Malaysia and Indonesia have demonstrated the most balanced form of “Islamic welfare diamond” in the relationship between welfare actors, even as the state-centered welfare initiative continues to be expanded, while Brunei has taken a different route. A monarchical political system underpinned by high economic growth has enabled the state to play a major role in welfare distribution, rather than other welfare actors. For this reason, Malaysia and Indonesia are described as having an “Islamic inclusive welfare regime,” while Brunei is reported to have an “Islamic welfare state regime.”

For the purpose of theoretical advancements, there is no doubt that this paper has proposed an alternative framework to developing an understanding of how the Islamic ethical code is articulated in a wide range of welfare configurations within the “South East Asian context.”

There is no consensus among the experts that welfare can be increased through philanthropy or market is sufficient for the achievement of targeted level of welfare. It is still a main quest that giving visible good to one known fellow is better or market ethos have more positive impact on the society where we have needs of thousands of unknown. Markets, in Hayek’s view, are superior to philanthropy – economically, ethically and epistemologically – because they “confer benefits beyond the range of our concrete knowledge” (Hayek 1988, p. 81) and thus provide “a greater benefit to the community than most direct ‘altruistic’ action”. The same can be expected from the ethical and moral financial institutions having the objective not to only increase their profit but also equally trying to serve the community and society. This paper aims to propose a constructive model in which markets, philanthropy and financial institutions work together to enhance welfare, human freedom, flourishing and voluntary social cooperation.

This paper examines the conceptual dualisms through which commerce – philanthropy relationship (e.g. modern versus Islamic socialism) and the historical–philosophical context in which they were formulated. This helps integrate philanthropy into Hayek’s theory of economic and social order through financial institutions.

This paper explores the foundations of an Islamic view of philanthropic action. This discussion is inspired by the emerging literature of positive psychology and double movement of Polanyi (2001).

Proper data are not available for the Islamic countries.

Without abandoning Hayek’s theory of markets, this study sketches a view of commercial society in which markets and philanthropy (“voluntary giving and association that serves to promote human flourishing”) work together to enhance welfare human freedom, flourishing and voluntary social cooperation under the umbrella of Islam and also explores the different dimensions that how Islamic financial intuitions are becoming the instrument for the incremental change of this integration.

This study guides the policy makers that how social and economic welfare can be increased through the interaction of Islamic financial institutions and philanthropy.

This is an original attempt.