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This paper aims to critically evaluate whether the policies of green banking set by Bangladesh Bank are Shariah compliant; according to the main sources of the Shariah – Quran and Sunnah.

Green policy and guidelines have been divided into different categories such as environment protection, conservation of resources, risk management, educating people about green financing, transparency and disclosure and investing in green projects according to the common measures as stated in three different phases of the policy and guidelines. Subsequently, these major aspects of the green policy and guidelines are linked to the main references of the Shariah, i.e. the holy Quran and Sunnah of Prophet [peace be upon him (pbuh)].

Various verses of the holy Quran and teachings of Prophet (pbuh) related to the major categories of Green policy and guidelines are being presented to show the compliance with Shariah.

The Green policy and guidelines are very much in-line with Shariah. Though all types of banks in Bangladesh are bound to implement the green banking policy, however, Shariah compliance of green banking policy will be encouraging for all Islamic Banks of Bangladesh for their further and profounder involvement in it.

As green policies are found to be Shariah complaint, the Islamic banks are expected to contribute more to the sustainable economic growth of the country by successfully implementing the green financing policies compare to their conventional counterpart.

Verses of holy Quran and authentic Hadiths related to environmental sustainability concept show that Islam is a green religion as well as green banking policy is Islamic.

International conflicts and violence are similar in nature to domestic conflicts and violence which are also similar to those taking place between individuals. Only difference between them is that of magnitude that increases as one moves from individual to societal national level and finally to international level of conflicts. The fundamental question at issue here is that of self‐interest with respect to social and political authority and economic power. The conflicts become most intense and violence gets widest and most cruel at the international level. There are two broad methods in dealing with this problem – use of force to coerce and subjugate or application of the power of persuasion to win the hearts and minds of the people. The former is the conventional secular materialistic method but often used invoking the name of religion and the latter is that of true spiritual humanistic practices and applications in preserving and promoting the cause of all of humanity.While the first does not require the system to be fair and just, the latter predicates them. The foundation of the first is “us” vs. “them” as it divides humanity into many nation states, but that of the second is “us” vs. “us” since it recognizes and practices universality of humanity. More importantly, the former grants unfettered authority to the leaders of the society in the form of sovereignty of the “nation state”, the latter subjugates the authority of the leaders to that of a higher supreme Authority.

This study is one of the first to address the types of tourism in contemporary standing in relation to the travel chronicle of Prophet Muhammad (PBUH). Consequently, this paper aims to identify the similarities between contemporary types of tourism and the premodern travelogue of Muhammad. Not many studies have been conducted relating to Islam, Muhammad and tourism.

Muhammad’s travel chronicle was reviewed through a content analysis of the Qu’ran, Hadith and Sirah. A literature review on contemporary types of tourism was conducted to synchronise the use of terminology from Muhammad’s premodern travels and contemporary types of tourism.

It is clear that the experiences being narrated in contemporary tourism were also experienced during Muhammad’s time, using different terminology but with similar connotations.

This study is one of the first to address the similarities between Muhammad’s premodern travelling and contemporary types of tourism. It is clear that several types of tourism that exist today were actually experienced and practiced by Muhammad.

The purpose of this paper is to develop the features as well as model of organisational culture from Islamic point of view.

The study is descriptive, in so far as its goal is to describe a method, and the nature of the paper is conceptual. The study draws on secondary materials through library research.

In this paper both the features as well as model of organisational culture are developed from Islamic perspective. The salient features are trust on Allah, missionary zeal, justice, accountability, mutual respects, mutual trust, absolute sincerity, hard working, cooperation, excellence, brotherly treatment, honesty and truthfulness, morality, consultative decision making, knowledge, good behaviour, sacrifice, neat and cleanliness.

The paper has some implications for Islamic managers and employees who have to deal with ethical dilemmas between traditional and Islamic organisational culture in Muslim countries representing one fourth of the world population. It is also hoped that the study will reinforce managers' Islamic behaviour and make them more aware of the code of conduct based on Quran and Sunna in a modern organisational set up.

The findings of this research can be used as a guide to Islamic organisational culture in Muslim countries. The study could have practical implications falling within the purview of social sciences such as political science, management and organizational studies, education, international law, and human resource management.

While many studies, partially, have focused on traditional organisational culture sparing the demand of Muslim world, in this paper, the authors open a new avenue contributing to the literature on organisational culture from Islamic perspective. The proposed model will be of genuine interest and benefits to Islamic as well as non‐Islamic managers, employees, and academicians.

The Prophet Muhammad (pbuh) laid the foundations of the Islamic state in Medina in 622 A.D. The state expanded gradually during the 10‐year rule of the Prophet (pbuh). The Arabian Peninsula and Southern Palestine were conquered during that period. The state expanded enormously during the reign of Umar (RA). Many countries of the Roman and Persian empires comprising an area of more than 2.2 million were annexed. Historians have noted that this framework played a vital role in integrating these people which in turn strengthened the state.