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The COVID-19 pandemic is having an unprecedented impact on schools and schoolchildren across the globe. There is still a dearth of studies that investigate this recent phenomenon in a developing country context, and this is true of Pakistan. Much of the population in Pakistan resides in rural settings and a lack of technology and of online provision of teaching for more than one year must have had huge negative impacts on students’ learning. The school dropout rate was already high in rural settings (Geven & Hasan, 2020) and, with school closures, this will likely have increased further, and cause some schoolchildren to lose interest in going back to school. However, no current data appear to exist to corroborate this. Due to the lack of available current quantitative and qualitative data, this study seeks to explore the impact of COVID-19 on schoolchildren’s education in Pakistan by examining recently published related studies. This study employs a literature review technique that gathers data to ascertain the potential overall impact on schoolchildren during the pandemic. The findings reveal that there remains a lack of detailed studies on this important topic and that urgent attention is needed from researchers to assess the scale of the impact. In addition, the review found that many children from rural communities had little to no school engagement due to technology poverty and their families being unable to support home-schooling, either due to family and/or work constraints or a lack of prior education and/or skills. Themes that emerged were that families, especially mothers, struggled to balance both caring and home-schooling duties, pupils from private schools had a better experience than those from public school backgrounds, and many of these reported that online provisions helped students develop new skills. This study may help to improve the understanding of the impact on the lost learning of schoolchildren during the pandemic by guiding practitioners as well as policymakers.

This paper examines the Pakistani state's shift from the accommodation to exclusion of the heterodox Ahmadiyya community, a self-defined minority sect of Islam. In 1953, the Pakistani state rejected demands by a religious movement that Ahmadis be legally declared non-Muslim. In 1974 however, the same demand was accepted. This paper argues that this shift in the state's policy toward Ahmadis was contingent on the distinct political fields in which the two religious movements were embedded. Specifically, it points to conjunctures among two processes that defined state–religious movement relations: intrastate struggles for political power, and the framing strategies of religious movements vis-à-vis core symbolic issues rife in the political field. Consequently, the exclusion of Ahmadis resulted from the transformation of the political field itself, characterized by the increasing hegemony of political discourses referencing Islam, shift toward electoral politics, and the refashioning of the religious movement through positing the “Ahmadi issue” as a national question pertaining to democratic norms.

The term ‘fundamentalism’ has come of late into popular usage more than any other. It has been used for various Christian movements. During the twentieth century, the term came to be used in Christian–Protestant circles in an effort to define beliefs that are fundamental to Christian religion. The world that emerged after the Second World War saw the emergence of many former colonial and semi-colonial countries as independent nations. Their development caused ferment among the Muslim countries also. It took the form of a resurgence of fundamentalism, Islamic fundamentalism. During the last several decades, the Islamic revival that is sweeping from Morocco in the West to Mindanao in the Philippines is considered with some reason as a response to the predatory policies of Western imperialism. This was the reassertion and the response of the Muslims to the challenge of the West. This was the promise of the fundamentalist Muslims: self assertive Islamic nationalism and simplicity of argument in the hope of recapturing the pristine purity and political glory of Islam (Ahmad, 1991). The first Muslim to react against the alien accretions to Islamic society, not necessarily the result of external or foreign influence, was Shah Waliullah (1703–1762) who was almost a contemporary of Abdul Wahab (1703–1787) in Arabia. Both evolved from attempting to purge the Islamic society of foreign accretions to protesting oppression and corruption of Westernisation (Jansen, 1979). The fundamentalism today is different from that of the eighteenth century. It is not of much use to trace historical continuity in the fundamentalist ideology; although, this does not negate some linkages between Islam's past history and modern day fundamentalist movements (Ahmed, 1994).

This study aims to identify blockchain-related innovation trends that can improve trust networks in a smart city's transport and supply chain networks. Trust networks are crucial in building and maintaining the trust of citizens in smart cities. By promoting transparency and accountability, facilitating collaboration and innovation, enhancing citizen participation and protecting privacy and security, trust networks can help to ensure that smart cities are developed and implemented in a responsible and sustainable way. A systematic literature review identifies 60 conceptual and empirical studies. This research focuses on the current problems and developing procurement and supply chain strategy and the potential benefits of using blockchain in these areas. It suggests ways for the smart city's transport and supply chain networks to utilise blockchain to improve operations and supply chain strategy and identifies innovation trends related to blockchain. The study also includes a systematic literature review and Blockchain Transformation and Influence model as the basis to enhance trust networks in the supply chain.

This chapter discusses the findings of a study at a public university in Malaysia, which reflect the country’s evolving situation regarding sustainability education. The study aimed to explore the knowledge of and attitudes to sustainability of the academic staff at the university, and the pedagogical approaches they used in curricula. Through a mixed method approach, primary data were collected through an online quantitative survey containing 90 statements related to Education for Sustainable Development Goals, knowledge, attitudes, pedagogical techniques, and learning objectives. Following the survey, a focus group discussion was conducted involving several academic staff from the university to explore their perspectives on current sustainability teaching practices and to identify emerging issues. Findings revealed that there were generally positive levels of understandings and attitudes among the academic staff toward education on sustainability development (ESD). Furthermore, the staff agreed highly with ESD learning objectives, and various pedagogical approaches were in use. These are important findings as the levels of awareness and attitudes among academics play a key role in shaping successful implementation of a range of pedagogical techniques for ESD goals. As well as the challenges identified in the study, the chapter puts forward useful insights and key aspects to enhance ESD practices at all levels in the country. Options for policy and practice to move beyond sustainable development as a goal or aspiration for teaching and learning to a practical and pedagogical reality of ESD practices in Malaysian higher education institutions are also discussed.

Purpose – This chapter examines the application of the concept of maslahah in household debt management.

Methodology/approach – A combination of quantitative and qualitative approaches is employed. Questionnaires were used for data collection.

Findings – Malaysian Muslims become indebted for four main purposes: buying their first car, their first home, helping family members, and financing their studies. Thus, Muslims principally borrow funds to fulfil their dharuriyyat (essentials) and hajiyyat (complementary) needs, and in some cases, they borrow for tahsiniyyat (luxury) purposes.

Research limitation/implications – The respondents of this research are working Muslims in the Klang Valley, Kuala Lumpur, Malaysia.

Practical implication – This study helps Islamic finance institutions to develop better products to offer customers. Its results can also give a real picture about borrowing activities to the Credit Counselling and Debt Management Agency.

Originality/value – Prior studies have mainly examined household debt management. This study surveys local Muslims’ household borrowing pattern to understand the nature of personal debt management and then analyses these data against the concept of maslahah. This will enrich the currently available literature.

An estimated 52% of Pakistan’s population is under the age of 25, and like their counterparts elsewhere around the globe, Generation Z in Pakistan was born into a world overrun with technology, Internet, and social media. This generation of consumers possess information processing ability that is much faster than any other generation. Generation Z consumers in Pakistan are active users of social media platforms connecting with local and international users, brands and exchanging information, photos, videos, ideas, and opinions with people inside and outside Pakistan. To develop insights into the consumption patterns, preferences, attitudes, and preferences of this segment of consumers, this chapter provides an overview of cultural and social values underpinning consumption choices and social media preferences. The chapter identifies and discusses the dynamic nature of Generation Z in Pakistan by identifying some of its defining features: the generation consists of confident, able, and multilingual consumers who are largely collectivists in orientation but shows strong individualistic tendencies. Such consumers have a global outlook and actively seek engagement with brands via digital platforms and influencer marketers expecting authenticity, respect, and equality. The chapter discusses work-related implications such as the need for providing transformational leadership and training programs to harness the intellectual skills of Generation Z in Pakistan. The chapter concludes by identifying and discussing issues relevant to handling Generation consumers in Pakistan including effective marketing strategies.

With the increase in population, the energy needs of countries are also increasing. These countries have difficulties in meeting these increasing needs. Countries that cannot meet this need have to import energy from abroad. This situation adversely affects the current account balance of countries. Nuclear energy investments allow countries to obtain their own energy, although there are some criticisms. In this framework, while some countries in the world increase their nuclear energy investments, some countries do not have any nuclear power plants (NPP). There are 32 such countries where nuclear energy projects are running till date. Therefore, it is very important to determine the socio-economic variables of countries that have nuclear energy investments. In this context, a detailed literature analysis will be made first to determine socio-economic criteria. Then, the importance weights of these factors will be calculated using the Decision Making Trial and Evaluation Laboratory (DEMATEL) method. The profiles of the countries that make nuclear energy investments demonstrate that education level is the most essential socio-economic factor for the improvement of nuclear energy investments. Also, income inequality is another important variable in this regard. However, consumption behaviour and saving behaviour have the lowest weights.

Using the notion of sustainable impactful strategies for waqf management, this study examines the governance and best practices on idle waqf management by the Malaysian States Islamic Religious Councils (SIRCs) in selected states like Penang, Perak and Kuala Lumpur. The waqf management of the SIRCs is also assessed based on the model framework countries such as Singapore, Kuwait and United Arab Emirates (UAE). The findings of this chapter indicate that ineffective administration and management on waqf have hindered its development and expansion in Malaysia. Also, an effective and robust governance framework based on Shariah could and should be implemented to ensure that waqf in Malaysia are managed effectively to gain socio-economic sustainability of Muslim communities. The findings of this chapter will fill the research gap on good governance and best practices in waqf administration and management as a way forward for Malaysia by providing a way forward for SIRCs and policymakers in Malaysia, to enhance the performance of waqf entity using selected other countries as model framework of good governance and best practices. Furthermore, an emphasis on good governance and best practices is important to attract waqf donors. It is imperative to note that to date, there is no qualitative study that compare the impact of good governance and best practices on the management of waqf by selected SIRCs in Penang, Perak and Kuala Lumpur to Singapore, Kuwait and UAE as model framework countries.