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The purpose of this study is to present an analysis of the Islamic good governance concept and means known as Al-Siyasah Al-Syar’iyyah as a principle and approach for combating corruption. This literature review aims to synthesize extant literature that discusses the determinants of integrity and how to prevent and combat corruption based on the Al-Siyasah Al-Syar’iyyah perspective.

A systematic search was conducted on a literature review based on Scopus and referred journals from Google Scholar databases. A manual search on Google Scholar was performed to identify additional relevant studies. Studies were selected based on the predetermined criteria. They were thematically examined using content analysis.

The study found that most of the 45 works of the literature, (41 studies and four chapters) suggested that corruption should be considered a sin and that education of Al-Siyasah Al-Syar’iyyah’s perspective against corruption, emphasizing the principle of piety, the institutionalization of justice and accountability, good governance performance with an emphasis on its belief in self-accountability and justice, is the means to combat corruption.

This study is unique in that it focuses on locating material on battling corruption from the standpoint of Al-Siyasah Al-Syar’iyyah. Based on the al-Quran, the Sunnah and the best practices of Muslim rulership, this notion provides an epistemological, ethical and ontological stance in Islam.

How do dark personality traits impact workplace bullying (WB)? How can organizations mitigate it? This study aims to explore the relationship between the Dark Tetrad (DT) (narcissism, psychopathy [PY], Machiavellianism and sadism [SM]) and WB, proposing the mediation role of moral disengagement (MD) and the moderation role of emotional stability (ES).

The proposed mediated-moderation model was tested on 404 employees working in the hospitality sector in Pakistan. Data have been analyzed through regression analysis and PROCESS macros to test the study’s hypotheses.

PY, Machiavellianism and SM positively relate to WB and MD mediates this relationship. A high level of ES reduces the intensity of the mediated influence of PY, Machiavellianism and SM on WB.

Developing targeted policies and practices (e.g. personality tests to build a good psychological architecture of the firm) and reviewing processes that support the moral justification of antisocial conduct can be beneficial for limiting WB. In addition, meditation, mindfulness training and supporting trust and cooperation within organizations can increase the mitigating effect of ES and, in turn, reduce WB.

To the best of the authors’ knowledge, this is the first study that explicitly verifies a mediated-moderation model on DT-WB while proposing a further explanation (i.e. mediation of MD) and a novel solution (i.e., moderation by ES).

This study argues that in order to address the problems associated with the modern market economy at their core, such as persistent poverty, growing inequality and environmental degradation, it is imperative to re-assess the well-being and moral philosophy underpinning economic thinking. The author attempts to offer a preliminary way forward with reference to the Islamic intellectual tradition.

This study employs content analysis of classical and contemporary Islamic texts on human well-being and economic ethics to derive a conceptual well-being model. The paper is structured in four sections: section one provides an overview of relevant secondary literature on moral economic approaches; section two outlines the main well-being frameworks; section three discusses the concept of human well-being in Islam informed by the Islamic worldview of tawḥīd, the Islamic philosophy of saʿādah, and the higher objectives of Islamic Law (maqās_.id al-Sharīʿah); and finally, section four discusses policy implications and next steps forward.

A conceptual model of human well-being from an Islamic perspective is developed by integrating philosophical insights of happiness (saʿādah) with an objective list of five essential goods: religion (Dīn), self (Nafs), intellect ('Aql), progeny (Nasl) and wealth (Māl) that correspond to spiritual, physical and psychological, intellectual, familial and social, and material well-being, respectively.

Further research is needed to translate this conceptual model into a composite well-being index to inform policy and practice.

This model can be used to review the performance of the Islamic finance sector, not solely in terms of growth and profitability, but in terms of realising human necessities, needs and refinements. It can also provide the basis for the Organisation of Islamic Co-operation (OIC) countries to jointly develop a well-being index to guide national and regional co-operation. More generally, this study highlights the need for research in Islamic economics to be more firmly rooted within Islamic ontology and epistemology, while simultaneously engaging in productive dialogue with other moral schools of economic thought to offer practical solutions to contemporary challenges.

This study offers three aspects of originality. First, by outlining well-being frameworks, it highlights key differences between the utilitarian understanding of well-being underpinning modern economic theory and virtue-based understandings, such as the Aristotelian, Christian and Islamic approaches. Second, it provides a well-being model from an Islamic perspective by integrating the Islamic worldview of tawḥīd, the Islamic philosophy of saʿādah, and the higher objectives of Islamic Law (maqāṣid al-Sharīʿah). Third, it proposes an ethical framework for informing economic policy and practice.

In spite of the drive toward environmental sustainability and the attainment of sustainable development goals (SDGs), coal, oil and natural gas energy utilization has remained the Turkey's largest energy mix. In view of this concern, this study examined the role of coal and oil energy utilization in environmental sustainability drive of Turkey from the framework of sustainable development vis-à-vis income expansion over an extended period of 1965–2017.

In this regard, the authors employ carbon emission as an environmental and dependent variable while the Gross Domestic Product per capita (GDPC), coal and oil energy consumption are the explanatory variables employed in the study.

The study found that both energy mixes (coal and oil) have a detrimental impact on the environment in both the short and long run, but oil consumption exerts a less severe impact as compared to coal energy. In addition, sustainable development via income growth is not feasible because the income–environmental degradation relationship follows a U-shaped pattern (invalidating the Environmental Kuznets curve, EKC hypothesis) especially when coal and oil remained the major source of lubrication to the economy. At least the EKC hypothesis is unattainable in Turkey as long as the country's major energy mix or primary energy (coal and oil) is in use, thus the application of other socioeconomic, macroeconomic policies might be essential.

Considering the lingering energy challenge associated with Turkey, this novel insight further presented useful policy perspectives to the government and stakeholders in the country's energy sector.

This evidence (the U-shaped relationship) is further ascertained when the aggregate primary energy is employed. Thus, this study provides a novel insight that attaining a sustainable economic growth in Turkey remained a herculean task as long as a more aggressive energy transition approach is not encouraged.