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The purpose of this study is to develop a new framework to measure waqif preference of waqf-based qardhul hassan financing in Malaysia.

Using a maqāṣid approach, this study’s data were drawn from 286 valid usable questionnaires to examine the effects of consumer, family, ummah and humanity factors on the preference.

The study found that the said factors sourced from Attia’s maqāṣid al-Shariah were instrumental in determining waqif preference to donate in waqf-based qardhul hassan financing.

Like others, this study’s findings are limited in terms of their generalisations and applications. The theory, context and variables used should be expanded in future works.

The results obtained are useful as a yardstick to enable the offered waqf-based qardhul hassan financing for improved mutual well-being among different classes of the wealth of societal groups in Malaysia. Furthermore, the results provide valuable insights into the direction for practitioners mainly managers involved in introducing waqf-based qardhul hassan financing as a new Islamic social financial instrument for poor and needy folks, at best.

This study is novel in terms of the proposed conceptual framework, where the waqif perspective comes into play.

This study aims to develop the maqasid index (MI) for Islamic corporate social responsibility (CSR), namely, Dana Abadi Umat (DAU) (Ummah’s Endowment Fund) or MI-DAU in Indonesia.

Modeling and weighting are based on Delphi and analytic network process (ANP) methods, called Delphi–ANP additive weighting. The Delphi method was applied to design and validate the factors of the MI-DAU model, and the ANP method was applied to generate and validate weights for these factors. Finally, the MI-DAU is calculated, based on the planned budget and actual allocation of DAU returns, called the maslahah fund, using additive weighting.

Delphi and ANP show significant and robust results. The priority order and weights of maqasid Shariah are safeguard the faith (0.32), safeguard the intellect (0.219), safeguard the life (0.204), safeguard the wealth (0.171) and safeguard the lineage (0.104). Meanwhile, the priority order and weights of the main activities are education (0.190), Ummah’s economy (0.167), Hajj service (0.155), Da’wah (0.124), health care (0.118), social-religious (0.097), worship facilities (0.085) and disaster emergency response (0.065). Finally, the results of MI-DAU show a high index in 2019 and 2020 of 71.89 and 69.51, respectively, generated from allocation ratio of 90.63% and 85.98%, respectively.

Maqasid Shariah used in this study follows Al-Ghazali, where it could also follow maqasid Shariah of Abu Zahrah or Al-Najjar. Moreover, the MI-DAU score uses additive calculations, where it can also use Pentagon calculation.

The improved framework and method used to design MI-DAU in this study could be applied to design more scientific MI for other Islamic financial institutions.

The novelty of this study is in the improved method used to design the MI model, including its factors, using Delphi, and to assign weights of all factors using ANP, where both provide validation for more robust MI model.

Purpose – This paper aims to analyze the nature, mechanisms, conventional and modern instruments, dynamics, and the future possibilities of the contemporary phenomenon of financial globalization from the point of view of identifying and addressing the corresponding real politico‐economic challenges confronted by the contemporary Islamic world. In this context, the paper focuses on the institutional responses of the contemporary Islamic world to the challenges of financial globalization. Design/methodology/approach – The approach of the paper is to develop a theoretical treatise on its subject, in the light of research work of Ali Khan who points to the imperative of an Islamic institutional response to financial globalization, by treating the institution of Islamic banking as the concrete proxy of the Islamic financial institution, and to highlight the actual and prospective responses of the Islamic financial institutions to the challenges of financial globalization. Findings – Financial globalization is an evolving reality. Because of its atheistic, materialistic, undemocratic, non‐universal and interest‐based world view and character, financial globalization has been posing a serious challenge to the contemporary Islamic countries’ agenda of economically empowering and developing themselves through the integration of their economies along the universal Islamic lines exhibited in the form of one Islamic Ummah. Research limitations/implications – Research limitations are embodied in the overwhelming problem of finding the latest comprehensive set of data in the context of the relevant Islamic economic variables. Practical implications – The interest‐based Bretton Woods institutions and the conventional‐cum‐new instruments as well as the interest‐based mechanism of financial globalization are determined to be Islamically useless and irrelevant for the Islamic countries. Therefore, the Islamic countries are left with only the financial instruments of Islamic interest‐free foreign direct investment/workers’ remittances/equities along with the several additional Islamic instruments of financial globalization which have the potential of ensuring the Islamic countries’ development according to the Islamic ideals without compromising the sovereignty and integrity of the Islamic Ummah. Originality/value – The paper presents an objective Islamic critique of the capitalist financial globalizations as well as documenting a progressive institutional‐cum‐development policy response to the challenges of financial globalization from the point of view of ensuring the development and empowerment of both the Islamic Ummah and the whole of humanity in the Islamic universal frameworks.

This paper addresses three interrelated objectives. The approach is philosophical and comparative. As far as possible the Islamic arguments of the paper are derived from the Quran.

Started humbly in 2010 as a modest publishing outlet catering to the growing interest in Islamic-based accounting and business research, the Journal of Islamic Accounting and Business Research (JIABR) is now a focal reference for literature with a unique niche of shari’ah and tawheedic essence. The purpose of this paper is to explore the path through which JIABR has evolved to achieve its status today.

The commonly applied bibliometric analysis is conducted on all 377 published papers since the JIABR’s inception up to September 2021.

The JIABR’s more than a decade of service in educating the ummah is visibly characterized by the increasing breadth of research scope within the realm of shari’ah- and tawheedic-based accounting and business. The commendable shift in the research quality frontier systematically positions the journal at par with other comparable publishing outlets.

This paper drew on data collected from a single journal, creating a stand-alone analysis.

The paper accentuates JIABR’s critical attributes, which gradually developed to serve the Islamic-based accounting and business research fraternity. Such attributes are arguably relevant for researchers framing their future academic research trajectory.

This paper represents an extensive analysis of all published papers in the JIABR, showcasing its excellent contributions to providing a strategic publishing platform for Islamic-based accounting and business-related research.

The concept of accountability has long been argued in the academic and public policy debate to have been contextually ingrained in the technical processes of accounting and reporting. Both processes provide lenses through which the extent of managerial accountability in the corporate context could be objectively examined. The sacred religion of Islam as a social order with a complete code of life classifies accountability as being dual; in line with the duality concept in life – in this temporal world and eternal hereafter, necessitating for accountability concept in accounting and reporting from the Islamic worldview to transcend beyond the point of worldly objectives. Parallel to this line of reasoning, the purpose of this paper is to undertake a preliminary empirical investigation with respect to accounting, reporting and accountability practices of a Malaysian cash awqaf (Islamic endowment) management institution over a six‐year period, from 2000 to 2005.

The paper uses triangulation research approach, consisting of case study method and archival documentation review and analysis.

The preliminary findings indicate that, while the root of accountability in the management, accounting and reporting practices seems to exist in the awqaf entity studied, significant improvements remain necessary to ensure accountability could be continuously enhanced and uphold.

Debating accountability concept in the context of management, accounting and reporting as practiced by faith‐based institution of awqaf from the Islamic perspective inevitably directs this study to highlight the notion of Islamic accounting and reporting commonly and extensively discussed in the realm of Islamic finance and banking. The study's conjecture is that, by debunking the myth of Islamic accounting and reporting as only serving the acute domain of transactions reflecting the Islamic financial products in banking environment, it helps to reshape, broaden and emphasize the all encompassing relevance of Islamic accounting and reporting to that of not‐for‐profits, religiously grounded entities such as awqaf institutions. The study further contributes to the accountability and financial reporting literature in Islamic not‐for‐profit organizations by studying the importance of sound accounting practices and reporting transparency in ensuring accountability.

The purpose of the article is to propose and develop a distinct perspective in Islamic marketing research through fusing the Islamic paradigm and the macromarketing theory.

This is a conceptual article that is based on intellectualising and reflecting on differences in understanding what marketing is and what role it plays in society.

The article reveals some commonality of purpose between the macromarketing discipline and Islamic macromarketing, while the latter field of inquiry offers a unique outlook to a number of domain-specific issues.

The characterisation of Islamic macromarketing will open new avenues for future research and will make researchers more theoretically sensitive to ontological and epistemological assumptions that underlie marketing investigations. The limitation of the present discussion is that Islamic macromarketing may not have yet emerged as a separate discipline. Additionally, research on genuinely macromarketing issues in Islamic contexts is very sparse.

Muslim practitioners and managers are to realise that the means and ends of marketing are better understood if viewed from a broader perspective of marketing's impact and consequences on society. By adopting the Islamic macromarketing perspective, public, societal institutions, business stakeholders, and managers will find a better platform to cooperate on maximising the realisation of hasanah (excellence) for all.

This article contributes to the discipline by introducing and characterising a potentially new field of marketing inquiry.

Reliance on statistical data on trade and development for Islamic countries cannot forecast the state of the future state of reconstruction of the Muslim World in this field. The limitation here is due to the age‐old debility of the Muslim World to project any significant economic, social and institutional transformation in the light of her own communal interest and self‐reliance. Thus the past economic data on trade and development variables show no pattern of future change. Forecasting with these data simply projects the past state of the Muslim World into the future. For these reasons, a model of reconstruction and transformation of the Muslim World on Islamic grounds necessitates reliance on normative issues. Yet these are issues that are First theoretically modelled and then empirically investigated for viability according to survey data.

To establish these definitions we revisit expression (5.3) of Chapter 5. Since this expression describes a phenomenological model of knowledge transmission from its epistemic origin to the world-system by learning processes, therefore, we first summarize the arguments on what can be the nature of (Ω,S) in this expression. Our arguments were centered on the contrasting nature of moral absolutism and the ethical meaning so derived. This axiomatic core of the arguments stood up against moral relativism of both the rationalist and religious types on which is premised a different meaning of ethics.