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Home / Opinions

Featured Opinions

OIC Economies

Rethinking Gulf security through regional resilience

11 Apr 2026
Opinion

OIC Economies
Top 30 IE business schools: Diversity, complementarity & momentum shine through
07 Apr 2026
Opinion

Islamic Finance
Dana Syariah meltdown renews governance calls for Indonesia's Islamic fintech space
17 Feb 2026
Opinion

Islamic Finance
Central banks’ digital bid to shape global trade
08 Jan 2026
Opinion

OIC Economies
Is Senegal tapping into the $3tn halal economy with its new economic plan?
01 Dec 2025
Opinion

Islamic Finance
Reclaiming moral responsibility in commerce and work
24 Sep 2025
Opinion

Islamic Finance
Why should Muslim women prioritize their financial wellbeing 
31 Aug 2025
Opinion


All Other Opinions
OIC Economies
Rethinking Gulf security through regional resilience

In May 2025, during a historic visit to the Middle East, US President Donald Trump commended regional leaders in an unprecedented manner, stating, “The birth of a modern Middle East has been brought by the people of the region themselves, the people that are right here, the people that have lived here all their lives, developing your own sovereign countries, pursuing your own unique visions and charting your own destinies in your own way.”  

Despite this growth, which President Trump called an indigenous success, a persistent challenge remains. 

Gulf states like Saudi Arabia, the UAE, Kuwait, and Qatar heavily rely on external security guarantees. However, these guarantees have not prevented adversaries from attacking, which was their primary strategic goal.

On the contrary, US military presence has resulted in making Gulf countries more vulnerable to Iranian attacks, resulting in asymmetrical warfare where Iran is able to impose disproportionate strategic and economic impact. 

This overdependence raises a pertinent question about long-term reliance, the need for further coordination, and regional sustainability. Moreover, the recent downing of a US fighter jet, F15E, by Iran on Friday, April 3, marks a significant shift in West Asia’s security calculus. This anomaly not only exposes the fragility of US deterrence expanded through the Gulf states but also intensifies the urgency for them to revisit their defence architecture.

Across the Gulf states, core security functions such as air defence, coordination, and intelligence are either directly shared with the US or enabled through US installations. The presence of thousands of US troops in the region, along with the Central Command Forward Headquarters at Al Udeid Air Base in Qatar, and the US Navy’s Fifth Fleet in Bahrain, has enabled the region's deterrence posture, in which Gulf security remains deeply embedded in American guarantees.

Two problems emerge with this forward-deployed US architecture: first, the defence system is overly reliant on US-supplied systems, such as the Patriot PAC-3 and THAAD air defence batteries, which have thwarted multiple range missiles but failed to mitigate the greater economic and strategic impact. 

Secondly, the effectiveness of the existing architecture - which is less dependent on national capabilities and regional integrated networks, but more on American command, control, and surveillance systems - limit the effective eradication of total harm. 

However, the unpredictability of these security dynamics calls for Organization of Islamic Cooperation (OIC) countries to reassess the security landscape. 

Unlike European countries, Gulf countries lack a formal institutional framework that limits the full spectrum of regional integration. In the short term, Gulf states can adopt a distributed defence model that includes joint development and production of defence hardware, such as drones and missile systems, for immediate action. 

Moreover, these states can leverage Turkiye's already established military capabilities for drone production and create a balance by extending their dependence beyond the US towards Pakistani and Chinese defence systems. More critically, there is a need for cooperation in software and systems integration, including shared command-and-control (C4ISR) and early warning systems. 

The existing gap in shared detection and interception calls for a unified operational layer that enables coordinated responses rather than parallel, ineffective national actions. Moreover, growing supply chain disruptions calls for joint stockpiling, which can mitigate the risk of supply constraints and, in turn, reduce long-term dependence on external suppliers.

The Gulf’s current security dilemma is not due to a deficiency in capability but rather a lack of autonomy integration. The ongoing dependence on the United States has provided immediate protection but has also created lasting weaknesses, leaving regional countries exposed to threats they were originally intended to be protected from.

As recent developments illustrate, advanced systems without coordination and deterrence without sustainability cannot provide enduring security.

Recalibrating this model is now essential. Gulf states need to shift from relying on external support to building regional resilience, which involves strengthening local capabilities, forming diverse partnerships, and establishing collective defence strategies within platforms like the OIC. Without this change, the region could remain caught in a cycle in which security is outsourced.

Muhammad Rizwan is a research scholar at Deakin University, Melbourne, and Fatima Saif Khan is a research associate at the Centre for Governance Research, Lahore.

11 Apr 2026
Opinion
OIC Economies
Top 30 IE business schools: Diversity, complementarity & momentum shine through

The Top 30 Business Schools of the Islamic Economy ranking is a milestone moment. The ranking both recognizes efforts made by higher education institutions across the globe and highlights the importance of developing human capital with specialized knowledge of the Islamic economy. 

Three aspects of the rankings are particularly striking – diversity, complementarity, and momentum.

Diversity 
The business schools span 13 countries, including nations in the ASEAN, MENA, and EU regions. Institutions in four G20 countries – Saudi Arabia, the UK, Indonesia, and Türkiye – are featured. The schools include both longstanding leaders in higher education and relatively new institutions.

This diversity is a testament to the fact that the Islamic economy has been recognized as relevant across regions, countries, and stages of institutional development. The eagerness with which a diverse group of institutions have pursued the opportunity is a signal that it resonates with students, employers, and educators.

If the Islamic economy were not a global phenomenon, the top 30 list would look very different.

  
Complementarity 
The composition of the list reflects the crucial complementarity of institutions. INCEIF University, which topped the list was specifically established by Bank Negara Malaysia in 2005 to develop human capital for the Islamic finance industry.  

Most other institutions on the list are broad-based ones (either business schools or universities) that have added curricula, research, and ecosystem support related to the Islamic economy.

They have done so based on demand from students and employers, interest from faculty and researchers, and support from a wide range of stakeholders.  

As the sector evolves, each category of institution has an important role to play. Specialized institutions bring a unique level of focus and concentrated expertise.

Broad-based institutions link emerging Islamic economy topics with traditional business disciplines and curricula. A robust system requires both categories and fruitful exchange between the two. 

Momentum
Malaysia’s strong leadership in the rankings (home to nine of the listed 30) is a result of the country’s longstanding strategic commitment to Shariah-compliant finance and the larger Islamic economy. Sustained efforts in institution-building have borne fruit. 

In the future, I expect to see Africa-based institutions appear in the Top 30. As many as 27 of the 57 countries that comprise the OIC are in Africa, and the continent plays a vital role in intra-OIC trade and investment flows.

I likewise expect to see North American institutions make the list in the years ahead - the Islamic economy opportunity in North America has been estimated at $186 billion - business schools are a US invention, and many of the world’s leading business schools are in North America. 

I foresee further development being supported by ongoing expansion of the Islamic economy (and thus opportunities for employment and entrepreneurship) and increased appreciation for specialized education and research on the topic.

A third source of momentum will be expanding alumni networks of both specialized institutions and programs at broad-based institutions.  As we have long seen in business education, the success of alumni practitioners plays a central role in the advancement of institutions that trained them.

Dr Aamir A. Rehman is the chair of Innate Capital Partners, a New Jersey-headquartered investment vehicle, a professor at Columbia Business School and a board member of INCEIF University. The views expressed here are entirely his own and do not represent those of his affiliated institutions.

To view the Top 30 Business Schools of the Islamic Economy ranking, click here

07 Apr 2026
Opinion
Islamic Finance
Dana Syariah meltdown renews governance calls for Indonesia's Islamic fintech space

The Dana Syariah case is emerging as one of the largest Islamic fintech crises globally, casting doubt over regulatory oversight and consumer protection across the country's Shariah-compliant digital finance ecosystem. 

Founded in 2017, Dana Syariah Indonesia grew into a prominent, Sharia-compliant peer-to-peer (P2P) lending platform, connecting investors with nation-wide real estate projects. The company helped channel approximately $250 million from more than 41,500 investors, offering 15–20% in annual returns.

According to public disclosures, Dana Syariah focuses on projects with pre-secured buyers, offering monthly profit distributions and structured investments with a 125% collateral coverage. The company also promoted flexible withdrawal features, which it said helped enhance investor confidence.

The license issued and the oversight maintained by Otoritas Jasa Keuangan (OJK), Indonesia's financial services regulator, inspired hope and proved decisive, according to a Dana Syariah investor forum representative. Several investors ploughed significant funds because the platform was officially licensed and monitored.

The representative added that combined with perceived Shariah oversight, extensive advertising on major media outlets, well-known brand ambassadors, multiple awards, and a reported TKB90 (90-day repayment success rate) of 99.82%, Dana Syariah appeared credible and trustworthy.  

Resilience during fintech downturn
Dana Syariah was widely viewed as a relative outlier during Indonesia’s broader peer-to-peer lending downturn that started in 2023. While several conventional and Islamic fintech investors faced rising defaults, liquidity stress, or collapse, Dana Syariah continued to survive through the Covid-19 period and the subsequent fintech funding slowdown.

Although the numbers plummeted, the company deployed $56 million in 2024, down from $107 million in 2023. As of January 2026, Dana Syariah reported a TKB0 of 100% (payment rate within zero days) and a TKB90 of 99.82% - parameters used by Indonesia’s financial services regulator.   

Dana Syariah also received several national and international awards, supported by extensive marketing campaigns and public endorsements.

Emerging repayment delays
Concerns began to emerge in the second quarter of 2025, amid mounting repayment delays. The deferrals intensified in the following months, despite the platform continuing to report a TKB90 of 99.82%. 

Investors raised alarms on their inability to withdraw funds from their accounts. In the following months, withdrawals were fully suspended.

Dana Syariah later closed its physical office and instructed employees to work remotely, alongside slower responses from customer service channels. To date, the company has not disclosed the projects that have defaulted.

Dana Syariah’s president director reportedly stated that the company had identified multiple factors contributing to the defaults, including broader economic conditions. 

Following pressure from regulators, investors, and the media, Dana Syariah updated the TKB90 indicator listed on its website to 6.92% last month, indicating a sharp plunge from previously reported levels, with only a small portion of the portfolio being repaid within 90 days.

Governance and regulatory scrutiny
Investor groups subsequently escalated their concerns to the OJK; public demonstrations calling for regulatory clarification and stronger consumer protection were simultaneously held. Investors cited Dana Syariah’s repeated public claims regarding collateralisation, pre-secured buyers, and murabaha-based transaction structures.

“We understand investment risk,” said one investor representative. “But allegations of fictitious transactions or misuse of investor funds cannot be categorised as normal risk. This points to failures in governance, transparency, and supervision.”

Questions have also been raised about regulatory oversight. Dana Syariah has operated as a licensed and supervised entity under OJK's ambit since 2021. Investor groups argue, however, that regulatory intervention came only after withdrawals had been suspended for several months.

Besides doing offline and onsite monitoring as part of its supervisory framework, OJK oversees fintech platforms through a self-regulatory organisation (SRO) model, delegating certain monitoring and governance functions to the Indonesian Fintech Lending Association (AFPI). The approach aims to strike a balance between regulatory oversight and innovation in a rapidly evolving sector.

It was further revealed that one of Dana Syariah’s founders serves as the deputy head of AFPI’s Shariah fintech funding cluster, raising questions over the effectiveness and independence of the SRO oversignt.

The company announced last December that it had begun what it described as proportional repayments to investors. Based on investor information, these repayments amounted to approximately 0.2% of outstanding obligations.

To date, Dana Syariah has not publicly disclosed a project-by-project breakdown, distinguishing performing investments from non-performing ones. It, however, claims to achieve a full resolution within one year.

In an official letter circulated to investors, Dana Syariah stated it had identified approximately $26.69 million in recoverable capacity, derived from outstanding repayments, the sale of collateral, corporate assets, and other assets subject to legal processes.

The OJK has stated that it placed Dana Syariah under supervision and initiated a special inspection, issuing a total of 15 supervisory sanctions. 

After further investigation, the criminal investigation agency of the Indonesian National Police stated in an official announcement that 99 of the 100 projects were allegedly fictitious. The alleged total losses suffered by investors could potentially reach approximately $142.36 million. 

Implications for the broader finance/fintech landscape
The Dana Syariah case is likely to reverberate beyond a single platform, intensifying scrutiny of governance standards, disclosure practices, and self-regulatory arrangements across Indonesia’s Islamic fintech sector - one of the largest and fastest-growing globally.

According to the Global Islamic Fintech Report 2025/26, published by DinarStandard and Elipses, Indonesia ranks as the world’s fourth most robust Islamic fintech ecosystem, down one position from the report's previous edition. In terms of market size, Indonesia is the world’s fifth-largest fintech market, valued at $10 billion in 2024/25 and projected to reach $17 billion by 2029.

The case is not just about cooked books or fictitious prospects, but a stark reminder of how weak governance can erode public trust, denting the credibility of the wider ecosystem.

Ali AlGhofiqi is a research analyst at DinarStandard, a growth strategy and execution management firm  

17 Feb 2026
Opinion
Islamic Finance
Central banks’ digital bid to shape global trade

A shipment can be tracked from a factory floor to a warehouse with a few clicks on a phone. The money that pays for it often cannot. 

Cross-border transfers still ricochet through correspondent banks, pick up fees along the way, and arrive days later. This mismatch - 21st-century logistics paired with 20th-century money - is one reason central banks are now pushing an idea that once sounded like science fiction: central bank digital currencies, or CBDCs.

According to the Atlantic Council’s CBDC Tracker, more than 130 countries, representing about 98% of global GDP, are exploring digital versions of sovereign cash. 

The pitch is efficiency: faster payments, fewer intermediaries, lower costs. The subtext is control. As private stablecoins and platform wallets expand, governments want a form of digital money that sits inside their legal and regulatory perimeter. 

Thus, CBDCs are forcing a more basic argument about the nature of money in a digital age. Central bank officials frame the project as monetary sovereignty: a public option for digital payments in a market dominated by private networks and dollar-backed stablecoins. Commercial banks see a threat as well as an upgrade.

If consumers can hold risk-free central bank money directly, commercial banks worry about ‘disintermediation’. Given the choice between a commercial bank deposit (which carries some risk, however minimal) and a risk-free CBDC, a large number of consumers and businesses, especially during times of financial stress, might choose to move their funds to the central bank's digital ledger.

And, as consumer deposits are the primary source of funds for commercial bank lending (or financing), a significant drain in these deposits would force banks to find alternative, potentially more expensive, sources of funding or drastically reduce the amount of credit they can extend to individuals and businesses, impacting economic growth. That is why policymakers have floated holding limits and distribution models that keep banks and regulated payment firms as the front door. 

Progress, for now, is patchy. Only a small number of CBDCs are fully live, as per the Atlantic Council, including the Bahamas’ Sand Dollar, Jamaica’s JAM-DEX and Nigeria’s eNaira. China has gone further than anyone else.

By mid-2024, its e-CNY - the digital yuan - had processed roughly 7 trillion yuan in transactions, giving Beijing the world’s biggest laboratory for state-issued digital money.

More politics, less policy
The race looks different by region, and politics often matters more than code.

In the United States, a 2025 executive order sought to bar a retail CBDC, reflecting a political fear that digital cash could become a surveillance tool. Canada has consulted the public about a “digital loonie” but says it will not proceed without a clear need and enabling legislation. Yet even in a cautious region, central banks are experimenting where the politics are quieter. 

The Federal Reserve Bank of New York’s Project Cedar, in 2022, simulated a wholesale CBDC that could settle a foreign-exchange trade in under 15 seconds, with the two legs completing at the same moment. It was not a consumer wallet, but it was a glimpse of how trade and treasury payments might one day clear with far less friction. 

Europe is moving slowly and deliberately. The European Central Bank has entered a preparation phase for a digital euro, indicating that a pilot could begin in 2027 and that any broad launch would likely come no earlier than 2029. 

For emerging markets, CBDCs are often sold as a leapfrog: a way to reach people who have phones but no bank accounts, reduce the costs of cash, and distribute benefits more efficiently.

Though, this has faced a reality check. Nigeria’s eNaira is an example. The IMF reported fewer than a million eNaira wallets early on, under 1% of active bank accounts and estimated that 98.5% of wallets were unused in any given week. India’s pilot has been broader and more patient. The Reserve Bank of India has expanded trials across banks and merchants, and by March 2025 about 10.2 billion rupees of e-rupee was reported in circulation.

In the Islamic world, CBDCs are being discussed as tools for both competitiveness and compliance. Saudi Arabia and the UAE tested a wholesale CBDC in Project Aber; the UAE aims to launch a retail “digital dirham” by 2026 and has trialled cross-border transfers via mBridge. 

Iran, Pakistan, and Türkiye also had taken steps to explore CBDCs. That matters for the fast-growing halal economy, where certification and traceability are commercial requirements. Programmable payments could, in principle, release funds only once halal certification is confirmed and goods are delivered.

The Rub
Islamic finance adds constraints: a Shariah-aligned CBDC must avoid interest (riba) and speculative structures. Most proposals are non-interest-bearing, resembling digital cash. The harder question is governance: if rules are coded into money, who writes them, and what safeguards protect privacy and due process?

For compliance teams, CBDCs can look like the future arriving early. Identity checks, transaction limits and sanctions screening can be embedded into wallets and payment rails, producing an audit trail that cash cannot provide. That could make money laundering harder, improve tax collection and reduce fraud in trade payments. 

But the same architecture fuels public anxiety. If money becomes deeply traceable, citizens worry that routine spending will be monitored, or that payments could be blocked or frozen in ways cash cannot. Central banks promise guardrails: tiered wallets, privacy-preserving designs for small payments, and legal limits on how data can be used. In an era of polarised politics, those guardrails may matter as much as the technology.

Then there is the engineering problem that sounds boring until it breaks: interoperability. A world where each CBDC is a national silo could make cross-border trade more complex, not less. International bodies are pushing models for safe exchange among digital currencies, but agreements will require diplomacy as much as software, particularly where sanctions, data localisation and differing privacy norms collide. 

Cybersecurity adds another layer: a CBDC platform would be an irresistible target for criminals and hostile states, and a single high-profile breach would be a crisis of confidence, not just a technical failure.

CBDCs are often described as the next chapter in money. They are also a referendum on trust.

If central banks can deliver a form of digital cash that makes trade faster, meets compliance demands and does not feel like surveillance, CBDCs could become the quiet infrastructure of global commerce. 

If they cannot, the space will be filled by private alternatives that are already racing ahead - and the public sector may find it has ceded the future of money by trying to control it too tightly.

Najmul Haque Kawsar is a consultant and project manager at DinarStandard

08 Jan 2026
Opinion
OIC Economies
Is Senegal tapping into the $3tn halal economy with its new economic plan?

Following recent political changes, Senegal's new government has promised a systemic "rupture" with the past, charting an ambitious course towards sovereignty and prosperity. But beyond the political headlines, what does this new vision actually look like? And what if one of the most powerful tools for achieving it lies in an often-overlooked economic ecosystem: the global halal economy? 

A deep dive into the government's policy declarations and strategic vision reveals a surprising and profound alignment with the principles of halal-conscious development. This is not just a political shift; it's a pragmatic strategy positioning values-based economics as the core engine of national transformation.

1. The rupture is about more than politics, it's about rewriting the economic playbook

For 64 years since its independence, Senegal's economic model has remained largely unchanged: exporting raw materials with minimal local processing and importing finished goods. The new government has identified this dependency as a core vulnerability that must be decisively broken.

Prime Minister Ousmane Sonko was unequivocal in his policy declaration: "Senegal has remained trapped in the colonial economic model, exporting its raw materials (gold, fish, peanuts, phosphate, zircon…), with little added value and importing finished products."

This declaration signals a fundamental shift towards industrialization and the creation of domestic value chains. This is more than a parallel trend with the halal economy; it is a direct enabler of "Vision 2050."

By building a halal-compliant agribusiness sector, Senegal simultaneously addresses its goal of food sovereignty and taps into a premium global market. Similarly, developing a local halal pharmaceutical industry, another national priority, meets both public health needs and industrial ambitions by establishing an ethical, traceable production ecosystem from raw materials to finished medicines.

2. The grand vision will be fueled by values-based, domestic capital

The new administration, under the leadership of President Bassirou Diomaye Faye, has strengthened the focus on good governance and upholding strong values by establishing a Directorate of Religious Affairs and promoting the integration of Arabic-language graduates.

To finance its ambitious national projects, the government is not relying solely on external debt. A central pillar of its strategy is the mobilization of domestic savings through innovative financial mechanisms aligned with its values.

The general policy statement explicitly stipulates that this will involve the use of Islamic finance instruments to enable Senegalese citizens to invest in their country's future.

"In this regard, conventional or Islamic type Collective Investment Schemes (CIS) will be used, depending on the preferences of Senegalese savers. These CIS may subscribe to (i) so-called patriotic bonds and sukuks issued by the public treasury..."

The strategic implication is profound: Islamic finance is not being cordoned off as a niche product but integrated as a mainstream instrument of fiscal sovereignty. By offering instruments like sukuk (Islamic bonds), the government is creating a direct channel for citizens to fund national infrastructure and strategic industries in a manner that aligns with their values.

3. The demand isn't just top-down, it's roaring from the ground up

The government's strategic focus on Sharia-compliant finance is not being created in a vacuum; it is a direct response to a powerful, pre-existing demand from the Senegalese people. A recent government bond issuance provides the most potent evidence of this.

The bond was massively oversubscribed, demonstrating a clear public appetite to invest in the nation's future. However, this success was accompanied by a significant public outcry: many citizens complained they were unable to participate because the conventional interest-based structure of the bonds was not compliant with their Islamic principles.

This event served as an undeniable, bottom-up signal to policymakers. It revealed a vast, untapped reservoir of domestic capital waiting to be mobilized through halal-compliant channels. More than just a financial data point, it represented a grassroots push for a more inclusive financial system that respects and integrates the values of the majority, transforming citizen savings into a powerful force for national development.

4. Senegal is strategically positioning itself as the gateway to a $3 trillion African opportunity

Senegal's vision is not happening in isolation. It is a calculated strategy to capture a significant share of a massive and underserved global market, positioning the nation as a continental leader.

The Senegal halal strategic framework is poised to put this ambition into context with compelling data:

* The global halal economy is valued at over $3 trillion.
* Africa has a growing Muslim population of over 500 million.
* Senegal, with its stability and Islamic heritage, aims to become the halal hub of West Africa.

By aligning its national development goals with the halal economy, Senegal is not just reforming its internal structures; it is building a bridge to a vast economic opportunity.

The strategy aims to position the country as the indispensable entry point for global halal trade, investment, and innovation on the African continent. This strategic intent was concretely manifested by a pioneering benchmarking mission, led by the Senegalese SME Agency (ADEPME), to Malaysia, featuring local SMEs at the Malaysia International Halal Showcase, recognized globally as the foremost halal industry platform.

5. The vision is holistic and anchored in strong values

The halal economy is far more than just finance. It is a complete ecosystem covering sectors like food, tourism, modest fashion, pharmaceuticals, and technology. This holistic nature is perfectly reflected in the government's repeated emphasis on building a Senegal "ancré dans des valeurs fortes" (anchored in strong values).

This holistic vision transforms the halal economy from a niche market into a comprehensive development platform.

It creates a self-reinforcing ecosystem where progress in halal finance fuels investment in halal tourism, which in turn creates demand for halal food products and modest fashion, diversifying the economy and de-risking the nation's development path.

This approach directly supports key goals in "Vision 2050," such as achieving food sovereignty through agribusiness, creating local jobs through textile and tourism industries, and building strategic capacity in pharmaceuticals.

Conclusion: a new blueprint for development?

Senegal's new economic direction represents far more than a simple change in leadership. It is a meticulously crafted development strategy where the principles of the halal economy serve as a core pillar for achieving national sovereignty, industrialization, and shared prosperity.

By breaking with a post-colonial economic model and embracing a holistic, values-based approach, Senegal is tapping into both the deep-seated preferences of its people and a multi-trillion-dollar global market. As Senegal embarks on this journey, could its unique blend of sovereign ambition and values-based economics provide a new blueprint for development across the African continent?

Mamadou Ndiaye is a Senegalese entrepreneur working in emerging technologies for over two decades. He was named as one of the 40 most influential personalities across the global halal economy in 2022

01 Dec 2025
Opinion
Islamic Finance
Reclaiming moral responsibility in commerce and work

“Don’t cheat God.”

These words rang in my ears as I recently sat in a class with the eminent Shaikh Muhammad Akram Nadwi, where we studied the hadith in the Book of Tricks (Legal Stratagems) in Sahih Al-Bukhari, and helped me sum up what I wish to convey in this article. 

In reality, the words business and duty aren’t juxtaposed in our minds. Commerce and business, as we know them today, are mostly about opportunity, profit and arbitrage, and rarely, if ever, about duty.

Putting aside the fact that Imam Al-Bukhari saw the need to address tricks only some 200 years after the Hijrah, reflecting his concerns over the state of morality among Muslims in those early days, the common assumption today is: business is value-neutral as long as it is legal and profitable. 

Our belief, however, stands at variance with this notion. As Muslims we are slaves of God, and all our actions carry significance. Islam’s world view teaches us that business is a moral activity that places one under legal and ethical responsibility before God.

In this article, we examine the core Islamic concept of taklif (responsibility/obligation) and its significance to our business endeavors, building on previous articles where we covered the subjects of morality and rights in business and commerce. 

Business is not neutral

Taklif, in our tradition, implies conscious agency, freedom, and accountability under God. It is the moral and legal responsibility placed upon human beings.

A Muslim who is mature, sane, and informed is subject to taklīf and is called mukallaf. Taklīf grounds commercial life, helping guide investments with the spirit of service. It demands integrity and accountability, and ensures that self-interest is kept in check at all times. 

God says in the Holy book that He does not burden any soul with more than it can bear, from which we conclude that God’s expectations are just and entirely possible, or else such a judging mechanism would not have been pronounced. And because we know that even an atom’s weight of good or evil is recorded, all actions are morally significant.

Business as a service
Businesses exist to serve. Serving is not a marketing tactic, but a moral commitment that is embedded in Islamic norms: sincerity (ikhlāṣ), trust (amānah), and goodwill (iḥsān). This is how taklif manifests between businesses and their stakeholders - the direct and the indirect ones.

For customers it's about offering a legitimate product with quality and integrity. For suppliers, taklif indicates fair pricing, payment terms and transparency in agreements. And for society as a whole, businesses must provide legitimate, beneficial goods and services that improve lives, solve problems, or uplift communities.

Creating and maintaining just employment opportunities and avoiding types of harm (darar) like polluting, misleading advertising, compulsive product design, and/or social destabilization are other examples of how taklif, among other things, must be carried out. 

Taklīf case studies in a commercial context
If taklif denotes our moral and legal responsibility before God, then it can be understood perhaps as a framework through which His rights are mandated upon us.

Fulfilling those rights (Ḥuqūq Allāh) such as prayer, fasting, avoiding interest, Zakāh and truthful dealings) is part of fulfilling taklīf. 

How do we understand taklif in business? It enjoins accountability in our professional realms, making us answerable to God for our commercial and professional actions. That’s right. In addition to your customers and suppliers, God has rights in our business.

These include systemic concerns (e.g., prohibition of usury, justice in transactions) that one must uphold even when no other human is directly harmed. Legal minimalism can not work, not least, if any stakeholder is at risk of being adversely affected. 

Therefore, taklīf is not a public relations complication or a mere compliance add-on — it is essential to Muslim identity. Let’s look at some examples of how taklif might manifest for various actors.  

Entrepreneurs and founders are the first mukallaf of their business. They are morally accountable for the structure, financing, ethics, and impact of the businesses they create.

Their decisions affect the entire DNA of the enterprise - so their duty to uphold Ḥuqūq Allāh is heightened. They must choose a business model that doesn’t exploit consumers or workers, even if other models scale faster.

They must build compliance into the core ensuring Shariah/ethical/legal standards aren’t afterthoughts but part of the original blueprint. They must prioritize purpose over exit, resisting the temptation which would dictate them to scale fast for acquisition, potentially shadowing the duty to build something morally upright.

And they should avoid impermissible startup investment (e.g. interest-based loans) even if it’s harder to raise capital because taklīf binds the entrepreneur to seek halal financing.

Maintaining a mechanism for finding and solving issues is also a critical part of ethically managing a business. 

Corporate officers and board members are morally liable even when legally protected. Even with what is understood as limited legal liability, officers and directors remain morally mukallaf. Their taklīf includes strategic decisions that affect shareholders, employees, and the public.

They must facilitate ethical strategy. For example, approving a merger that will lay off hundreds may be legal - but if alternatives exist, taklīf demands exploration of just outcomes. Setting bonuses that widen inequality or reward short-termism violates the spirit of amānah (trust) under taklīf.

Greenwashing or sidestepping sustainability obligations to boost quarterly results breaches Ḥuqūq Allāh - even if ESG disclosures pass. Withholding material risk from shareholders or the public - even if legally allowed - breaks moral responsibility to truth (ṣidq).

Shariah scholars and advisors, as custodians of our tradition, are responsible to God before any and all other considerations. In fact, when it comes to our Deen (worldview and way of life), we are to ask them when we do not know.

So do they avoid/neglect flagging a transaction that falls afoul of our moral and legal standards? Do they not need to call out a transaction structure that fails to deliver equitably to all stakeholders? What should they do when a company they advise might be misleading customers with false advertising or putting short-term profits ahead of long-term value creation? 

Managers and employees should be on the lookout for any business practice that transgresses the rights of stakeholders. These should be documented sincerely and addressed through appropriate channels - internal and, if necessary, external.

The charity fallacy and institutional responsibility 
It’s critical to point out that our discussion is not limited to individuals. In fact, taklif extends to institutions as well.

In short, limited liability does not equal limited responsibility. As the owners and managers of companies, entrepreneurs must act on behalf of their companies, and invest in them responsibly.

Therefore, one can not misuse an enterprise to conduct activities that transgress the rights of God and human beings and later dilute the effect through purification of personal wealth accrued through questionable activities.. 

The common belief is: “Let’s accumulate wealth, and I’ll donate later.” Islam does not allow an ‘ends justify the means’ approach. Money made through questionable means should not be sanctified through charity.

In short, building ethics into business from the beginning is better than post-hoc purification. As the Prophet (PBUH) teaches us, “Allah is pure and accepts only what is pure.” (Ṣaḥīḥ Muslim)

Exercising restraint and discipline
The Prophet (PBUH) taught us the following supplication when we are to enter a marketplace. 

“There is no God but Allah alone, without partner. His is the dominion and His is the praise. He gives life and causes death, and He is Living and does not die. In His hand is all good, and He is over all things powerful.”

We are taught the supplication because the market is a moral battleground, a space where we are inundated with desires revolving around wealth, status, competition, and shortcuts.

The duʿā’ begins by reminding us that God owns everything, and that our transactions are not just financial acts but moral choices under His watch.

The duʿā’ also counters the heedlessness that commerce can induce and reminds the trader or buyer that success is from God, and that life, death, and sustenance are His domain exclusively.

Sajjad Chowdhry is an entrepreneur and C-level executive with over two decades of global experience across venture building, strategy, investment, and strategic finance. A Columbia and Hartford Seminary graduate, he is also a co-founder of DinarStandard

 

24 Sep 2025
Opinion
Islamic Finance
Why should Muslim women prioritize their financial wellbeing 

During my research on the divorce experiences of Australian women, one participant shared her life story that stunned me.

At the end of her divorce proceedings, the Australian court instructed her to pay child support to her ex-husband. Why, you may ask? Because he was earning cash funnelled through discreet channels, so the wife appeared more stable financially than her spouse. 

Initially, I thought this was a one-off, albeit unfortunate, example of a Muslim husband ‘working the system’ to evade his financial obligations. Shortly after, another participant informed me that she had to give up her sizeable mahr when her husband walked out on her and their children because religious clerics, commonly referred to as imams, struggled to enforce him to pay her due. 

Although these cases do not represent all Muslim women and their consolidated divorce experiences, they do highlight the devastating financial impact on women who are often left in the lurch, grappling to figure out ways to support themselves and their children without the financial ‘safety net’ expected from their spouses.

Prioritising financial welfare 

In my work as a researcher and advocate for Muslim women, I have witnessed first-hand how life-changing events such as divorce, job loss or death of a loved one add stress to grief. Sorrow-stricken women not only contend with stress and anguish but also worry about their expenses and financial wellbeing. 

During my twelve years as a board member at the Australian Muslim Women’s Centre for Human Rights, financial insecurity emerged as a major threat facing many Muslim women, particularly newly arrived migrants and refugees, who were excessively reliant on their husband’s income and held low financial literacy levels. 

What came across as a startling revelation was that highly educated women often possessed low levels of financial literacy and engagement, too.

A study revealed Muslim women across Australia ranked lower in financial literacy competency than their Muslim male counterparts despite having higher average education levels. Moreso, women were almost twice as disinclined to seek financial advice than men, with 39.4% of them never having sought financial advice as opposed to 21.5% men. 

However, women in the study were more aware of the adverse effects of debt accumulation than men and more females reported their financial position as stable or under control than men. 

Key impediment
Many Muslim women do not consider financial wellbeing as a significant factor. They are often responsible for prosaic tasks such as managing utility bills or monthly groceries, but are often non-participating observers in more high-stakes, big-ticket decisions such as purchasing a house or making a sizable investment. This theme spills outside the Muslim demographic pool and is prevalent across general Australian families, too. 

The worrying factor, though, was that many felt such obligations fell outside their ambit of responsibility, dissuading them from lending such critical matters any thought. Many held the opinion that the responsibility to amplify wealth or support families wasn’t their burden to carry. 

For some Muslim women, money has often held a negative connotation based on past experiences where financial discussions may have spurred arguments or money was equated with capitalism and greed, thus accumulating it came with a shroud of guilt. 

For other Muslim women, money is also viewed as a means of benefiting families and communities as the endeavour of building personal wealth is encouraged in Islam.

Strong precedents 

Throughout Islamic history there are several examples of Muslim women who have recognised the importance of shoring up wealth to strengthen families and communities at large. These women, financially savvy and astute, went on to establish waqf ahli to provide an income for themselves and their children, particularly daughters, as well as waqf khayri for social benefit. 

Why do I mention these historical examples? It’s to remind the Muslim woman of today of the precedents available to guide and inspire them to help reshape their future. 

Islamic finance institutions across the Western world offering home and business finance, retirement and investment schemes have helped expand the financial horizons of Muslim women, offering a raft of opportunities to engage in financial activities and grow their wealth. 

There is no better time than now for women to take a leap of faith and partake in shaping a stable financial future. 

Dr Anisa Buckley is a credit representative mortgage broker with Amanah Islamic Finance, and an author and researcher in Muslim women and family law in Australia

31 Aug 2025
Opinion
Islamic Finance
Repositioning rights in Islamic commerce

In our May article, we explored the importance of accountability as a foundational pillar of moral agency in commerce.

We explored the foundational role of accountability in authentic Islamic business ethics - not simply as a bureaucratic measure, but as a sacred trust (amanah). It’s about quality over quantity. 

True enterprise requires not just strategy and scale, but sincerity and stewardship. Without a moral compass, businesses focus on numbers, potentially justifying, or at least ignoring, the unjustifiable. With it, it becomes a path of integrity and community.

Accountable to what?, you may ask. The answer to this very simple question is: divine rights and that of our fellow human beings, irrespective of faith or persuasion. 

In the Islamic worldview, economic transactions are expressions of these sacred trusts and must be conducted with full ethical consciousness. Huqūq (rights) shape human activity, helping to define the moral terrain in which enterprise operates, ensuring justice and ethical action. 

Every business activity - from employment, to pricing, advertising, contracts, etc. - activates rights.

Customers are owed truth in marketing and fair pricing, employees/workers are owed timely wages, suppliers should be apprised of demand projections. For Muslims, business is not a morally neutral space - it is a constant moral field governed by ḥuqūq.

Typically, scholars delineated 1) the rights owed to God (Ḥuqūq Allāh) encompassing obligations such as sincerity in worship, honesty, and adherence to divine commands and 2) the rights owed to human beings (Ḥuqūq al-ʿIbād) which include justice, fairness, truthfulness, and compassion in dealings with others. Importantly, the two are interconnected. 

Violations of human rights in commerce - such as deceit, exploitation, or breach of contract - are simultaneously violations of our sacred trust. Beyond these, the vicegerency entrusted to human beings means that caring for all of creation is part of our sacred trust. 

Recall the example of the Caliph Umar (May Allah be pleased with him) and his concern for the welfare of the sheep that dwelled in the dominion he was responsible for. 

As we read in the Qur’an, “Indeed, Allah commands you to render trusts to whom they are due and to judge with justice.” [4:58] 

And we all know well the clear instructions given by the Prophet ﷺ, who said, “Give the worker his wages before his sweat dries.” (Ibn Mājah)

Rights and trust
Upholding the rights of others establishes trust. When trust is established, we witness growth and advancement.

Think about this through the lens of the Hadith Qudsi in which God Almighty tells us - 

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said: Allah (mighty and sublime be He) said:

"My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. - (Related by al-Bukhari.)

God tells us that fulfilling his rights enhances the trust between Him and his servant to such a degree that God loves that servant and grants him whatever he asks of his Lord. 

Isn’t it similar when a seller builds trust with a buyer? Pricing, delivery, quality, fair dealings - all of these are components of building trust in a sales transaction. What about between an employer and an employee?

Fair wages, benefits, professional development, upward mobility, timely feedback and reviews - because the employee’s rights are respected, trust leads to loyalty, dedication, and more. But if rights are violated, trust is eroded.

Huqooq in commerce translates into spiritual elevation
Our deen rejects the notion that business, commerce and trade are secular or profane endeavors.

Every employment agreement, sales transaction, and service provision constitutes a moral event.

The Prophet (ﷺ) highlighted the ethical stakes of business when he stated: "The truthful and trustworthy merchant will be with the Prophets, the truthful, and the martyrs" (Tirmidhi, 1209). 

Trustworthiness and honesty in commerce are not simply admirable traits; they are pathways to spiritual distinction.

Practical implications
Achieving demonstrable change can begin by taking some real steps as we build and operate businesses.

To start, businesses and their owners/managers should map out a clear charter where any rights may be implicated - in hiring, selling, contracting, delivering, etc at a divine, peer and social level. 

This mapping should be about more than typical compliance exercises, ensuring that it considers the ethical and spiritual. 

It’s a clear ask, “Whose rights am I accountable for at every stage of my value chain?” The tragedy hints towards a general widespread approach of extracting value from a chain that was originally meant to deliver it.

Recognizing and upholding huqooq transforms business from a purely transactional enterprise where typically one side tries to ‘one up’ the other into a field of moral striving where all parties benefit and no one is harmed - even silent stakeholders.

It demands a conscious reorientation:

  •  Before evaluating the profitability of a venture, assess its compliance with the rights of others.
  • Before entering into contractual partnerships, examine whether mutual obligations are honored in the spirit of fairness.
  • Before pursuing organizational growth, consider whether employees, customers, suppliers, and communities are treated justly.

Business, in this light, becomes a site for fulfilling obligations both vertical (toward God) and horizontal (toward humanity).

Rights as our ethical compass
Don’t we know all of this? If we’re making sure we’re following the letter of the law, shouldn’t we be thriving morally?

In the abridged version of his seminal book, The Revival of the Religious Disciplines, Imam Muhammad Al-Ghazali writes, “The correctness of transactions may be judged by jurists, but may contain elements of injustice which expose the perpetrator to the Wrath of God.” 

Such is the fundamental importance of upholding rights in transactions, exchanges and business relationships. Isn’t it ironic that in many markets we have consumer bills of rights but don’t necessarily have stated rights for others?

Maybe some of these bills of rights are tools to bait consumers through a false trust? Only businesses interested in unfair dealings or exploitation use such tactics. Rights are not barriers to enterprise; they are its moral foundation.

This reflection on huqooq prepares the ground for more detailed inquiry. 

Each axis - divine and human - carries profound implications for how organizations are structured, how leadership is exercised, and how true success is ultimately defined.

By restoring huqooq to the center of commercial consciousness, we move beyond narrow metrics of success.

We reconnect business to its highest moral aspiration: fulfilling the sacred trust between humanity, society, and the Creator.

Sajjad Chowdhry is an entrepreneur and C-level executive with over two decades of global experience across venture building, strategy, investment, and strategic finance. A Columbia and Hartford Seminary graduate, he is also a co-founder of DinarStandard

23 Jun 2025
Opinion
Islamic Finance
A moral foundation for business in Islam

“God is ever watchful.”

“He knows not only your actions, but your intentions.”

“Nothing is hidden from his sight.”

These were among the first truths many of us absorbed as children, not from textbooks, but from the practiced faith of our elders. Long before formal study, we were reminded of dictums such as no deed is insignificant, no motive escapes notice.

In that remembrance, a moral architecture was built - quiet, steady, enduring: the architecture of accountability.

The modern business crisis: A vacuum of moral weight
In today’s business world, accountability is often reduced to technical compliance or financial oversight. The animating spirit - why we act, to whom we answer, and what our actions mean in a larger moral frame - has been hollowed out.

Many entrepreneurs begin with market logic: What sells? What scales? At best, the intent is to solve a problem. At worst, to only make a profit.

But profit without moral grounding is like motion without direction. A business that forgets its obligations - whether to people, the environment, or a higher purpose - risks devolving into mere manipulation. When this happens, the most vital component of enterprise - trust - begins to corrode. 

                        Sajjad Chowdhry (Image: supplied)

A Qur’anic conception of accountability
The Islamic worldview holds that every action, whether visible or concealed, is subject to moral accountability.

The Qur’an reminds us:

“Every soul is held in pledge for what it has earned.” (74:38)

This applies no less to commercial activity than to private worship. In Islamic law, the human being is referred to as a mukallaf - a morally responsible agent. It is not a titular position but a state of being. It demands consciousness in every role we serve, as founders, investors, managers, or workers.

Every contract signed, every supply chain chosen, every pitch delivered - these are not neutral acts. They are moral events, echoing in - and recorded beyond - time.

It was said that ʿUmar ibn al-Khaṭṭāb (r), the second caliph, once remarked:

“If a lost sheep under my rule were to perish on the banks of the Euphrates, I fear I would be questioned about it by Allah.”

These were the words of a man who knew too well the heft of responsibility that he assumed.

Leadership, he understood, does not end at the edge of visibility. Responsibility includes second-order (i.e. downstream) consequences, even the ones no one sees but God.

So we must ask ourselves: What damage or distress, however remote or unintended, are entailed by our operations? If we outsource harm, does it cease to be ours?

Three dimensions of moral accountability

Islamic tradition speaks of accountability in three intertwined dimensions:

1.    To God (ḥuqūq Allāh) - Are our dealings truthful, fair, and in alignment with divine limits?

2.    To Creation (ḥuqūq al-ʿibād) - Are we honoring the rights of those who trust us - kith and kin, employees, customers, suppliers, neighbors, and the environment?

3.    To the Self (nafs) - Are we preserving our own moral and spiritual integrity in the pursuit of our goals?

Without accountability across these dimensions, the soul of commerce disintegrates. What remains is transaction without meaning. A well-worn marketing pitch sums it most aptly: “Look them in the eye, tell them a lie, and watch them buy.”

Such a mindset reduces business to performance. But Islam calls us to something far greater: to sincerity, to stewardship, to truth.

The Mukallaf entrepreneur: Between power and responsibility
A business leader in Islam is not simply a strategist or an executor. He or she is a shepherd, entrusted with a flock - just as the Prophet ﷺ taught:

“Each of you is a shepherd, and each of you is accountable for his flock.” (Bukhārī and Muslim).

This means we must build institutions that remember, not just those that scale:

●    Introduce ethical audits that examine moral impact, not just compliance.
●    Develop decision-making cultures grounded in conscience, not just calculation.
●    Conduct impact assessments that measure spiritual, human, and ecological outcomes - not just profit margins.

Rebuilding the moral infrastructure of enterprise
In earlier Islamic civilizations, business was embedded in a moral ecosystem: families, markets, guilds, and scholars all played a role in maintaining a collective assessment of right and wrong.

Today, these layers have thinned. Many of us operate in ethical solitude, surrounded by noise but starved of guidance.

All the more reason, then, that before we build a product, a brand, or a market, we build a sense of moral orientation. We must ask: “Have we grounded our business in accountability?”

Conclusion: Commerce as a sacred trust
Islam does not oppose commerce. It dignifies it, but when it is tied to truth, trust, and transcendence.

True success is not found in valuations or exits, but in what our work says about who we are and who we serve.

To build with accountability is to build with ihsān - excellence before God and service to creation. Without accountability, rights are vague, duties are heavy, and trust is thin.

With accountability, commerce becomes not just halal, but sacred.

Sajjad Chowdhry is an entrepreneur and C-level executive with over two decades of global experience across venture building, strategy, investment, and strategic finance. A Columbia and Hartford Seminary graduate, he is also a co-founder of DinarStandard

16 May 2025
Opinion
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