This paper investigates the underlying psychological and practical factors that motivate Muslims to pay their mandatory religious alms to specific Charity Organizations (COs) in Pakistan. Moving away from traditional quantitative approaches, the authors employ a qualitative phenomenological design, utilizing in-depth interviews with 16 participants from diverse urban and rural backgrounds.
The book discusses the vast contributions of Dr. Muhammad Nejatullah Siddiqi in disciplines like economics, finance, Islamization, Maqasid-e-Shar’iah and contemporary socio-political and economic issues. As one of the chief contributors in Islamic economics, Dr. Nejatullah Siddiqi firmly believed that Islamization, or the acquisition of knowledge, should not be pursued for the sake of gaining power and authority. Instead, the creation, acquisition, and utilization of knowledge are fundamentally intended for the betterment of humanity. Its goal is not the universal domination of Muslims, but rather the overall welfare of humanity as a whole.
Global energy demand grew 1.3% in 2025, slower than 2024’s 2% growth, driven by solar PV (meeting >25% of demand growth) and natural gas (17%). Low-emission sources contributed 60% of growth. Fossil fuel demand rose slower: coal +0.4%, oil +0.65 mb/d, gas +1%. China’s growth slowed to 1.7%, US demand accelerated >2%. CO₂ emissions rose 0.4% to a record 38 Gt, with weather and hydropower shortfalls pushing up emissions by 90 Mt. Advanced economies’ emissions rose 0.5%, while China’s fell 0.5% and India’s dropped for the first time in normal conditions. Solar PV surged 600 TWh, cutting coal generation. The energy transition continues, with renewables and nuclear exceeding global electricity growth.
This note does not seek to examine the various juristic definitions of māl. Rather, it argues that merely describing cryptocurrencies as digital numbers or ledger entries does not seem sufficient to exclude them from the category of māl. The same description applies to modern banking, electronic money, and numerous forms of intangible financial rights. In fact, what we call fiat currencies—such as the Pakistani Rupee or the US Dollar—have themselves largely become ledger entries. The balances held in bank accounts (including those of Islamic banks) are, in reality, digital records.
The most common objection to crypto assets in Shar’iah discussions is not about risk. It is not about volatility either. It is more basic than that. The objection says there is no ‘thing’ here to judge in the first place. A crypto asset, based on this view, is not property that happens to be risky. It is not property at all. It does not exist. It is only an imaginary or a fictional number in a database, created by a computation. And numbers in a database are not wealth or assets (mal).
If this premise is correct, every later question is already settled. Is a crypto asset property (mal)? Does it carry financial or economic value (maliyyah) in the Shar’iah sense? Is it a form of wealth Shar’iah recognizes (mutaqawwam)? None of these questions need to be asked if the object itself does not exist. This series of articles explores these questions in depth.
The authors identify a significant blind spot in modern Islamic economics, noting that contemporary Muslim jurists have historically ignored the concept of a universal, unconditional cash transfer. This silence stems from a long-standing academic preoccupation with targeted, faith-based wealth redistribution mechanisms like Zakāh and Sadaqah, which are structurally designed for selective poverty alleviation rather than serving as a baseline macroeconomic floor for every citizen regardless of financial status. By shifting the analytical lens toward the broader state obligation of ensuring collective welfare, the authors construct a fresh, normative framework that integrates UBI within an Islamic moral economy.
In his exhaustive deconstruction of capitalism, Chapra exposes what he terms the limits of capitalism and the logical flaws inherent in its foundational architecture. He explores the historical genesis of the market system, tracing its roots back to the Enlightenment worldview, which systematically unseated Christian scholastic moral constraints in favour of secularism, utilitarianism, and social Darwinism. The reason behind capitalism’s failure to actualize the socially-desired goals is the conflict between the goals of society and the worldview and strategy of capitalism. The goals were humanitarian, based on a moral foundation; the worldview and the strategy were social Darwinist.
The 2026 edition consists of three chapters: Chapter 1 reviews the status of the health-related indicators of the Sustainable Development Goals (SDGs), covering age- and cause-specific mortality, infectious diseases, risk factors for health, and universal health coverage (UHC) and health systems. Chapter 2 presents an in-depth analysis of global and regional estimates of excess mortality associated with the coronavirus disease 2019 (COVID-19) pandemic, life expectancy and healthy life expectancy (HALE). Chapter 3 assesses the availability and quality of country cause-of-death registration as reported to the WHO mortality database. This chapter also presents selected country experiences demonstrating how strengthening civil registration and vital statistics (CRVS) systems improves the quality, completeness and use of mortality data.
A sensor is a device that detects changes in its environment and sends information about those changes to another device or system. A sensor is like a sense organ — just as your skin feels heat or cold, a sensor feels or senses things like temperature, light, movement, sound, or pressure.
Dr. Umer Chapra was born on February 1, 1933, in Bombay, British India. Chapra’s family moved to Karachi following the 1947 partition. Despite early financial hardships after his father passed away when Chapra was only six, his mother prioritized his education. This investment paved the way for an extraordinary academic trajectory. He attended the University of Karachi, topping his class to earn a Bachelor of Commerce (B. Com) in 1954, followed by a Master of Commerce (M. Com) in 1956. In 1950, out of 25,000 students who sat for the high school leaving examinations in Karachi, Chapra topped the list, earning the prestigious Model Student title.
Islamic Economics Project 