To catalyze systemic transformation, the author introduces the Global Housing Resilience Accelerator (GHRA), which implements a mechanism called Tokenised Sustainable Equity for Safe Housing (TSESH). By leveraging technological and regulatory advancements in block chain and blended finance, TSESH transforms trapped housing equity into a liquid, verified resilience asset class called Resilience Property Tokens (RPTs), structured with binding social protection covenants.
The book deconstructs the methodology of modern science. It acknowledges the empirical success but highlights its limitations. Modern science only addresses the how (mechanism) and ignores the why (purpose). By restricting reality to what can be measured in a lab, modern science ignores the metaphysical realm, leading to a fragmented understanding of existence. The book also explores the historical tension between the Church and science in Europe, which led to the total separation of religion and the state. The author argues that because Islam never had a ‘Dark Age’ conflict between faith and reason (as seen in the Islamic Golden Age), the Western secular model of science is a solution to a problem that never existed in the Muslim world.
The IEA’s Energy Innovation Forum highlighted the importance of policy support, international collaboration, and addressing financing gaps for first-of-a-kind projects. Breakout sessions focused on AI’s potential to accelerate innovation, diversifying battery mineral supplies, and reducing carbon dioxide removal costs. Recommendations include co-operation between trading partners, facilitation of partnerships, and government support for innovators. With sustained investment and cooperation, energy innovation can drive economic growth, improve energy security, and reduce emissions.
The author had written academic books contributing scholarly to the theory of civilizational decline and Islam’s position on human slavery, both at the individual level and collective level in the form of dynastic and authoritarian rule. In his later part of life, the author has shown a sublime way of writing which emphasizes the moral conduct in personal and social choices. With both an inclination as well as proficiency in literary writings, the author has produced life-changing novels in Urdu which have been translated in English as well. These novels are not only a unique addition to the propagation of Tawheed, but also are a unique addition to Urdu literature where the genre of novel is limited to romantic and thriller storytelling.
The paper begins by addressing the post-colonial emergence of Islamic economics, which sought to establish an independent discourse based on interest-free commerce, moral behavioral norms eschewing self-interest, and the pursuit of social justice. Despite these ideal goals, the field has faced severe criticisms from scholars such as Prof. Timur Kuran, Prof. Akram Khan, and Prof. Syed Tahir for failing to develop a unique value set, an original methodology, or the analytical power necessary to solve modern economic problems.
The primary goal of the book is to provide a conceptual framework and work-plan for the Islamization of Knowledge (IOK) specifically within the human sciences. It addresses the educational dilemma faced by Muslims due to the prevalence of secular Western models of thought, aiming to produce a re-integration of Islamic perspectives across all academic disciplines. The book is structured into several chapters that analyse both general theories of knowledge and specific applications in social sciences.
The number of billionaires has surpassed 3,000, with Elon Musk becoming the first person to hold over half a trillion dollars in wealth. However, this extreme wealth concentration is happening amidst widespread hunger, with one in four people globally facing food insecurity. The issue isn’t just the lavish spending of billionaires, but how they use their wealth to influence politics, governments, and media, undermining democracy and fairness. As US Supreme Court Justice Louis Brandeis said, ‘We must make our choice. Either we can have extreme wealth in the hands of the few, or we can have democracy. We cannot have both’. This report is about that choice.
Modern economies operate on fiat currency, which is legal tender not backed by a physical commodity like gold or silver but by the government that issued it. Because fiat money lacks intrinsic value, its primary distinction is not stability, but the varying velocity of its depreciation. To gain an objective understanding of value, economists often look to hard assets or a basket of goods (a representative sampling of consumer products).
Fasting in the month of Ramadan compels all individuals to practice self-restraint and control consistently for the entire month. It has the potential to share the emotional and physiological reality of what is it like to be not eating food. It builds thankfulness that at least by sunset, one can break the fast. But, it also compels one to think that what if one is hungry and not able to eat because of lack of affordability. This experience has the potential for bringing greater commitment in a person to share and to avoid waste. In the sayings of Prophet Muhammad (pbuh), it is encouraged to facilitate people in breaking the fast. The spirit of sharing the food is a trait to be practiced year-round.
The study identifies two primary economic mechanisms: a loss of human capital leading to illegal revenue seeking and a decrease in survival probability which reduces the perceived long-term cost of punishment. While the paper is technically robust within its econometric framework, it operates within a strictly secular, rational-choice paradigm that fails to account for the metaphysical and moral dimensions of human behaviour during crisis.
Islamic Economics Project 