Riba is one of the most widely discussed issues around Islamic finance. It has many dimensions, but we will confine ourselves to specific issues of Riba al Fadl and Riba in loans. To achieve the objective, we must define Riba in contemporary terminology. Let us explain it for loan of an amount of money. We need to know whether Riba is nominal excess (nominal interest) or real excess (real interest) or something else.
This study highlights the potential of block chain technology to modernize traditional Islamic Zakat practices within India’s expanding digital ecosystem. By integrating block chain, Zakat management can become more transparent, secure, and efficient, addressing prevalent issues such as fraud and mismanagement. A block chain-based model involving Muzakki (donors), Zakat institutions, and Mustahiqeens (beneficiaries) can streamline transactions while ensuring compliance with Islamic principles through smart contracts.
The book compares Islamic and conventional economics in response to economic crises, both across countries and financial institutions and provides a brief analysis of financial crises from a theoretical point of view, examining various approaches. It discusses how the Islamic financial system could serve to mitigate the occurrence of a financial crisis, since the prohibition of Riba, Maysir, and Gharar transactions offers a solution to financial crisis from speculative bubbles and crash. It also discusses some of the challenges facing the Islamic finance industry.
Global trade relations are tense and there is a risk of unpredictable and potentially sharp changes in trade policies worldwide. Geo-economics confrontation (sanctions, tariffs, investment screening) ranks #3 for current (2025) risks according to the GRPS and #9 over a two-year horizon. This comes after trade tensions have already been rising steeply since 2017. According to Global Trade Alert, the number of harmful new policy interventions per year rose globally from 600 in 2017 to over 3,000 in 2022, 2023, and 2024.
The mainstream economics we know now is an even more perverted version of Smith’s work. In an earlier book ‘The Theory of Moral Sentiments’, he argued that societal and moral sentiments are important to exercise self-control. He also believes that government should be necessary in supporting the moral framework such as providing education to the poor. This part of his work is generally ignored in mainstream economics framework while the idea of self-interest shines eminently.
Lack of awareness about Zakat rules is also an important barrier. A great majority of people are not aware of treatment of real estate, financial assets, receivables and debts. It is important to raise awareness and urgency about Zakat. It is a religious obligation and its effective mobilization and disbursement can improve social welfare of masses. Hence, it is critical to raise awareness using public broadcast media, awareness seminars, mosque sermons and other ways of engagement. A hotline and availability of scholar at district office can help the community in Zakat assessment as well.
The authors argue that by expanding the network of Islamic banks and enhancing the technological infrastructure for financial access, policymakers can harness the transformative potential of Islamic finance to promote sustainable economic growth and development in the OIC countries. The authors urge policymakers to prioritize initiatives aimed at expanding the network of Islamic banks and enhancing technological infrastructure for financial access.
Prof. Islahi argues that Muslim scholars made substantial contributions to economic thought, influencing both the development of Islamic economics and, indirectly, the foundations of modern Western economic theory. He challenges the notion that modern economics is solely a product of Western thought, highlighting the intellectual debt owed to earlier Muslim thinkers.
During the opening ceremony, H.E Mr. Yousef Hassan Khalawi, Secretary General, AlBaraka Forum for Islamic Economy highlighted that the world has now spent more than a full century talking about sustainability. The Islamic world has 22 countries classified as least developed countries. We should focus on our nations and focus on our beliefs, as today we are trying to introduce Sukuk as one of our major initiatives created by Muslim economists, scientists, and experts.
In a market following Islamic norms and values, the market forces will determine which Halal goods and services should be produced and offered at what price. Through private sector investment and production, resource markets and product markets will function to enable households to obtain purchasing power by providing rentable factors of production like labour services (Ijarat-ul-Ashkhas) or usufruct of a naturally existing or produced tangible asset (Ijarat-ul-A’yan) in the production process and earn compensation in terms of wage and rent, respectively.
Islamic Economics Project 