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.
August 2026 issue (Vol 6, Issue 8) of Moral Reflections on Economics features
• “Fiqh of Crypto” by Dr. Farrukh Habib, CEO Azka Capital, UK & Co-Founder Alif Technologies, Dubai.
• “Analysis of Fatwa on Crypto Currency” by Prof. Dr. Zahid Mughal.
• Highlights of World Energy Report 2026 by Muhammad Hammad.
• Book review of “Muhammad Nejatullah Siddiqi” edited by Muhammad Ahmadullah Siddiqi and Imtiaz Yusuf.
• Research paper in focus on “The Determinants of Donors’ Behaviour Toward Islamic Charities: A Phenomenological Inquiry” by Mohsin Ali, Yasir Aziz, Najeeb Zada, Fadillah Mansor.
• Regular sections of reflections, market news, economic and financial indicators and call for papers.
Download at: https://islamiceconomicsproject.com/periodicals/
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.
The AlBaraka Forum held the 6th AlBaraka Forum Regional Conference on 19 & 20 January 2026 at the Pearl Continental Hotel, Karachi, under the theme “Islamic Economy in the Digital Age: Innovation within the Framework of Compliance”. On this occasion, H.E. Mr. Yousef Hassan Khalawi, Secretary General of AlBaraka Forum for Islamic Economy, assured that Islamic finance now has the potential to be on the same stage as conventional banking, as both enter the digital age at the same moment, asking the question: “Will we follow the same trend for the last fifty years? No. From today, by entering this age, either you choose to be innovative, or again, you will be number two, always like before.”
The earlier scholars provided application of Islamic juristic principles to derive and apply the Islamic teachings related to commerce, entrepreneurship and consumption. Muslim scholarship initially focused on public finance and its administration to deal with the practical problems of the newly formed state which expanded rapidly and required sound legal and administrative framework to legislate economic activities centred around agriculture and trade.
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.
In Harrod (1939)-Domer (1946) and Solow’s Growth model, the emphasis is on increasing savings and investments and that is supposed to lead to increased productivity corresponding to lower Incremental capital output (ICOR) ratio in Harrod (1939)-Domer (1946) model and hence higher rate of growth and to higher steady state level of output in Solow’s Growth model. Savings that result in investments contribute to growth. Essentially, what leads to growth is investment. Savings are only the source of investment funds.
The paper also cites several studies which discuss the social failure of Islamic banks. The results suggest that while Islamic banks may need to still improve their social performance, strong Shari‘ah governance only compliments that objective rather than appearing as a hurdle or substitute.
Authors argue that some nations are wealthier and more prosperous than others because of their political and economic institutions (e.g. government, market system). Good (inclusive) institutions enable investment and a sense of security in the government and the economic system and so nations prosper, but bad (extractive) institutions do not. Virtuous circles of innovation, expansion and peace are formed from inclusive institutions which form a cycle of increasing prosperity. Prof. Acemoglu and Prof. Robinson argue that exclusionary policies designed to enrich the elites and exploit the poor majority have prevented technological innovation, as the existing elites fought tooth and nail against anything that might endanger their privileges.
The forum emphasized on integrating Zakat and Waqf in a way that transforms lives and strengthens communities. There is need for collective vision encompassing the individual, the family, and the wider social order, fostering a comprehensive approach to socioeconomic development.
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