This paper investigates the concept of justice within the intellectual framework of Syed Muhammad Naquib al-Attas. It assesses its implications for shaping an Islamic patronage paradigm oriented toward economic sustainability. Motivated by the need to address social and economic distortions produced by contemporary patronage practices and ethical biases, the study employs a qualitative research design that integrates a philosophical approach with a descriptive-analytical method. The study finds that justice, understood as ‘a condition in which things are in their proper places’, extends beyond socio-legal structures to encompass ontological and epistemological order. This conception provides a substantive foundation for the practice of Islamic patronage, which surpasses transactional dynamics between patron and client and instead constitutes a social mechanism rooted in the Islamic worldview, particularly the values of piety (taqwā), excellence (iḥsān), and trustworthiness (amānah). These justice-based principles, as demonstrated, bear significant implications for ethical governance, community empowerment, and sustainable economic development through the cultivation of economic ecosystems, social entrepreneurship, policy advocacy, and institutional strengthening.
This article seeks to reevaluate the intellectual contributions of Fazlun Khalid within the discourse of Islam and ecology. It is based on the argument that Khalid is not just a thinker but also an ecological practitioner, which distinguishes him from other scholars who typically engage with ecological issues through theological, philosophical, or Islamic jurisprudential lenses. Using textual and content analysis, this article argues that Khalid’s ecological view is rooted in his philosophical understanding of the universe. He not only criticizes the Western paradigm that places humans at the center of an existential relationship with nature, but also explicitly acknowledges the inherent value of nature itself, with the Qur’an as the basic framework for understanding this relationship. Khalid emphasizes that the Qur’an offers a holistic ecological vision, transcending the sacred-secular dichotomy, while emphasizing the interconnectedness of all creation. One of the fundamental aspects of its philosophical construction is the concept of fitra, which is described as the natural disposition that God instills in every human being. This concept shows that humans are inherently designed to interact with their environment in a balanced way.
This article aims to identify the synthesis or any underlying and background factors that inform Wadud’s thought and her justification, specifically the bases of understanding and thought patterns that influence and shape her perspective and justifications in the Women’s Reform Movement, which deconstructed the Sharia of Allah. From this, muslims can learn to be vigilant and avoid, and realise the importance of educational support for Muallaf not to be influenced by any destructive ideas, environments, and thoughts about religion, themselves, and the muslim community. Therefore, as a type of library research and critical study, this research also utilises secondary materials and data from several documents that explain the object. Primarily, primary data came from historiography and Wadud’s explicit and implicit confessions in her works. The multiple data obtained were processed, analysed, and presented descriptively and qualitatively in line with the main theme of the discussion. Finally, concluded that the synthesis of its movement is the crystalisation of the arrangement of the basic thought patterns of Critical Legal Studies (CLS) and Legal Feminist, combined with her missunderstanding in distinguishing legal term, along with other bases of understanding and justification such as her subjective ego derived from the accumulation of her life experiences and the synthesis of thoughts from certain figures on Sufism, liberal and anti-discrimination movements, chistian, secular Jewish philosophers, lesbian feminist political to other hermeneutic (Fazlur Rahman). Academic anxiety, as she admitted, is not the only basis for her movement to deconstruct Sharia through hermeneutics or feminism.
Post-disaster recovery in Muslim-majority regions often faces distinctive obstacles because conventional assistance can overlook the spiritual and social resources that shape coping strategies and collective action. Islamic Social Finance (ISF)—especially zakat institutions—has therefore become an increasingly important recovery actor, yet robust evidence on sustained, long-term outcomes remains limited. This study assesses the effectiveness of the BAZNAS Sejahtera program in Palu, Indonesia, six years after the 2018 tsunami. It employs an integrated analytical framework that combines the CIBEST model of Islamic welfare, the Multidimensional Poverty Index (MPI), and disaster-recovery principles to examine changes in material and spiritual well-being, multidimensional deprivations, resilience, and the relationships among these domains. A qualitative case study was conducted with 16 beneficiaries across 11 sub-districts using structured questionnaires, semi-structured interviews, participant observation, and document analysis. The results show notable progress: income increased by 34.7%, assets by 68.75%, and zakat participation rose from 0% to 87.5%. Access to clean water reached 100%, while sanitation improved to 93.75%. Resilience strengthened across economic recovery (87.5%), social trust and networks, physical housing and infrastructure, and risk reduction (100% awareness; 75% preparedness). Importantly, the findings suggest reciprocity: stronger īmān, worship discipline, and trust-based ethics reinforced cohesion and livelihoods, while improved livelihoods enabled religious obligations—especially zakat—supporting transitions from mustahiq to muzakki (87.5%).
Modernity faces a crisis of meaning marked by the fragmentation of knowledge and the separation of facts from values. This article responds to this by presenting a visionary synthesis between Immanuel Kant's critical epistemology from the Western tradition and Ismail Raji Al-Faruqi's project of Islamizing knowledge. Kant, with his distinction between phenomena-noumena, reminds us of the limits of human reason, which can only reach the empirical world. Meanwhile, Al-Faruqi offers the Tawhid paradigm as an integrative principle that combines revelation, reason, and sensory experience. Through a comparative-hermeneutical analysis, this research develops the framework of "Islamic Criticism"—a paradigm that maintains Kantian critical and a priori attitudes, but transcends the dualism of phenomena and noumena by asserting that transcendent reality can be accessed through revelation, natural instinct, and spiritual experience (ma'rifah). In this hierarchical synthesis, revelation serves as a normative guide for reason and empiricism. Its implications offer epistemological reintegration, a holistic educational model (insan kamil), a transcendent global ethical foundation, and a path for equal dialogue between civilizations. This synthesis is a foundational answer to the problem of disenchantment in modernity.
