Journal of Philosophy and Theology

i See: Qutb, Islam: the Religion of the Future, 80 & 81.

ii Al-Habsyi, Syed Othman, “Comprehensive Development Index,” Seminar IKIM on Pencapaian Malaysia Sebagai Sebuah Negara Islam, 27-28 Februari 2004.

iii Aidit Ghazali, ed., Industrialisation from an Islamic Perspective, 20&21.

iv Al-‘Ubaydi, Al-MinÐÉr al-HandasÊ li al-Qur’Én al-KarÊm, 43.

v Aidit Ghazali,ed., Industrialisation from an Islamic Perspective, 20&21.

vi SËrat Al-QaÎaÎ / 28: 77. Ibnu Kathir explains that this verse means; use all the God-given bounties which Allah has permitted of food, drink, clothing, dwelling places ,and women, in a way that pleases Him, draw closer to Him by doing good deeds which will earn reward in this world and the here after. Do justice, your Lord has rights over you, yourself has right over you, your family has rights over you, and your visitors have rights over you. So give each of them their due. See:Ibn KathÊr, TafsÊr al-Qur’Én al-‘AÐÊm, vol.6, 252.

vii Syed Omar Syed Agil, “Need to Have a Balanced Society,” Tun Abdul Razak Universityhttp://elib.unitar.edu.my/staff-publications/syedomar/need%20to%20have.pdf (accessed 24 February, 2009).

viii Ibnu KathÊr writes that there is no room for the believers to search or find for any other sharÊ‘ah or dÊn (way of life) because Allah has perfected Islam and has chosen it as the perfect dÊn to guide us to live a best life in this world. See: Ibn KathÊr, TafsÊr al-Qur’Én al-‘AÐÊm, vol. 3, 26.

ix SËrat al-Méidah /5:3.

x SËrat al-An‘Ém /6:115.

xi Qutb, Sayyid, Social Justice in Islam, translated from Arabic by John B. Hardie & Hamid Algar, (New York: Islamic Publications International, 2000), 132.

xii SËrat al-Baqarah /2:138.

xiii Aidit Ghazali, ed., Industrialisation from an Islamic Perspective, 21.

xiv Al-QurÏubÊ, MuÍammad Bin AÍmad Bin AbÊ Bakr Bin FarÍ, Al-JÉmi‘ li al-AÍkÉm al-Qur’‘Én al-KarÊm (n.p.,n.d.), vol. 2, 432.

xv SËrat al-Baqarah /2: 201.

xvi MuÍammad Asad, The Message of the Qur’Én, (Gibraltar: DÉr al-Andalus, 1980), 841.

xvii SËrat ar-RËm /30: 41. QurÏubÊ further explains about the meaning of “fasÉd” by giving some of the opinions from the Prophet’s companions and the successors. Among them who define “fasÉd” as “al-Ðulm” or any injustice on earth and in the sea. While the highest “fasÉd” that commit by man is “al-shirk”. The negative impacts of “fasÉd” will be tasted by man himself. See: Al-QuÏubÊ, Al-JÉmi‘ li AÍkÉm al-Qur’Én al-KarÊm, vol.14, 40.

xviii SËrat IbrÉhÊm /14: 34.

xix SËrat Al-RËm /30: 27.

xx SËrat Al-FurqÉn /25: 2.

xxi SËrat Al-×asyr /59: 22-24. Asad points out that this verse shows that Allah is the Ultimate Reality, who comprises within Himself all the attributes of perfection. While the combination of the term: al-asmÉ’ and al-ÍusnÉ may be appropriately rendered as ‘the attribute of perfection”. See: MuÍammad Asad, The Message of the Qur’Én, 231&854.

xxii Narrated by IbnË ‘AbbÉs  from the Messenger . Al-BukhÉrÊ, SaÍÊÍ al-BukhÉrÊ, KitÉb al-ShurËÏ, BÉb MÉ YajËzu fi al-IqrÉr wa al-ThunyÉ fi al-IqrÉr, vol. 10, no. 2736, 85, KitÉb al-TawÍÊd, BÉb Inna lillah Mi’at Ism illÉ WÉÍidan, vol. 24, no. 7392, 230. Muslim, SaÍÊÍ Muslim, KitÉb al-Zikr wa Al-Du’É wa al-Tawbah, BÉb fi AsmÉ’ Allah wa FaÌl Man AÍÎÉhÉ, vol. 17, no. 6986, 259.

xxiii Ibn KathÊr, TafsÊr al-Qur’Én al-‘AÐÊm, vol. 7, 425.

xxiv Chapra, Islam and the Economic Challenge, 202.

xxv SËrat al-ÚÉriyÉt /51: 56.

xxvi QuÏb, FÊ ÐilÉl al-Qur’Én, vol. 7, 38.

xxvii See: Al-SuyËÏÊ, Jalal al-DÊn ‘Abd al-RaÍmÉn, Al-Durrur al-ManthËr fi al-TafsÊr bi al-Ma’thËr, ed., ‘AbdullÉh ‘Abd al-MuÍsin al-TarkÊ, (Cairo: DÉr al-Kutub al-‘Ilmiyyah, 2008),vol. 3, 254.

xxviii SËrat al-BurËj /85: 8.

xxix QuÏb, Milestone , 74-75.

xxx SËrat Al-×ashr /59: 22. Ibnu KathÊr says: Allah knows everything small and big, on the earth and the heavens, and what best for man and the whole universe. See: Ibn KathÊr, TafsÊr al-Qur’Én al-‘AÐÊm, vol 8, 79.

xxxi SËrat HËd /11: 123.

xxxii SËrat al-AnfÉl /8: 24.

xxxiii QuÏb, FÊ ÐilÉl al-Qur’Én, vol. 3, 385.

xxxiv Al-QarÉÌÉwÊ, YËsuf, Economic Security in Islam, translated from Arabic by Muhammad Iqbal Siddiqi, (New Delhi: Islamic Book Service, 2004), 37.

xxxv Chapra, The Future of Economics: An Islamic Perspective, 56&57.

xxxvi Mohamed Aslam Mohamed Haneef, “Islam, the Islamic Worldview and Islamic Economics,” IIUM Journal of Economics and Management, vol. 5, no. 1, (1997), 45

xxxvii SËrat al-Baqarah /2:30. Ibn KhathÊr explains the meaning of khalÊfah: the successors from one generation to another who will be tested by Allah to worship Him and according to the views of companion’s of the Prophet  alkhalÊfah in the verse is the father of human being Ódam . See: Ibn KathÊr, TafsÊr al-Qur’Én al-‘AÐÊm, v0l. 1, 220 & vol. 6, 205. Asad says: Allah establishes on earth a successor or vicegerent who shall inherit the earth and all human beings are spoken of as khalÉif al-arÌ. See: MuÍammad Asad, The Message of the Qur’Én, 8.

xxxviii SËrat al-IsrÉ’ /17:70.

xxxix Mohamed Aslam Mohamed Haneef, IIUM Journal of Economics and Management, 45.

xl SËrat al – Baqarah /2: 29.

xli SËrat al-Jéthiyah /45: 13.

xlii SËrat LuqmÉn /31: 20.

xliii Iqbal, Munawar, Distributive Justice and Need Fulfillment in an Islamic Economy, (Leicester, UK: The Islamic foundation, 1988), 15.

xliv SËrat an – Najm /53: 31.

xlv SËrat Yënus / 10: 47.

xlvi SËrat al-An’Ém /6: 141.

xlvii SËrat Al-Ra'd /13:25. See: SËrat MuÍammad / 47: 22-23.

xlviii SËrat ar-RËm /30: 41.

xlix SËrat IbrÉhÊm /14: 34.

l SËrat IbrahÊm /14: 7.

li Beekun, Rafik Issa, Islamic Business Ethics, (Herndon: Institute of Islamic Understanding, 1997), 15. The Qur’Én expresses justice in many terms such as Ñadl and qisÏ, while injustice is described in such words as Ðulm and ithm. See: Chapra, Islam and the Economic Challenge, 209.

lii SËrat YËnus /10: 47.

liii SËrat al-MÉ’idah /5: 8.

liv Fazlun, M.K., Islam and Environment. In P.Timmerman (ed.), Social and Economics Dimensions of Global Environmental Change, (Chichester:John Wiley & Sons Ltd,2002), 333.

lv SËrat al-NisÉ’ /4: 135.

lvi Ibn KathÊr, TafsÊr al-Qur’Én al-‘AÐÊm, vol. 3, 62.

lvii SËrat al-MÉ’idah /5: 8.

lviii Ibn Taymiyyah, Al-×isbah fi al-Islam, ‘Abd al-‘AzÊz Rabah (ed.), (RiyaÌ: Maktabah DÉr al-BayÉn, 1967), 94.

lix SËrat al-An‘Ém /6: 152.

lx Khan, An Introduction to Islamic Economic, 6

lxi SËrat Al-Zukhruf /43: 32.

lxii ‘Izz al-DÊn, ‘Abd al- SalÉm al- SulamÊ, QawÉ‘id al-AÍkÉm fi MaÎÉliÍ al-AnÉm, ed., ÙahÉ ‘Abd al-Ra’Ëf Sa‘ad, (Cairo: al-Matba‘ah al-×usayniyyah, 1351), 1-8. See also: Al-ZarqÉ, MuÎÏafÉ, Al-Fiqh al-Islami fi Thawbihi al-JadÊd, (Damascus: MaÏÉbi‘ Alif Ba’ al-Adib, 1967), vol.2, 945-1060.

lxiii SËrat al-Baqarah /2: 188.

lxiv Fazlun,M.K., Social and Economics Dimensions of Global Environmental Change, 336.

lxv Chapra, Islam and the Economic Challenge, 253.

lxvi Narrated by AbË Dhar  from the Messenger . Al-BukhÉrÊ, SaÍÊÍ al-BukhÉrÊ, KitÉb al-Adab, BÉb MÉ YanhÉ min al-SibÉb wa al-La‘an, vol. 20, no. 6050, 178.

lxvii Chapra, M.Umer, Objectives of the Islamic Order, (Leicester, UK: The Islamic foundation, 1979), 14-16.

lxviii SËrat al-Nisa’ /4:1. See: Ibn KathÊr: Ibn KathÊr, TafsÊr al-Qur’Én al-‘AÐÊm, vol.2, 206.

lxix Narrated by AbÊ Hurayrah  from the Messenger . AbË DÉwËd, al-Sunan, KitÉb al-Adab, BÉb fi al-TafÉkhurÊ bi al-AÍsÉb, vol.14, no. 5118, 484. AlbÉnÊ says that this ÍadÊth is Íasan. AbË DÉwËd, SulaymÉn ibn al-Ash‘at, al-Sunan, (Dar al-Fikr, n.d), 752.

lxx Husna Sulaiman, Strategies and Programmes to Support Working Parents: The Case of Malaysia. In Susan Chong & Cho Kah Sin (eds.), Social Development Under Rapid Industrialization: The Case of Southeast Asia , (Kuala Lumpur: Institute of Strategic and International Studies, 1992), 67.

lxxi Noraini Mohd Noor, Work, Family and Women’s Well-being in Malaysia: Striving for a Balance, (Malaysia:Research Centre IIUM), 38-42.

lxxii Husna Sulaiman, Social Development under Rapid Industrialization: The Case of Southeast Asia, 67&68.

lxxiii Ibid., 67.

lxxiv Noraini Mohd Noor, Work, Family and Women’s Well-being in Malaysia: Striving for a Balance, 85-87.

lxxv Chapra, The Future of Economics: an Islamic Perspective, 42-43.

lxxvi Beekun, Islamic Business Ethics, 16.

lxxvii SËrat Al-Zukhruf /43: 32. Al-ÙabarÊ says: this verse means that Allah differentiates among His creation in terms of wealth, provision, intellect, understanding, and other visible and hidden strengths, so that some will employ others in their work, because one needs the other, and vice versa. This is the view of al-SuddÊ and others. See: Al-ÙabarÊ, Abu Ja‘far MuÍammad Bin JarÊr, JÉmi‘ al-BayÉn ‘an Ta’wÊl al-Qur’Én, (Cairo : DÉr IÍyÉ’ al-Kutub al-‘Arabiyah, 3rd edn., 1968), vol. 21, 595 & 596.

lxxviii Al-QarÉÌÉwÊ, Economic Security in Islam, 37&38.

lxxixIbid., 66&67. See: Ibn KathÊr, TafsÊr al-Qur’Én al-‘AÐÊm, vol. 7, 418.

lxxx SËrat al-DhÉriyÉt /51: 19.

lxxxi Beekun, Islamic Business Ethics, 15&16.

lxxxii SËrat al-InsÉn /76: 8.

lxxxiii SËrat al-Tawbah /9: 103.

lxxxiv SËrat al-IsrÉ’ /17: 26-27.

lxxxv Chapra, Islam and the Economic Challenge, 212.

lxxxvi SËrat an – NËr /24: 33.

lxxxvii SËrat al-An’Ém /6: 141.

lxxxviii SËrat al-×asyr /59: 7. See: Al-ÙabarÊ, JÉmi‘ al-BayÉn ‘an Ta’wÊl al-Qur’Én, vol. 23, 279. Ibn KathÊr, TafsÊral-Qur’Én al-‘AÐÊm, vol.8, 67.

lxxxix Fazlun, M.K., Social and Economics Dimensions of Global Environmental Change, 338.

xc SËrat al-An’Ém /6: 141.

xci SËrat al-A‘rÉf /7: 31.

xcii Nasr, Man and Nature , 20.

xciiiFazlun,M.K., Social and Economics Dimensions of Global Environmental Change, 335 & 336.

xciv Ibid.

xcv Al-QarÉÌÉwÊ, Economic Security in Islam, 17.

xcvi Al-QarÉÌÉwÊ, Economic Security in Islam, 18.

xcvii SËrat al-AnbiyÉ’ /21:107

xcviii SËrat YËnus /10:57

xcix Al-GhazÉlÊ, AbË ×amÊd, Al-MustaÎfÉ, (Cairo: al- Maktabah al-TijÉriyyah al-KubrÉ, 1937), vol. 1, 287.

c Al-QarÉdhawÊ, Al-Madkhal li DirÉsÉt al-SharÊ‘ah al-Islamiyyah, (Cairo: Maktabah Wahbah,1990), 70-78.

ci Chapra, Islam and the Economic Challenge, 7.

cii Ibid., 9.

ciii This will be discuss further in the next section; types of industries in the Qur’Én and Sunnah.

civ Chapra, Islam and the Economic Challenge, 7.

Raudlotul Firdaus binti Fatah Yasin was born in Kuching, Sarawak, Malaysia on 2nd of June 1980. She obtained her first degree in Tafsir (Qur’anic Interpreation), Kulliyyah of Usuluddin (Theology), Al-Azhar University Egypt in 2001. Two years later she obtained Masters Diplome from Kolej Universiti Insaniah Kedah (KUIN) with the same specialization. In 2006, she completed her Masters degree in Qur’an and Sunnah Studies, Kulliyyah of Islamic Revealed Knowledge, International Islamic University Malaysia with her thesis on women issues in the Sunnatic Prophet. Having experience of teaching at International Islamic School Malaysia for four years have again contribute to her intellectual discourse where she finally pursued her PhD degree and completed it in 2012. Her thesis was again on women issues with relation to family and polygamous marriage. Currently she served at International Islamic University Malaysia as an Assistant Professor.

Dr. Nurjannah Zainan Nazri
Assistant Professor, Department of Qur'an and Sunnah Studies
Kulliyyah of Islamic Revealed Knowledge and Human Sciences
International Islamic University Malaysia.

Dr. Mohd Shah Jani
Head of the department of Qur'an and Sunnah Studies
Kulliyyah of Islamic Revealed Knowledge and Human Sciences
International Islamic University Malaysia.