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Existing literature on how social learning stemming from flood experience influences management and adaptation to flood-risks, and resilience-building is scant. In this context, the purpose of this study is to map the processes and examine the application of social learning in formulating coping measures and adaptation strategies in Bangladesh's wetland communities.

To bridge this research gap, conceptually, we formulated the Social Learning from Disasters (SLD) Framework to explain the process of social learning from flood experience and the mechanism of its influence on community resilience. Applying a qualitative research approach, the empirical investigation was carried out in the Fenarbak Union of Sunamganj District, Bangladesh. Using a participatory approach and qualitative techniques, the required primary data were procured.

The results of the study yielded three key findings: (1) social learning and memory have often enabled wetland communities to adopt diverse coping and adaptive measures in response to flash floods; (2) social learning-based actions have resulted in reduced flood-risk and enhanced community resilience to flash floods, especially when these actions were supported by both local and external innovations and (3) the aforementioned social learning stemmed primarily from first-hand experience of flash floods, which was shared via various collective learning platforms.

The study followed a participatory methodology and the data were procured from two communities in the union level unit of Bangladesh. Therefore, generalization to apply to the larger context should be made with caution. Also, the study represents a cross-sectional study, and thus understanding of the long-term trend is not possible.

The findings of the study have direct and profound implications for local community-level disaster-risk planning. As there are serious deficiencies in documenting and preserving social learning for community resilience and development planning, this study offers a conceptual framework, along with empirical evidence, for transforming these lessons learned into practical actions for change.

The findings of the study highlight the importance of social learning as a collective effort and provide empirical evidence of innovative adaptations to change. These results are critical to formulating societal strategies for disaster-risk management as well as to enhance community resilience.

Limited efforts have hitherto been made to determine (1) how the actual process of social learning from disaster shocks takes place, and (2) how innovative adaptation strategies lead vulnerable communities to take up social learning-based actions. Our research attempts to fill these knowledge gaps by providing an evidence-based account of community resilience-building responses to flash flood disasters.

In the Islamic system, the activity and the performance of all the economic, social, political and religious agents are under the guidance of knowledge given by Allah (SWT). There are some established principles related to the human behavior which are valid in each and every aspect of the universal set of Islamic system and thus valid for all the economic markets, such as labor, goods and money markets. This paper discussed the labor market in the periphery of Tawhidi methodology. The concept of labor in Islam emanates from a concept of intrinsic value as the real worth of a produced thing as well as factor of production. The authors have taken the Quranic precept that says Allah has put fitra in all things during creation and this assumes the primordial value of being in cognitive forms. Hence, if a good is discovered, produced and labor is expended in its production and transaction, there is always that primordial intrinsic value that has in the first place made all the subsequent processes possible. This primordial value must always be discounted from the price of factors and goods as it cannot be claimed. That is why, the Quran says that Allah has created the universe in the midst of plenty, not scarcity. The paper aims to discuss these issues.

Literature survey approach was applied in this paper.

The input of fitra is like a value variable (imponderable) linked with two stages of knowledge production – intrinsic knowledge that is innate in exchangeable knowledge flows that are evolved by interactions, say among cooperating agents of the markets and between agents and the observation of variables trends (empiricism). Market exchange is of the classical nature but with this value element in the process of exchange describing not steady-state equilibrium point but evolutionary equilibrium as a result of the knowledge caused and regenerated by interactions, thus affecting the demand and supply schedules through the inhering process of interactions among participants (cooperative ones). The authors can draw an evolutionary form of moving cobweb equilibria that are simply expectational in nature; they are not static except for the very instantaneous case of non-learning.

This is the first attempt. There is a need to conduct more research in this topic.

This paper has practical implication for the policy makers in the environment of moral and ethical economy.

This is an original contribution and is a first attempt in this area.

Discusses the present‐day economic trans‐formation sponsored by the IMF in the direction of privatization in the Commonwealth of Independent States. Chooses as case study the Muslim CIS bloc as the perfect example of the fiasco of the prescriptions of structural transformation by the socialist and capitalist orders. Adopts a methodological and empirical approach to demonstrate the extreme destabilization and disequilibrium, which are shown to remain embedded in these prescriptions of change. Hence, the monetary, fiscal, trade and pricing policies prescribed by the IMF are under attack as much as the old socialist prescription is shown to have been an unreal one. Gives a brief history of the Muslim CIS bloc pointing to an altogether different approach to structural change desired by these people: the world view of Islam in socioeconomic matters. Gives details of this to bring out the nature of this world view in the form of a universally knowledge‐based model of structural change. Discusses the policy implications in the context of this Islamic knowledge‐based world view.

The purpose of this paper is to set out the role of banking in a binary and Islamic economy.

By comparison, the paper shows that the main requirements for such an economy, although superficially similar, differ from the realities of “free market” finance capitalism. The paper goes on to explain how, in a binary and Islamic economy, commercial banks would be the means by which interest‐free loans, coming from the central bank and ummah and directed at various forms of productive capacity, would be introduced.

There is no difficulty in using the banking system to introduce the binary and Islamic economy. However, a paradigm issue is involved.

The central bank‐issued interest‐free loans implemented through the commercial banking system loans serve the ends of both binary and Islamic economics in that they enhance the real economy and forward social and economic justice.

The paper shows how use of these loans is a new concept with a power to change the whole of the economy and society in a beneficial way.

Organizations manipulate themselves as per the legal, political, and social values of the particular country where they operate. As a result, the operations and human resources (HRs) of business corporations are handled as the environmental fabric of that country suggests. The purpose of this paper is to develop a conceptual framework describing the aspects of modern day human resource management (HRM) and HRM from Islamic perspective.

The framework is presented in five broad categories – the message of Islam, Islam in different nations, Islam and work, Islam and managerial dimensions, and Islam and HRM practices. Secondary data have been used to gain knowledge about teachings of Islam and how they can be practiced in order to manage HR effectively. Detailed discussion has been incorporated regarding the Islamic culture and how it can be practiced in the organizations while conducting different HR activities. It has been kept in mind to maintain the originality of the paper though any changes in the message of Quran and Prophet (s.a.w.) cannot be incorporated. If the organizations will be managed from Islamic perspective, managers will not only gain success but will also be at peace knowing that they are doing work for Allah.

This paper concludes Islam is more a “way of life” than a mere religion. In a nutshell, it teaches how a believer has to oblige to the commitment to his faith. Businessmen believe materialistic accumulation is all they are living for. But in reality, it is temporary. Their good deeds and behavior with people irrespective of any discrimination will remain forever.

A conceptual model of HRM and Islam is presented that provides an explanation of the linkage between the two.

The well‐known modes of raising and mobilizing venture capital in Islam known as mudarabah and musharakah (m&m) in Islamic economics are critically examined. In the form as m&m presently exist, they are pointed out to be pre‐Islamic financing instruments that came into usage in the Islamic economic literature. The inability to realise the extensively relational perspectives of Islamic socio‐economic co‐operation with extensive participation across agents, firms and sectors by means of these instruments, which are essential requirements for the Islamic political economy, is shown to make the instruments fraught with many technical and ethical problems of development financing. The alternative to transform m&m into a more integrated financing instrument of Islamic venture capital is formalised. Empirical evidences are given. Institutional issues are examined in the light of Islamic joint venture financing.

This paper aims to fill the noticeably fragmented zakat literature repertoire by empirically exploring stakeholders’ views toward zakat management performance issues based on a selected zakat institution (ZI) operating on a corporatized platform with corporate administrative style.

A quantitative approach using a questionnaire survey distributed to Muslims in the State which ZI is operating was adopted. A total of 448 usable responses are used in the analysis covering descriptive and mean difference.

The results indicate that managerial reform configuration in terms of corporatization has been viewed positively by stakeholders, translated into a comforting agreement score toward ZI’s improved management performance (collection, disbursement and reporting). Such perceptions are, however, observably sensitive to demographic factors of gender and employment type. The survey also document evidence that the corporatization exercise itself had improved respondents’ confidence toward ZI being the zakat administrator in the State.

The research contributes to the public policy debate with respect to corporatized ZI’s management performance from the stakeholders’ perspective. The results are arguably informative at various levels, forming a basis for reality check and policy inputs for various stakeholders, including (but not limited to) the ZI itself, zakat payers and asnafs, particularly in designing relevant and necessary administrative strategies and relevant policy formulation in addressing the performance and accountability issues in ZIs.

In considering the role of ethics in Islamic economic and finance theory, it is necessary to understand the nature of ethics as human behavior derived from the foundation of Tawhid (oneness of Allah=unity of the divine law) through the transmission medium of the Sunnah (guidance of the Prophet Muhammad). These are together taken up as the basis of spiritual guidance in Islam – hudal il-mutaqqin (Qur'an, 2:2). This foundation of Islamic epistemology in concert with the medium of epistemological discourse among the learned participants establishes the idea of a System and its embedded circular causation relations in view of the ethics in the Qur'anic world-system. It is also necessary to understand how ethics, as so derived from the epistemological roots and processed through the ontological investigation of values and directions for rule setting pertaining to given issues at hand, establish the premise of the shari'ah along with its ijtihadi (foundational Islamic investigation for rule setting) extensions.

This paper takes a critical look on the received paradigm and points out that its fundamental problems are methodological in nature. The epistemological basis of inductivism and the reductionist agenda underlying the psychologistic individualism which form the core of the neoclassical methodology, for instance, do not lend themselves to the achievement of ethical endogeneity. It then presents an ethico‐economic paradigm based on the Islamic principles and argues that such a paradigm not only offers an alternate characterization of the learning process and a richer preference structure but also ensures its ethical endogeneity.

A theoretical methodology premised on the epistemology of divine unity as the world view of all Islamic socio‐scientific inquiry, is introduced. This general theory based on the knowledge‐centred interactive, integrative and evolutionary process of social becoming is next formulated for the specific case of capital markets. The methodology premised on unity and unification of knowledge is shown to be a universal application interconnecting science and society through a process‐oriented knowledge‐centred model. Finally, the generalized theoretical methodology and its specification to the case of Islamic capital market is used to critically evaluate Malaysia’s Islamization program, specially during the heady days of her stock market and currency turmoils. Alternative policy recommendations are provided for a newer outlook on Malaysian development and capital market Islamization programs. A general inference is thus derived and conveyed to the field of capital market stability arising from a direct linkage between real sectoral activities and endogenous money as store of value of real transactions. The approach of this paper being epistemological in nature, it undertakes a fundamental look at Qur’an and Sunnah for developing shari’ah‐rules (Islamic law), i.e. ahkam as‐shari’ah (rules derived from shari’ah), in the area of socio‐scientific inquiry in general and Islamic capital market in particular.