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This paper aims to discuss the methodology of mainstream Islamic economics and also gives an alternative approach which is yet not very much taught in the different academic institutions, i.e. Tawhidi methodology. From the curriculum of the different academic institutions and also from the literature, it is observed that mainstream Islamic economics is the imitation of the conventional economics and mainly neoclassical economics. Maqasid-i-Shari’ah is not matching with the Tawhidi one.

It is based on the self-observations of the authors where they taught during their academic career.

This study found that the mainstream Islamic economics could not be able to solve the local and global issues because it is the replica of the conventional economics only there are some injunctions of Shari’ah.

This study gives the guideline to the student of Islamic economics that how they will be able to understand the methodology of Islamic economics and finance.

It provides the guidance to the academicians and policymakers, especially those belonging to the Muslim countries.

It also provides the glimpses to the social scientist about the solutions of the social and economic issues at the local and global levels.

It is an original effort.

Since the pristine works of Schultz (1961) and Becker (1964, 1975), the concept of intergenerational transmission has constantly been in the front line of discussion among the social scientists to divulge the sources and channels through which diffusion of socio-economic status can take place across the generations. The purpose of this paper is to explore the intergeneration links via monetary channels through decomposition technique.

Using a sample of 613 households selecting through systematic sampling from Multan district (Pakistan). Making a three tier analyses, i.e. simple, sequential and double decomposition, the findings of the models support the hypothesis of the study that children of high-income parents also fall in high-income groups.

The simple decomposition analysis using education as the pathway factor reveals that parental income is pivotal in determining the education and ultimately the level of their child’s income. The sequential analysis incorporates occupation and depicts a positive association between the offspring education and occupation. In the double decomposition analysis, the direct component reveals that even among those children with the same level of education, higher parental income is linked with the better occupational achievements, whereas indirect component explains the impact of parental income on occupation via education of the children. In other words, it explains the degree to which children with higher family income acquire more education and consequently get better jobs.

In Pakistan like the other developing countries nationwide surveys are not conducted at the government level.

This study is providing the guideline to the policy makers for the formulating their policies for developing and managing the human capital.

The findings of this study are useful for reducing the inequality in the society.

This is an original and first time it is going to be conducted in a country like Pakistan

It is consensus among Muslim social scientists that religion as an informal institution plays a very important role in building the socio-economic structure of an Islamic state. The transmission of religiosity across generations has important economic implications for a family in particular and a society in general. The Tawhidi methodology is applied for a theoretical model and for the development of the model. The purpose of this study is to determine the transmission of religious capital in an Islamic society.

This study by using an index of religiosity for both parents and their offspring has explored the causal relationship between the religiosity across generations. By using three-tier analytical strategies, i.e. zero-order regression, model with control variables and model with mediating variables, this study has regressed two models for each control and mediating variable.

The findings for the core variable in all models confirmed the hypothesis of the study that parental religious traits are important determinants of the religiosity of their offspring. For the model of control variables, the variables of area, gender and age of the respondent along with the parental religious index are found to be significant with appropriate signs. For the model with mediating variables, only the variable of parental sharing of religious values along with the parental religious index are found to impact the religiosity of the offspring. Therefore, the nutshell of the findings is that the religious orientation of an offspring is highly influenced by the religious denominations of the parents. The formation of the religious capital is a continuous process and the ultimate result of divine knowledge.

Data at the national level are not collected for this purpose by governmental organizations in a country like Pakistan because of shortage of funds. Therefore, data are collected by the authors.

This study will provide guidance to policy-makers for the formulation of their policies.

Intergenerational transmission of religious capital plays a very important role in the moral development of an ideal society.

This is an original effort and is conducted for the first time in Pakistan.

There is no consensus among the experts that welfare can be increased through philanthropy or market is sufficient for the achievement of targeted level of welfare. It is still a main quest that giving visible good to one known fellow is better or market ethos have more positive impact on the society where we have needs of thousands of unknown. Markets, in Hayek’s view, are superior to philanthropy – economically, ethically and epistemologically – because they “confer benefits beyond the range of our concrete knowledge” (Hayek 1988, p. 81) and thus provide “a greater benefit to the community than most direct ‘altruistic’ action”. The same can be expected from the ethical and moral financial institutions having the objective not to only increase their profit but also equally trying to serve the community and society. This paper aims to propose a constructive model in which markets, philanthropy and financial institutions work together to enhance welfare, human freedom, flourishing and voluntary social cooperation.

This paper examines the conceptual dualisms through which commerce – philanthropy relationship (e.g. modern versus Islamic socialism) and the historical–philosophical context in which they were formulated. This helps integrate philanthropy into Hayek’s theory of economic and social order through financial institutions.

This paper explores the foundations of an Islamic view of philanthropic action. This discussion is inspired by the emerging literature of positive psychology and double movement of Polanyi (2001).

Proper data are not available for the Islamic countries.

Without abandoning Hayek’s theory of markets, this study sketches a view of commercial society in which markets and philanthropy (“voluntary giving and association that serves to promote human flourishing”) work together to enhance welfare human freedom, flourishing and voluntary social cooperation under the umbrella of Islam and also explores the different dimensions that how Islamic financial intuitions are becoming the instrument for the incremental change of this integration.

This study guides the policy makers that how social and economic welfare can be increased through the interaction of Islamic financial institutions and philanthropy.

This is an original attempt.

This paper aims to investigate factors influencing Shari’ah governance disclosure (SGD) in financial institutions.

Using content analysis approach, 46 annual reports published in 2015 by banks and insurance companies were investigated based on a self-constructed disclosure index.

The results show that the average level of voluntary disclosure of Shari’ah governance in Saudi financial institutions is 11.7 per cent, which is lower than expectations Moreover, regression analysis shows that industry type, ownership structure and board composition significantly determine the extent of voluntary disclosure of Shari’ah governance. Local financial institutions which are owned by non-governmental agencies are more likely to disclose voluntarily their Shari’ah governance, in particular from the banking industry.

It also bridges the gap between theory and practice and can be used to practice economic and commercial impact in teaching to influence public policy in research contributing to the body of knowledge and especially for the insurance sector and government.

It provides guidance to the ethical investors and supports them in the decision-making process.

This research extends the investigation of SGD into insurance sector in a country that has a general policy about adhering to Islamic principles. Financial institutions might go beyond the country affirmations to legitimate their identity in response to the society critiques about the issue. Accordingly, internal attributes and strategies of financial institutions may play a significant role in distinguishing its compliance with Islamic principles to respond to the society critiques about financial transactions.

The study explores how financial institutes in Saudi Arabia report compliance with shari'ah teachings in terms of improving its legitimacy. The study covers all banks and insurance companies listed in Saudi stock market from 2012 to 2015. Around 181 annual reports were investigated by employing content analysis approach. The results show some trends toward more compliance with shariah teachings. Nevertheless, this is still below, especially for insurance companies. Analysis of variance suggests that banks are more likely to report about their compliance with shariah teachings than insurance companies. The conclusions that can be drafted about these results are that the nature of products and social attributes might influence the attitude of financial institutes to show their compliance with shari'ah teachings, reflecting the aim of the company to present its legitimacy.