Abstract
Despite calls to expand and implement the concept of Maqāṣid al-Sharīʿah, it has been rarely utilized in economics and development studies. This paper fills this gap and proposes a framework to assess the socio-economic development of Muslim societies based on the Maqāṣid principles. It is argued that human well-being/poverty is a central theme in the historical deliberations of Maqāṣid and should be the same when using it to frame policies to resolve development challenges in current Muslim world. Drawing insights from the discourses on happiness, quality of life and multidimensional poverty based on the capability approach pioneered by Amartya Sen, the paper reviews a number of operational indicators and multidimensional poverty indices. It then proposes a simple, linear and decomposable multidimensional Maqāṣid al-Sharīʿah-based poverty index encompassing five dimensions of well-being/poverty consistent with the Maqāṣid perspective. The index is subsequently applied to evaluate the welfare changes amongst the recipients of zakāh in Indonesia by using data collected through a survey conducted covering 685 households living in Jakarta, Indonesia. While the study found that zakāh institutions have the expected positive contribution in reducing poverty amongst the poor, it also provides a workable example of how Maqāṣid al-Sharīʿah principles can be implemented in assessing the impacts of socio-economic policies in Muslim societies.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
For example, Imam al-Juwayni uses the term al-maqāṣid and public interest (al-masāliḥ al-ammah) interchangeably (Auda 2008). Imam al-Ghazali places maqāṣid under what he called as ‘unrestricted interests (al-masāliḥ al-mursalah)’, which is agreed by his followers al-Razi and al-Amidi (Al-Raysuni 2005). Meanwhile, al-Qarafi links maṣlaḥah and maqāṣid through a fundamental principle in which ‘a purpose (maqsid) is not valid unless it leads to the fulfillment of some good (maṣlaḥah) or the avoidance of some mischief (mafsadah)’ (Auda 2008: 20).
- 2.
It is often classified into what preserves one’s faith, soul, wealth, mind and offspring. In relation to this, adultery, alcohol or wine-drinking and intoxicants are banned in Islam as they pose threats to the protection and well-being of family (offspring) and the integrity of human intellect (soul and mind), respectively. Islam also bans thefts, monopoly, hoarding of wealth (rikaz), riba and gharar transactions to protect the human wealth. The preservation of faith is also a necessity for human life, albeit probably more in the afterlife sense because Islam perceives life as a ‘comprehensive’ journey in the world and the hereafter (Kamali 2008).
- 3.
With respect to ritual worship (ibāḥah), for example, shariah has granted many concessions (rukhas) such as shortening of prayers and opening of fast for the sick and traveller in order to make things easier for Muslims. In daily ‘worldly’ life (muamalah), examples of this need are marriage, trade and means of transportation. Although Islam encourages and regulates these activities, the lack of any of these needs is not a matter of life and death especially on an individual basis. However, if the shortage becomes widespread and jeopardizes people’s life, they could be considered as necessities and thus move from the level of complementary interests to the level of necessities.
- 4.
This is reflected in the use of, among others, perfume, jewellery, stylish clothing, beautiful homes and sporty cars. These things are important and perfecting human life, although in lower priorities than the essentials and the needs. They also serve as further signs and proofs for God’s endless mercy and generosity towards human life.
- 5.
For example, al-Tarmidzi al-Hakim wrote Kitab al-Salah wa Maqāṣiduna (the Book of Prayers and Their Purposes) in which the wisdom and spiritual ‘secrets’ behind each of the prayers rituals (such as ‘confirming humbleness’ as the maqsid or purpose behind glorifying God’s with every move during prayers (takbeer) or ‘focusing on one’s prayers’ as the maqsid behind facing the direction of the Ka’bah) are discussed. Abu Zayd al-Balkhi wrote a book dedicated to maṣlaḥah called Masalih al-Abdan wa al-Anfus (Benefits for Bodies and Souls). This book explains how Islamic practices and rulings contribute to human’s health, physically and mentally, which are important aspects of human well-being. Another example is a more comprehensive volume of 335 chapters written by al-Qummi, which ‘rationalize’ believing in God, Prophets, heavens as well as the wisdoms behind prayers, fasting, pilgrimage, charity, and other moral obligations (Al-Raysuni 2005; Auda 2008).
- 6.
Imam al-Juwayni was probably the first scholar who introduces a theory of ‘levels of necessity’ which later inspired his followers to develop the maqāṣid principles (Auda 2008). However, the most influential works on maqāṣid during this period are probably the works developed by al-Ghazali with his ‘order of necessities’, al-Shatibi and his postulate ‘Maqāṣid as fundamentals’ and Ibn Taimiyyah and Ibn-Qayyim who calls for ‘what shariah is all about’ (Al-Raysuni 2005). Some of the relevant works/citations will be mentioned later in this section.
- 7.
Ibn Ashur, for instance, emphasized purposes dealing with the ‘nation’ (ummah) instead of those dealing with individuals. Rashid Rida included ‘reform’ and ‘women’s rights’ in his theory of maqāṣid. Al-Qardhawi embraced the need ‘to preserve true faith, maintain human dignity/rights and build a more cooperative world’ (Auda 2008). More recently, Chapra emphasized that the ultimate objective of all Islamic teaching is to be a blessing for mankind, which could only be fulfilled by promoting the real well-being (falāḥ) of all people on earth (Chapra 2008).
- 8.
- 9.
In this study, the terms, increasing well-being and reducing poverty, are used interchangeably and sometimes simultaneously as they basically have similar essence.
- 10.
According to Alkire (2007), there are a number of important issues which require consideration to assess poverty across the multiple dimensions. The issues include (i) how to choose the domains or dimensions; (ii) how to choose relevant indicators for the domains and related capabilities; (iii) how to model the interaction among indicators and among dimensions; (iv) how to set relative weights for each dimension and indicator; (v) how to aggregate or compare across individuals or groups; (vi) how to aggregate across dimensions or, alternatively, to perform rankings and comparisons; and (vii) how to incorporate freedom and agency into multidimensional capability poverty measures. Discussions on these issues are still ongoing until now.
- 11.
There are a number of other indicators such as calories consumed per person per day, food consumption as a fraction of total expenditure, nutritional status and observer assessment. However, they are rarely used in calculating (monetary) poverty.
- 12.
Given the limited number of income sources, it is normally easier to measure income than consumption. Nevertheless, it is also likely to be underreported. In contrast, while some expenditure is not incurred regularly, expenditure as a whole is usually easier to recall and less understated than income (Haughton and Khandker 2009).
- 13.
It is noted by Alkire (2007: 7) that in the practical applications of the capability approach and related multidimensional [poverty] approaches, the methods of identifying capabilities or poverty dimensions are surprisingly straightforward. Most researchers draw implicitly on five selection methods, either alone or in combination, based on (i) existing data/convention, (ii) assumption of what people do/should value, (iii) public ‘consensus’, (iv) ongoing deliberative participatory processes, and (v) empirical evidence from multidisciplinary studies regarding people’s values.
- 14.
Despite that, Sen (2004: 80) said that ‘I have nothing against the listing of capabilities but must stand up against a grand mausoleum to one fixed and final list of capabilities’.
- 15.
Nussbaum (2003: 33) strongly argued that ‘capabilities can help us to construct a normative conception of social justice…only if we specify a definite set of capabilities as the most important ones to protect. Sen’s “perspective of freedom” is too vague. Some freedoms limit others; some freedoms are important, some trivial, some good, and some positively bad. Before the approach can offer a valuable normative gender perspective, we must make commitments about the substance’.
- 16.
A poverty line is usually (and officially) defined for an individual. However, since poverty studies are mostly conducted on the household level, the common approach is to construct one per capita line for all individuals and adjust the line with household composition or size. This implies that a household poverty line could be generated by multiplying the per capita line with the household size. For further discussion, see Ravallion (1998).
- 17.
The current literature also recognizes the so-called subjective poverty line constructed by directly asking people about their poverty line. In practice, the self-rated measure is often used as a complement to the more traditional ‘objective’ poverty lines.
- 18.
In a recent publication, Alkire and Foster, who developed the Multidimensional Poverty Index, admit that ‘The choice of k could therefore be a normative one [emphasis added], with k reflecting the minimum deprivation count required to be considered poor in a specific context under consideration’ (Alkire and Foster 2011: 483).
- 19.
For more discussion on the index, see Haughton and Khandker (2009).
- 20.
Some studies consider the Human Development Index (HDI) and the Human Poverty Index (HPI) introduced by the United Nations Development Program (UNDP) in 1990 and 1997, respectively, as multidimensional poverty indices. However, when the indices were launched, they were never meant to represent the multidimensional poverty concept. Rather, HDI is ‘a composite index that takes into account three types of deprivations’, which is closer to the broad approach to poverty. Meanwhile, HPI is a composite index based on several parameters known to influence human capabilities. Only recently have the indices been ‘re-categorized’ as multidimensional poverty indices. Despite that, as emphasized in the UNDP’s 2010 Human Development Report, HPI has recently been replaced by the Multidimensional Poverty Index (UNDP 2010: 95).
- 21.
Examples of the nonlinear relationships are the equations representing the poverty severity index and the Watts index. For a detailed discussion of the index, see Haughton and Khandker (2009).
- 22.
- 23.
For example, economic dimension of HDI might have a higher weight that education dimension if there are strong reasons (such as gaining more importance worldwide due to economic recovery) to do so.
- 24.
This is similar to the perspective of Nussbaum who contended that the specification of one ‘list’ of domains or central capabilities is necessary to ensure that the content of the capability approach carries a critical force and therefore the possibility of the ‘wrong’ freedoms being prioritized and expanded could be minimized.
- 25.
This is similar with the position of Amartya Sen in the debate of operationalizing the capability approach.
- 26.
In relation to this, in an article on the revolutions that occur within economics, a prominent British economics John Hicks acknowledges that economists’ need for a focus. ‘In order that we should be able to say useful things about what is happening, before it is too late, we must select, even select quite violently. We must concentrate our attention, and hope that we have concentrated it in the right place. We must work, if we are to work effectively, in some sort of blinkers’ (1983: 4; quoted from Alkire 2007: 115–116).
- 27.
It is realized that some Muslim scholars have discussed the minimum living sustenance in the context of eligibility to pay and receive zakāh. Specifically, zakāh must be paid if the assets reach a certain amount of zakatable assets, usually in excess of the basic needs of those subject to paying zakāh, known as nisab. This minimum amount is usually calculated in terms of money. For example, based on the Hadith narrated by Abu Mas’ud, al-Thauri suggested that the minimum income required for satisfying the basic necessities of eating and living for a day and a night is around fifty dirhams of money (in al-Qardawi 2000). Therefore, it is more suitable in assessing monetary based measure of poverty instead of the multidimensional measure.
- 28.
On the one hand, proponents of MPI argue that a single-composite index is powerful in directing attention of policy makers regarding poverty conditions of nations (see, for instance, Alkire and Santos 2010). However, others argue that it is a single-composite index cannot give sufficient information for policy makers to direct their resources and solve the dimensional poverty problems (see, for instance, Ravallion 2011). Thus, each party seems to have solid arguments to defend their positions in which the purpose of constructing the index becomes their main concern.
- 29.
For more discussion on the index and their advantages, see Haughton and Khandker (2009).
- 30.
Equal weight was given to each indicator/dimension since there is no strong justification to prioritize one variable above the others. This method has been adopted in many studies, resulting in the Human Development Index and other similar development indices (Anand and Sen 1997; Anto 2009; Dar and Otiti 2002).
- 31.
The value/score could be generated either from researcher’s judgment or people’s perceptions discussed earlier.
- 32.
For example, if socio-demographic profiles of respondents (age, gender, education, occupation, income group, etc.) are available, the index could be decomposed according to those characteristics.
- 33.
The cities include Jakarta Utara (North Jakarta), Jakarta Timur (East Jakarta) Jakarta Pusat (Central Jakarta), Jakarta Barat (West Jakarta), Jakarta Selatan (South Jakarta), Depok, Tangerang, Bogor and Bekasi.
- 34.
With the clustered random sampling method, the primary data are collected randomly (i.e. based on a table of random sampling) and sequentially according to the households’ city of residence. The list of zakāh recipients was obtained from seven large Indonesian zakāh organizations willing to participate in this study. There were around 5605 households receiving zakāh assistance in Greater Jakarta in 2011. From the list, around 700 of the households are randomly selected by using the sampling method. However, only around 685 of the data (questionnaires) were valid for further analysis. Despite that, analysis with 685 samples should be enough because literature suggests that to achieve 99% confidence level and 5% margin error only around 600 samples are needed (Bartlett et al. 2001).
- 35.
The main information asked includes socio-demographic profile of head of household (age, gender, marital status, education and occupation) and household size.
- 36.
Ideally, two-round of survey (i.e. before and after) must be conducted to collect the data with an experimental study design. However, due to time and budget constraint, it was decided to conduct one survey asking conditions in two period of time. This method has been implemented by, among others, Jehle (1994) and Beik (2010) to measure the changes in poverty amongst zakāh recipients in Pakistan and Indonesia.
- 37.
An itemized rating is a rating of a subject matter (degrees change, etc.) in which numerical scales with various points (usually between 3 and 10 point scales, as needed) are provided for each item so that the respondents can choose the appropriate number suitable for their conditions.
- 38.
An even-numbered rating (scale of 1–6) is used to avoid neutral and biased answers.
References
Ahmed, H. (2002). Financing Micro Enterprises: An Analytical Study of Islamic Microfinance Institutions. Islamic Economic Studies, 9(2), 27–64.
Ahmed, H. (2004). The Role of Zakah and Awqaf in Poverty Alleviation. Jeddah: Islamic Research and Training Institute, Islamic Development Bank.
Al-Raysuni, A. (2005). Imam al-Shatibi’s Theory of the Higher Objectives and Intents of Islamic Law. London: International Institute of Islamic Thought.
Al-Sufi, T. H. (2013). Maqāṣid al-Sharīʿah as a Framework for Poverty Alleviation. Paper presented at the International Conference on Poverty Alleviation and Islamic Economics & Finance: Current Issues and Future Prospects, Durham University, UK.
Alisjahbana, A., & Yusuf, A. A. (2003). Poverty Dynamics in Indonesia: Panel Data Evidence (Padjadjaran University Working Paper).
Alkire, S. (2002). Dimensions of Human Development. World Development, 30(2), 181–205.
Alkire, S. (2007). Choosing Dimensions: The Capability Approach and Multidimensional Poverty. In N. Kakwani & J. Silber (Eds.), The Many Dimensions of Poverty. New York: Palgrave Macmillan.
Alkire, S., & Deneulin, S. (2009). An Introduction to the Human Development and Capability Approach. London: Earthscan.
Alkire, S., & Foster, J. (2007). Counting and Multidimensional Poverty Measures (Oxford Poverty and Human Development Initiative Working Paper). Oxford: Oxford Poverty and Human Development Initiative.
Alkire, S., & Foster, J. (2011). Counting and Multidimensional Poverty Measurement. Journal of Public Economics, 95(7), 476–487.
Alkire, S., Foster, J., & Santos, M. (2011). Where Did Identification Go? Journal of Economic Inequality, 9(3), 501–505.
Alkire, S., & Santos, M. (2010). Acute Multidimensional Poverty: A New Index for Developing Countries. Human Development Research Paper 11. UNDP–HDRO, New York.
Allardt, E. (1993). Having, Loving, Being: An Alternative to the Swedish Model of Welfare Research. In M. C. Nussbaum & A. Sen (Eds.), The Quality of Life (pp. 88–95). Oxford: Clarendon Press.
Anand, S., & Sen, A. (1994). Sustainable Human Development: Concepts and Priorities. New York: United Nation Development Program.
Anand, S., & Sen, A. (1997). Concepts of Human Development and Poverty: A Multidimensional Perspective. New York: United Nation Development Program.
Anto, M. (2009). Introducing an Islamic Human Development Index (I-HDI) to Measure Development in OIC Countries. Islamic Economic Studies, 19(2), 69.
Ashur, I. (2006). Treatise on Maqāṣid al-Sharīʿah. London: International Institute of Islamic Thought.
Atkinson, A. B. (2003). Multidimensional Deprivation: Contrasting Social Welfare and Counting Approaches. The Journal of Economic Inequality, 1(1), 51–65.
Auda, J. (2008). Maqāṣid al-Sharīʿah: A Beginner’s Guide. London: International Institute of Islamic Thought.
Bartlett, J. E., Kotrlik, J. W., & Higgins, C. (2001). Organizational Research: Determining Appropriate Sample Size in Survey Research. Information Technology, Learning, and Performance Journal, 19(1).
Beik, I. (2010). Economic Role of Zakat in Reducing Poverty and Income Inequality in the Province of Dki Jakarta, Indonesia: Case Study of the Government Board of Zakat and Dompet Dhuafa Republika. Unpublished PhD Thesis, International Islamic University of Malaysia.
Biswas-Diener, R., & Diener, E. (2001). Making the Best of a Bad Situation: Satisfaction in the Slums of Calcutta. Social Indicators Research, 55(3), 329–352.
Booth, A., & Mosley, P. (2003). The New Poverty Strategies: What Have They Achieved? What Have We Learned? New York: Palgrave Macmillan.
Bourguignon, F., & Chakravarty, S. R. (2003). The Measurement of Multidimensional Poverty. Journal of Economic Inequality, 1(1), 25–49.
Chapra, M. (2000). The Future of Economics: An Islamic Perspective. Leicester: Islamic Foundation.
Chapra, M. U. (2008). The Islamic Vision of Development in the Light of Maqāṣid al-Sharīʿah. Jeddah: Islamic Research and Training Institute, Islamic Development Bank.
Chen, S., & Ravallion, M. (2008). The Developing World Is Poorer Than We Thought, but No Less Successful in the Fight Against Poverty. Washington: World Bank.
Comim, F., & Qizilbash, M. (2008). The Capability Approach: Concepts, Measures and Applications. Cambridge: Cambridge University Press.
Dar, H. A., & Otiti, S. F. (2002). Construction of an Ethics-Augmented Human Development Index with a Particular Reference to the OIC Member Countries (Working Paper). Loughborough: Loughborough University.
Doyal, L., & Gough, I. (1991). A Theory of Human Needs. New York: Guilford Press.
Finnis, J. (1980). Natural Law and Natural Rights. Oxford: Oxford University Press.
Fromm, E. (1955). The Sane Society. New York: Rinehart and Winston.
Fusco, A., & Dickes, P. (2008). The Rasch Model and Multidimensional Poverty Measurement. In N. Kakwani & J. Silber (Eds.), Quantitative Approaches to Multidimensional Poverty Measurement (pp. 49–62). New York: Palgrave Macmillan.
Galtung, J. (1980). The True Worlds: A Transnational Perspective. New York: Free Press.
Gordon, D., Nandy, S., Pantazis, C., Pemberton, S., & Townsend, P. (2003). The Distribution of Child Poverty in the Developing World. Bristol: Centre for International Poverty Research.
Haughton, J., & Khandker, S. R. (2009). Handbook on Poverty and Inequality. Washington: World Bank.
Iqbal, M. (2002). Islamic Economic Institutions and the Elimination of Poverty. Leicester: Islamic Foundation.
Jehle, G. (1994). Zakat and Inequality: Some Evidence from Pakistan. Review of Income and Wealth, 40(2), 205–216.
Kamali, M. (2008). Maqāṣid al-Sharīʿah Made Simple. Herndon: International Institute of Islamic Thought.
Kasri, R. A. (2012). Can Financial and Social Performance of Zakāh Institution Be Assessed by Using the Maqāṣid al-Sharīʿah Approach? Paper presented at the 5th Kyoto-Durham International Workshop in Islamic Economics and Finance “New Horizons in Islamic Economics: Critical Perspectives on the Financial and Social Performance of Islamic Finance”, Kyoto, Japan.
Mack, J., & Lansley, S. (1985). Poor Britain. Crows Nest, NSW: G. Allen & Unwin.
Mattson, I. (2003). Status-Based Definitions of Need in Early Islamic Zakat and Maintenance Laws. In M. Bonner, M. Ener, & A. Singer (Eds.), Poverty and Charity in the Middle Eastern Context (pp. 31–52). Albany: State University of New York Press.
Mirakhor, A., & Askari, H. (2010). Islam and the Path to Human and Economic Development. New York: Palgrave Macmillan.
Narayan, D., Chambers, R., Shah, M. K., & Petesch, P. (2000). Voices of the Poor: Crying Out for Change. Washington: World Bank.
Nussbaum, M. C. (2003). Capabilities as Fundamental Entitlements: Sen and Social Justice. Feminist Economics, 9(2–3), 33–59.
Obaidullah, M. (2008). Role of Microfinance in Poverty Alleviation: Lessons from Experiences in Selected IDB Member Countries. Jeddah: Islamic Research and Training Institute, Islamic Development Bank.
Qizilbash, M. (1996). Ethical Development. World Development, 24(7), 1209–1221.
Rahman, M., & Ahmad, F. (2010). Impact of Microfinance of IBBL on the Rural Poor’s Livelihood in Bangladesh: An Empirical Study. International Journal of Islamic and Middle Eastern Finance and Management, 3(2), 168–190.
Ravallion, M. (1994). Measuring Social Welfare with and Without Poverty Lines. The American Economic Review, 84(2), 359–364.
Ravallion, M. (1998). Poverty Lines in Theory and Practice. Washington: World Bank.
Ravallion, M. (2011). On Multidimensional Indices of Poverty. Journal of Economic Inequality, 9, 235–248.
Robeyns, I. (2005). The Capability Approach: A Theoretical Survey. Journal of Human Development, 6(1), 93–117.
Sen, A. (1993). Capability and Well-Being. In A. Sen & M. Nussbaum (Eds.), The Quality of Life. Clarendon: Oxford University Press.
Sen, A. (1996). On the Foundations of Welfare Economics: Utility, Capability and Practical Reason. In F. Farina, F. Hahn, & S. Vannucci (Eds.), Ethics, Rationality and Economic Behavior. Oxford: Clarendon Press.
Sen, A. (1999). Development as Freedom. Oxford: Oxford University Press.
Sen, A. (2004). Capabilities, Lists, and Public Reason: Continuing the Conversation. Feminist Economics, 10(3), 77–80.
Sen, A. (2005). Human Rights and Capabilities. Journal of Human Development and Capabilities, 6(2), 151–166.
Sirageldin, I. (2000). Elimination of Poverty: Challenges and Islamic Strategies. Islamic Economic Studies, 8(1), 1–16.
Townsend, P. (1985). A Sociological Approach to the Measurement of Poverty—A Rejoinder to Professor Amartya Sen. Oxford Economic Papers, 37(4), 659–668.
UNDP. (2010). The Real Wealth of Nations: Pathways to Human Development Series. New York: United Nations Development Program.
Van Praag, B. M. S., & Ferrer-i-Carbonell, A. (2008). A Multi-dimensional Approach to Subjective Poverty. In N. Kakwani & J. Silber (Eds.), Quantitative Approaches to Multidimensional Poverty Measurement (pp. 135–154). New York: Palgrave Macmillan.
World Bank. (1990). World Development Report 1990: Poverty. Washington: World Bank.
World Bank. (2001). World Development Report 2000/2001: Attacking Poverty. Washington: World Bank.
Yunus, M. (2007). Creating a World Without Poverty: Social Business and the Future of Capitalism. New York: Public Affairs.
Author information
Authors and Affiliations
Corresponding author
Editor information
Editors and Affiliations
Appendix 1: Multidimensional Poverty/Well-Being Indicators
Appendix 1: Multidimensional Poverty/Well-Being Indicators
No. | Dimensions/Indicators | References |
|---|---|---|
1 | Nutrition, shelter, health, mortality rate, education, political freedom, economic facilities, social opportunities, transparency guarantees, security | |
2 | Life; bodily health; bodily integrity; senses, imagination and thought; emotions; practical reason (education); affiliation; other species; play; control over one’s environment | Nussbaum (2003) |
3 | Relatedness, transcendence-creativity, rootedness, sense of identity and individuality, the need for a frame of orientation and devotion | Fromm (1955) |
4 | Input-output (nutrition, water, air); climate balance with nature (clothing, shelter); health; community; symbolic interaction and reflection (education) | Galtung (1980) |
5 | Life; knowledge (understanding and education); meaningful work and play; friendship and other valued kinds of human relationships; authentic self-direction; transcendence ‘peace with God’ or some non-theistic but more-than-human source of meaning and value | Finnis (1980) |
6 | Nutritional food/water, protective housing, work, physical environment, healthcare, security in childhood, significant primary relationships (marriage), physical security, economic security, safe birth control/childbearing, basic education | Doyal and Gough (1991) |
7 | Having economic resources, housing, employment, working conditions, health, education; attachments/contacts with local community, family and friends, associations, colleagues, etc.; self-determination, leisure-time (social) activities, meaningful work and opportunities to enjoy nature | Allardt (1993) |
8 | Longevity, infant/child mortality, preventable morbidity, literacy, nourishment, personal liberty and freedom | Anand and Sen (1994) |
9 | Health/nutrition/sanitation/rest/shelter/security; literacy/basic intellectual and physical capacities; positive freedom or autonomy; negative freedom or liberty; understanding or knowledge; participation in social life | Qizilbash (1996) |
10 | Material well-being (having enough food, assets and work); bodily well-being (being and appearing well, health, physical environment); social well-being (being able to care for, bring up, marry and settle children, peace, harmony, good relations in the family/community); security (a physically safe and secure environment, lawfulness and access to justice, confidence in the future); psychological well-being (peace of mind, happiness, harmony, spiritual life and religious observance, freedom of choice and action) | Narayan et al. (2000) |
11 | Morality, food, family, friendship, material resources, intelligence, romantic, relationship, physical appearance, self, income, housing, social life | Biswas-Diener and Diener (2001) |
12 | Health (nutrition/food, child mortality); education (years of schooling, children enrolled); Living standard (cooking fuel, toilet, water, electricity, floor and assets). | Alkire and Santos, in UNDP (2010) |
Rights and permissions
Copyright information
© 2019 The Author(s)
About this chapter
Cite this chapter
Kasri, R., Ahmed, H. (2019). Assessing Socio-Economic Development Based on Maqāṣid al-Sharīʿah Principles: Normative Frameworks, Methods and Pilot Implementation in Indonesia. In: Ali, S. (eds) Towards a Maqāṣid al-Sharīʿah Index of Socio-Economic Development. Palgrave Studies in Islamic Banking, Finance, and Economics. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-12793-0_13
Download citation
DOI: https://doi.org/10.1007/978-3-030-12793-0_13
Published:
Publisher Name: Palgrave Macmillan, Cham
Print ISBN: 978-3-030-12792-3
Online ISBN: 978-3-030-12793-0
eBook Packages: Economics and FinanceEconomics and Finance (R0)