This paper aims to explore the issue of human actions in Islamic thought, focusing on the various stances regarding determinism, free will, and the intermediate position between them. This topic is linked to an ontological question: What are the limits of human responsibility for their actions? Our view is that the different positions on human actions reflect the presence of pluralism within Islamic thought, specifically through the discipline of Islamic theology (kalām). The difference in positions about the human actions within the science of theology expresses the vitality of Islamic thought and its appreciation of the right to differ between theological schools such as the Mu’tazila, Shi’a, and Sunnis, especially in an era dominated by the rationalism of Mu’tazila thought influenced by the methodology of Greek philosophical thought. This difference was recognized, especially in the third and fourth centuries AH/ninth and tenth centuries AD. We consider this difference in discussing the subject of the human actions as evidence of the principle of pluralism in Islam, which allows us to speak of the existence of a significant degree of intellectual tolerance, a subject that has not been studied to date. The prevailing view in studies today on this subject is that the theological groups accuse each other of unbelief, which is a mistaken position, because the saying of unbelief did not appear until after the fourth century AH/tenth century AD when transmission, reliability, and conservatism prevailed in Islamic thought. In addressing this issue, we examine three major stances on human actions as represented by three theological schools: The Mu’tazila (who advocated free will in human actions), the Jabriya (who advocated determinism in human actions), and the Ash’ariyya (who upheld the theory of acquisition). Once this is accomplished, we will explore the philosophy of pluralism in Islam through the lens of kalām. The most important conclusion we reached is that the debate on human actions opened, by the mid-4th century AH/10th century CE, an intellectual horizon that laid the foundations for pluralism in Islamic theological discussions. However, this horizon was soon closed due to various factors, which we have discussed throughout the paper.

Despite the apparent agreement today on the concept of sustainability, the means to achieve it holistically are still controversial. “Just sustainability” concept has recently gained traction, casting doubt on whether sustainability can be attained under capitalism. On the social level, many recent urban studies have been concerned with the concept of social justice and the distribution of resources and wealth as a means to achieving socially equitable sustainability. In this regard, a few questions are brought up: can social sustainability be achieved under capitalism? Are Islamic built environments a viable alternative? Many contemporary studies have described Islamic built environments as sustainable and strived for defining their sustainability criteria. However, they mostly focused on the built environment’s physical environmental aspects without relating them to the socio-economic spheres. Using the concepts of power and rights as key analytical tools, the paper examines a few capitalist utopian reform approaches and compares them in terms of their ability to achieve just sustainability with Islamic built environments. Several examples from primary Islamic history books will be used to examine Islamic built environments. It is concluded that Islamic built environments have attained the just sustainability that contemporary reform approaches sought to accomplish.

The rapid advancement of biotechnologies involves human subjects that brings forth intricate ethical, legal, social, and religious challenges. Recent breakthroughs in cloning and stem cell research have generated new hopes as well as presents considerable promise for treating severe diseases and regenerative medicine. In this regard, for advancements in biotechnology to be clinically applicable in medicine, it’s essential to comprehend both scientific principles and ethical implications, taken into consideration the scientific roadblocks impeding advancement in therapeutic cloning such as tumorigenicity, epigenetic reprogramming and interspecies pathogen transfer. As research in this area progresses, it will clarify that stem cells can be obtained from various sources, including therapeutic cloning, which involves cloning embryos from the nuclei of somatic cells or cloning individual organs in the laboratory. This article studies  the legitimacy extent of therapeutic cloning in Islamic Fiqh and comparative law, using the comparative analytical approach. Thus, we have reached a number of results, the most important of which is that the Islamic Fiqh perspective on the illegality of extracting stem cells by creating therapeutic embryos using Somatic Cell Nuclear Transfer (SCNT). It is deemed unacceptable to create an embryo for the purpose of its development and then destroying it for the purpose of stem cells, as this is unacceptable that turns the human being into a source for spare parts. Conversely, cloning specific organs and tissues in the laboratory for medical purposes is considered permissible, provided that it does not harm anyone or violate their sanctity that is consistent with many comparative laws.

Islamabad’s 2019 ban on single-use plastic shopping bags aimed to reduce plastic waste, but compliance is limited. This study evaluates the effectiveness of the ban as well as other factors in curtailing plastic bag use in Islamabad. Regression modeling within a rational choice framework analyzed survey data from 406 retailers across 18 selected urban and rural markets. We found that the subjective belief that a fine was unlikely (β = −16.10; t = −3.90; p < 0.001), likely (β = −24.99; t = −4.95; p < 0.001), or very likely (β = −43.84; t = −4.07; p < 0.001) for selling bags versus very unlikely was significantly associated with lower usage. Additionally, older retailer age (β = −0.25; p < 0.001) and more education (β = −0.77; p < 0.01) were associated with lower plastic bag usage. Business registration (β = −3.94; p < 0.10) and trade membership (β = −4.04; p < 0.05) also decreased use. Rural location (zone II: β = 13.28; p < 0.001) and plastic bags stock availability (β = 16.75; p < 0.001) increased use. Awareness, viewing bags as “Good”, unlikely fines and lack of substitutes lowered use. Results provide insights to inform more effective policies for reducing plastic waste.

Malaysia’s economic development strategies have evolved significantly since independence, focusing on reducing poverty, enhancing education, and integrating technology to foster sustainable growth. Despite substantial progress, challenges persist in achieving inclusive development across rural and urban sectors. This study examines the effectiveness of Malaysia’s New Economic Model (NEM) in addressing poverty and unemployment through technological and educational advancements. Employing a qualitative approach, it reviews literature on technology’s impact on economic growth, poverty alleviation, and the role of tertiary education in national development. Analysis reveals that while NEM initiatives have attracted foreign investment and improved infrastructure, gaps remain in educational access and technological self-reliance. The findings underscore the need for targeted policies that enhance educational outcomes, promote inclusive technology adoption, and address structural inequalities to achieve sustainable economic development. Recommendations include bolstering vocational training, enhancing rural infrastructure, and fostering public-private partnerships in technology innovation to ensure equitable economic progress.