Dr Iznan Tarip, a lecturer in Islamic Governance, recently won the Best Presenter Awards at the 6th International Seminar on Halalan Tayyiban Products and Services (SAPPHAT) 2023. His paper was titled ‘Theorizing Islamic Entrepreneurship from an Islamic Governance Perspective’.
Dr Iznan Tarip is a lecturer in Islamic Governance. He joined UBD in 2020 after obtaining his doctorate in 2019 from Lancaster University Management School, UK, a quadruple-accredited world-ranked institution. He was the Programme Coordinator for the 30th Executive Development Programme for Middle Management Officers (EDPMMO) in 2020 and the 2nd EDPMMO with the Royal Brunei Police Force in 2022.
Drawing upon extensive knowledge of Islamic governance, policy analysis, strategic management, leadership, organisational moral learning, management consultancy, positive psychology, and the spiritual heart, Dr Iznan aims to help others unlock their true potential in their personal and professional life.
Theorizing Islamic Entrepreneurship from an Islamic Governance Perspective
Research on Islamic entrepreneurship (IE) is growing but with difficulty. After reviewing several models of IE, several problematic inconsistencies were identified, which can be categorized into three: the objectives of IE, its core components, and levels of analysis. To address these issues, an Islamic governance approach is taken situated within an Islamic critical realist synthesis. The Islamic Governance Conceptual Matrix is utilized, consisting of the Maqasid (objectives) of the Shari’ah, and the operational framework, comprising four interrelated components (i.e., tawhidic, juristic, value, and cultural components) over three levels of analysis (individual, societal, and state levels). Key arguments offered are as follows: 1) the objectives of IE are not to be confined to only financial sustainability, but to achieve all of the five Maqasid Shari’ah (i.e., preservation and promotion of faith, life, intellect, posterity, and wealth); 2) models of IE should cover the individual, group, organizational, societal, state, and international levels for comprehensiveness; 3) tawhidic component of IE is crucial to distinguish between IE and the conventional; 4) juristically, IE activities can be meaningfully categorized beyond halal and haram into obligatory, recommended, permissible, reprehensible, and prohibited activities; 5) Islamic values are to be differentiated from cultural values, and 6) both Islamic and cultural values shape IE and vice versa. Further implications to practice and future research are also presented.