This document discusses applying Maqasid al-Shariah, or the ultimate objectives of Islamic law, as an overriding strategy for developing the Cambodian Muslim community. It proposes establishing the Cambodian Muslim Waqf Development Foundation to focus on educational, social, and economic development using tactical strategies aligned with protecting religion, life, intellect, offspring, and wealth. The foundation would be financially self-sufficient through contributions to support sustainable, independent development for Muslims in Cambodia.

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APPLICATION OF
MAQASID
AL-SHARIAH
AS OVERRIDING
STRATEGY
IN DEVELOPING THE CAMBODIAN
MUSLIM COMMUNITY
Dr. SHAYA’A OTHMAN
OVERVIEW OF
SHARIAH
Definition
Sources
Categories
Ultimate Objectives
MAQASID AL-
SHARIAH
Protection of Religion
Protection of Life
Protection of Intellect
Protection of Offspring
Protection of Wealth
NEW MAINSTREAM OF
THE ISLAMIC
ECONOMY
CAMBODIAN
MUSLIM WAQF
DEVELOPMENT
FOUNDATION
[CMWD]
TACTICAL
STRATEGY FOR
EDUCATIONAL
DEVELOPMENT
TACTICAL
STRATEGY FOR
SOCIAL
DEVELOPMENT
TACTICAL
STRATEGY FOR
ECONOMIC
DEVELOPMENT
ELOPMENT
SHAYA’A OTHMAN OCCASIONAL NOTES
ON ISLAMIC MANAGERIAL EXCELLENCE
Note No 4. 1443H / 2022CE

2. 1
CONTENTS
1. INTRODUCTION 3
2. UNDERSTANDING MAQASID AL-SHARIAH 4
3. MAQASID AL SHARIAH AS CORPORATE STRATEGY IN
DEVELOPMENT 8
4. MAQASID AL-SHARIAH STRATEGY CREATED NEW
MAINSTREAM OF THE ISLAMIC ECONOMY 9
5. MAQASID AL-SHARIAH AS CORPORATE STRATEGY IN
DEVELOPMENT OF CAMBODIAN MUSLIM 14
6. ESTABLISHMENT OF CAMBODIAN MUSLIM WAQF
DEVELOPMENT FOUNDATION [CMWD] 15
7. TACTICAL STRATEGY FOR EDUCATIONAL DEVELOPMENT
FOR CAMBODIAN MUSLIMS UNDER CMWD 18
8. TACTICAL STRATEGY FOR SOCIAL DEVELOPMENT FOR
CAMBODIAN MUSLIMS UNDER CMWD 21
9. TACTICAL STRATEGY FOR ECONOMIC DEVELOPMENT FOR
CAMBODIAN MUSLIMS UNDER CMWD 24
10. MODUS OPERANDI AND CONCLUSION 26
REFERENCES 28
UNIVERSAL CRESCENT STANDARD CENTER [UCSC]
KUALA LUMPUR, MALAYSIA
10 Zulhijjah 1443H/ 10.7.2022CE

3. 2
APPLICATION OF MAQASID AL-SHARIAH
AS OVERRIDING STRATEGY IN
DEVELOPING THE CAMBODIAN MUSLIM COMMUNITY
Dr. Shaya’a Othman1
Abstract
Maqasid Al-Shariah [MAS} has been widely discussed and
developed in the field of Islamic Law and Judiciary. However, very
little is explored and discussed in the field of Management and
Development. In the development of society, there have been many
attempts by Muslim Ulama and Professionals to find a suitable
model of Islamic management or administration that can be a good
and practical guide. The application of the proposed MAS as a
Development Strategy, addresses the economic, social, and
institutional changes necessary for the development of sustainable
societies. While most countries have many strategic planning
processes, but they do not have a system to coordinate them
effectively to the development of the Muslim community. MAS can
develop a coordination system that will help to integrate all
components of sustainable development into the mainstream
planning process. Increased coordination and convergence
between different planning frameworks can also alleviate the
burden of capacity and viable resources. This paper discusses how
the MAS namely, Protection of Religion, Protection of Human Life,
Protection of Intellect, Protection of Offspring and Protection of
Wealth, can be embedded as Key Strategies in the Development.
The implementation structure through the Waqf foundation is also
proposed to ensure that the community can continue to develop
independently and sustainably.
1
Chairman & Founder of Universal Crescent Standard Center [UCSC], Malaysia, and
Sr. Academic Fellow of International Institute of Islamic Thought [IIIT]USA, East &
South East Asia Regional Office, Malaysia.

4. 3
1. INTRODUCTION
Presently, there is a great interest in the development of the
Islamic System in development activities, not only in Malaysia
which is considered to be the pioneer and leader in Islamic Finance,
but also worldwide. Although the Maqasid Al-Shariah [Ultimate
Objectives of Shariah or Islam] has been developed in Islamic
Jurisdiction, there is very little interest shown in its possible
application in Islamic development activities as a Strategy. There is
a gap between the two and needs to be integrated or brought closer
together.
This paper has included Maqasid Al-Shariah as Management
and Administrative Strategy to be applied in the development of
the Muslim community in Cambodia. Every aspect of human
activities should follow the shariah, which aims to achieve the
ultimate objectives of Islam (the Maqasid Al-Shariah). For example,
human activities in Islamic Finance (takaful, Sukuk and banking)
should include the Maqasid Al-Shariah as its overriding or corporate
objectives.
For the deployment of the Muslim community in Cambodia
it is suggested that the Cambodian Muslim Waqf Development
Foundation in short CMWD be established and Maqasid Al-Shariah
as its Corporate Strategy. This foundation will focus on the
development of three Strategic areas, namely, Education, Socio-
Economic and Economic Developments. The development fund in
the form of contributions [Waqf, zakat, donations] could be raised
from the local Muslim community as well as Muslim communities
from other countries. The proposed CMWD is based on the proven
success model of the Turkey Waqf Foundation, which is [1]
Productive [2] Accumulative [3] Sustainable [4] Financially Self-
sufficient, and [5] Administratively Self-sufficient.

5. 4
2. UNDERSTANDING MAQASID AL-
SHARIAH
Islam is a way of life following the commandments of Allah
(shariah), covering all human activities which include (1) Faith
(Aqidah), (2) Behaviors (Akhlak), and (3) Rules and Laws (Fiqh),
These Islamic rules and laws (fiqh) may be further classified into
five, namely (i) Rules relating to Worshipping (Fiqh Ibadat), (ii)
Family Laws (Fiqh Munakahat), (iii) Commercial Laws (Fiqh
Muamalat), (iv) Criminal Laws (Fiqh Jinnayat) and (v) Management
and Administrative Laws (Fiqh Idarat).
The sources of these commandments are from Al Quran and
Sunnah [practices of the Prophet Muhammad SAW] towards
achieving a set of Ultimate objectives of Shariah [Maqasid Al-
Shariah], and further illustration of Shariah is shown in Figure 1.
Figure 1: Overview of Shariah: Meaning, Classification, Objectives
and Sources

6. 5
In recent decades, many researchers have been focusing on
exploring the application of the Maqasid Al-Shariah to conventional
laws as well as criminal laws and other specific issues which
include genetic engineering and Islamic finance2, but they do not
address or try to link the application of the Maqasid Al-Shariah to
management strategy. Strategy is being discussed limited in
strategic business units as ‘strategy is implemented through
programs, budgets and purchase involve the organizing of
resources of the organization as well as the motivation of the staff
to achieve its objectives3 .
The general objectives of Islamic organizations must be in
line with the Maqasid Al-Shariah. There are several efforts by Islamic
institutions such as Akademi Pengurusan, Yayasan Pembangunan
Ekonomi Islam Malaysia (YePEIM) to develop Islamic management
awareness, although a special chapter is dedicated to strategic
management, and nothing is mentioned on the Maqasid Al-Shariah4.
Muslim scholars hold the opinion that the Maqasid Al-Shariah
is for mankind’s co-existence which is according to Holy Quran and
al-Sunnah. This includes five main areas namely [1] Protection of
Life [2] Protection of Religion [Islam], [3] Protection of Progeny or
Offspring, [4] Protection of Intellect or Faculty of Reason, and lastly
[5] Protection of Material Wealth or Resources. However, this study
acknowledges the prioritization made by al-Ghazali
[505HA/1111AC] that became widely accepted thereafter in the
following order5.
2
Kamali, Mohamad Hashim Kamali, Maqasid Al-Shariah: Ijtihad and Civilization
Renewal, International Institute of Islamic Thought (London -Washington) &
International Institute of Advanced Islamic Studies (Malaysia), Kuala Lumpur, 2012.
3
Ahmad, Khaliq Ahmad, Management from an Islamic Perspective, Prentice Hall, Kuala
Lumpur, 2009, p 93.
4
See Akademi Pengurusan YaPEIM, Islamic Management the Application of Quaranic
Principles and Values, Yayasan Pembangunan Ekonomi Islam Malaysia, Kuala Lumpur,
2013, pp135 -147.
5
See Attia, Gamal Eidin Attia, Towards Realization of Higher Intents of Islamic Law
Maqasid Al-Shariah a Functional Approach, Islamic Books Trust, Kuala Lumpur, 2010

7. 6
a) Protection of Religion {Islam]
b) Protection of Life
c) Protection of Intellect or Faculty of Reason
d) Protection of Progeny or Offspring
e) Protection of Material Wealth.
The objectives of shariah (the Maqasid Al-Shariah) as listed
above is a set of ultimate objectives or goals and can be incorporated
as a Corporate Strategy of any development undertaking, in
particular, Islamic Management Strategy including the Education,
Social and Economic Development. Strategy can be simply defined
as a set of goals or objectives and further explained as a plan or
something equivalent. Besides that, it is also known as a direction,
a guide or a course of action into the future and strategy is also a
pattern that is consistent in behavior over time6. Since there is a
missing link between Development Strategy and the Maqasid Al-
Shariah, this paper is explaining the importance of any kind of
development including the development of the Muslim community
in Cambodia by adopting Maqasid Al-Shariah as its Corporate
Strategy in the framework of the Strategic Management Process.
The set of five ultimate objectives of Islam (the Maqasid Al-
Shariah) as mentioned, covers social responsibilities which include
the protection of religion, life, intellect, offspring and wealth7. The
current issue is that there is a separation of knowledge and religion,
the Maqasid Al-Shariah which is derived from Holy Quran is not
considered by management gurus, western scholars and Muslim
6
See Mintzberg, Quins, Henry Mintzberg, James B. Quin, The Strategy Process,
Prentice-Hall Inc. New York, 1991
7
See Attia, Gamal Eidin Attia, Towards Realization of Higher Intents of Islamic Law
Maqasid Al-Shariah a Functional Approach.

8. 7
scholars alike, as part of management, and thus it is not considered
as part of strategic management process framework.
Addressing this problem, Al-Shaikh Ali Academic Advisor
of the International Institute of Islamic Thought (IIIT) London
Office mentioned that ‘For Islamic rulings to fulfil their purpose of
justice, equality, human rights, development, and civility in today’s
context, implementation of the Maqasid Al-Shariah is vital.’8.
Although the Maqasid Al-Shariah initially developed by Imam Abu
Ishaq al-Shatibi considered to be the father of this discipline
addressing the general objectives of Islamic Law9, and principles
that provide answers to questions about the Islamic law10, its
application should cover management, especially in Corporate
Strategy.
As discussed, many works of literature on Islamic
management failed to address the issue of the Maqasid Al-Shariah
particularly on its application as a strategy. For example, the
discussion on the Philosophy and Objective of Islamic Management
touches on the general issues of Tawhid, Rubuhiyah, Khalifah and
Tazkiyah.11 The issue of Strategic Management focuses only on the
migration (Hijrah) of Prophet Muhammad (peace be upon him)
from Makkah to Madinah, and “The example to in this context is
the Hijrah of Rasulullah s.a.w., from Makkah to Madinah, a strategic
move that had a great impact on the history of Islam”12.
8
Kamali, Mohamad Hashim Kamali, Maqasid Al-Shariah. Ijtihad and Civilizational
Renewal, 2012, p. iii
9
See Raysuni, Ahmad Al -Raysuni, Imam Al-Shatibi’s. Theory of Objectives and Intents
of Islamic Law, The International Institute of Islamic Thought, Petaling Jaya, 2006.
10
See Auda, Jasser Auda, Maqasid Al-Shariah as Philosophy of Islamic Law. A Systems
Approach. The International Institute of Islamic Thought, Malaysia, 2010.
11
See Muhamad, Sarwan, Suyumo, Rashid Muhamad, Mohd Yadman Sarwan, Salahudin
Syyurno, Pengurusan Islam Teori dan Praktis.
12
Akademi Pengurusan YaPEIM, Islamic Management the Application of Quranic
Principles and Values.

9. 8
3. MAQASID AL SHARIAH AS CORPORATE
STRATEGY IN DEVELOPMENT
Strategy is a subset of the planning process. Strategic
thinking has been influenced by military thinking about “the
strategy hierarchy” of goals, policies and programs. The study of
strategy and the development of the foundation of strategic
thinking can be traced back to Alfred Chandler (1918- 2007). He
defined strategy as a set of long-term goals and objectives.13 Later,
Igor Ansoff (1965) proposed a matrix of four strategies that become
quite well known. The strategies are market penetration, product
development, market development and diversification.14 Since
prehistoric times, these strategies were being used in military-
diplomatic warfare in various forms and these were ultimately
distilled into the maxims of Su Tzu in 1963, Machiavelli in 1950,
Napoleon in 1940, Von Clausewitz in 1976, Foch in 1907, Lenin in
1927, Hart in 1954, Montgomery in 1958) or Mao Tze Tong in 1967).
Yet with a few exceptions, these strategies were largely introduced
to modern technology and the most basic principle of a strategy was
in place and recorded before the Christian era, as mentioned by
Mintzberg and Quinn (1991)15.
No literature or research is discussing the Maqasid Al-Shariah
as Strategy. Although few works of literature mentioned the tactical
moves in various battles and hijra (migration) from Makkah to
Madinah, taken by Prophet Muhammad (SAW), as strategies, all
these strategies are considered “Tactical Strategies” or functional
13
See; Koch, Richard Koch, Strategy How to Create, Pursue and Deliver Winning
Strategy Edition 4, Prentice Hall, Edinburgh Gate, 2011, p. 7
14
See; Ansoff, Igor Ansoff, Corporate Strategy, New York, McGraw Hill, 1965
15
See; Mintzberg and Quinn, Henry Mintzberg and James B. Quinn, the Strategy Process,
Prentice Hall, 1991.

10. 9
strategies16, toward achieving comprehensive or holistic strategy
which is termed as “Maqasid Al-Shariah Strategy” and this term
was introduced in 201417. The Maqasid Al-Shariah strategy is a
“revealed knowledge” unlike those of conventional strategies, for
example, the competitive advantage by Porter (1985) and the blue
ocean strategy by Kim and Mauborgne (2005) are based on the
postulations of empirical human research carried out for many
years which emphasized on financial performances of the
companies. These strategies are the same as other conventional
strategies and were derived from the bottom-up, whereby the
theory of strategies was postulated and formulated, and thus their
objectives of measuring the performances were limited to financial
success or profitability.
4. MAQASID AL-SHARIAH STRATEGY
CREATED NEW MAINSTREAM OF THE
ISLAMIC ECONOMY
The Maqasid Al-Shariah Strategy is a “revealed knowledge”
based on the wahyu (revelation from Allah) as written in the Holy
Quran. It is not based on postulation as that in conventional
strategies and neither a philosophy nor a theory or concept needs
to be proved and verified of its suitability. Similar to that of sharia
compliance of Islamic Finance, its success in financial performance
is based on the revelation from Allah as in the Quran and Sunnah.
Based on revelations, forbidding usury (interest) as commanded by
Allah in the Quran “Oh you believe, fear Allah and give up what
16
See details discussion on Maqasid Shariah Strategy in literature reviewed (Chapter 3)
of this thesis
17
Othman, Shaya, Othman, Application of Maqasid Al Shariah in Strategic Management
including Maqasid Shariah Index, Lecture at International Selangor Islamic University
College -KUIS, Selangor, Published August 2014
https://www.slideshare.net/shayaa/application-of-maqasid-al-shariah-in-strategic-
management-including-maqasid-al-shariah-index, retrieved, 2018.10.30

11. 10
remains due to you of interest if you are indeed Believers, and if
you do not be warned of war against you by Allah and His
Messenger”18, and the saying of the Prophet Muhammad (SAW),
“when usury and fornication appear in a community, the people of
that community render themselves deserving the punishment of
Allah”19, Islamic financial industry was established worldwide
offering entirely, innovative and creative new products and
services in the global market covering across cultures and nations.
It is global, not competing but complementing among themselves,
not moving from the red ocean to the blue ocean, but creating an
entirely new mainstream of Islam Economy. In a similar situation
in the halal (permissible in Islam) industry, by just adherent to the
revelation of the Holy Quran and Sunnah, various types of halal
industries mushroom all over the world and join the new
mainstream of the Islamic economy. Success is just by an adherent
to the revelations from Allah as stipulated (not postulated) in the
Quran and Sunnah, not by adopting the conventional industries or
remaining in the same playground of the present mainstream.
Figure 2 shows the dynamic change of how the Maqasid Al-Shariah
is creating a new mainstream of the Islamic economy.
Conventional strategies, for example, competitive
advantage by Porter (1985) and the blue ocean strategy by Kim and
Mauborgne (2005), are considered to be “Human Tactical
Strategies” and the Maqasid Al-Shariah enhances these tactical
strategies as system tools designed toward achieving the five
objectives of the Maqasid Al-Shariah. Making use of the value chain
model as introduced by Porter (1885), all activities in the value
chain need to be in line with shariah to reflect the image of
institutions adopting the Maqasid Al-Shariah Strategy as their
18
Al –Quran, Al-Baqarah 2, Verse 278
19
, Hadith, Reported by al-Hakim, Abu Y”ala has reported something similar on good
authority, See; Al Qaradawi, Yusuf al-Qaradawi, The Lawful and Prohibition in Islam.,
Islamic Book Trust, Petaling Jaya 2001, p164

12. 11
corporate strategy. As shown in the diagram (Figure 3), the
Maqasid Al-Shariah which is based on “Islamic revealed
knowledge,” is an overriding strategy for all the activities along the
value chains, while conventional strategies which are derived from
“human technical knowledge”, provide a tactical strategy to all
activities along the value chain.
Figure 2: Maqasid Al-Shariah Strategy Creating New Mainstream of
Islamic Economy
Figure 3: Maqasid Al-Shariah as Corporate Overriding Strategy

13. 12
It may conclude from the pieces of literature written, that
though the Maqasid Al-Shariah is a set of long-term objectives of
Islam there is no mention explicitly of the Maqasid Al-Shariah as a
Corporate Strategy of an organization or a nation. Even the latest
policy of Malaysian, though the Maqasid Al Shariah is mentioned but
not as a Corporate Strategy of a nation, rather as a side reference of
Rahmantan Lil Alamin, as “Maqasid Al-Quran”20 mentioned by
Rahman and Ibrahim (2019), “Maqasid Rahmah” and “Rahmat is the
main objective of Maqasid” 21 Fadzi (2019).
the Maqasid Al-Shariah Strategy that is being proposed
herewith is [1] Not through “Islamisation” or “Islamicisation” of
contemporary strategy but distinctly it is “purely” Islamic or
Shariah [2] Not based on empirical observation and [3] Not based
on speculation or conjecture neither it is a concept or hypothesis. It
is derived from “Revealed Knowledge” that is from God directly as
mentioned in Holy Quran and operationalized by Prophet
Muhammad (SAW) documented as Sunnah, the success is assured.
It is proven in the case of the Islamic financial sector and Islamic
halal industries.
For example, the development of a distinct Islamic Financial
System is derived from the wisdom of Allah in the Holy Quran and
the wisdom of Prophet Muhammad (SAW) that riba (interest) is
strictly forbidden (haram) in any kind of commercial and social
transaction in any form. From this premise of “forbidden of
interest”, a multi-trillion (USD 2.2 trillion in 2016 and projected to
reach USD 3. 7 trillion in 2022)22 dollars Islamic financial industry
20
Rahman And Ibrahim, Shukran Abd Rahman and Haslina Ibrahim, Rahmatan, “Alamin
Dalam konteks Masyarakat Kontemporari; Sukuran Abd Rahman dan Haslina Ibrahim
Ed, Rahmatan Iil “Alamin Dalam Konteks Masaraat Kotemporari, MAIWP dan UIA,
Kuala Lumpur 2019, p14, (Malay)
21
Fadzil, Ammar Fadzil Rahmatan lil; Alamin: Menelusuri Tema Rahmah Di Dalam al-
Quran, In. B Sukuran Abd Rahman dan Haslina Ibrahim Ed, Rahmatan Iil “Alamin
Dalam Konteks Mayarakat Kotemporari, MAIWP dan UIA, Kuala Lumpur 2019, p 50-
51.
22
See; World Bank Group, Islamic Finance Bulletin, Issue 35, May 2018, p2

14. 13
is developed today, which includes distinctly different Islamic
banking, takāful, sukuk and other new innovative creative products
and services, institutions and computer systems are successfully
developed. The same for Islamic Halal Industry (which forbids
Muslims to eat food or use products which are not processed
according to shariah standard procedures) has created multi-trillion
dollars new spectrum of Islamic economy activities, such as Halal
Food Industry (USD 1.3 trillion in 2016 projected to USD 1.9 trillion
in 2022), Halal Fashion Industry ( USD 0.3 trillion in 2016 projected
to USD 0.4 trillion in 2022), Halal Travel Industry ( USD 0.2 trillion
in 2016 projected to USD 0.3 trillion in 2022), Halal Cosmetic
Industry ( USD 57 billion in 2016 projected to USD 82 billion in
2020), Halal Pharmaceutical Industry (USD 83 billion in 2016
projected to USD 132 billion in 2022), and lastly new Halal Media
Recreation Industry (USD 198 billion in 2016 and projected to USD
281 billion in 2011).23
In summary, the Maqasid Al-Shariah Strategy is based on
“Revealed Knowledge” based on Al-Quran and Sunnah, and is
much superior to any other conventional strategies which are based
on empirical research and human postulations. It does not discard
but rather adds values to the conventional strategies and makes
them “Tactical Strategies” towards achieving the objectives of
shariah as laid down in the Maqasid Al-Shariah. For example, the
tactical strategies can be used in all activities in the Porter (1985)
value chain. It created a new mainstream of Islamic economy
irrespective of the companies are in the red or blue ocean as
postulated by Ken and Mauborgne (2005). Shariah is global, and
likewise, the Maqasid Al-Shariah Strategy is globally applicable to
any kind of development of a community or nation.
23
See; Thomson Reuters, Outpacing The Main Stream: State of Global Economy Report
2017/2018. 2018, pp. 6-7

15. 14
5. MAQASID AL-SHARIAH AS CORPORATE
STRATEGY IN THE DEVELOPMENT OF
CAMBODIAN MUSLIM
In any kind of development, it is important to formulate a
Corporate Strategy to achieve the Ultimate Objectives of society
wants to create. In line with Maqasid Al Shariah, it is proposed that
the development of Cambodian Muslims Society is to achieve the
long-term or ultimate objectives of the following:
1. A society that can maintain the Islamic Teaching that brings
Mercy, Peace and harmony to Cambodian Muslims in particular
and all Cambodians.
2. A society that Values Human Life
3. A Society that is Educated and intelligent, protecting the mind
from being intoxicated.
4. A Society that adheres to Human Offspring and Family Values.
5. A Society that Protects Resources and Wealth from Corruption
Having established this Corporate Strategy of Development,
Tactical Strategies need to be established along the value chains of
activities. From my observation, the Muslim Community in
Cambodia needs the following Tactical Strategies:
1. Establishment of Corporate Organizational Structure for
Development with the Tactical Development Strategies
in Education, Social and Economic
2. Management and Accumulation of Funds from Waqf,
zakat and donations for Development
The immediate action is to establish a strong united
organization or foundation, which is Productive, Accumulative,
Financially and Administratively, Self Sufficient and Sustainable.

16. 15
This proposed foundation will accumulate funds from Waqf
contributions locally and internationally to undertake development
activities in Cambodia which include, Education, Social and
Economic development.
6. ESTABLISHMENT OF CAMBODIAN
MUSLIM WAQF DEVELOPMENT
FOUNDATION [CMWD]
It is observed that there is a critical need for the Muslim
community in Cambodia to be organized in the form of a well
organize Waqf Foundation to undertake, the education, socio-
economic and economic developments of its community. The
administrative system of Waqf, Zakat and Bitul’mal needs to be
established. Community Islamic Financial institutions such as Bank
Rakyat and Tabung Haji [Pilgrimage Fund] as established in
Malaysia also need to be considered.24
In this paper, it is proposed that the Cambodian Muslim
community may emulate the success of many Waqf Institutions in
Turkey and neighboring countries, particularly Indonesia.
Comparing several Waqf Institutions in Turkey and Malaysia,
Waqf institutions in Turkey are well structured and such
institutions have a long history of success since the great era of the
Ottoman Empire.25 The spectrum of Waqf activities during the
Ottoman Empire included all activities of life which include [1]
Born in Waqf Houses, [2] Slept in Waqf Beds, [3] Ate and Drank in
24
Jamil Osman and N.A. Mohd Ali, Pembangunan Masyarakat Cam di Kambodia,
Masyarakat Cam Dalam Dunia Melayu, Retrieved on 11.43am, 2022.6.25,
file:///D:/Pictures/Pembangunan%20Ekonomi%20Masyarakat%20Eknomi%20Masyara
kat%20cam%20di%20kambodia.pdf
25
Shaya’a Othman (2016), THE BEST MANAGEMENT MODEL FOR MANAGING
WAQF INSTITUTION FOR EDUCATIONAL DEVELOPMENT, Retrieved on 17.47,
2022.6.21, http://islamicstrategymanagement.blogspot.com/search?updated-max=2016-
04-25T22:46:00-07:00&max-results=7&start=21&by-date=false

17. 16
Waqf Properties, [4] Read in Waqf Books, [5] Learned in Waqf
Institutions - Schools and Universities, [6] Salary Paid by Waqf
Administrators, and lastly [7] Died in Waqf Coffins and Cemeteries.
Even one-third [1/3] of the Government Budget was from Waqf
institutions26.
The success of Waqf Institutions in Turkey is based on 5
Critical Success Factors namely [1] Productive [2] Accumulative [3]
Sustainable [4] Financially Self-sufficient, and [5] Administratively
Self-sufficient. The institution focuses on three [3] important
development areas, namely Education, Socioeconomic and
Economic developments
Figure 4: Five Critical Success Factors of Waqf Development
The proposed organizational structure of the Waqf
Foundation for the Muslim Cambodian community is based on the
successful model of the Turkish Waqf Institution as shown in
following Figure 5, and the proposed name is Cambodian Muslim
Waqf Development Foundation [CMWD] to be established in
26
Shaya’a Othman (2016), THE BEST MANAGEMENT MODEL FOR MANAGING
WAQF INSTITUTION FOR EDUCATIONAL DEVELOPMENT, Retrieved on 17.47,
2022.6.21, http://islamicstrategymanagement.blogspot.com/search?updated-max=2016-
04-25T22:46:00-07:00&max-results=7&start=21&by-date=false

18. 17
Cambodia, through the initiative of Cambodian Muslim
Community with the help of Cambodian Muslim Scholars,
Professional and Entrepreneurs outside Cambodia. The
development fund for this foundation may be derived from the
local Muslim communities as well as a contribution from
Cambodian professionals and businessmen overseas, as well as
Muslim countries or communities worldwide.
Figure 5: The Proposed Cambodian Muslim Waqf Development
Foundation [CMWD]
The Corporate Strategy of this foundation [CMWD] is the
develop the best Muslim society, ‘enjoying others to do good,
forbidding others of doing bad, and have faith in God’27 in
education, socio-economic and economic activities, in line with
achieving the Ultimate Objectives of Maqasid Al Shariah, as listed
earlier which include; [1] A society that can maintain the Islamic
Teaching that brings Mercy, Peace and harmony to Cambodian
27
Al Quran, Al-Baqarah 2: 34

19. 18
Muslims in particular and all Cambodians, [2] A society that Values
Human Life, [3] A Society that Educated and intelligent, protecting
the mind from being intoxicated, [4] A Society that adheres to
Human Offspring and Family Values, and [5] A Society that
Protects Resources and Wealth from Corruption
Emulating the Turkish Ottoman model, CMWF should focus
on the strategic development areas, namely Education, Social and
Economic. The Tactical Strategy for Development will focus on 3
areas namely Educational Development, Social Development and
Economic Development as shown in Figure 5 above.
7. TACTICAL STRATEGY FOR EDUCATIONAL
DEVELOPMENT FOR CAMBODIAN MUSLIMS
UNDER CMWD
Cambodian Muslim society needs to be developed as an
“Educated and Intelligent Society”. This could be done by
providing a value-chain of educational infrastructure, from schools
to colleges and universities. Tactical Strategies for consideration
include the following;
1. Islamic Quality Standard - Integrated Educational Syllabus
[An Integration of Islamic Revealed Knowledge with
Convectional Technical Knowledge syllabus for all schools,
colleges and universities]
2. E-Learning or Hybrid On-Line on courses at schools,
colleges and Universities
3. The Educational Institution is private and Non-Profit, but
Financially and Administratively Self Sufficient and
Sustainable.
At an early age, the students should be exposed to a humanistic
lifestyle in all human activities which includes faith [Iman],
behaviors [aklak], family values and rules [Munakat], business
values and rules [Muamaalat] and criminal rules [ jinaat] and

20. 19
management [iidara]. The mind of the students is prepared to
further understand this knowledge in depth later in colleges and
universities.
1 Islamic Quality Standard – Integrated
Educational Syllabus
The proposed Standard Integrated Educational Syllabus
which may be called Islamic Quality Standard – Integrated
Educational Syllabus or in short IQS-Integrated School Syllabus,
could be developed with the assistance of various Islamic
International institutions particularly International Islamic
University Malaysia [IIUM] and International Institute of Islamic
Thought [IIIT] East South East Asia Office at IIUM. This will enable
the students who graduated from this school to be accepted to
further their studies at various International Universities not only
in ASEAN but also worldwide.
Figure 6: Integrated Educational Syllabus – An Integration of
Conventional Local Educational Syllabus and Islamic Principles

21. 20
2. E-Learning or Hybrid On-Line
Secondly, to overcome the present shortage of manpower,
school facilities and infrastructures, education could be conducted
online, in the form of Hybrid or fully online. Overcoming
shortcomings of internet networks coverage, especially in rural
areas or remote regions, it is proposed that each complete subject
could be prerecorded and saved in a thumb drive or shared in the
Google Cloud, be downloaded and distributed to schools, as means
of teaching delivery method and being supervised by local
teachers. Lectures could be conducted online by trained experts
from established and respectable Islamic institutions overseas
Research suggests that online learning has been shown to
increase retention of information, and take less time, meaning the
changes coronavirus has caused might be here to stay. As a result,
education has changed dramatically, with the distinctive rise of e-
learning, whereby teaching is undertaken remotely and on digital
platforms
Looking at the present development, there is no better
alternative than to apply e-learning and it is one of the few sectors
where investment has not dried up. What has been made clear is
the importance of disseminating knowledge across borders,
educational institutions, and all parts of society. If online learning
technology can play a role here, it is incumbent upon all of us to
explore its full potential. Not only in education but also in the socio-
economic and economic development of the Muslim Society in
Cambodia.
Many critiques have reservations about the effectiveness of
online learning in school, but much research shows that the
retaining rate is from 25% to 60%, and the material used when
online compared to the traditional method, only 8% to 10%.
Students can learn online, 40% to 60% faster. Unlike in a traditional

22. 21
setting, students can learn at their own pace, going back and re-
reading, skipping or accelerating the lesson, on their choice.
8. TACTICAL STRATEGY FOR SOCIAL
DEVELOPMENT FOR CAMBODIAN
MUSLIMS UNDER CMWD
The Tactical Strategy for Social Development for the Muslim
community in Cambodia should be linked or interface with
economic development or may be called socioeconomic
development. It is a branch of economics—and social science—that
focuses on the relationship between social behavior and economics.
Socio-economics, though opposite in their approach, can be
thought of as complementary.28 It concerns developing social and
economic initiatives. The ultimate objective of socio-economic
development is to bring about sustained improvement in the well-
being of the individual, groups, family, community, and society at
large. It involves a sustained increase in the economic standard of
28
Secker, Gary S. "Nobel Lecture: The Economic Way of Looking at Behavior."
Journal of Political Economy, vol. 101/No. 3, June 1993, pages 385–409.

23. 22
living of a country’s population, normally accomplished by
increasing its stocks of physical and human capital and thus
improving its technology.29
A good example is a mosque which is an Islamic institution
that has a strategic and important role in the socio-economic
activities of the society. It is not only a place for ritual activities but
also a one-stop center for many activities including economic
activities for Muslim society. At the time of the Prophet
Muhammad [peace be upon him], the mosque was used for
learning and teaching, economic activities, assisting the poor and
the needy, adjudicating legal cases, arranging war strategies,
welcoming delegates from abroad and others in addition to its
traditional role for ritual activities30
Although most mosques in ASEAN, have not yet been
involved in enhancing the Islamic Economics practices, few
mosques in certain locations in Indonesia have already started to
play this economic role31. These mosques can be made as models
for economic development in Cambodia, empowering the Muslim
society. Among those mosques are Jogokaryan Mosque in
Yogyakarta, Nurul Jannah Mosque in Gresik, East Java and
Wahidiyah Mosque in Kediri, East Java. They involve actively in
empowering Muslim society, stimulating their economic condition
and improving their welfare through establishing Shariah
cooperatives or Baitul Mal wat Tamwil (BMT) and supporting local
29
Hakikur Rahman, Network Deployment for Social Benefits in Developing Countries,
Encyclopedia of Multimedia Technology and Networking, Second Edition,
Bangladesh.2009
30
Frishman, Martin, & Khan, Hasan-Uddin. The Mosque: History, Architectural
Development & Regional Diversity. New York: Thames & Hudson, 2002.
31
Rohman, Dudung Abdul. Pemberdayaan Ekonomi Syariah Berbasis Masjid.
Retrieved 27 April 2015, http://bdkbandung.kemenag.go.id/ jurnal/271-pemberdayaan-
ekonomi-syariah-berbasis-masjid.

24. 23
small and medium enterprises32. A similar development is also
taking place in Malaysia too, whereby grocery stores, health care
[dialysis center] and accommodation for travelers [hotel and home-
stay] are being undertaken by the mosque's management together
with local cooperatives and local health-care centers.
Socio-economic development, therefore, is the process of
social and economic development in a society. It is a process of
improvement in a variety of ways. It has to influence all aspects of
human life in a country. It is focused on the overall quality of life
that people enjoy in a community and country, the opportunities
they have, and the freedoms they enjoy. The Cambodian Muslim
community should also learn about the success of the Indonesian
Muslim community whereby they work without any assistants
from the government and can develop successfully the socio-
economic activities through the Muhammadiyah Wakaf
Foundation [established in 8 Zulhijjah 1330H/ 18.11.1912CE ]. As
of today, this foundation can establish more than 175 private
universities [0.5 million students and 30 million Alumni], 11,000
private schools [with 1 million students], several private hospitals
and a network of various business activities all over Indonesia.
Figure 7. Muhammad Asset as at 202133
32
Muslim, Azis, Karsidi, Ravik, & Wijaya, Mahendra. “A Mosque-Based Economic
Empowerment Model for Urban Poor Community,” Int. J. of Social Science Research,
vol. 2(2), 2014, pp. 80-93.
33
Ahsanul In’Mam, Dari Muhammadiyah Untuk Bangsa, Yayasan OSHEM Malaysia.
Forum Santai Siri Ke 14, 2021,2,3

25. 24
Figure 8. No of Education, Socioeconomic and Economic Activities
Undertaken by Muhammadiyah [2021]34
9. TACTICAL STRATEGY FOR ECONOMIC
DEVELOPMENT FOR CAMBODIAN MUSLIMS
UNDER CMWD
There are so many economic opportunities for the
Cambodian Muslims community to participate locally in Cambodia
as entrepreneurs as well as through the foundation [CMWD]. As
discussed in earlier para, the Maqasid Al-Shariah Strategy which is
also will be the corporate strategy of CMWD will develop new
mainstream of Islamic economics which provides vast
opportunities for the Muslim community in Cambodia to
34
Ahsanul In’Mam, Dari Muhammadiyah Untuk Bangsa, Yayasan OSHEM Malaysia.
Forum Santai Siri Ke 14, 2021,2,3

26. 25
participate. The potential consumers are not limited to Muslim
society but also to non-Muslims too, in Cambodia. The market
potential should go beyond Cambodia, covering large Muslim
consumers in the ASEAN region.
This New Mainstream Islamic Economy covers the whole
Economic Spectrum. As shown in the following Figure 7, the
integration of Shariah with the whole Economic Spectrum resulted
in transforming them into Shariah Economic Spectrum which
includes [1] Shariah Production, [2] Shariah Distribution, [3]
Shariah Consumption, [4] Shariah Development and [5] Shariah
Management. It creates new economic opportunities for the local
Cambodian Muslim entrepreneurs as well as CMWD to venture in
the form of investment or business ventures locally or abroad.
Figure 7: Shariah Economic is the Whole Spectrum of Halal
Activities
[Business opportunities for Cambodian Community]

27. 26
These economic activities especially from CMWD business
ventures will be able to generate income or cash for CMWD so that
CMWD will be able to undertake Educational and Socioeconomic
development activities continuously with less dependent on
contributions from the public. CMWD can be an organization
which is [1] Productive [2] Accumulative [3] Sustainable [4]
Financially Self-sufficient, and [5] Administratively Self-sufficient.
10. MODUS OPERANDI AND
CONCLUSION
A working committee should be set up for the establishment of
the Cambodian Muslim Waqf Development Foundation [CMWD]
according to Cambodian rules and regulations to draw up a
Blueprint or Long-term Plan of action which includes the
frameworks, but is not limited to the following:
1. The establishment of a CMWD Education Development
Council consisting of Cambodian Muslim educationists and
scholars from overseas Islamic universities undertaking the
following:
• Formulate the Islamic Quality Standard - Integrated
Educational Syllabus [An Integration of Islamic Revealed
Knowledge with Convectional Technical Knowledge
syllabus for all schools, colleges and universities]
• Establishing of Educational Infrastructures [ Hybrid, or
Online] – Schools, Colleges and Universities
2. The establishment CMWD Socioeconomic Development
Council for Socioeconomic Development Programs

28. 27
3. The establishment of the CMWD Investment Development
Council for Economic Development Programs.
In conclusion, the formulation of this proposed Blueprint by
GMWD can make the Cambodian society move forward by
gathering funds and implementing its development plan for
education, socioeconomic and the economy of its community
UNIVERSAL CRESCENT STANDARD CENTER [UCSC] KUALA
LUMPUR, MALAYSIA
10 Zulhijjah 1443H/ 10.7.2022CE

29. 28
REFERENCES
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Bangladesh.2009

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PUBLICATION

32. 31

33. 32
Dr. SHAYA’A OTHMAN [1948- 2022]
EXPERIENCE
• PROFESSIONAL: Currently as Executive Chairman of Universal Crescent
Standard Center [UCSC]. Past experiences include several senior positions in private sector
– Sr. General Manager at Hong Leong Group Malaysia [1994-1997], CEO, Asia Pacific
Region; Jetpa Group Turkey [1997-2002]; CEO, Albania Malaysia Corporation Tirana,
Albania [2003]; CEO Asia Pacific INTERGEO Environmental Technology, Austria [2016-
2018]. He served as Sr. Government Officer -Deputy Director-General, Malaysian Fisheries
Development Authority [LKIM]. Chairman of the Technical Advisory Council of
INFOFISH - Regional Intergovernmental Agency of the UN [United Nations] [1989].
• ACADEMICIAN: Currently as Senior Academic Fellow at the International
Institute of Islamic Thought [IIIT] USA, Regional Office East & South East Asia [Kuala
Lumpur]. EXCO Member Madinah International University, Malaysia. Previously as
Senior Lecturer and Director of the Center of Excellence, Selangor International Islamic
University College [KUIS] [2009-2010], Academic Fellow and Associate Professor at
INSANIAH [now known as Sultan Abdul Halim Mu’adzam Shah International University
[UniSHAMS] [2011-2012]. Adjunct Professor at Europa International Islamic University
[Istanbul Campus]. Group Chief Executive Office of INSANIAH Holding, Malaysia
[2010]. Former Council Member of Yayasan Institusi Beraja of University Islam Malaysia
[UIM]
EDUCATION
• Professional Statistician [Associate Institute of Statisticians [AIS] - Royal
Statistical Society, London], University of City Westminster, London.
• MBA (Distinction) in the field of Strategic Management, from the University of
Keele, Staffordshire, England.
• PhD. at Sultan Abdul Halim Mu’adzam Shah International University
[UniSHAMS], Kedah, Malaysia. Research covers on the Application of Maqasid Al-
Shariah in Strategic Management
AUTHOR
Author of several Malay and English books which include – [1] Berfikir Seperti Genius [2]
In Search of Excellence in Life, [3] Islamic Management: Maqasid Al Shariah in Islamic
Finance [4] Islamic Tourism: Discovery of Values and Knowledge, [5] IQS Islamic Quality
Standard for Hotel, [6] Application of Maqasid Al Shariah in Strategic Management, [7]
Fundamentals of Islamic Management and [8] Strategic Thinking.