Humans, as steward on earth and of its resources (Qur’an 10:14), bear the inherent responsibility to strive towards true freedom, encompassing both exogenous and endogenous dimensions, advocating for liberation in the face of all forms of oppression (Hosein, n.d.). UP relentlessly defends the causes of social justice and ethical living in personal and public spheres (Ahmed, 2001). Simultaneously, the teachings of Qur’an emphasise and places paramount importance on the pursuit of spiritual revival through knowledge (Iqbal, 1930). Consequently, it necessitates that individuals relinquish their exclusive rights to natural resources, recognising that nature is a shared heritage belonging to all living beings, not just humans (Foltz, 2003).
Rethinking Systems
When reevaluating systems from an IP viewpoint, particularly using the lens of UP, one who submits to God believes in the divine origin of all creation, recognising it as the work of a wise and benevolent God (Iqbal, 1930). Such a belief system encompasses not only the material world but also embraces the underlying eventuality of the spiritual realm (Zepp, 2000). This perspective entails an acceptance, of all the benefits and losses, that come with embracing this fundamental truth. UP challenges the dominant system paradigm moreover and leaps beyond the physical dimension (ibid., p. 64). It emphasises the importance of a multi-dimensional collective (all of God’s creations including in the spiritual world) and holistic ecosystem sustainability (this world and the next).
UP questions the conventional notion of the purpose-devoid system of individualism defined solely by material wealth and challenges the relentless pursuit of growth advocating for sufficiency and focuses on decoupling from hyper-consumption and instead to pursue higher the purification from desires (nafs).
To facilitate a better understanding and visualization of the evolution of prosperity components within a system, I have developed a theoretical model that delineates the antecedents of the prototypical pathways to UP and HP and the observed pathway of EG. Within this systems context, these pathways are influenced by trigger events—occurrences that pose a threat to or disrupt the balance of the ecosystem. I hypothesize that the system context interacts with the institutions or individuals within the system, leading to different potential outcomes: the trigger event as an existential threat to perceived holistic well-being and the wellbeing-based process for HP, the trigger event as an existential threat to EG and the process for EG, and the potential of the trigger event as the prophesized progression towards UP and the pre-empted process for UP. I describe the processes through which these pathways are achieved, including the key elements, outcomes, and relationships that either contribute to or hinder the attainment of prosperity.
Figure 6 Prosperity Pathways in System (Source: self)
Antecedents of Prosperity in Systems
To establish contextually appropriate trigger events for prosperity pathways, requires exploring specific events, transitions, and pressures that catalyse the respective paths into action. Additionally, understanding the historical and topological relevance of these events helps construct a timeline for the pathways.
The concept of EG, has been the marking measure of prosperity, deeply rooted in neocolonial agendas. Throughout this dissertation, I argue that oppression, in various forms, persists in contemporary financial structures, with economic thinking playing a dominant role in shaping social, ecological aspirations, and even individualistic reflections.
Consequently, economic crises and the resulting fallout serve as the trigger event for the HP pathway. Although the focus on prosperity thinking may temporarily shift towards more visible issues like environmental awareness or climate change, there is an unmistakable and involuntary transformation underway within the contemporary system. Indicated by the ever-widening wealth gap giving rise to sudden cultural movements erupting. Arguably, HP strikes a balance between well-being and econometric obligations, shedding light on the flaws of the failing economic system.
Lastly, the theoretical pathway of UP, while seemingly ironic in the contemporary context, appears to be making a resurgence. The growing disillusionment of the public with the ineffectiveness of EG, coupled with the loosely defined concept of HP and its economic dependence, brings to mind the fable of the wolf and the fox. In this comparison, the wolf (here EG), by showing its true nature, is at least more obvious than the cunning fox (HP). As the general public feels increasingly cornered, there is a palpable sense of urgency and unease. It is gradually becoming evident that liberation cannot be sought from the oppressive systems, represented by financial institutions. For UP, the systemic corruption serves as the trigger event, inferred from prophecy, and God as a last hope for social reform of the marginalised and ostracised.
Systems Context
In the intricate interplay of the system’s intentions, one aspect seeks to project an image of prosperity in various forms, while the other, often concealed beneath the veneer, operates as a plutocratic system that fosters financial dependency. This duality tends to dampen the potential emergence of trigger events and, when they do occur, their impact is tectonic like the 2008 Global Financial Crisis. The secular capitalist structures and institutions relentlessly attempting for understanding, within environments of the neoliberal system is akin to a headless chicken running aimlessly in its final moments, desperately seeking direction.
When we consider the broader scope of human history, the last three centuries are but a minuscule fraction of Earth’s age. Earth, as a self-regulating organism, often pushes back on human exploitation. However, without substantive systemic change, any trigger event is more likely to be perceived as impending because society often assumes that its institutions and leaders are capable of delivering prosperity. Consequently, the absence of this perception can be viewed as an attack from non-familiar external sources, prompting polarising narratives and complimentary trigger events.
Proposition 1: A voluntary shift in the systemic approach towards bottom-up development, characterised by the recognition and establishment of structures that accommodate marginalised epistemic systems, can exert control over trigger events. The more these marginalised strata are included and accommodated, the more likely they will perceive trigger events as opportunities for collective prosperity.
Individual Characteristics
To gain insights into the likelihood of an individual pursuing a particular prosperity pathway, it is essential to examine a core individual difference variable—the way individuals define themselves in relation to the nature of their existence. The individual with an econometric-focused orientation is typically characterized by a strong dedication to entrepreneurship and market-oriented pursuits, often assessing the collective impact only after the effects have escalated. Notably, characteristics such as empathy and a commitment to social and environmental causes are identified in all three pathways. Same is relatively relevant for HP.
In the context of UP, individuals exhibit an added dimension of moral and ethical integrity. This is particularly evident through mandatory acts of almsgiving like zakat, which serve to purify the self and reflect a high level of divine dependence in their self-construal.
Within the system, individuals vary in the degree of their materialistic dedication. As financial accumulation increases, the spiritual dimension often diminishes (Murad, 2001), hindering the individual’s capacity to operate beyond the constraints of the neoliberal system. This tendency leads individuals to form identity groups based on social strata determined by financial status and similar commitments, of values or goals.
Proposition 2: The integration of value-driven leadership, emphasizing the concept of Barakah (divine blessings), and promoting risk-sharing in economic ventures through Community-based Enterprises, can cultivate an inclusive ecosystem. This approach encourages wealth distribution, reduces income inequality, and fosters sustainable and socially responsible business practices, ultimately contributing to social innovation success and prosperity.
Prosperity Process - Motivation, Target and Construction
In the previous section, I discussed the precursors to the occurrence of prosperity pathways, here I explore the intricacies of these pathways to gain a deeper understanding of why they unfold, with whom they resonate, and how they come into being. This analysis comprises three fundamental aspects: the motivating need (why), the type of target most closely associated with each pathway (with whom), and the distinctive processes underlying prosperity construction (how).
Why – The Motivating Need
As previously discussed, EG and HP constructs share an inherent compatibility, rooted in the physical dimension and an individualistic approach to thinking. When individuals encounter a trigger event, their immediate response is shaped by the perceived outcome of this event, instantly the instinct is to interpret the event in a positive or negative light depending on the perceived result of the said event. If the event, such as a pandemic or financial recession, threatens socio-economic standing, individuals are more inclined to attribute blame to external forces or a non-familiar foreign social structure (Murad, 2001), rather than immediately considering personal growth or collective well-being. Individual will aim to seek instant release of the said threat by material means, whether it is medicinal for physical and mental release or financial. On the other hand, if the trigger event is perceived as positive, they may engage in self-development, seeking enhancement, whether financial, physical or emotional, for both collective approval and personal satisfaction.
In contrast, the motivation behind the UP pathway stands out by perceiving trigger events in a distinct light. Regardless of whether these events are seen as positive or negative, they are embraced as manifestations of God’s will. Consequently, such events serve as opportunities for introspection, self-strengthening, and liberation from superficial dependencies. Even when a potential threat looms, individuals following the UP pathway are more likely to respond by seeking higher enlightenment through divine reliance and evaluating their temperament in the face of adversity.
With Whom – The Target
EG and HP pathways encompass complementary aspects of individual and collective belonging, the dominant motivator guides individuals toward a specific focus. Econometric-focused individuals are driven by the need to establish their individual identity through financial and social status, a characteristic particularly pronounced in this pathway. Conversely, HP focus while deeply invested in self-emancipation and improvement, leans more towards seeking social validation. Nevertheless, the primary target varies based on the dynamics of the motivating need.
In UP approach, seekers perceive the contemplation of God (tafakkur) as the ultimate salvation. The quest revolves around attaining higher levels of enlightenment through reflection upon God. Consequently, values and goals align with divine motives, relying on God’s deliverance (qadr) and eliminating the need for material interventions and desires (nafs) between the unification of self (qalb) and the superego (rooh).
How – The Construction
The fundamental distinction between EG and HP lies in their approach to the pathway. The econometric path emphasises quantifiable targets and, despite its repeated colossal failures, adheres to definitive approaches to growth. The systemic construct is such that even the operators of this economic system are not always fully conscious of their actions or, at times, consciously ignore their consequences due to underlying self-serving motives (Polanyi, 1977). On the other hand, the HP path places greater emphasis on collective considerations. However, it tends to be marketed unconsciously to serve its econometric counterpart, often focusing on popular themes with less defined and loosely measurable metrics.
The UP path fundamentally rejects individualistic accumulation, anchoring the notion of prosperity in higher morality. Example mandatory act of almsgiving (zakah). The overarching prosperity process operates independently of individual will, relying on predestination or fate (qadr). The UP perspective believes that righteousness (prosperity for the collective) will triumph over all else eventually (Hosein, n.d.), aligning history with the “sirat al-mustaqeem” (the straight path). The reliance on the divine for sustenance (rizq) strengthens individual agency by reducing dependence on the immediate environment. Simultaneously, the belief in and pursuit of divine connection fosters collective alignment. This process predominantly involves spirito-epistemic pursuits for application in all aspects of life. In UP, the Qur’an, is studied, immersed and processed for an evolving perspective shift in the perception of the immediate environment. The believer embarks on a journey of building a transcendental understanding of reality, guided by the profound knowledge of God, referred to as “noor” or divine light.
This perspective shift is grounded in a positive realist outlook. It is remains cognizant of the eschaton and seeks eternal prosperity in the hereafter. This outlook reinforces the belief in the oneness of God and liberates individuals from self-destructive psychological behaviours such as hatred and resentment towards unfamiliar communities and fosters realization of all humans being creation of God (Murad, 2001). This realization serves as a release the spiritual energy within individuals, liberating them from the confines of a deviant ego driven solely by materialistic pursuits seeking itself.
Proposition 3: Incorporation of Universal focus, in Qur’anic thought, instils a type of relationship that transcends individualism. Motivation arises from the need for acceptance in the divine, freeing individuals from the material dimensions of self and promoting a prosperity narrative aligned with collective interests. The pursuit of divine knowledge further strengthens collective bonds, resulting in collective actions driven by divine oneness.
Outcomes of Prosperity Process
The concept of prosperity, though explored from various academic lenses such as geography, anthropology, language, and philosophy, remains relatively nascent in the academic discourse. It is a subject area rapidly gaining attention due to its multifaceted nature and implications (Moore et al., 2023).
In HP and EG paths, prosperity is often defined through the lens of secular individualisation. These paths paint visions of developmental promise, yet the realisation of prosperity often gives rise to complementary issues that compound to GCs (Khavul & Bruton, 2013). This renders the idea of prosperity somewhat hollow in its intentions. Consequently, the pattern of prosperity tends to be selective, aligning with evolving contemporary trends dictated by economic frameworks. The neglect of transcendental concepts in these paths contributes to the erosion of morality and higher purpose in philosophical inquiry. This erosion leads to the exploitation of the physical and natural world through the commodification of resources (Peredo & McLean, 2020). Notably, theories like “green growth” exemplify this trend (Yellen, 2022), where economic considerations often take precedence over moral guidance for harmonious coexistence with ecological and ecosystem balance. The result, is secular agnosticism in the pursuit of prosperity, limiting the divine experience to personal culture and festivities, while risking the limits of ecosystem with continual experimentation and the exploitation of natural forces.
The secular ideological and political onslaught has played a detrimental role in dismantling the paradigm of prosperity. In the context of the individualist, capital-based system, there is an attempt to regain dominance through superficial prosperity narratives primarily focused on the immediate pacification of individual needs. Paradoxically, the conclusion of HP serves established hegemonic structures and essentially rebrands oppressive narratives.
UP, with its transcendental approach, reintroduces the doctrines of eschatology and predestination. It reshapes the concept of human agency to be independent of situational circumstances and superficial pursuits of worldly interests. Instead of merely pursuing existence in the world, UP emphasizes harmony with the transcendental world. It transcends the boundaries set by HP and, in essence, seeks to dismantle the socio-political-economic ideologies that emerged from exploitative secular thinking starting in the late seventeenth century. These ideologies and their effects are the challenges we are witnessing today.
Proposition 4: Categorizing materialism as a ‘crisis of wickedness’ positively influences prosperity narratives and agents, encouraging behaviours that prioritizes the wellbeing and health of the collective.