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The purpose of this paper is to explore the extent of tall buildings development in Kuwait and to look at the issue of how sustainable and green design principles and strategies are disseminating in the society of tall buildings designers. Specifically the paper investigates how those designers are looking at this issue and what is the drive or incentive behind adopting some of the green design technologies and strategies in their projects. It also looks at the process of designing tall buildings and the obstacles and potential opportunities for making this process green and sustainable. The paper sets forth a hypothesis that green design parameters, such as LEED, may not be directly applicable to the Kuwaiti context. The assumption is a more appropriate system of LEED must be devised for Kuwait, similar to the UAE Green Building Council, for example. While this appropriate system is based on universal rules and guidelines for green design, it must take into consideration, and respect, local systems and conditions. These could be human, cultural, economical and technical. In this paper, the focus is on the designers of tall buildings, since they represent the experts on the matter. The paper uses both quantitative and qualitative data to prove or disprove this hypothesis. The data collection tool used is interview survey with a representative sample of tall buildings designers in Kuwait.

This paper aims to show that zakat solves the collective action problem by changing the framework of giving. An additional purpose of this paper is an attempt to fill a critical gap in the Islamic economics literature. This gap concerns the nature and role of zakat in effectively delivering aid to those in need while mitigating the potential for free riding. There is also a general gap in the current literature on Islamic economics that the issues of zakat and charity have not received the same attention as the focus remained mostly on money, banking and the issues of interest and usury. The paper is also an attempt to provide a refocus.

This paper attempts to build an argument to show how zakat can function as a unique solution to the free-rider problem in voluntary charity. The author’s argument is based on a precise theoretical framework, namely the “free-rider problem,” and how zakat can function as a unique solution to this problem. The author also uses game theory to show how reputation can lead to cooperation in a repeated game. The author uses an example from Pakistan to show how reputation can be a disciplinarian of zakat collection organizations.

Zakat solves both the free-rider problem in ordinary charity and the coordination problem between members in a large group. The free-rider problem is solved by changing the very framework of giving and the coordination problem between Muslims around the globe disappears because the rates and details of levying zakat are centrally created based on divine revelation.

This paper presents an important topic as it addresses one of the most popular giving practices in Muslim societies, called zakat. It also provides a framework in examining the meaning and function of zakat in Muslim societies.

Drawing on servant leadership theory, this study aims to investigate whether the presence of royal family members on boards of directors impacts corporate social responsibility (CSR) reporting.

CSR scores from a Bloomberg database are used and royal family data are collected from annual reports. The required analyses to test the hypotheses of this study have been performed.

The findings demonstrate a positive relationship between the presence of royal family directors and CSR reporting.

This study seeks to contribute to the literature on servant leadership theory and CSR by highlighting the impact of royal family directors on CSR reporting. This study may also contribute to an understanding of royal family leadership as a predictor of CSR reporting.

The process of educating future architects and designers around the world varies dramatically. However, there is one striking similarity - the dominance of the design studio as the main forum for knowledge acquisition and assimilation, and for creative exploration and interaction. Such a setting encompasses intensive cognitive and physical activities, which ultimately result in conceptualizing meaningful environments proposed to accommodate related human activities. The design studio is the primary space where students explore their creative skills that are so prized by the profession; it is the kiln where future architects are molded. It has occupied a central position since architectural education was formalized two centuries ago in France and later in Germany, the rest of Europe, North America, and the rest of the world.

Sustainable development is an attempt to achieve three competing aims: economic development, social justice and environmental conservation. Localising sustainable development in the Arabian city might require a framework that originates from its reality manifested in the region’s history, culture and religion. Ibn Khaldun’s model seems suitable for planning a sustainable city in the Arab world. The purpose of this paper is to discuss suitability of Ibn Khaldun’s writing to localising sustainable development in the Arabian cities.

The paper used a qualitative research methodology. The researcher investigated the writings of Ibn Khaldun and other scholars who studied his work to derive lessons for planning the sustainable Arab city.

Many of Ibn Khaldun’s concepts lost their accuracy, meanings and intentions in the course of translating his work. Ibn Khaldun’s writings can be the source from which scholars, planners and city administrators derive lessons to assure the sustainable development of human settlements, particularly in the Arab region. The writings of Ibn Khaldun are relevant to the Arab countries. His writings are sensitive to the realities of the Arab world, including geography, environment, history, religion and culture. His writings can support efforts for localising sustinable development in the Arabian cities.

Interrogating Ibn Khaldun’s writings can enable scholars, planners, architects and city administrators to elaborate and implement plans for the sustainable Arabian city. The findings of the paper assure that Ibn Khaldun’s analysis is suitable for addressing the urban ills of the contemporary Arabian metropolis as they were in his time.

An effective language policy is of central importance in any educational reform endeavour. As the Gulf Cooperation Council (GCC) countries seek to foster the conditions for the creation and maintenance of knowledge societies, this chapter sets out to examine how language policy can be viewed from a philosophical perspective with reference to Islamic epistemic, ontological and axiological norms. The chapter contends at the outset that Muslim students and academics can suffer from pragmatic failure and cognitive dissonance if an effective language policy is not implemented that takes into account their philosophical disposition. A way to mitigate against this cognitive dissonance is explored, which would result in a language policy predicated on Islamic philosophical norms. A language policy thus articulated is viewed as a necessary precursor to the development of a knowledge society in Islamic countries.