Principles of Islam for Information Technology Governance

Necmettin Ozkan
Software Department Turkiye Finans Participation Bank Istanbul, Turkey ncmozkan@hotmail.com

Abstract Islam and IT seems apart at the first glance. In essence, they share common points. In this paper, the religion Islam is regarded as an umbrella discipline to enlarge the scope of and improve IT governance. In doing so, the study highlights similarities and differences between Islam and COBIT in terms of format and content. By highlighting the similarities of Islam with COBIT, it is impressng to see that COBIT has good practices and these practices should be maintained in COBITs further versions. If a deficiency in COBIT is to be pointed out, it can be regarded as a possible amendment in further versions. The study would hopefully provide valuable insights firstly to people related to COBIT and secondly to Muslims. This study would suggest a novel interpretation of the Qur'an and Hadith by connecting their mostly known meanings to IT related context. Keywords- COBIT, IT governance, Islam, Quran, Hadith

I.

INTRODUCTION

The religion of Islam is perfect and complete with a set of rules and principles [Qur'an 5:3, 30:30]. And, it is a roadmap independent from time and environment. Islam includes all the necessary facts, details, and issues that need to be dealt with regarding to the human life [Qur'an 16:89], from what to eat [Qur'an 16:115] to how to govern people [Qur'an 38:26]. Based on this, Muslims have regarded the Qur'an as light for all areas in their lives and utilize its rules and principles for advancement and improvement. In the era of information technology, Islamic scholars have not kept pace with the IT advancements. For this reason, Islam and IT seems separate at the first glance. In essence, they share common points. Here, it is reminded the fact that Islam is perfect and complete so that Islamic sources can support IT fields with a set of beliefs, ideas, and rules that are to use in IT practices. In this paper, Islam will be regarded as an umbrella discipline to enlarge the scope of IT governance. In particular, this study highlights similarities and differences between Islam and COBIT (framework version 4.1) in terms of their format and content. By highlighting the similarities between Islam and COBIT it is impressed that COBIT has good practices and these practices should be maintained in COBITs further versions. On the other hand, if a deficiency

in COBIT is pointed out, it can be regarded as a possible amendment in further versions. The reason to select IT governance among the other IT practices in this spectrum is that IT governance is adopted to manage business activities in general, unlike ITIL and ISO that are technical frameworks [7]. Particularly, we will use COBIT as a baseline in IT governance for it is an increasingly internationally accepted set of guidance materials for effective IT governance throughout an enterprise. This study would hopefully provide valuable insights firstly to people related to COBIT. Secondly, for Muslim this study would provide a novel interpretation of the Qur'an and Hadith by connecting their mostly known meanings to IT related context. Also, for non-Muslim practitioners, who are managing Islamic organizations or managing Muslim workforce this study would be informative and supportive in making decisions. In this paper, firstly the related works on this subject is discussed then the religion of Islam is introduced. The following part is dedicated to investigation of IT governance in Islam. In doing so, concepts of people, process and technology in Islam are discussed. Then, a list of particular amendments for COBIT, based on the Islamic principles, is suggested. II. RELATED WORKS A search on the area has manifested that there is, at the time being, no same or similar research conducted. For this generalization, studies approaching the Qur'an and Hadith linguistically are excepted for they focus on the structure of writing, not the meaning. However, at least there are some studies that use Islamic sources as the main references in their IT related studies such [1] and [2]. For instance, paper [1], in its case, compares the internationally accepted ethic principles of OECD (Organization of Economic Cooperation and Development) with Islamic ethics. III. ISLAM In this section, the foremost features of the religion of Islam and two main Islamic sources, which Islamic knowledge is deep-rooted from, the Qur'an and Hadith, are introduced.

A. Features of Islam Some of the features of Islam are stated as below. The religion of Islam: Converts society to the best through ethics by guiding with justice, fairness, honest, truth, goodness [2]. Is comprehensive, which organize the relation between mankind and Allah, mankind them self, mankind and other creates of Allah, and mankind and environment [2] including what mankind makes such as technology. Associates principles with implementation through a set of worshiping, ethics and dealing acts [2]. This characteristic of Islam may contribute systems that have issues in practice. Is a whole life guidance starting from day of birth and continues through all the life [2]. Is international for all people over the world; regardless of their location, time, race, nation, religion, and skin color [Quran 34:28]. Is based on the natural instinct of humankind. In the Qur'an verse 30:30, it is said: Therefore, you shall devote yourself to the religion of strict monotheism (natural instinct). Such is the natural instinct placed into the people by Allah. Such creation of Allah will never change. This is the perfect religion, but most people do not know. Is independent from time. Islamic principles are stable and standard across time. B. Islam Sources There are two main religious texts of Islam: the Qur'an and the Hadith. The Qur'an is the foremost and the main criterion reference for judging all the other sources. Formally, the Hadith is mainly defined by Muslim scholars as all what prophet Mohammed says, acts, or agrees on. While the Qur'an delivers the main principles of Islam, the Hadith helps to understand the Quran in practice. The Qur'an verse 33:21 says: The messenger of Allah has set up a good example for those among you, who seek Allah and the Last Day, and constantly think about Allah. The Quran and Hadith provide people all over the world with rules (such as in the verse 4:2), standards (such as in the verse 4:11), formula-like cause and result relations defined by the Creator (formulas like f(x)=y in form of if, then, else, if you do this, this will happen, such as in the verse 14:7), recommendations and examples of best practices such as in the verses 24:34, 12:3, 33:21 and guidance for the best way (as in the verse 17:9 and 2:2] in ,relatively, the complex world. The Qur'an delivers its contents in five main areas as following: 1. Origins and fundamentals of all sciences (which is used in this paper) 2. Information about the creation of the universe 3. Principles of happiness in the world 4. Principles of eternal happiness in the hereafter 5. Essentials of striving in the cause of Allah

Information in the Quran meets the COBIT information criteria as illustrated below: Effectiveness: The verse 39:23 declares that Allah has sent down the best statement, a consistent Book wherein is reiteration. The verse 2:2 says: "This Book, there is no doubt in it, is a guide to those who guard". The Quran is also proven as implied in the verse 2:11: They say, "None will enter Paradise except one who is a Jew or a Christian." That is [merely] their wishful thinking, Say, "Produce your proof, if you should be truthful." Efficiency: In the verse 6:38, Allah says: "We did not neglect/waste in The Book from a thing (the Quran, the Supreme Preserved Tablet, which is the source of all books, and the Book of Creation: We have created everything just in its place and for a purpose, so that the universe is maintained in perfect balance and order) " Confidentiality: In the verse 56:79 Allah states that: "Which (that Book with Allah) none can touch but the purified." Integrity: The verse 18:1 says: Praise be to Allah, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness. Availability: "We have, without doubt, sent down the Message; and We will assuredly guard it [15:9]" till the day of reckoning. And, there is no book but the Quran which is totally backed up in minds of people. Compliance: The Quran principles rest ultimately on Allah, whose knowledge and authority are absolute. Reliability: In the verse 2:23 it is said that: If ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true. Islamic sources are not limited only to the Qur'an and Hadith. Other sources by Islam scholars extend and tailor the Qur'an and Hadith to context of their time and locations. Thus, while the main principles of Islam remain stable, implementation of them is shaped according to time and location. IV. IT GOVERNANCE IN ISLAM An IT related discipline such as IT governance can, in basic, be defined as constitution of the three components: people, process and technology [8]. Hereby, investigation of IT governance in Islam is divided up into these three subjects. A. People: In COBIT, people, who implement processes using technology, regarded as a type of resource same as application, information and infrastructure. However, people have a complex, complicated, unpredictable characteristic and dynamic relationship happening between them and their

environment. For this reason, in human-made structures like organizations, in which determining the right combination of mechanisms is a complex endeavor [7], are not simple to manage as humankind transfers his complexity to what he builds. Moreover, human, as an asset, has the highest value in an organization and holds a considerable piece of risk, thus must be controlled carefully. People have potential of resisting to even ideally perfect practices. Hence, the concept of mankind (people) should be considered in a wider and deeper scope in IT context, unlike in COBIT, in which it is underestimated. When it comes to the distinguished abilities of humankind the Quran informs us. According to the Qur'an, Allah has honored human-beings over the other creatures by giving them certain knowledge [Qur'an 17:70]. Allah Almighty said, (2:30-33): When the Angels questioned Adams suitability for representation, Allah cited Adams knowledge to convince them. Why Allah names these abilities as the term of knowledge is because knowledge demands actions after a decision. What makes humankind more honorable over the rest of the creatures is his decision making mechanism. While angels obey their Creator all the time, as they are programmed to do so, mankind has selections: behaving bad or good, being just or cruel etc. However, he has ability of finding the right way in his actions with his knowledge that is inherited from the limitless knowledge of Allah. Same as the inheritance mechanism of the abilities from Allah, partially, to mankind [Qur'an 32:9], man also transfers his abilities from him to what he makes: such as framework, procedure, organization and technology. Therefore, from end to end technology and process are connected to Allah, the Creator, by the bridge of humankind. Hence, in building a technology or process Allahs authority should be considered by people. Mans these basic qualifications (unique to his kind) is to possess the ability of distinguishing: 1. Good and bad, 2. Beneficial and unbeneficial, 3. Justice and tyranny, 4. Right and wrong In a step further, these abilities become the sources of certain disciplines as listed in Table I:
TABLE I. HUMANS DISTINGUISHED ABILITIES AND CORRESPONDING
DISCIPLINES

technology or process should comply with Islamic principles: being good, beneficial, just and right. B. Process: The concept of process here is used to cover all around and in it: procedure, policy, methodology, methods, relationship mechanism, distributing role and responsibilities and such. The religion of Islam does not define a certain order of activities nor mentions how to do them. Instead, Islam defines and establishes general control objectives and provides best practices. In this manner, it resembles to COBIT. Another common characteristic shared by Islam and COBIT is being the main and basic reference in resolving possible conflicts. In a Qur'an verse, 2:213, it is said: Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed. Likewise, the verse 4:59 says: If ye differ in anything among yourselves, refer it to Allah and His Apostle, if ye believe in Allah and the Last Day: That is the best and most suitable for final determination. It is obvious that a written form of rules, policies or processes all by itself is not enough; without a proper implementation they do not possess any value. Considering that, Allah has sent messengers as a model, to show people how to practice what He says. In the Qur'an, 16:44, it is said: With clear proofs and writings; and We have revealed unto thee the Remembrance that thou mayst explain to mankind that which hath been revealed for them, and that haply they may reflect. And, in order to underline the importance of implementation, the Quran states, in 46:19: And to all are ranked according to their deeds. and in 13:11: Surely Allah does not change the condition of a people until they change their own condition. C. Technology: Allah delivered scientific information (one of the five main types of contents in the Quran) to humankind via the Quran and gives people the ability of distinguishing what is right and wrong. This source of information and this ability of man form science disciplines such as mathematics, physics, chemistry, etc. A clear example of the Qur'an based scientific knowledge can be found in the verse 57:25, in Surat Al-add (The Iron) which says :..We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might." Recent studies on the source of iron element have manifested the fact that iron does not come into existence in Earth; it comes from out of the Earth instead. This is why in the above verse it is said: "We sent down iron" from out of the Earth. Some biology studies have shown the crucial importance of iron for human body. When it comes to chemistry, Surat al-Hadid is the 57th surat in the Quran. The numerical value of the word al-Hadid in Arabic is 57. The numerical value of hadid on its own is 26. As can be seen

Ability of distinguishing Good and bad Beneficial and unbeneficial Justice and tyranny Right and wrong

Sources of Moral norms and ethics Economics Science of law Science of mathematics, physics, chemistry, etc.

For a thing to be adequate, it has to bear these four aspects together. For instance, five is bigger than four; it is right. However, in case of that these five units of money are gotten by stealing, a halal four is preferred in Islam. This mindset can be applied to all human activities and humanmade artifacts such as technology and process. Thus, a

from the periodic table to the side, 26 is the number of the iron atom. From another point of view, by naming a surat with the name of an element Allah implies the importance of science. Apart from this example, many more can be found in the Qur'an such as Surat Ash-Shams (The Sun). Additionally, in some other verses, human-beings are encouraged to use their mind and wisdom to investigate scientific facts and the nature of things embedded into them by Allah. Information technology (a particular type of technology) such as tool, application, system, software is an ability that is used in an extensive, integrated and optimized manner to automate processes and provide tools to improve quality and effectiveness [7]. In doing so, information technology must be ethical, beneficial, delivering right outcomes and complying with rules. In COBIT, technology must be reliable, right and complying with rules of authority. What is addition in Islam is ethics. If a technology (which is even reliable, right and complying with rules of authority) is stealing, causing harmful results or providing immoral contents then it is prohibited in Islam. People, on the other hand, take place a crucial role in using and managing technology. [6] mentions that the key to success with technology is not the technology per se but the ability to manage it well. Again here, as mentioned before, human who utilizes technology in order to implement workflows should be considered properly. Also, people who use and develop technology have been informed and warned, in the verse 4:85, that Whoever supports and helps a good cause, will have a reward for it: And whoever supports and helps an evil cause, shares in its burden: And Allah has power over all things. V. ISLAM AND COBIT In this section some specific examples of shared subjects between Islam and COBIT are delivered. Here, by highlighting the similarities of Islam with COBIT it is impressed that they are good practices and should be maintained in further versions of COBIT. On the other hand, if a deficiency in COBIT is pointed out, it can be regarded as a possible amendment in further versions. A. ID Allah creates and assigns a unique ID for each creature that He has created. The purpose of assigning an ID is similar with the COBIT control objective DS5.3. Instances for such an ID can be iris, patterns in a palm or in face. These features are unexceptionally unique in each human from the first to last one. Unlike social numbers, designed by mankind in order to represent an entity, these kinds of features have three dimensions in appearance, in terms of shape. Apart from this, a SN contains numbers, which does not mean anything in itself. On the other hand, a pattern in iris represents its owner's features same as in the palm. One more additional ability of Allah applied to ID's is that while human-made ID's can be same, unknowingly, in different points of time, the ones that Allah creates are unique across all over the time and locations. In this concern, the ability of man is limited to know relatively near past and

predictable piece of future and a defined border of a location such as country. Outside of a time or location the issues arise; this is why, let us say, a SN is not valid in another county. However, it is possible for Allah to manage this in terms of both time and location by recording all information about the creatures, including man, in a book before the creation started. It is stated in the Quran verse 35:11: Allah has created you from dust, then from a drop of semen and then divided you into pairs; no female conceives or gives birth without His knowledge; and no ones life is prolonged or shortened, but it is recorded in a Book. That surely is easy for Allah." This Book can be regarded as a database storing all the relevant information of what will be created from the first to the last one. Hence, it is easy, as mentioned in the above verse, for Allah to identify each human uniquely regardless of the time of creation of the entity. The time dimension in this Book's records covers the time of bringing one to the life on the Day of Resurrection. Similarly, as stated in the COBIT control objective DS13.3, in order a system to be reconstructed a log mechanism is recommended: Ensure that sufficient chronological information is being stored in operations logs to enable the reconstruction, review and examination of the time sequences of operations and the other activities surrounding or supporting operations". B. Logging In COBIT, logging for some circumstances is obligated. In DS8.2 it is stated as: Establish a function and system to allow logging and tracking of calls, incidents, service requests and information needs." and in DS9.2:"Establish configuration procedures to support management and logging of all changes to the configuration repository" and of error logs. Similarly in DS12.3 it is obligated to log physical accesses to premises, buildings and areas. Another example is in AI6 which says changes (including those to procedures, processes, systems and service parameters) are logged. Definitely, the purpose of recording (logging) of each aspect of the events is to establish a full and clear disclosure in order to prevent potential misunderstanding and conflicts. Angles that are entrusted with the task of logging by Allah also log humans' events. There are two in numbers in each individual: one for recording bad deeds, the other one for good deeds. This fact has been delivered via the Qur'an verse 50:18 that says that: He utters not a word but (it is noted down by) a guardian (angel of his who) stands ready by his side (to record his words). Not only the word but also every activity is recorded by these angles. It is known by the verse 10:61: In whatever activity you may be engaged, and whichever part of the Qur'an you recite, and whatever deed you do, We are witness to it when you are engaged in it. Not the smallest particle on the earth or in heaven is hidden from your Lord... Allah also knows everything that is in our hearts, whether we conceal or reveal it [Qur'an 3:29]. These logs will be used for a further reference in the Day of Judgment in order to judge for award or punishment. While those who do righteous deeds will be awarded, one who does wrong will be punished accordingly [Qur'an 18:87-

88]. In this way, Allah makes mankind informed and aware that by doing bad deeds, such as hacking, one will be losing double; one with punishment, one with not being awarded. Thus, this fact prevents people from harmful events and reinforces to act right in a proactive way. On the other hand, log records in COBIT are used only for the reference in case of unusual and/or abnormal activities, not for an award for righteous deeds. Example can be found in control objective DS5.5 which dictates that a logging and monitoring function is for the early prevention and/or detection and subsequent timely reporting of unusual and/or abnormal activities that may need to be addressed. It is the similar case in DS10 Management guideline. As humankind, we all inherit our abilities from Allah. He has endless power we have limited yet similar. He saw His creatures and watch them in every single time [Qur'an 89:14, 57:4, 3:5], we also should watch what we form, and record every transaction for a future reference. In COBIT, recording (logging) is for a bad case reference; however in Islamic beliefs it is for both good and bad bids, for punishment or awarding. Again, something absent in the COBIT principles is that people are to be mindful that Allah is the Knower of what they do and intend [1]. C. SLA SLA is a service level agreement that is a kind of contract between a service provider and a customer in that the level of service is formally defined. It is a sort of promise that guarantees a service to provide with a certain level of quality by the provider to the customer. At this point, the religion of Islam and COBIT (in DS 2.4) require fulfilling agreements and contracts. Islam also informs that for every agreement will be certainly questioned about on the Day of Reckoning [Qur'an 17:34]. SLA agreements are to be formally documented. The Quran, in the verses 282 and 283of Surah al-Baqarah, makes an explicit and detailed requirement of written form of agreements: When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you...You should not become weary to write your contract down, whether large or small, for its fixed term, that is more just with Allah, more solid as evidence, and more convenient to prevent doubts among yourselves From another point of view, a service level agreement is a negotiated agreement between two parties that call for a consensus. As stated in [1], Islam seeks consensus of parties. The same study puts forward that Islam covers the three essential principles in corporate governance defined by the OECD (Organization of Economic Co-operation and Development). While transparency (in COBIT DS2.2), accountability (in COBIT PI1.1 and DS4) are included, adequate disclosure is not contained in COBIT. D. RACI Chart When it comes to distributing roles and responsibilities in processes, clear and unambiguous definitions of the roles and responsibilities from top to down is crucial and prerequisites for an effective IT governance [7]. RACI charts in COBIT framework are useful in this manner. Islam also paves the

way with a clear definition of roles and responsibilities. While the more can be found, an example is this Hadith cited in Sahih Bukhari that says: "Every one of you is a guardian and is responsible for his charges. The ruler who has authority over people, is a guardian and is responsible for them, a man is a guardian of his family and is responsible for them; a woman is a guardian of her husband's house and children and is responsible for them; a slave is a guardian of his master's property and is responsible for it; so all of you are guardians and are responsible for your charges." While IT governance is the responsibility of executives and board members, the actual governance activities must go through many levels of the enterprise [5]. For those who assign responsibilities to roles and specific persons should additionally consider the following: Islam forbids assignment of work that will exceed the individuals capacity. The Quran states, in 2:233: No soul shall have a burden laid on it greater than it can bear. Map responsibilities with the best fit individuals. A Hadith indicates that Every Muslim is shepherd (leader) and he is responsible for that which he shepherds. The Qur'an, in 28:26, says: One of the two ladies said, `My dear father! Take him into your service. You cannot do better than employ a man who is strong and trustworthy.' In the translation of the Qur'an verse 4:58 by Shabbir Ahmed Allah also commands us to entrust our offices to those who are capable, competent and sincere. And, for those who are responsible, accountable, and consulted in their duties should consider the following verses and hadith: Obey Allah, and those charged with authority among themselves [Qur'an 4:59]. The Prophet in a Hadith said Allah love those who accomplish their job in its best (perfect) manner. This highlights the importance of performing responsibilities in a perfect manner. Consult them on affairs [of moment]. Then, when you have taken a decision, put your trust in Allah [Qur'an 3:159]. The accountability in roles and responsibilities is not limited to business only but also Islam makes people accountable to Allah, the Ultimate Authority. Islam requires accountability of not only written records also oral promises [1]. E. Continuity Islam calls for mastery in what we do. Thus, it is an obligation for Muslims to seek knowledge diligently and obtain excellence in their jobs. Muslims are urged to seek knowledge from the cradle to grave [3]. Prophet says seek knowledge from birth to death. In another Hadith, Prophet says: "A ruler who, having control over the affairs of the Muslims, does not strive diligently for their betterment and does not serve them sincerely, will not enter Jannah with them.'' (Riyadus Saleheen, 654). This great concept creates a state of knowledge continuity. On the other hand, COBIT

does not give a space for continuous improvement that remains as a possible amendment in further versions. F. Privacy and Ethics One of the best controls over society is ethics. People, who engage with IT, should also consider ethics. It is believed that security of information can be established through not only by technology measures, but also with people's behavior. When it comes to ethical rules, including ones in business, the Quran and Hadith use a set of ethical terms to describe the concept of goodness such as truth, goodness, righteousness, equity, equilibrium and justice, truth and right, known and approved honesty, sincerity, piety [2], transparency, protection of minorities, and a wider accountability, protection of confidentiality. Some specific examples include the Quran verse 3:110 in which Allah describes people of the best nation as: You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. Also, the Quran requires the honest fulfillment of all contracts (5:1) irrespective of whether these are written or oral, explicit or implicit; it prohibits the betrayal of trusts (8:27); it describes as sinful to derive any income by cheating, dishonesty or fraud (4:29 [2]. Prophet Mohammed said I was sent to complement the best of ethics. Quran says: Help you one another in virtue, righteousness and piety; but do not help one another in sin and transgression [Quran 5:2]. Muslims, including professionals in IT, have to notice that Allah will reward them for goodness and punish them for badness [Quran 99:7-8]. And they have to avoided bad deeds whose final and exact results will be given in the Judgment Day. On the other side, Islam not only points out these objectionable behavior but also promotes the desired behavior through encouragement of an enabling environment for this purpose by means of effective educational, political, social, legal and economic reforms and the building of proper institutions [1]. Therefore, one of the best operating controls over the people can be established. Hence, an IT governance framework should ensure the above requirements met by applying proper control objectives when possible. VI. SUGGESTIONS FOR COBIT The suggestions based on Islamic principles made throughout this paper for COBIT are outlined in the Table II. The table lists only ones that are additions to the current version of COBIT (version 4.1).
TABLE II. Subject People Technology Process ID SUGGESTIONS FOR COBIT

Logging SLA

RACI Chart

Continuity Privacy and Ethics

Logs should be used for a further reference in order to judge not only for punishment but also for award SLA agreements must be checked against defined fulfillments. SLA agreements should be writen whether large or small. Agreements should be relied on consensus. Adequate disclosure of agreements should be provided to parties. Accountability in roles and responsibilities should be not limited to business only it should also makes people accountable to Allah, the Ultimate Authority. The mentioned considerations should be taken into account by those who assign responsibilities to roles and specific persons and by those who are responsible, accountable, and consulted in their duties. Continuous improvement should be included. Privacy and ethics concerns should be covered. Ethic principles should be facilitated as a control over risks

VII. CONCLUSION Control over the process of governing IT that satisfies the business requirement for IT of enlarging and improving the scope of IT governance by focusing on similarities and differences between Islam and COBIT is achieved by recommending Islamic principles to be embedded in and applied to IT governing processes and is measured by tangible and intangible improvements and amendments in practice. ACKNOWLEDGMENT The author of the paper is thankful to Seren OZKAN for her support, Kadir OZKAN for his contribution and Aysegul Senol Calim for her reviews. REFERENCES
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[2]

[3]

[4]

[5]

Suggestion The concept of people should be considered in a wider and deeper scope not only as an resource. Technology should comply with Allahs authority: being good, beneficial, just and right. This puts forward the requirement of being ethical for technology. Process should comply with Allahs authority: being good, beneficial, just and right. Assigned IDs should be unique across time and location as much as possible.

[6] [7] [8]