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The Islamic perception of the socio-economic process is dynamic and its insistence on social justice is uncompromising. To produce the best social structure, according to this view, man’s economic endeavours should be motivated by a meaningful moral philosophy. In the face of the challenges presented by the modern world, the practice of Islamic economics raises many complex and profound issues. These are addressed in this highly important work, which must be considered essential reading for all those who live in the vision of the ‘right’. First published in 1994.
This book challenges the interventionist stance of Islamic economics as well as its presumption that "riba" equals interest. An Islamic economy, it argues, is essentially a market economy, but it differs from capitalist economies because both its institutions and the structure of, for example, property rights are specifically Islamic, deriving from Qur n and other sources of Islamic law. The book also focuses on the similarities and differences between "riba" and interest, establishes the often neglected connection between the two, and explores the ramifications of this connection for Islamic financial systems.
Interrogating the development and conceptual framework of economic thought in the Islamic tradition pertaining to ethical, philosophical, and theological ideas, this book provides a critique of modern Islamic economics as a hybrid economic system. From the outset, Sami Al-Daghistani is concerned with the polyvalent methodology of studying the phenomenon of Islamic economic thought as a human science in that it nurtures a complex plentitude of meanings and interpretations associated with the moral self. By studying legal scholars, theologians, and Sufis in the classical period, Al-Daghistani looks at economic thought in the context of Sharī'a's moral law. Alongside critiquing modern developments of Islamic economics, he puts forward an idea for a plural epistemology of Islam's moral economy, which advocates for a multifaceted hermeneutical reading of the subject in light of a moral law, embedded in a particular cosmology of human relationality, metaphysical intelligibility, and economic subjectivity.
This major new study examines the central tenets of Islamic economics, both in theory and in practice. The authors pinpoint the uniqueness of the Islamic approach, both in its conception of the world's resources and in its attitude to human endeavour. Their book illuminates the distinctive nature of an economics which is based neither on meeting the demands of the individual consumer, nor on increasing the level of general welfare, but on maximising the pleasure of God. The different schools of Islamic thought are then compared and their interpretations analysed in terms of their approaches to plan and market, centralisation and decentralisation, property rights, profit and social obligation. A detailed historical survey follows of the experience of four very different Muslim countries: Libya, Saudi Arabia, Pakistan and Iran. The authors examine how the implementation of Islamic economic solutions has worked out in reality, often in the context of a tense political situation. They look at the practicality of such solutions in the present day, assessing both their economic performance and their success in guiding society towards the Islamic ideal. The book as a whole allows the reader to grasp the multifarious nature of Islamic thought in economic matters, its contradictory and often contentious character, and the uses to which Islam has been put by governments with clearly diverse aims. Students of economics and of the Middle East will find it a useful guide to the new terms in which an old and fierce debate is being conducted.
This book provides an introduction to the vision of an economic system based completely on the Holy Qur’an—a system defined as a collection of institutions, representing rules of behavior, prescribed by Allah for humans, and the traditions of the Messenger. The authors argue that the main reason for the economic underperformance of Muslim countries and their economies has been non-compliance with the prescribed rules of behavior. Rule non-compliance has been chiefly due to the failure of Muslims to comprehend the Metaframework of the Qur’an and the Archetype Model of the Prophet Mohammad and interpret them in ways compatible with their own generation and time. Askari and Mirakhor believe these rules (institutions), properly adapted to prevailing conditions present what they consider as an ideal economic system.
How do modern Muslims adapt their traditions to engage with today's world? Charles Tripp's erudite and incisive book considers one of the most significant challenges faced by Muslims over the last sixty years: the challenge of capitalism. By reference to the works of noted Muslim scholars, the author shows how, faced by this challenge, these intellectuals devised a range of strategies which have enabled Muslims to remain true to their faith, whilst engaging effectively with a world not of their own making. The work is framed around the development of their ideas on Islamic socialism, economics and the rationale for Islamic banking. While some Muslims have resorted to confrontation or insularity to cope with the challenges of modernity, most have aspired to innovation and ingenuity in the search for compromise and interaction with global capitalism in the twenty-first century.
At the time of his death in 1979, Ayatullah Taleghani was chairman of Iran's Revolutionary Council, a member of the Assembly of Experts elected to draft a constitution for a new Islamic Republic, and also leader of Friday prayers in Tehran. He had just delivered seven lectures on the Qur'an for television. He had recently travelled to northern Iran to mediate in conflicts with the Kurds. A fe months before that, in what were the final weeks of the old regime, he had arranged mourning ceremonies for masses of dead civilians and headed demonstrations calling for a new governmnet under the leadership of Khomeini. All this Taleghani accomplished in the space of mere ten months - - his release from prison for the last time had only come in November 1978. A foremost religious scholar with a reputation for independent thought, Taleghani spent most of his life in Tehran, where his outspoken opposition to the Pahlavi rulers resulted in his spending many years behind bars. There, with an inordinate amount of time for reflection and talk, he worked ceaselessly, writing his most notbale works and lecturing he fellow inmates. The prisons were packed with political dissenters, and many who have figured prominently in revolutionary Iran received theri schooling in Islam fro Taleghani.
Articles on the Islamic approach to economics.
In this book Dr. Irfan Ul Haq examines the primary sources of Islam to extract and formalize from them the Islamic economic doctrines as well as the sociopolitical framework which guides the development of society. In particular, emphasis is placed on the problems of poverty, unemployment and lack of human resource development. What the study suggests is that if Islam is properly studied through an idealistic-rational integrated methodology and understood in its spirit and purposes, it reveals a core set of permanent values and principles that form the fixed dimension of Islam which then are applicable to virtually all human situations of society, polity and economy in all space-and-time. It is this in-built dynamism of Islam, demonstrated here with historical examples, that is utilized in approaching and providing solutions to contemporary economic problems and issues. Written for students of social science and economics and students of Islam. Economic Doctrines of Islam nevertheless addresses itself to all such individuals who are interested in seeking divine guidance in the realm of ethical social and economic development of human societies at large.