scholarly journals The Economic Thought of Syeikh al Mutawalli Al-Sya'rawi from His Book of 'Tafsir Al-Sya'rawi'

2021 ◽  
Vol 10 (2) ◽  
Author(s):  
Mohd Shahid Bin Mohd Noh
Keyword(s):  
Spiritual Development ◽  
Arab Countries ◽  
Economic Thought ◽  
Muslim World

Syeikh al-Mutawalli al-Sya'rawi is a prominent muslim Egyptian scholar in his era. He had King Hammad Price as an appreciation on his contribution of ideas and thoughts towards islamic spiritual development and yet he became well known in Muslim world, particular in Arab countries through his tafsir lesson, where eventually been written and complied in volume of books, namely as Tafsir al-Sya'rawi. Besides producing the ideas on aqidah, feqh and tasawwuf, he also included in his words some of the economic thought were could be derived from his books and lectures. This paper aims to explore numbers of his economic thought mobilizing the analysis content methodology from his tafsir, particularly in Surah al-Baqarah.  As a result, this study finds that he had shown consistent ideas in supportingshari’ah laws in promoting sadaqahandinfaq, sharingrizq, combatting gambling andriba, strengthening zakat roles and enforcing debt etiquette as mentioned in Al-Quran by giving economic reasons behind the elements said.

Crisis in Arab World: Economic and Social Aspects

2011 ◽  
pp. 73-83
Author(s):  
V. Mel'yantsev
Keyword(s):  
South Asia ◽  
Growth Model ◽  
Social Factors ◽  
Arab World ◽  
Arab Countries ◽  
Muslim World ◽  
Social Aspects ◽  
Fast Growing ◽  
Arab Muslim ◽  
World Economic

The article considers macroeconomic and social factors of the upsurge of socio-political instability in the Arab world. The Arab countries are compared with other states in the Arab-Muslim world, as well as with the economically fast-growing economies of East and South Asia. It is concluded that Arab countries loosely fit into the promising growth model of the XX century and they are in need of profound reforms.

scholarly journals ارض مقدسہ کے قرآنی آثار اور مولانا ڈاکٹر سیدشیر علی شاہ مدنیؒ کے مشاہدات کا مطالعہ

Al-Duhaa ◽  
2021 ◽  
Vol 2 (02) ◽  
pp. 259-273
Author(s):  
Imtiaz ali Khan ◽  
Saeed ur Rahman Khan
Keyword(s):  
Analytical Study ◽  
Significant Contribution ◽  
Arab Countries ◽  
Muslim World ◽  
Holy Places ◽  
Historical Sites ◽  
The City

Ardhe-e-Quran (The Land and Nation in the Quran) is one of the major parts of Quranic studies which means the description of those lands or nations in the Quran which have been traveled and observed. The Shariah scholars of the Muslim world whether classical or contemporary have made these observations of “Ardhe-e-Quran”.  In this regard, the scholars of India have also made a significant contribution. Travel of the pass-outs of Jamia Dar-ul-Uloom Haqqania to these places and cities is also a part of this series. Especially Maulana Sher Ali Shah has lived in Arab countries and then he has made a regular journey to these places mentioned in the Qur'an. He observed Qur'anic places from Baitullah to Baitul Muqaddas.His travelogues, especially regarding Syria, contain useful information. The land of Syria is the blessed land, here is Jerusalem, in which Allah Almighty has created spiritual and spiritual charm when Maulana Dr. Sher Ali Shah visited this blessed city. He toured the city and observed the Quranic places. Maulana Dr. Sher Ali Shah went on Hajj by land on foot in 1966. After receiving permission from the embassies of Iran, Jordan, and Iraq, he reached Haramain on his way. After entering Iraq on January 2, 1967, he arrived in Baghdad, stayed there, and toured historical sites, then went to Jerusalem and observed the holy places there. The golden impressions of this journey, the observations of the historical places and the details of Hajj he has written under the title of “Chand din Masjid Aqsa ki Fidhaon me (A few days in spiritual surroundings of Al-Aqsa Mosque)" and "In the luminous surroundings of the Harmain". In these journeys, He also observed the land of the Qur'an and the holy places, besides ancient libraries and Makhtootat. Maulana Dr. Saeed-ul-Haq Jadoon and Mufti Bakht Shaid have written a two-volume book on the life and services of Maulana Sher Ali Shah Madani entitled "Maulana Sher Ali Madani: Life and services”. In this book, Maulana Dr. Saeed-ul-Haq Jadoon has written a separate chapter on the “Observations and research on Ardh-e-Quran by Dr. Sher Ali Shah”. In which Maulana Sher Ali Shah Madani has given a detailed discussion on these observations. In this regard, the researcher has intended to enlighten his analytical study on the topic of Ardh-e-Quran.

Al-Ġazālī e il “buon mercante”

2019 ◽  
Vol 17 (1-2) ◽  
pp. 96-111
Author(s):  
Ersilia Francesca
Keyword(s):  
Supply And Demand ◽  
Economic Thought ◽  
Muslim World ◽  
Natural Order ◽  
Complex Society ◽  
Fair Price ◽  
Islamic World ◽  
The Law ◽  
Moral Weakness ◽  
Further Development

Abstract Medieval economic thought broke down the boundaries set by the natural economy and placed the merchant on a higher level than the farmer or the artisan. Rich merchants represented a powerful and respected class in Islamic world, near power without ever acquiring the capacity to manage or condition it. Merchant behaviour was considered the correct (or at least partially correct) way to use money. Trading meant putting money (and wealth in general) in circulation; so like charity and alms, it guarantees the virtuous circulation of goods within the community. Taking clearly stimulus from Abū Ṭālib al-Makkī (d. 996), al-Ġazālī (d. 1111) represents the moral weakness and ambiguity of the merchant and his constant hovering in society as a figure lying between selfish greed and public usefulness. This is not the author’s aversion to earnings and trade; on the contrary he considered the merchant to be part of the “natural order” of things. Only through “exchange” can man satisfy all his needs, and the market/merchant is the link between the producer (farmer and artisan) and consumer. In this way a complex society is created in which the accumulation of wealth is essential for further development and where the market itself – the law of supply and demand – defines the “fair price”. Thus al-Ġazālī recognises the importance of trade in the economy of the Muslim world and, like Abū Ṭālib al-Makkī, he dictates the rules for behaviour for a “good merchant”.

scholarly journals نشأة مصطلح الاقتصاد السياسي في العالم الإسلامي دراسة مقارنة بين الأدبيات العربية والتركية والأُردية

2017 ◽  
Vol 22 (88) ◽  
pp. 112-79
Author(s):  
عبد الرزاق بلعباس
Keyword(s):  
Political Economy ◽  
Cognitive Process ◽  
Economic Thought ◽  
Economic Life ◽  
Muslim World ◽  
History Of Economic Thought ◽  
Constructive Approach ◽  
Urdu Literature ◽  
History Of ◽  
Économie Politique

 يتناول هذا البحث نشأة مصطلح الاقتصاد السياسي في العالم الإسلامي، ومقارنته في الأدبيات العربية والتركية والأردية، وعلاقته بالمصطلح الفرنسي économie politique، والمصطلح الإنجليزي political economy، مع تجاوز الإشارة إلى واضع المصطلح، ومسألة المناسبة في اختيار التسمية بين اللفظ المترجم والمصطلح الأصلي. فالمقصود الرئيس للبحث يتعلَّق بالعملية الإدراكية التي ولَّدت المصطلح: هل تأخذ منحى البناء على ما هو موجود أم تعلن القطيعة معه؟ وعلى هذا، يجب تسليط الضوء على مسألة تطوُّر الكتابة من منظور الحياة المعيشية الواقعية في المجتمعات المسلمة؛ ما يُحتِّم الانتقال من دراسة تاريخ الفكر الاقتصادي الإسلامي إلى دراسة تاريخ الفكر الاقتصادي في هذه المجتمعات. This study deals with the origin of the concept of ‘political economy’ in the Muslim world through a comparison between Arabic, Turkish and Urdu literature. The study found that the concept entered the Muslim world through the translation of the French term ‘économie politique’ and the English term ‘political economy’. The study recommends going beyond the concern of who introduced first the concept, and the suitability of the translated or original terms. The central issue is the cognitive process that has generated the concept; whether adopting a constructive approach to what exists or to break with it. The study recommends shedding light on the evolution of writings on the economic life in Muslim societies and calls for a transition from the study of the history of economic thought in Islam to the history of economic thought in Muslim societies.

Nasr Hamid Abu Zayd

2018 ◽  
Author(s):  
Nasr Hamid Abu Zayd
Keyword(s):  
Discourse Analysis ◽  
Textual Criticism ◽  
Arab Countries ◽  
Muslim World ◽  
Literary Studies ◽  
Innovative Methods ◽  
Methods And Techniques ◽  
Arabic Speaking ◽  
Intellectual Legacy

This chapter discusses the life and work of Nasr Hamid Abu Zayd (1943–2010). Abu Zayd is part of a group of contemporary intellectuals from the Arabic-speaking part of the Muslim world known as the turāthiyyūn, or “heritage thinkers.” This strand of Islamic thinking developed in the 1970s and 1980s in response to the traumatic outcome of the 1967 war between Israel and the surrounding Arab countries. Abu Zayd advocated the rigorous scholarly investigation of the Quran using innovative methods and techniques of textual criticism and discourse analysis used in literary studies, which was considered anathema by Islamist activists and made him the target of persecution. Abu Zayd and his wife sought asylum abroad, and he has since been recognized internationally as a scholar who has made pioneering contributions to move the study of the Quran and of the wider Islamic intellectual legacy forward.

Economic Thought of Islam: Ibn Khaldūn

1964 ◽  
Vol 6 (3) ◽  
pp. 268-306 ◽  
Author(s):  
Joseph J. Spengler
Keyword(s):  
Economic Thought ◽  
Historical Change ◽  
Muslim World ◽  
Ibn Khaldun ◽  
Northwest Africa ◽  
Medieval Islam ◽  
Arab Descent

This essay has to do mainly with the economics of Ibn Khaldūn (1332–1406), historian and statesman of prominent Arab descent and medieval Islam's greatest economist, who spent most of his stormy life in northwest Africa and Egypt, engaged either in scholarly undertakings or in judicial and other governmental activities. His economic opinions, apparently the most advanced of those expressed in medieval Islam, are to be found principally in The Muqaddimah, originally intended as an introduction to his history (Kitāb al-‘Ibar) of the Arab and Muslim world and its pre-Islamic antecedents, though finally transformed into an exposition of the sources of historical change at work in that world. The Muqaddimah, initially completed in 1377, continued to be corrected or added to until shortly before the author's death; though manuscript copies were numerous, it was not issued in printed form until in the 1850's.

scholarly journals Democratization in the Muslim World

2019 ◽  
Author(s):  
Frédéric Volpi ◽  
Francesco Cavatorta
Keyword(s):  
Liberal Democracy ◽  
Political System ◽  
Arab World ◽  
Geographical Area ◽  
Arab Countries ◽  
Muslim World ◽  
Political Life ◽  
Individual Rights ◽  
Islamic Religion ◽  
Muslim Majority

The issue of the democratization of the Muslim world has puzzled scholarship since the end of the Cold War, when the third wave of democratization swept across the world but seemed to bypass most Muslim-majority countries, particularly the Arab world. Central to the debate about democratization in the Muslim world is the relationship between the Islamic religion and the political system supposedly bound up with it. As we will see, for some authors there is an inherent contradiction between the precepts of the Muslim faith and the requirements of democracy, while for others the two can be compatible or causally separated. When the debate on democratization is framed in these terms, it becomes very important to specify the definitions, issues, and processes investigated and evaluated to avoid confusion. When discussing processes of democratization—the move away from authoritarian practices to a political system based on political pluralism—there is a tendency in the literature to consider primarily the emergence of a very specific form of democracy: liberal democracy. There is therefore an important difference between democracy and democratization. Democratization is concerned with the introduction of democratic mechanisms and procedures and not necessarily with the granting of extensive liberal individual rights. One can then imagine a democratic political system where individual rights are limited and focus on the minimal requirements for equal political participation. Liberal democracy for its part is concerned with democratic political systems seeking to operationalize the progressive extension of different liberal individual rights. When this distinction is taken into account, it becomes easier to interpret and explain the changes—or absence thereof—occurring across the Muslim world. At this stage, a further distinction is necessary: the one between the Muslim world as a geographical area, in which people belonging to the Muslim faith are the majority or a very significant part of the population, and an Islamic system in which religious precepts actually organize social and political life. In this respect, one finds that a significant number of Muslim-majority countries can be labeled procedural democratic, while authoritarianism characterizes in fact the Arab world (with exceptions) and not the Muslim world per se, suggesting that there is nothing inherently antidemocratic in the Islamic religion. It should also then be noted that an Islamic system is actually in place in a very limited number of countries and that authoritarianism in Muslim and Arab countries is commonly not the product of the adoption of an Islamic system of government.

scholarly journals HISTORICAL-ECONOMIC KNOWLEDGE AS THE BASIS OF THE THEORETICAL LEVEL OF ECONOMIC THINKING

2019 ◽  
Vol 8 (4) ◽  
Author(s):  
Aidar M. Tufetulov ◽  
Gulnara N. Hadiullina ◽  
Rival R. Shakirov ◽  
Andrey S. Zayats
Keyword(s):  
Economic Theory ◽  
Spiritual Development ◽  
Economic Thought ◽  
Economic Knowledge ◽  
Historical Trends ◽  
Separate Branch ◽  
Modern Economic ◽  
Economic Thinking ◽  
Xix Century ◽  
Market Relations

Economic theory as an independent science arose in the period of the formation of modern market relations. The economic thought history as a separate branch in the system of economic sciences took shape in the first half of the XIX century. The tradition of Russian economic thought at all stages of its development was attention to historical trends and factors of socio-economic development. The reason for this is in the specifics of Russia's socioeconomic and spiritual development. ХIХ century is characterized by the struggle of old and new trends in the economic system of Russia. In these conditions, representatives of various branches of economic thought appealed to the historical experience of the country and humanity in order to prove the truth of their position. The paper presents an analysis the historical process of emergence, development, struggle, and the changing of economic ideas. The main attention is paid to the analysis of the main directions of modern economic theory underlying the decision-making at macro and microeconomic levels. The content of the historical and economic knowledge functions: worldview, practical, axiological, factual and methodological, is defined. The necessity of studying the provisions of alternative economic schools is substantiated, what is considered as a prerequisite for the formation of general cultural and professional competencies of specialists in the field of economics

How Homo economicus lost her mind and how we can revive her

2018 ◽  
Vol 41 ◽  
Author(s):  
Peter DeScioli
Keyword(s):  
Economic Thought ◽  
History Of Economic Thought ◽  
Homo Economicus ◽  
Economic Theories ◽  
Target Article ◽  
History Of ◽  
The Mind ◽  
And Behavior

AbstractThe target article by Boyer & Petersen (B&P) contributes a vital message: that people have folk economic theories that shape their thoughts and behavior in the marketplace. This message is all the more important because, in the history of economic thought, Homo economicus was increasingly stripped of mental capacities. Intuitive theories can help restore the mind of Homo economicus.

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