This article needs attention from an expert on the subject.October 2014)(
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| Islamic jurisprudence|
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Islamic economics (Arabic : الاقتصاد الإسلامي) is a term used to refer to Islamic commercial jurisprudence (Arabic : فقه المعاملات, fiqh al-mu'āmalāt).
Islamic commercial jurisprudence entails the rules of transacting finance or other economic activity in a Shari'a compliant manner,i.e., a manner conforming to Islamic scripture (Quran and sunnah). Islamic jurisprudence ( fiqh ) has traditionally dealt with determining what is required, prohibited, encouraged, discouraged, or just permissible, according to the revealed word of God (Quran) and the religious practices established by Muhammad (sunnah). This applied to issues like property, money, employment, taxes, along with everything else. The social science of economics, on the other hand, works to describe, analyse and understand production, distribution, and consumption of goods and services, and studied how to best achieve policy goals, such as full employment, price stability, economic equity and productivity growth.
Islam is an Abrahamic, monotheistic, universal religion teaching that there is only one God, and that Muhammad is the messenger of God. It is the world's second-largest religion with over 1.8 billion followers or 24% of the world's population, most commonly known as Muslims. Muslims make up a majority of the population in 50 countries. Islam teaches that God is merciful, all-powerful, and unique, and has guided humankind through prophets, revealed scriptures and natural signs. The primary scriptures of Islam are the Quran, viewed by Muslims as the verbatim word of God, and the teachings and normative examples of Muhammad.
The Quran is the central religious text of Islam, which Muslims believe to be a revelation from God (Allah). It is widely regarded as the finest work in classical Arabic literature. The Quran is divided into chapters, which are subdivided into verses.
Sunnah, also sunna or sunnat, is the body of literature which discusses and prescribes the traditional customs and practices of the Islamic community, both social and legal, often but not necessarily based on the verbally transmitted record of the teachings, deeds and sayings, silent permissions of the Islamic prophet Muhammad, as well as various reports about Muhammad's companions. The Quran and the sunnah make up the two primary sources of Islamic theology and law. The sunnah is also defined as "a path, a way, a manner of life"; "all the traditions and practices" of the Islamic prophet that "have become models to be followed" by Muslims.
The Islamic economic concepts taken and applied by the Gunpowder Empires and various Islamic sultanates in the Muslim world, especially in Mughal India and Bengal, prompted the period of proto-industrialization.
The Gunpowder Empires were the Ottoman, Safavid and Mughal empires. Each of these three empires had considerable military success using the newly developed firearms, especially cannon and small arms, in the course of their empires, but unlike Europe for example, the introduction of the gunpowder weapons prompted changes well beyond simply army organization.
The terms Muslim world and Islamic world commonly refer to the Islamic community (Ummah), consisting of all those who adhere to the religion of Islam, or to societies where Islam is practiced. In a modern geopolitical sense, these terms refer to countries where Islam is widespread, although there are no agreed criteria for inclusion. The term Muslim-majority countries is an alternative often used for the latter sense.
Proto-industrialization refers to the phase before industrialisation. It was an early stage in the development of modern industrial economies that preceded, and created conditions for, the establishment of fully industrial societies. Proto-industrialization was marked by the increasing involvement of agrarian families in market-oriented craft production, mainly through the putting-out system organized by merchant capitalists. It was an effective method of production which was controlled by merchants and had links to developing European consumerism. However, the phase, clearly remarked in the Indian subcontinent, was not observed across Europe, but it transited into the first Industrial Revolution in Britain through colonialism and activities of the East India Company.
In the mid-twentieth century, campaigns began promoting the idea of specifically Islamic patterns of economic thought and behavior.By the 1970s, "Islamic economics" was introduced as an academic discipline in a number of institutions of higher learning throughout the Muslim world and in the West. The central features of an Islamic economy are often summarized as: (1) the "behavioral norms and moral foundations" derived from the Quran and Sunnah; (2) collection of zakat and other Islamic taxes, (3) prohibition of interest ( riba ) charged on loans.
An economy is an area of the production, distribution, or trade, and consumption of goods and services by different agents. Understood in its broadest sense, 'The economy is defined as a social domain that emphasize the practices, discourses, and material expressions associated with the production, use, and management of resources'. Economic agents can be individuals, businesses, organizations, or governments. Economic transactions occur when two parties agree to the value or price of the transacted good or service, commonly expressed in a certain currency. However, monetary transactions only account for a small part of the economic domain.
Zakat is a form of alms-giving treated in Islam as a religious obligation or tax, which, by Quranic ranking, is next after prayer (salat) in importance.
Islamic taxes are taxes sanctioned by Islamic law. They are based on both "the legal status of taxable land" and on "the communal or religious status of the taxpayer".
Advocates of Islamic economics generally describe it as neither socialist nor capitalist, but as a "third way", an ideal mean with none of the drawbacks of the other two systems.Among the claims made for an Islamic economic system by Islamic activists and revivalists are that the gap between the rich and the poor will be reduced and prosperity enhanced by such means as the discouraging of the hoarding of wealth, taxing wealth (through zakat ) but not trade, exposing lenders to risk through Profit sharing and venture capital, discouraging of hoarding of food for speculation, and other activities that Islam regards as sinful such as unlawful confiscation of land. Critics (Timur Kuran, Feisal Khan) have described it as primarily a "vehicle for asserting the primacy of Islam", with economic reform being only a secondary motive.
Socialism is a range of economic and social systems characterised by social ownership of the means of production and workers' self-management, as well as the political theories and movements associated with them. Social ownership can be public, collective or cooperative ownership, or citizen ownership of equity. There are many varieties of socialism and there is no single definition encapsulating all of them, with social ownership being the common element shared by its various forms.
Capitalism is an economic system based on the private ownership of the means of production and their operation for profit. Characteristics central to capitalism include private property, capital accumulation, wage labor, voluntary exchange, a price system, and competitive markets. In a capitalist market economy, decision-making and investment are determined by every owner of wealth, property or production ability in financial and capital markets, whereas prices and the distribution of goods and services are mainly determined by competition in goods and services markets.
Economic inequality covers a wide variety of topics. It can refer to either income distribution or the distribution of wealth. Besides economic inequality between countries or states, there are important types of economic inequality between different groups of people.
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According to Hasan Raza, after more than six decades of its formal/ informal existence, a consensus definition of Islamic economics has not yet emerged.Some definitions that have been offered include:
Fiqh (religious law) has developed several traditional concepts having to do with economics. These included:
Another source lists "general rules" include prohibition of Riba, Gharar, and also
These concepts, like others in Islamic law, came from study of the Quran and ahadith—or as one observer put it, were
constructed on the basis of isolated prescriptions, anecdotes, examples, words of the Prophet, all gathered together and systematized by commentators according to an inductive, casuistic method."
In addition to Quran and ahadith sometimes other sources such as al-urf (custom), or al-ijma (consensus of the jurists) are employed,to create laws that determine whether actions were forbidden, discouraged, allowed, encouraged and obligatory for Muslims. The different school of fiqh ( madhhab ) vary slightly in their rulings.
Works of fiqh are typically divided into different "books" such as a Book of Iman , of Salah , Zakat , Taqwa , Hajj, but not `economics` or `economy`.Some brief works might contain almost nothing related to matters of property, sales, finance Others do not gather questions on economic issues in one heading, the case in Tawzih al-masa'il, a work of fatawa by Ayatollah Ruhollah Khomeini, who although a pioneer of political Islam approached the subject of economy
"as the classical ulamas do ... the chapter on selling and buying (Kharid o forush) comes after the one on pilgrimage and present economic questions as individual acts open to moral analysis: `To lend [without interest, on a note from the lender] is among the good works that are particularly recommended in the verses of the Quran and in the Traditions.`"
Other works divided the subjects of fiqh into four "quarters":typically worship (al-`Ibadat), marriage and family law (al-Munakahat), criminal law (Jinayat), commercial transaction law ( Mu'amalat ). At least one author (M. Kahf) writes that Mu'amalat is "closely related" to Islamic Economics. (However even with the "quarters" division of fiqh topics mu'amalat would not include inheritance or wedding dower ( mahr ) (which at least often comes under marriage and family law), or calculation of alms ( zakat, which comes under al-`Ibadat)).
A number of scholars (Olivier Roy, Timur Kuran, Omar Norman) have noted the recentness of reflecting on economic issues in the Islamic world,and the difference between economics the social science based on data, and Islamic jurisprudence based on revealed truth.
Salman Ahmed Shaikh and Monzer Kahf insist on a clear distinction between the roles of Fiqh and Islamic Economics, Shaikh saying
to be meritorious as a separate field of inquiry, Islamic economics cannot confine itself just to explaining and deducing laws in economic matters based on core principles. Since this function is already performed by the discipline of Islamic jurisprudence ...
M. Kahf writes that mu'amalat and Islamic economics "often intermingle",mu'amalat "sets terms and conditions of conduct for economic and financial relationships in the Islamic economy" and provides the "grounds on which new instruments" of Islamic financing are developed, but that the "nature of Fiqh imposes a concern about individual transactions and their minute legalistic characteristics", so that analyzing Islamic economics in terms of Fiqh" risks losing "the ability to provide a macro economic theory".
According to economist Muhammad Akram Khan the "main plank" of Islamic economics is the "theory of riba", while "another landmark" is zakat, a tax on wealth and income.According to another contemporary writer Salah El-Sheikh, "Islamic economic principles" (what he calls a "FiqhiConomic model") utilize the Faqīh (Islamic jurisprudence) as supporting material, but are grounded upon the ethical teachings within the Qu'rān. Sharīah's basic tenets involve gharar and (fadl māl bilā 'iwad). Gharar insists all knowledge about a trade or transaction is known before two individuals complete a transaction and (fadl māl bilā 'iwad) warns against unjustified enrichment through trade and business. These tenets were "among the first economic regulations" and their philosophy can be seen today in modern Capitalism. Within Sharīah, El-Sheikh states, Gharar functions as a divine deterrent against asymmetric information and allows trade to prosper. Riba, ensures each transaction is conducted at a fair price, not allowing one party to benefit exceedingly, which shares a parallel philosophy with Karl Marx "Das Kapital": seeking a greater outcome for the community.
Classical scholars in the Muslim world did however, make valuable contributions to Islamic thought on issues involving production, consumption, income, wealth, property, taxation, land ownership, etc. are Abu Yusuf (d. 798), Muhammad bin al-Hasan (d. 805), Al-Mawardi (d. 1058), Ibn Hazm (d. 1064), Al-Sarakhsi (d. 1090), Al-Tusi (d. 1093), Al-Ghazali (d. 1111), Al-Dimashqi (d. after 1175), Ibn Rushd (d. 1187), Ibn Taymiyyah (d.1328), Ibn al-Ukhuwwah (d. 1329), Ibn al-Qayyim (d. 1350), Sayyid Ali Hamadani (d. 1384), Al-Shatibi (d. 1388), Ibn Khaldun (d. 1406), Al-Maqrizi (d. 1442), Al-Dawwani (d. 1501), Muhammad Aurangzeb Alamgir (d. 1707), and Shah Waliullah Dehlawi (d. 1762).
Abu Yusuf (d. 798) was author of the book al Kharaj—literally "the return or revenue" but was used by the author to mean "public revenues and taxation"—which was a policy guide to Harun al-Rashid, the fifth Abbasid Caliph. Muhammad bin al-Hasan (d.805) wrote al Iktisab fi al Rizq al Mustatab [Earned Desired income], intended as advice to businessmen "in their endeavors to create income opportunities". Abu 'Ubaid al Qasim bin Sallam (d.839) was the author of al-Amwal (plural of "wealth").
Perhaps the most well-known Islamic scholar who wrote about economics issues was Ibn Khaldun,who has been call "the father of modern economics" by I.M. Oweiss. Ibn Khaldun wrote on what is now called economic and political theory in the introduction, or Muqaddimah (Prolegomena), of his History of the World ( Kitab al-Ibar ). He discussed what he called asabiyya (social cohesion), which he cited as the cause of some civilizations becoming great and others not. Ibn Khaldun felt that many social forces are cyclic, although there could be sudden sharp turns that break the pattern.
His idea about the benefits of the division of labor also relate to asabiyya, the greater the social cohesion, the more complex the successful division may be, the greater the economic growth. He noted that growth and development positively stimulates both supply and demand, and that the forces of supply and demand are what determines the prices of goods.He also noted macroeconomic forces of population growth, human capital development, and technological developments effects on development. In fact, Ibn Khaldun thought that population growth was directly a function of wealth.
Medieval Islamic economics appears to have somewhat resembled a form of capitalism, some arguing that it laid the foundations for the development of modern capitalism.
According to Turkish-American economist Timur Kuran, "not until the mid-twentieth century" was there any body of thought that could be called "Islamic economics", that was "recognizable as a coherent or self-contained doctrine". But around 1950 "campaigns launched to identify self-consciously, if not also exclusively, Islamic patterns of economic thought and behavior".The famous early-20th Century Muslim nationalist and author Muhammad Iqbal, for example, did not refer to religion in his treatise on economics.
Islamic economics grew naturally from the Islamic revival and political Islam whose adherents considered Islam to be a complete system of life in all its aspects, rather than a spiritual formulaand believed that it logically followed that Islam must have an economic system, unique from and superior to non-Islamic economic systems. "Islamic economics" "emerged" in the 1940s according to the Encyclopedia of Islam and the Muslim World. Maulana ala Maududi's 1941 address "The economic problem of man and its Islamic solution" (Insaan ka Maashi Maslah aur aus ka Islami Hul) is "generally considered to be one of the founding documents of modern Islamic economics"
More conservative salafi have shown less interest in socioeconomic issues, asking the question, "the prophet and his companions didn't study `laws` of economics, look for patterns, strive for understanding of what happens in commerce, production, consumption. Why should we?"Maududi himself also dismissed the need for a "new science of economics, embodied in voluminous books, with high-sounding terminology and large organisation", as the true "economic problem of man" — along with all his social, political and other problems — "can be easily understood" and is simply the failure to follow Islamic law.
In the 1960s and 1970s, Shi'a thinkers worked to describe Islamic economics' "own answers to contemporary economic problems." Several works were particularly influential:
Al-Sadr in particular was described as having "almost single-handedly developed the notion of Islamic economics"
In their writings, Sadr and the other authors "sought to depict Islam as a religion committed to social justice, the equitable distribution of wealth, and the cause of the deprived classes," with doctrines "acceptable to Islamic jurists," while refuting existing non-Islamic theories of capitalism and Marxism. Mohammad Baqir al-Sadr and also cleric Mahmoud Taleghani developed an "Islamic economics" emphasizing a major role for the state in matters such as circulation and equitable distribution of wealth, and a reward to participants in the marketplace for being exposed to risk or liability. This version of Islamic economics, which influenced the Iranian Revolution, called for public ownership of land and of large "industrial enterprises," while private economic activity continued "within reasonable limits."These ideas informed the large public sector and public subsidy policies of the Iranian Revolution.
Sunni cleric Taqiuddin al-Nabhani proposed economic system (Nidham ul-Iqtisad fil Islam (The Economic System of Islam) by Taqiuddin Nabhani (1953)) combined public ownership of large chunks of the economy (utilities, public transport, health care, energy resources such as oil, and unused farm land), with use of the gold standard and specific instructions for the gold and silver weights of coins, arguing this would "demolish ... American control and the control of the dollar as an international currency."
In the Sunni world the first international conference on Islamic economics was held at the King Abdulaziz University in Jeddah in 1976. Since then the International Association for Islamic Economics in collaboration with the Islamic Development Bank has held conferences in Islamabad (1983), Kuala Lumpur (1992), Loughborough (2000), Bahrain (2003), Jakarta (2005) and Jeddah (2008), Iqbal (2008).In addition there have been hundreds of seminars, workshops and discussion groups around the world on Islamic economics and finance. In the U.S. a small number of patent applications have been filed for Sharia compliant financial service methods.
What has been called one of "two versions" of "Islamic economy" existed during the first ten years (1979-1989) of the Islamic Republic of Iran during the life of Supreme Leader (and revolution founder) Ayatollah Ruhollah Khomeini. This was an "Islamist socialist, and state-run": It was "little by little supplanted" by a more liberal economic policy.
In the 1980s and 1990s, as the Islamic revolution failed to reach the per capita income level achieved by the regime it overthrew, and Communist states and socialist parties in the non-Muslim world turned away from socialism, Muslim interest shifted away from government ownership and regulation. In Iran, "eqtesad-e Eslami (meaning both Islamic economics and economy) ... once a revolutionary shibboleth, is indubitably absent in all official documents and the media. It disappeared from Iranian political discourse" about 1990.During the era of Zia-ul-Haq, several Islamic economic concepts and practices were introduced into the domestic economy, as part of Zia's Islamisation reforms (see Islamic economics in Pakistan).
The term lived on in the Muslim world, shifting form to the less ambitious goal of interest-free banking. Some Muslim bankers and religious leaders suggested ways to integrate Islamic law on usage of money with modern concepts of ethical investing. In banking this was done through the use of sales transactions (focusing on the fixed rate return modes) to support investing without interest-bearing debt. Many modern writers have strongly criticized this approach as a means of covering conventional banking with an Islamic facade.(Sohrab Behada has argued that the economic system proposed by Islam is essentially a capitalist one. )
As of 2008 there were:
King Abdulaziz University, Jeddah hosted the first international conference on Islamic economics in 1976. Thereafter the International Association for Islamic Economics in collaboration with the Islamic Development Bank has held conferences in Islamabad (1983), Kuala Lumpur (1992), Loughborough (2000), Bahrain (2003), Jakarta (2005) and Jeddah (2008) Iqbal 2008).
Along with these achievements, some Islamic economists have complained of problems in the academic discipline: a shift in interest away from Islamic Economics to Islamic Finance since the 1980s, a shortage of university courses, reading materials that are "either scant or of poor quality",lack of intellectual freedom, "narrow focus" on interest-free banking and zakat without data-based research to substantiate claim made for them—that interest causes economic problems or that zakat solves them.
A number of economists have lamented that while Islamic Finance was originally a "subset" of Islamic Economics, economics and research in pure Islamic economics has been "shifted to the back burner".Funding for research has gone to Islamic Finance despite the lack of "scientific knowledge to back" the claims made for Islamic Finance. Enrollment has subsided in classes and second and third generation Islamic economists are scarce, some institutions have "lost their real direction and some have even been closed". and interest of economists in the field's "grand idea" of providing an alternative to capitalism and socialism has "yielded" to the "needs" of the "industry" of Islamic Finance.
According to economist Rasem Kayed, while a number of universities and institutes of higher learning now offer courses on Islamic economics and finance "most of the courses offered by these institutions pertain to Islamic finance rather than Islamic economics."Surveying Islamic economics and finance courses being offered as of 2008 by 14 universities in Muslim countries, Kayed found 551 courses in conventional economics and finance, and only 12 courses in Islamic economics and finance (only 2% of the total). This "appalling and intolerable ... negligence" was made worse by the curriculum of the courses which failed to debate "the issues" the discipline or give "due thought to ... the future development of Islamic financial industry" but rather attempted "to squeeze as much abstract information" as possible in their courses, according to Kayed.
Another economist (Muhammad Akram Khan) lamented that "the real problem is that despite efforts for developing a separate discipline of Islamic economics, there is not much that can be genuinely called `economics`. Most of Islamic economics consists of theology on economic matters."Another (M.N. Siddiqi) notes Islamic economics has been teaching "conventional economics from an Islamic perspective", rather than Islamic economics.
Despite its start in 1976, as of 2009, 2013 Islamic economics was called still in its infancy,its "curricula frames, course structures, reading materials, and research", "mostly" anchored in the "mainstream tradition", "lacking sufficiency, depth, coordination and direction," with teaching faculties in many cases ... found short of the needed knowledge, scholarship, and commitment." "Distinct textbooks and teaching materials" required have been found to "neither exist" nor be "easy to create." Despite shortcomings in academic writing—most of the books are "not cohesive" and are "at best no more than extended papers on specific topics"—constructive evaluations are not common and response to what there is even less common. The lack of an Islamic economics textbook "looms large" for Muslim economists and scholars. Despite the holding of a workshop in November 2010 to arrange the writing of such a textbook, the participation of "a number of eminent Muslim economists", (at the International Institute of Islamic Thought in London) and the appointment of "a noted Muslim economist" to coordinate the production of the textbook, as of 2015 "no standard textbook of Islamic economics was available."
Islamic economic institutes are not known for their intellectual freedom, and according to Muhammad Akram Khan are unlikely to allow criticism of the ideas or policies of their founding leaders or governments. The Centre for Research in Islamic Economics, an organ of the Jeddah University in Saudi Arabia, for example, "cannot allow publication of any work that goes against the orthodox thinking of the influential" Saudi religious leadership.Despite "tall talk about ijtehad", Islamic economists "are shy" about "suggesting innovative ideas" for fear of antagonizing religious clerics.
Use of Islamic terminology not only for distinctive Islamic concepts such as riba, zakat, mudaraba but also for concepts that do not have specific Islamic connotation -- adl for justice, hukuma for government—locking out non-Muslim and even not Arabic speaking readers from the content of Islamic economics and even "giving legitimacy" to "pendantry" in the field.
According to authors F. Nomani and A. Rahnema, the Qur'an states that God is the sole owner of all matter in the heavens and the earth,but man is God's viceregent on earth and holds God's possessions in trust (amanat). Islamic jurists divide properties into public, state, private categories.
Some Muslims believe that the Shariah provides "specific laws and standards regarding the use and allocation of resources including land, water, animals, minerals, and manpower."
According to M.A.Khan, "Islam introduced the distinction between private property and public property and made the rulers accountable to the people". [ better source needed ] Scholars F. Nomani and A. Rahnema state that public property in Islam refers to natural resources (forests, pastures, uncultivated land, water, mines, oceanic resources etc.) to which all humans have equal right. Such resources are considered the common property of the community. Such property is placed under the guardianship and control of the Islamic state, and can be used by any citizen, as long as that use does not undermine the rights of other citizens, according to Nomani and Rahnema. [ better source needed ]
The owner of previously public property that is privatized pays zakat and, according to Shi'ite scholars, khums as well. In general, the privatization and nationalization of public property is subject to debate amongst Islamic scholars.
According to an analysis by Walid El-Malik in 1993, only the Maliki school took the position that all kinds of natural resources are state-owned; the Hanafi school took the opposite view and held that mineral ownership followed surface ownership, while the other two schools, Shafi'i and Hanbali, drew a distinction between "hidden" and "unhidden" minerals.
State property includes certain natural resources, as well as other property that can't immediately be privatized. Islamic state property can be movable, or immovable, and can be acquired through conquest or peaceful means. Unclaimed, unoccupied and heir-less properties, including uncultivated land (mawat), can be considered state property.
During the life of Muhammad, one fifth of military equipment captured from the enemy in the battlefield was considered state property. During his reign, Umar (on the recommendation of Ali) considered conquered land to be state rather than private property (as was usual practice). The purported reason for this was that privatizing this property would concentrate resources in the hands of a few, and prevent it from being used for the general good. The property remained under the occupation of the cultivators, but taxes were collected on it for the state treasury.
Muhammad said "Old and fallow lands are for God and His Messenger (i.e. state property), then they are for you". Jurists draw from this the conclusion that, ultimately, private ownership takes over state property.
There is consensus amongst Islamic jurists and social scientists that Islam recognizes and upholds the individual's right to private ownership. The Qur'an extensively discusses taxation, inheritance, prohibition against stealing, legality of ownership, recommendation to give charity and other topics related to private property. Islam also guarantees the protection of private property by imposing stringent punishments on thieves. Muhammad said that he who dies defending his property was like a martyr.
Islamic economists classify the acquisition of private property into involuntary, contractual and non-contractual categories. Involuntary means are inheritances, bequests, and gifts. Non-contractual acquisition involves the collection and exploitation of natural resources that have not previously been claimed as private property. Contractual acquisition includes activities such as trading, buying, renting, hiring labor etc.
A tradition attributed to Muhammad, with which both Sunni and Shi'a jurists agree, in cases where the right to private ownership causes harm to others, then Islam favors curtailing the right in those cases. Maliki and Hanbali jurists argue that if private ownership endangers public interest, then the state can limit the amount an individual is allowed to own. This view, however, is debated by others.
When Muhammad migrated to Madinah many of the Muslims owned agricultural land. Muhammad confirmed this ownership and allocated land to individuals. The land allotted would be used for housing, farming or gardening. For example, Bilal b. Harith was given land with mineral deposits at 'Aqiq ValleyHassan b. Thabit was afforded the garden of Bayruha and Zubayr received oasis land at Khaybar and Banu Nadir. During the reign of Caliph Umar, a vast expanse of Persian royal family terrain had been acquired, this lead his successor Caliph Uthman to accelerate the allotment of land to individuals in return for a portion of the crop yield.
According to M.S.Naz, regulation of markets is among the main functions of hisbah ,the "semi-judicial institution" operational from the "earliest days of Islam". It was “charged with responsibility of carrying out the spirit of the system, setting conditions that preserve and enhance the public health and interests, protect the consumers, solve business and labor disputes, promote good market behavior, and ensure their observance.” M.A. Khan states, institution of Hisbah as established to "supervise markets, to provide municipal services, and to settle petty disputes". In the contemporary era, Pakistan has attempted to re-create this institution, although it has jurisdiction only over the administrative excesses of the federal government departments and agencies, not provincial ones or private companies.
According to Nomani and Rahnema, Islam accepts markets as the basic coordinating mechanism of the economic system. Islamic teaching holds that the market, given perfect competition, allows consumers to obtain desired goods and producers to sell their goods at a mutually acceptable price.
Three necessary conditions for an operational market are said (by Nomani and Rahnema) to be upheld in Islamic primary sources:
Another author (Nima Mersadi Tabari) claims that the general doctrine of fairness in sharia law creates "an ethical economic model" and forbids market manipulation such as "inflating the price of commodities by creating artificial shortages (Ihtekar), overbidding for the sole purpose of driving the prices up (Najash) and concealment of vital information in a transaction from the other party (Ghish)".
Further, "uninformed speculation" not based on a proper analysis of available information is forbidden because it is a form of Qimar, or gambling, and results in accumulating Maysir (unearned income).Commercial contracting under conditions of "excessive uncertainty" (however that is defined) is a form of Gharar and so also forbidden.
Proponents such as M.A.Khan,Nomani and Rahnema also contend that the "Islamic economy" forbids or at least discourages market manipulation such as price fixing, hoarding and bribery. Government intervention in the economy is tolerated under specific circumstances.
Another author (Nima Mersadi Tabari) states that in Islam "everything is Halal (allowed) unless it has been declared Haram (forbidden)", consequently "the Islamic economic model is based on the freedom of trade and freedom of contract so far as the limits of Shari’ah allow".
Nomani and Rahnema say that Islam prohibits price fixing by a dominating handful of buyers or sellers. During the days of Muhammad, a small group of merchants met agricultural producers outside the city and bought the entire crop, thereby gaining a monopoly over the market. The produce was later sold at a higher price within the city. Muhammad condemned this practice since it caused injury both to the producers (who in the absence of numerous customers were forced to sell goods at a lower price) and the inhabitants.
The above-mentioned reports are also used to justify the argument that the Islamic market is characterized by free information. Producers and consumers should not be denied information on demand and supply conditions. Producers are expected to inform consumers of the quality and quantity of goods they claim to sell. Some scholars hold that if an inexperienced buyer is swayed by the seller, the consumer may nullify the transaction upon realizing the seller's unfair treatment. The Qur'an also forbids discriminatory transactions.
Bribery is also forbidden in Islam and can therefore not be used to secure a deal or gain favor in a transaction, it was narrated that Muhammad cursed the one who offers the bribe, the one who receives it, and the one who arranges it.
Nomani and Rahnema say government interference in the market is justified in exceptional circumstances, such as the protection of public interest. Under normal circumstances, governmental non-interference should be upheld. When Muhammad was asked to set the price of goods in a market he responded, "I will not set such a precedent, let the people carry on with their activities and benefit mutually."
Islamic banking has been called "the most visible practical achievement" of Islamic economics,and the "most visible mark" of Islamic revivalism. By 2009, there were over 300 "shariah compliant banks and 250 mutual funds around the world, and around $2 trillion were sharia-compliant by 2014.
However, the domination of the industry by debt-like instruments such as murabaha rather than risk-sharing products, has driven even some leading advocates and experts in Islamic banking (such as Muhammad Nejatullah Siddiqi) to talk about "a crisis of identity of the Islamic financial movement."
The most noticeable and/or important objective of Islamic Banking has been a ban on the charging of interest on loans.The Quran (3: 130) condemns riba (which is usually translated as "interest"): "O, you who believe! Devour not riba, doubled and redoubled, and be careful of Allah; but fear Allah that you may be successful."
The only financial institution under Islamic Governance (Prophethood and Caliph Period) was Baitulmaal (public treasury) wherein the wealths were distributed instantly on the basis of need. During Prophethood the last receipt was tribute from Bahrain amounting eight hundred thousands dirham which was distributed in just one sitting. Though the first Caliph earmarked a house for Baitulmaal where all money was kept on receipt. As all money was distributed immediately the treasury generally remained locked up. At the time of his death there was only one dirham in the Baitulmaal. The second caliph besides developing the Central Baitulmaal also opened Baitulmaal at state and headquarters levels. He also carried census during his caliphate; and provisioned salaries to Government employees, stipend to poor and needy people along with social security to unemployed and retirement pensions.
The concept of a public financial institution played a historic role in the Islamic economy. The idea of state collected wealth being made available to the needy general public was relatively new. The resources in the Bayt-al-Mal were considered God's resources and a trust, money paid into the shared bank was common property of all the Muslims and the ruler was just the trustee.[ citation needed ]
The shared bank was treated as a financial institution and therefore subjected to the same prohibitions regarding interest. [ verification needed ]Caliph Umar spoke on the shared bank saying: "I did not find the betterment of this wealth except in three ways: (i) it is received by right, (ii) it is given by right, and (iii) it is stopped from wrong. As regards my own position vis-a-vis this wealth of yours; it is like that of a guardian of an orphan. If I am well-off, I shall leave it, but if I am hard-pressed I shall take from it as is genuinely permissible."
An alternative Islamic savings-investment model can be built around venture capital; investment banks; restructured corporations; and restructured stock market.This model looks at removing the interest-based banking and in replacing market inefficiencies such as subsidization of loans over profit-sharing investments due to double taxation and restrictions on investment in private equity.
Islamic banks have grown recently in the Muslim world, but are a very small share of the global economy compared to the Western debt banking paradigm. Hybrid approaches, which applies classical Islamic values but uses conventional lending practices, are much lauded by some proponents of modern human development theory.[ citation needed ]
Islamic economics has been disparaged for
In a political and regional context where Islamist and ulema claim to have an opinion about everything, it is striking how little they have to say about this most central of human activities, beyond repetitious pieties about how their model is neither capitalist nor socialist.
One significant result of Islamic economics (and target of criticism) is the creation of Islamic banking and finance industry.According to several scholars it has bred a new "Power Alliance" of "wealth and Shari'ah scholarship", —wealthy banks and clients paying Islamic scholars to provide bank products with Islamic "shariah compliance". Journalist John Foster, quotes an investment banker based in the Islamic Banking hub of Dubai on the practice of "fatwa shopping",
"We create the same type of products that we do for the conventional markets. We then phone up a Sharia scholar for a Fatwa [seal of approval, confirming the product is Shari'ah compliant]. If he doesn't give it to us, we phone up another scholar, offer him a sum of money for his services and ask him for a Fatwa. We do this until we get Sharia compliance. Then we are free to distribute the product as Islamic."
Foster explains that the fee for services provided by "top" scholars is "often" in six-figures, i.e. over US$100,000.
One critic (Muhammad O. Farooq) argues that this unfortunate situation has arisen because the "preoccupation" among supporters of Islamic Economics that any and all interest on loans is riba and forbidden by Islam, and because risk-sharing alternatives to interest bearing loans originally envisioned for Islamic banking have not proven feasible. With the elimination of interest being both the basis of the industry and impractical, shari'a scholars have become "entrapped in a situation" where they are forced to approve transactions fundamentally similar to conventional loans but using " hiyal " manipulation to "maintain an Islamic veneer".
Instead of "fixating" on interest, Farooq urges a focus on "the larger picture" of "justice", and in economics on fighting exploitation from "greed and profit," and the concentration of wealth. He quotes an ayat in support: "What God has bestowed on his Messenger (and taken away) from the people of the townships, - belongs to God, - to his Messenger and to kindred and orphans, the needy and the wayfarer; in order that it may not (merely) make a circuit between the wealthy among you. ..." Quran 59:7 As an example of the neglect of this issue, Farooq complains that one "rather comprehensive" bibliography of Islamic economics and finance, contains "not a single citation for exploitation or injustice" among its 700 entries.
A former director of Pakistan Institute of Development Economics and the head of Pakistan's Economic Affairs Division, Syed Nawab Haider Naqvi,also called for "comprehensive Islamic reform to establish an exploitation-free economic system" and not just "mechanical substitution of profit for interest."
On the issue of zakat , one of the pillars of Islam, M.A.Khan also criticizes the conservatism of Islamic Economics, complaining that "the insistence of Muslim scholars in implementing it in the same form in which it was in vogue in the days of the Prophet and the first four caliphs ... has made it irrelevant to the needs of a contemporary society."
A supporter of Islamic economics (Asad Zaman) describes a "major difficulty" faced by Islamic reformers of Islamic economics and pointed out by other authors, namely that because a financial system is an "integrated and coherent structure", to create an Islamic system "based on trust, community and no interest" requires "changes and interventions on several different fronts simultaneously".
Islamic banking or Islamic finance or sharia-compliant finance is banking or financing activity that complies with sharia and its practical application through the development of Islamic economics. Some of the modes of Islamic banking/finance include Mudarabah, Wadiah (safekeeping), Musharaka, Murabahah (cost-plus), and Ijara (leasing).
Fazlur Rahman Malik, generally known as Fazlur Rahman, was a modernist scholar and philosopher of Islam from today's Pakistan. He is renowned as a prominent liberal reformer of Islam, who devoted himself to educational reform and the revival of independent reasoning (ijtihad). His works are subject of widespread interest in countries such as Pakistan, Malaysia, Indonesia and Turkey.
Riba can be roughly translated as "usury", or unjust, exploitative gains made in trade or business under Islamic law. Riba is mentioned and condemned in several different verses in the Qur'an. It is also mentioned in many hadith.
Takaful is a co-operative system of reimbursement or repayment in case of loss, organized as an Islamic or sharia compliant alternative to conventional insurance, which Takaful proponents believe contains forbidden riba (usury) and gharar.
Muhammad Taqi Usmani is a Sunni Hanafi Maturidi Islamic scholar from Pakistan. He served as a judge on the Federal Shariat Court of Pakistan from 1981 to 1982 and the Shariat Appellate Bench of the Supreme Court of Pakistan between 1982 and 2002. He is an expert in the fields of Islamic Jurisprudence (fiqh), economics, Tasawwuf, and hadith. He also held a number of positions on the Shariah Boards of prestigious Islamic institutions, and was instrumental in the writing of the Hudood Ordinances under General Zia ul-Haq. He is the brother of Islamic scholars Muhammad Rafi Usmani, Muhammad Wali Razi, and Muhammad Razi Usmani, as well as of the Urdu poet Muhammad Zaki Kaifi. He has written translations of the Qur'an in both English and Urdu. He was given the title of Shaykh al-Islām by his teacher Mawlana Sahban Mahmood.
Murabaḥah, murabaḥa or murâbaḥah was originally a term of fiqh for a sales contract where the buyer and seller agree on the markup (profit) or "cost-plus" price for the item(s) being sold. In recent decades it has become a term for a very common form of Islamic financing, where the price is marked-up in exchange for allowing the buyer to pay over time — for example with monthly payments. Murabaha financing is similar to a rent-to-own arrangement in the non-Muslim world, with the intermediary retaining ownership of the item being sold until the loan is paid in full. There are also Islamic investment funds and sukuk that use murabahah contracts.
Between the 9th and 14th centuries, the Muslim world developed many advanced concepts, techniques and use in production, investment, finance, economic development, taxation, property use such as Hawala, an early informal value transfer system, Islamic trusts known as waqf, systems of contract relied upon by merchants, a widely circulated common currency, cheques, promissory notes, early contracts, bills of exchange, and mufawada. It is believed that in the 17th century forms of the Islamic economics instigated the proto-industrialization.
Qard al-hasan is a form of interest-free loan that is extended by a lender to a borrower on the basis of benevolence (ihsan). Al-qard, from a shari’a point of view, is a non commutative contract, as it involves a facility granted only for the sake of tabarru’ (donation). Therefore, al-qard al-hasan is a gratuitous loan extended to people in need, for a specified period of time. At the end of that period, the face value of the loan is to be paid off. In other words, shari’a prohibits the stipulation of an excess for the lender, as it amounts to riba, whether the excess is expressed in terms of quality or quantity, or whether it is a tangible item or a benefit. However, it is permitted that the repayment of qardh is made with an excess, provided that such an excess is neither expressly stipulated nor implicitly pre-arranged in the contract of loan.
Various sources of sharia are used by Islamic jurisprudence to elaborate the body of Islamic law. The scriptural sources of traditional Sunni jurisprudence are the Qur'an, believed by Muslims to be the direct and unaltered word of God, and the Sunnah, consisting of words and actions attributed to the Islamic prophet Muhammad in the hadith literature. Shi'ite jurisprudence extends the notion of Sunnah to include traditions of the Imams.
Islam is an Abrahamic monotheistic religion teaching that there is only one God (Allah) and that Muhammad is a messenger of God.
A Sharia Board certifies Islamic financial products as being Sharia-compliant. Because compliance with shariah law is the underlying reason for the existence of Islamic finance, Islamic banks should establish a Shariah Supervisory Board (SSB) to advise them on whether their products comply, and to ensure that their operations and activities comply with Shariah principles. There are also national sharia boards in many Muslim majority countries that regulate Islamic financial institutions nationwide.
The economic policies proposed under the banner of "Islamisation" in Pakistan include executive decrees on Zakāt (poor-due), Ushr (tithe), judicial changes that helped to halt land redistribution to the poor, and perhaps most importantly, elimination of riba. Perhaps the foremost exponent of Islamisation among Pakistan's rulers -- General Muhammad Zia-ul-Haq -- advanced a programme in 1978 to bring Pakistan law in line with the principles of Sharia law.
Zakāt is a form of alms-giving treated as a religious tax and/or religious obligation in Islam for all Muslims who meet the necessary criteria of wealth, and one of the Five Pillars of Islam. Beneficiaries of zakat include zakat collectors, poor Muslims, new converts to Islam, Islamic clergy. Zakat is prescribed to cleanse the individual's wealth, heart, and baser characteristics in general, and to replace them with virtues.
Gharar literally means uncertainty, hazard, chance or risk. It is a negative element in mu'amalatfiqh, like riba (usury) and maysir (gambling). One Islamic dictionary describes it as "the sale of what is not present" — such as fish not yet caught, crops not yet harvested. Similarly, author Muhammad Ayub says that "in the legal terminology of jurists", gharar is "the sale of a thing which is not present at hand, or the sale of a thing whose aqibah (consequence) is not known, or a sale involving hazard in which one does not know whether it will come to be or not".
Profit and Loss Sharing (also called PLS or "participatory" banking is a method of finance used by Islamic financial or Shariah-complaint institutions to comply with the religious prohibition on interest on loans that most Muslims subscribe to. Many sources state there are two varieties of profit and loss sharing used by Islamic banks – Mudarabah and Musharakah. Other sources include sukuk and direct equity investment as types of PLS.
Muamalat is a part of Islamic jurisprudence, or fiqh. Sources agree that muamalat includes Islamic "rulings governing commercial transactions" but other sources give it a broader definition including civil acts and in general all aspects of fiqh that are not Ibadat.
Ijarah,, is a term of fiqh and product in Islamic banking and finance. In traditional fiqh, it means a contract for the hiring of persons or renting/leasing of the services or the “usufruct” of a property, generally for a fixed period and price. In hiring, the employer is called musta’jir, while the employee is called ajir. Ijarah need not lead to purchase. In conventional leasing an "operating lease" does not end in a change of ownership, nor does the type of ijarah known as al-ijarah (tashghiliyah).
The Islamic banking and finance movement that developed in the late 20th century as part of the revival of Islamic identity sought to create an alternative to conventional banking that complied with sharia (Islamic) law. Following sharia it banned from its practices riba (usury) – which it defined as any interest paid on all loans of money – and involvement in haram (forbidden) goods or services such as pork or alcohol. It also forbids gambling (maisir) and excessive risk.
Islamic banking and finance — the industry built around avoiding interest and other financial practices found in violation of sharia — has been both praised and criticized by observers.
The paper argues that the methods used in Fiqh are mainly designed to find out whether or not a certain act is permissible or prohibited. Islamic economics, on the other hand, is a social science. Like any other social science its proper unit of analysis is the society itself.
the two models projected by the First and the Second Worlds. Both are basically materialistic, have priorities ... which permit wholesale exploitation. In the West it is the big corporations and cartels and in the Socialist countries it is state capitalism and bureaucracy.
Islamic economics is not a science of political economy. Rather it is a revolution (that is a revolutionary ideology) for changing the corrupt reality and turning it into a pure one. It is clearly not an objective analysis of existing reality.`
Fiqh al-Munakahat: it deals with marriage, divorce, inheritance, guardianship and related matters
Indeed it is worth noting that "Islamic economics" is of modern 20th century origin. Even at the turn of the 19th century, the phrase was not used by major Islamic thinkers. The great philosopher Iqbal, who was inspirational to the movement for Pakistan, did not refer to religion in his treatise on economics. Iqbal's Ilm–ul–Iqtesaad, published in 1902, was notable in its absence of religion in the understanding of the economy. The intellectual father of Islamic economics is Maulana Maudoodi, the scholar whose views have shaped the Jamaat-e-Islami