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Invitation to Rain: A Story of the Road Taken Toward FreedomIslam and the Political Order

Islam and Development: The Institutional Framework
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Islam and Development: The Institutional Framework

ISBN: 9781592671069
Author: Abbas Mirakhor & Idris Samawi Hamid
Price: $ 25.00

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Studies in Economics of Globalization and Globalization of Economics Theories

The penetrating original scholarly contribution embedded in this text is especially welcome by Global Scholarly Publications for two reasons. First, the introductory chapters of the book constitute an excellent contribution to the history of economic theory buttered with wonderful insights such as the distinction between Adam Smith’s positions in Wealth of Nations vs. The Theory of the Moral Sentiment; its discussion can provoke debates in scholarly symposia or/and graduate seminars in a course in the history of economics. Second, this book is unique and fills an important gap in our series. Indeed, this is the first study of Islamic economics by professional scholars who have mastery of Western methodology and economic history as well as creative scholarship to construe an original Islamic model of development.

The authors point out that the basic parameters of the Islamic model are found in the Qur'ān look at the implications of the axiom: “Societies will develop if they are believers and if they are consciously aware of the Supreme Creator.” In this tenor, the authors construe the Islamic model of development as involving the three organically inter-related dimensions of self-development, physical-material development, and societal development. In this light, the Creator’s blessings include the human capacity to full realization of these dimensions, especially the well-being issue of developing one’s self. The archetypal Divine rules mitigates against all distortions as selves do not decide in a morally solipsistic limbo, but in light of an intentional communication with a trans-personal order where each member shares with another person in a world-community-polity.

The Islamic vision of a person as an integral part of a community of divine origin thus replaces the vision of an alienated profit-seeking ego for a mode of care for others as an imitation of the dynamic love which is embedded in the Islamic vision of cosmology. Due to the mutual ground of their beings, the relation between two persons tends more towards a relation of love and care analogous to that of members of the same family, rather than short-term notion of self-interest that may, without regard for future generations, have no qualms for inflicting injustice upon others in the larger community, or for planting the seed of ecological disasters in nature. The author’s depiction of the major role of the Creator results in a rejection of what may be labeled as mechanistic, egotistic models of development.





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