By Charles Tripp
How do glossy Muslims adapt their traditions to interact with ultra-modern global? Charles Tripp's erudite and incisive e-book considers some of the most major demanding situations confronted by way of Muslims during the last sixty years: the problem of capitalism. by way of connection with the works of famous Muslim students, the writer exhibits how, confronted through this problem, those intellectuals devised a variety of thoughts that have enabled Muslims to stay precise to their religion, while attractive successfully with a global now not in their personal making. The paintings is framed round the improvement in their rules on Islamic socialism, economics and the reason for Islamic banking. whereas a few Muslims have resorted to war of words or insularity to deal with the demanding situations of modernity, so much have aspired to innovation and ingenuity within the look for compromise and interplay with worldwide capitalism within the twenty-first century.
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Extra info for Islam and the Moral Economy: The Challenge of Capitalism
For him, if the most impressive model of a fully functioning society at the time, which was delivering the greatest good to the greatest number, was that of capitalist and industrialised Europe, then this must be the aim towards which Muslims must aspire. Although they certainly had their differences and, to a large degree, read very different political imperatives into their interpretations of progress, there 33 34 35 N. Keddie, Iran: Religion, Politics and Society (London, 1980), pp. 56–7; H.
By contrast, he sought to advocate the ‘true socialism’ of Islam. This he believed to be founded on brotherhood and cooperation, modelled on the example of the Prophet Muhammad and kept in place by an awareness of the normative priorities of religion. 48 Some of these themes were taken up, although with different emphases, by his disciple Muhammad ‘Abduh and by Rashid Rida. As far as ‘Abduh was concerned, capitalist accumulation and the qualities promoted by capitalism diminished the power of such moral restraints as compassion, mercy, solidarity and cooperation.
187–204. The ‘social problem’ 35 A similar preoccupation with the solidarity of the Islamic community and the erosion of the normative bonds which hold it together under the pressure of industrial capitalism was visible in the writings of the Syrian Rafiq al-‘Azm. He asserted that Islamic civilisation must be based on ‘public solidarity’ (al-takaful al-‘amm). For him the shari‘ah, properly observed, provided the only possible framework for a moral economy that ensured solidarity, cooperation and the independence of the individual to act within boundaries that would be just and equitable.