By Charles Tripp
How do smooth Muslims adapt their traditions to interact with state-of-the-art international? Charles Tripp's erudite and incisive e-book considers probably the most major demanding situations confronted through Muslims during the last sixty years: the problem of capitalism. via connection with the works of famous Muslim students, the writer indicates how, confronted by means of this problem, those intellectuals devised a number of recommendations that have enabled Muslims to stay actual to their religion, while enticing successfully with a global no longer 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 disagreement or insularity to deal with the demanding situations of modernity, such a lot 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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Additional info for Islam and the moral economy
255–60. J. M. S. Baljon, The Reforms and Religious Ideas of Sir Sayyid Ahmad Khan (Lahore, 1970), pp. 34–49. The ‘social problem’ 27 was much here that linked the thought of Ahmad Khan to that of al-Afghani. 36 The Tunisian/Ottoman statesman and writer Khair al-Din al-Tunisi (c. 1825–89) was preoccupied with the question of the relative power of Europe vis-a`-vis the Ottoman Empire. Impressed by the power and social order of the European states, he suggested that the Muslim state could be strengthened by the adoption not simply of the technology of Western Europe, but also of European institutions of governance.
1–13. In India under British rule there was considerable disturbance as a result of the land regulation, registration and reform processes associated with the incorporation of Indian agricultural produce into an expanding capitalist market. In North India and East Bengal, in particular, protests were articulated in a distinctively Islamic vocabulary, by movements calling for the re-establishment of Islamic values – see Qeyamuddin Ahmad, The Wahabi Movement in India (Calcutta, 1966), pp. 1–64; B.
248–55. The ‘social problem’ 29 In this respect a new vocabulary and a new imaginative framework were emerging in which property was no longer seen simply in the apparently fixed categories to which it had been assigned by the traditionalists of the fiqh. In this realm, property, its description and its regulation, was thought of as a matter of hermeneutics, whereby the true meaning and designation of the phenomenon could be derived internally from within the Islamic tradition and the numerous, but finite number of texts upon which its interpreters could draw.