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Journal articles on the topic 'Muslims economy'
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1
Bahtiar, Ace Toyib, Bahri Ghazali, Yunan Yusuf Nasution, Shonhaji Shonhaji, and Fitri Yanti. "Dakwah Bil Hal: Empowering Muslim Economy in Garut." Ilmu Dakwah: Academic Journal for Homiletic Studies 14, no. 1 (June 8, 2020): 125–44. http://dx.doi.org/10.15575/idajhs.v14i1.9122.
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The problems that occur to Muslims in the world including Indonesia are somewhat complex. Muslims are still in a circle of poverty. At the same time there is a gap between the lives of elite, Muslim leaders and the fate of most Muslims. This research was conducted to find out how important the role of dakwah bil hal (preaching by action) compared to oral preaching by preachers, preachers in Indonesia. This study uses descriptive qualitative methods that collect data by observation, in-depth interviews and focus group discussions (FGD). From the research conducted, it was found that dakwah bil hal must be done in a balanced manner and in tandem with oral preaching, does not need to be dichotomized between the two. Both methods of da'wah must go hand in hand. Dakwah bil hal the case especially in the economic field increases the ability and independence of Muslims. Henceforth will increase the human resources of Muslims, away from backwardness. This has relevance to the theory of uses and gratification theory proposed by Elihu Katz, Jay G. Blumler and Michael Gurevitch. More serious and systematic efforts are needed by Muslim leaders, Muslim organizations in carrying out preaching activities. So that there is no gap between the lives of Muslim leaders, administrators of Islamic organizations and Muslims generallyPersoalan yang terjadi pada kaum muslim di dunia termasuk Indonesia terbilang komplek. Kaum muslim masih berada di dalam lingkaran kemiskinan. Pada saat yang sama ada jarak antara kehidupan elit, tokoh muslim dengan nasib sebagian besar kaum muslim. Penelitian ini dilakukan untuk mengetahui seberapa penting peran dakwah bil hal dibandingkan dengan dakwah bil lisan oleh para dai, pelaku dakwah di Indonesia. Penelitian ini menggunakan metode kualitatif deskriptif yang mengumpulkan data dengan observasi, wawancara mendalam dan focus group discussion (FGD). Dari penelitian yang dilakukan, ditemukan bahwa dakwah bil hal harus dilakukan secara seimbang dan beriringan dengan dakwah bil lisan, tidak perlu didikotomikan antara keduanya. Kedua metode dakwah tersebut harus seiring sejalan. Dakwah bil hal khususnya di bidang ekonomi meningkatkan kemampuan dan kemandirian kaum muslim. Untuk selanjutnya akan meningkatkan sumber daya manusia kaum muslim, menjauh dari ketertinggalan. Hal ini memiliki relevansi dengan teori penggunaan dan kepuasan (uses and gratification theory) yang dikemukakan oleh Elihu Katz, Jay G. Blumler dan Michael Gurevitch. Diperlukan upaya lebih serius dan sistematis yang dilakukan oleh tokoh muslim, organisasi muslim di dalam melakukan kegiatan dakwah bil hal. Sehingga tidak ada jurang (gap) antara kehidupan tokoh muslim, pengurus organisasi Islam dengan kaum muslim secara umum.
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Golebiowska, Ewa. "The Sources of Anti-Muslim Prejudice in Poland." East European Politics and Societies: and Cultures 32, no. 4 (February 15, 2018): 796–817. http://dx.doi.org/10.1177/0888325417752250.
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Using data from a nationally representative survey of Poles, the principal question I examine is whether anti-Muslim prejudice in Poland primarily stems from negative stereotypes of Muslims, a general discomfort with difference (or ethnocentrism), or threats related to economic insecurity. I also seek to determine whether interpersonal contact with Muslims dilutes prejudice toward Muslims as a group and investigate how the links between stereotyping and ethnocentrism on the one hand and anti-Muslim prejudice on the other depend on respondents’ education. While I find that anti-Muslim prejudice is shaped by negative stereotypes of Muslims and pessimistic perceptions of Poland’s economy, it primarily reflects a more general discomfort with difference. As expected, the strength of the link between stereotypes of Muslims and prejudice toward them depends on how educated Poles are.
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Wang, Yuting, and Fenggang Yang. "Muslim Attitudes toward Business in the Emerging Market Economy of China." Social Compass 58, no. 4 (December 2011): 554–73. http://dx.doi.org/10.1177/0037768611421128.
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Chinese Muslims are a religious minority in a non-Islamic society that has been undergoing rapid economic and social changes. In the emerging market economy of China, Muslims hold various attitudes toward business. Based on 53 in-depth interviews with Muslim businesspeople in the capital city of Beijing, Zhengzhou in Central China, and Guangzhou in Southern China near Hong Kong, the authors find five distinguishable types of Muslim businesspeople: socially detached, socially engaged, pragmatic, traditionalist and secular. The different ways of being Chinese Muslim businesspeople offer valuable information for the understanding of the compatibility of Islam with modernity and with non-Islamic cultures.
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Fauzi, Moh Ihsan. "Strategi Politik Ekonomi Islam dalam Menciptakan al-Falah menurut Jamaluddin Al-Afghani." Jurnal Ilmiah Ekonomi Islam 8, no. 1 (March 9, 2022): 625. http://dx.doi.org/10.29040/jiei.v8i1.4168.
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Islamic economic development everywhere will not have a significant impact without strong political support, including the development of Islamic economy in Indonesia. Jamaluddin Al-Afghani as an 18th-century Muslim reformist figure had the idea of a political movement of unity of Muslims known as Pan-Islamism in response to the deterioration of Muslim nations due to colonialism and imperialism of western nations. The purpose of this study was to explore the political ideas and ideas of Jamaluddin Al-Afghani to strengthen the position of Muslims, especially in the economic field. This research method uses literature review, which is research with a focus on the study and analysis of the primary materials of the literature with the approach of character studies, which examines systematically the thoughts and ideas of a figure as a whole or in part. The results of this study show that in order to strengthen the economic position of Muslims and the development of Islamic economy, strong economic politics is needed to support economic policies related to Islamic economy. Jamaluddin Al-Afghani pan-Islamism as a political movement against the materialism of western nations and the concept of arkan al-sittah as the spirit of his struggle can be implemented in the form of Islamic economic politics to strengthen Islamic economic development.
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Alwadi, Hazem. "The Theory of Development in Islamic Economy." Journal of Social Sciences (COES&RJ-JSS) 6, no. 4 (October 1, 2017): 816. http://dx.doi.org/10.25255/jss.2017.6.4.816.826.
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Islamic economy depends on the theory economic development hypotheses through finding its supports which are: Implement Allah's legislation that ensure the happiness, and economic welfare, and which is the cause for long benevolent and live, hood, rains, knowledge. The implementation of Allah's legislation means: Every Muslim must be workable and effective, every Muslim must request the knowledge too, implement the economic function for Islamic nation, and to evaluate every productive project has effective issues for the whole Muslims, save the secure sense and safety for every Muslims, Islamic necessitate the implementation of economic independency away of economic. versatilities, and Islamic allow us getting personal possessiveness, physical inventiveness for encourage increasing productivity, creativeness, and enhancement qualitative productivity, necessitate the preservation of physical and conceptual ambience depend on the Islamic base " no damage no damage", and the systematic of ethical values. Necessitate the gathering reserves for investment, implement the regimental Islamic markets though values, Islamic ethical principles.
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Cohen, Jeffrey E. "American Muslim Attitudes toward Jews." Religions 13, no. 5 (May 14, 2022): 441. http://dx.doi.org/10.3390/rel13050441.
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Muslims are often accused of being antisemitic and for being a major source of attacks and violence against Jews and Jewish institutions. Research also finds variation in Muslim orientations toward Jews at the aggregate, cross-national level, with lower levels of anti-Jewish sentiment in some western nations. There is also variation in the antisemitic sentiment of Muslims at the individual level in western nations. This paper asks whether factors that affect antisemitism among non-Muslims similarly affect Muslims with the same weight. In order to estimate these relative effects with precision, it is desirable to have a common dataset that includes both Muslims and non-Muslims. Since Muslims comprise a small percentage of the population in most western nations, nationally representative surveys rarely contain enough Muslim respondents for reliable statistical analysis. This paper uses the Democracy Fund + UCLA Nationscape survey, which has over 500,000 respondents, including 5000 Muslim respondents, sufficient for such analysis. The analysis finds that although American Muslims are less positive toward Jews than non-Muslims, the difference is not great, and, on average, American Muslims have positive views of Jews. Results also find that education, being foreign born, and perceiving discrimination against Muslims similarly affects Muslim and non-Muslim attitudes toward Jews. However, perceptions of a weak economy and age have discernably different effects on Muslim and non-Muslim attitudes toward Jews.
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Mahdi, Syed Iqbal. "Islamic Economics and the Economy of Indian Muslims." American Journal of Islam and Society 6, no. 2 (December 1, 1989): 358–60. http://dx.doi.org/10.35632/ajis.v6i2.2687.
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The International Seminar on Islamic Economics and the Economy ofIndian Muslims was held July 21-24, 1989 in the Convention Center of HamdardUniversity, New Delhi, India, under the auspices of the Institute ofObjective Studies (IOS). The Seminar was the first of its kind in India. Therewere 10 sessions, with over 60 participants, on various aspects of IslamicEconomics as well as on the economy of Indian Muslims. In addition therewere inaugural and plenary sessions, and a public lecture. All the sessionswere well-attended. Conference delegates and participants came from all overIndia, as well as Egypt and the U.S. A number of scholars from other countriescould not attend the Conference because of the denial of visa for attendingthe Conference by the Indian Embassies in their respective countries.The Conference convened on Friday, July 21, 1989 at 1190 A.M. withthe inaugural session chaired by Dr. S. Z. Qasim, Vice-Chancellor of JamiaMillia Islamia, New Delhi. After the welcome speech by Mr. A. R. Agwan,Director of the IOS, Dr. Manzoor Alam, Chairman of the IOS, introducedthe 10s and its activities. The inaugural address was delivered by Dr. A.R. Kidwai, Chancellor, Aligarh Muslim University (AMU). Following that,the keynote address was given by Dr. F. R. Faridi of AMU, who was alsothe convenor of this seminar.Among the foreign delegates were Dr. Shawki Ismail Shehata of FaisalIslamic Bank of Egypt, Prof. Syed Iqbal Mahdi (who is the Secretary ofthe AMSS Economics Discipline Group),and Dr. A. Q. J. Shaikh from theU.S.A., and Dr. M. Ayub Munir from Pakistan.The Conference organizers had carefully selected the topics which weretimely and relevant both in terms of Islamic economics and the economyof Indian Muslims. Each session had 4 to 5 papers. The following were someof the topics:1. Employment Situation of Indian Muslims: An Appraisal ofits Nature and Magnitude2. Islamic Banking: Theory and Practice3. An Islamic Approach to Economic Development ...
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Wibawa, Kautsar. "DAKWAH PADA MASYARAKAT MUSLIM MINORITAS." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 12, no. 1 (June 5, 2018): 37–58. http://dx.doi.org/10.35316/lisanalhal.v12i1.140.
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While the obstacles in preaching of Muslim community Karangasem Bali are:The first, the Muslim community at Karangasem of Bali has been a middle to lower economic level then they prefer to work more than follow the activities of da'wah. The secondly, the existence of Muslim communities in Hindu-majority circles, inevitably they have to interact with Hindus, so is not little, Muslims are easily affected by the existing social circumstances. The solution of these barriers are: First, invite the Muslim entrepreneurs to build the economy of the people by making social institutions or Amil Zakat, to be managed and developed for the welfare of the people. Secondly, to invite Muslims don not to be easily influenced by the environment, remain respectful and respectful with Hindus.
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Halawa, Abdelhadi. "Acculturation of Halal Food to the American Food Culture through Immigration and Globalization." Journal of Ethnic and Cultural Studies 5, no. 2 (December 9, 2018): 53. http://dx.doi.org/10.29333/ejecs/89.
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AbstractThe purpose of this meta-analysis study is to examine the acculturation process of halal food to the American food culture. Further, is to determine the effects the acculturation of halal food on the consumer and food economy in the U.S. and globally. Irrespective of where a Muslim resides or travels to, consuming halal food is an obligatory religious dietary requirement for all Muslims worldwide. According to recent census estimates, there are nearly 3.3 million Muslims living in the U.S. This number represents nearly 1% of the total U.S. population. By 2050, this number will more than double. The U.S. is considered a melting pot of a mélange of many ethnic groups and is one of the most culturally and ethnically diverse countries in the world. Through both Muslims immigration to the U.S. and trade globalization, halal food was introduced to the American food culture. Migrant Muslims have not brought only their Islamic religious traditions to the U.S., but also their traditional halal food preparation, including butchering of animals for consumption, their distinct cooking styles, and other Islamic dietary practices. This paper offers an analysis of the process of acculturation and transition of halal food products to both the Muslim and non-Muslim American consumers. This paper further examines the impact of the burgeoning halal food economy on the U.S. food industry and its share of the growing global halal food economy. There a need for further research to study the long-term socioeconomic and environmental sustainability impact on growing global Muslim populations living in low-income counties.
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ALM, Mujahid. "Contribution of Siddi Lebbe for Educational Development of Sri Lankan Muslims – A Historical perspective." Indian Journal of Tamil 3, no. 1 (December 23, 2021): 1–7. http://dx.doi.org/10.54392/ijot2211.
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Mr. Siddilebbe was one of the great personalities of Sri Lanka. He was a lawyer, educationist, scholar, philosopher, divination, writer, publisher, social reformer, proctor, visionary and Muslim community leader. Also as the leader of Sri Lankan Muslim community, he guided the Muslims to be released from the traditional conservative thoughts of refusing modernization to forward looking one in order to survive in the prevailing contemporary situation. During the era of Siddi Lebbe, the Muslims face a huge drawback in all the fields such a political, economic and social. The service rendered by Mr Siddi Lebbe were widespread and countless in the fields of politics, economy, education, culture and religion of Sri Lankan Muslims. We can figure out these facts when we analyze and asses his works and services accomplished by him having considered the prevailed situations of Muslims in the 19th century. Thus the ultimate aim of this research is to bring to light the contributions made by Mr Siddi Lebbe to the development of motherland, to both Muslims and the other brotherly communities. Furthermore, I hope this would be secondary date based research and useful for those who engage in researches about the great scholar Mr Siddi Lebbe.
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Mujiatun, Siti. "Analysis of the Modern Era's Financial and Islamic Economic Importance." International Journal Of Economics Social And Technology 1, no. 4 (December 20, 2022): 148–58. http://dx.doi.org/10.59086/ijest.v1i4.203.
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Islamic finance is a system that originates from the Al-Quran and Sunnah, as well as from the interpretations of the scholars of these sources of revelation. In its various forms, the structure of Islamic finance has been a civilization that has remained unchanged for fourteen centuries. The public seems to be increasingly aware that the concept of Islamic economics has become more open, this is evidenced by the presence of non-Muslim customers who choose Islamic banks, even some conventional financial institution entrepreneurs are starting to look at Islamic banking and opening sharia businesses. The interaction of non-Muslims towards the sharia economy has more or less changed the mindset and unfounded suspicions towards Muslims as well as eroded the attitude of Islamophobia. With the emergence of a growing sharia economy, the paradigm of thinking of non-Muslims towards Islam is increasingly changing, becoming more open, and leading positively. In order to have a more significant impact on the economy, the Islamic financial system needs to have a more significant portion of total financial assets, namely at least 20 percent. Therefore, the government, central bank and economic agencies concerned with the Islamic financial system need to work harder
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Howell, Sally. "Mosqueing the Marketplace: Business as (Un)Usual in Hamtramck." Polish American Studies 79, no. 2 (October 1, 2022): 26–49. http://dx.doi.org/10.5406/23300833.79.2.03.
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Abstract Hamtramck, Michigan, is the first Muslim-majority city in the US, has the nation's first all Muslim city council, and likely boasts the highest number of mosques per capita as well. Yet as recently as the 1970s, Hamtramck was the center of the Polish diaspora, and was home instead to the nation's highest concentration of bars. Muslim entrepreneurs, primarily from Yemen and Bangladesh, stand poised to revitalize Hamtramck's economy by investing in the city's growing halal marketplace. This article explores two recent efforts to revitalize the city's economy, especially its downtown business district, and the ways in which conflicts over space there are quickly translated into an idiom of religious belonging or exclusion. The symbiotic relationship that exists in metro Detroit between mosques and small businesses may be a healthy one in economic terms, but it also extends the sphere of cultural and religious praxis for Muslims and non-Muslims alike and is therefore met with resistance by many of the same people who consume, market, and embody this distinction, even as they also work to disrupt and redefine what it means.
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Rahmatunnair, Rahmatunnair, and Saripah A. "Da'wah Communication and Economic Empowerment of Muslims: Opportunities, Challenges, and Strategies." Palakka : Media and Islamic Communication 4, no. 2 (December 29, 2023): 116–25. http://dx.doi.org/10.30863/palakka.v4i2.5484.
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Da’wah communication is one of the forums for empowering the economy of Muslims in which it entrusts the delivery of da’wah communication loaded with normative theological messages that are able to direct Muslims to economic behavior colored by Islamic values. In its implementation, da’wah communication and economic empowering of Muslims have constructive relations that strengthen each other. The opportunity for da’wah communication in empowering the economy of Muslims is the existence of theological awareness that is rooted in the social life system of Muslims and the normativity of values that regulate the pattern of attitudes and economic behavior of Muslims. The challenges in this process are the increasing demands of profane, hedonistic, and pragmatic life and increasingly fierce economic competition amid limited sources of income. In its empowering, there are several strategies that can be done, namely empowering da’wah communication in the transformative locus of fiqh al-iqtishad and empowering relations between da’wah bi al-lisan, da’wah bi al-hal, and da’wah bi al-siyasah
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Ratul Maknu, Tengku Sharifeleani, Hasman Abdul Manan, and Shahira Ariffin. "Re-experience Japan Post Covid-19 Pandemic: The Impact of Muslim-friendly Japanese Street Food on Malaysian Muslims Tourists Behavioral Intention." Journal of International Business, Economics and Entrepreneurship 6, no. 1 (June 22, 2021): 68. http://dx.doi.org/10.24191/jibe.v6i1.14210.
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Several chapters of the Holy Quran have mentioned that tourism is a "Muslim's right." The Quran also revealed that Muslims could visit non-Muslim countries for entertainment, religious, and educational purposes; but has warned its followers to avoid indulging in any behaviors against Islamic law, potentially diluting their faith. Food is a significant component of tourism. However, information about non-Muslim country's local street food effects on Muslim tourists' intention to revisit the destination is somewhat limited. Therefore, this study aims to understand Muslim-friendly Japanese street food's impact on Malaysian Malay Muslims' intention to re-experience Japan post-Covid-19 pandemic via the extended Theory of Planned Behavior. The research may perhaps be part of the early initiatives toward examining Malaysian Malay Muslim tourists' fondness for Muslim-friendly street foods in non-Muslim nations (such as Japan). It may well be an indication of their desire to revisit those countries post the Covid-19 pandemic. Recognizing the variations of food choice behaviors, especially across cultures, denotes a vital information source for relevant agencies in Malaysia and Japan involved in marketing and promoting Japan as a tourist destination post-Covid-19. Japanese street food may well act as the catalyst to revive the tourism economy of both nations.
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Randeree, Kasim. "Demography, demand and devotion: driving the Islamic economy." Journal of Islamic Marketing 11, no. 2 (May 20, 2019): 301–19. http://dx.doi.org/10.1108/jima-06-2018-0102.
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PurposeThe purpose of this paper is to analyse three drivers of the Islamic economy: global Muslim demography; operational sectors and demand; and faith-based consumerism.Design/methodology/approachThis paper follows a constructivist approach to the Islamic economy, undertaken through an exploratory study of global Muslim population, the growth in opportunities in the Islamic economy and plurality of religious thought across the diaspora.FindingsThe research finds four trends (t) positively impacting the growth of the Islamic economy: (t1) above-nominal increase in global Muslim population, with greater intra-religious interactions of varying Muslim cultures; (t2) an increasing demand for a diversity ofShari’ah-compliant andhalalproducts and services; (t3) improving socio-economic status of Muslims in developed and emerging countries; and (t4) a widening perspective of faith understanding and rising interest in religious literacy.Research limitations/implicationsThis research serves to inform global businesses of opportunities in Islamic economy sectors, highlighting global demographic change and informing how business is impacted through the plurality of Muslim faith interpretation.Practical implicationsBased on this research, businesses can better align their services with the socio-economic environment and faith sensibilities of Muslim consumers.Originality/valueThe paper provides a first look at the activity across Islamic economic sectors and disaggregates their activity and potential for growth across Muslim-majority and Muslim-minority markets. In particular, three areas were examined – demography, emergent Muslim lifestyles and religiosity.
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Muhamad Ali, Musa, Mohd Fauzi Abu Hussin, and Siti Salwa Md Sawari. "An Exploration on Muslim’s Motivation to Enter the Entrepreneurship." International Journal of Research and Review 8, no. 8 (August 26, 2021): 607–17. http://dx.doi.org/10.52403/ijrr.20210881.
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To date, the number of Muslim Bumiputera entrepreneurs, primarily Malay entrepreneurs who set up their own company and engaged in various businesses were increased but their success was far from the target. Hence, the purpose of this article was to identify the motivation that encouraged Muslims to venture into business. This study was a literature study where the researcher used secondary sources from articles, theses and scientific discourses. From the results of the literature study, the researcher found that there were five main factors that motivate Muslims to venture into business which were; Worship (Ibadah), dignity, external traits, economy and unity. When Muslims are motivated to involve in entrepreneurship, they are required to prosper the natural resources with their abilities bestowed by Allah SWT. Therefore, entrepreneurs need to empower themselves with the value skills (additional value) that complement the characteristics of successful entrepreneurs. This is a starting point for the entrepreneurs who are always facing the obstacles and are always ready to compete on the global stage that requires certain skills to sharpen their competence level. This article useful empower more Muslim venture into Business. Keywords: Muamalah, Motivation, Muslim Entrepreneurs, Economy.
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Manisih, Susiana. "URGENSI LITERASI EKONOMI ISLAM PADA GENERASI MUDA MUSLIM." Dialog 38, no. 2 (December 31, 2015): 203–10. http://dx.doi.org/10.47655/dialog.v38i2.45.
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Islamic Economics as a system and methodology has been recognized in parallel with the other economic systems. Islamic Economics based on Islamic sharia can be put into practice in all economic sectors either financial or real sectors. The rapid development of Islamic economics in Indonesia can be seen in the number of Islamic banks which outnumbers the conventional ones. Likewise on real sector, Halal label from MUI has successfully led the lifestyle of Muslim customers to purchase only halal products. Islamic economy literacy is defined as a person’s ability to understand the Islamic economy. Thus, the person has a sensitivity and critical power that allowed them to carry out economic activities in accordance with Islamic law. In short, Islamic economy literacy is defined as the awareness of practicing the Islamic economics in accordance to Islamic law.The young generation of Muslims are expected to be the pioneers of the Islamic economics development in Indonesia. The activities of Islamic economics literacy for the younger people can be done through formal education in schools, in family, and in society. Those activities are intended to raise awareness of the Muslims youth to play a role in strengthening of the Islamic economics.
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Yusaini, Yusaini, Ismail Fahmi Arrauf Nasution, and Miswari Miswari. "Non-Muslim in The Islamic Economy Arena: Factors Affecting Savings Options at Islamic Bankings in Langsa Aceh." Al-Ulum 20, no. 1 (June 6, 2020): 252–73. http://dx.doi.org/10.30603/au.v20i1.819.
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This article aims to analyze the factors that influence the interest of non-Muslims in Langsa Aceh to save in sharia banks. This study with non-Muslim samples in Langsa Aceh uses field research with a focus on interviews and observations to find data. Furthermore, the data is reduced and processed with rules that have been determined in the field research system. The findings of this study indicate four important factors that influence the interest of non-Muslims in Langsa Aceh to save in sharia banks. First is knowledge factor, second is location factor, third is promotion factor, and fourth is environmental factor. An important recommendation from this research is that sharia banks realize the enthusiasm of non-Muslims to save in sharia banks so that they become a focus of promotion and socialization. Sharia banks must offer an objective system of the advantages of the Islamic banking system.
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TAYLOR, CHRISTOPHER B. "Receipts and Other Forms of Islamic Charity: Accounting for piety in modern North India." Modern Asian Studies 52, no. 1 (January 2018): 266–96. http://dx.doi.org/10.1017/s0026749x17000221.
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AbstractIslamic almsgiving is on the rise among Muslims in India, as charitable donations by individuals come to supplant landed endowments as the lifeblood of many Islamic associations. Techniques of mass fundraising in India by Islamic revivalist movements such as Deoband facilitated their expansion across the subcontinent. Such fundraising depended on documentary practices such as verification letters, lists of donors, and receipts for donations. This article illustrates how charity receipts and other documents that change hands in ritual Islamic almsgiving are also a key part of new Indian Muslim collective identities. Moral ties as well as money circulate in this Islamic charity economy. Financial documents are Islamic philanthropy's answer to ‘print capitalism’, serving as material rituals of symbolic community across vast distances. Moreover, the use of documents in traditional Islamic almsgiving is also inflecting pious Muslims’ spiritualities. Islamic charity receipts in particular are contributing to the individualization of religiosity among Lucknow Muslims. New modes of accounting (originally intended to ensure financial compliance) also allow Muslim almsgivers to ‘account’ for accrued piety in a perceived spiritual merit economy.
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Islam, Sayed Md Tauhidul, and Mohammad Shafiullah Kutubi. "The Effects of Interest (Riba) on Economy: A Related Review." International Journal of Social, Political and Economic Research 10, no. 1 (July 13, 2023): 1–22. http://dx.doi.org/10.46291/ijospervol10iss1pp1-22.
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The article "Effects of Interest on Economy" discussed elaborately about interest from the angle of socio-economic outlook. Here the characteristics of interest and its negative effects have been discussed logically and beautifully. By reading this article one can get a clear picture of how interest creates economic and social instability as well as the harmful effects of interest on investment and production. The holy Quran prohibited interest and all forms of interest-based transaction 1400 years ago. From this article one can know that the prohibition of interest is applicable for Muslims and non-Muslims alike. So, in order to free our economy from the cruel clutch of interest, Muslims and non-Muslims all have to come forward to remove interest from the society.
Beside creating public awareness against interest, we have to find out a proper alternative to interest-based economy. For this, the brilliant minds of our country should employ their skill, intelligence and sincerity. Not only Bangladesh, the whole world must be shown an effective Islamic economic system by following which mankind can free themselves from financial crisis.
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Anam, Miftakhul. "Urgensi Implementasi Dakwah Melalui Optimalisasi Potensi Ekonomi Umat." KOMUNIKA: Jurnal Dakwah dan Komunikasi 2, no. 1 (December 22, 2016): 1–18. http://dx.doi.org/10.24090/komunika.v2i1.804.
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As one of the most important aspects of human life, economy has a significant role to the spirit of Muslim's religiousity. This is driven by the fad that economy is on osped supporting happiness and interesting life and it is also considered o highly valuable aspect in Islam. This paper focuses on da'wa (Islamic preaching) and the economic condition of Muslims. The discussion on da'wa and economy will be more important because in the present time - where human problems are very complex and complicated, especially on economy side - doing da'wa conventionally does not give enough religious enlightenment to ummah. Oo'wo needs more creative methods and relevant approaches to achieve the best result. In this case, economy will be studied as on approach to da'wa.
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Dzutsati, Valery, David Siroky, and Khasan Dzutsev. "The Political Economy of Support for Sharia: Evidence from the Russian North Caucasus." Politics and Religion 9, no. 4 (May 19, 2016): 695–719. http://dx.doi.org/10.1017/s1755048316000134.
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AbstractMany scholars have argued that orthodox Muslims harbor attitudes that are more economically communitarian and politically illiberal, since individuals are seen as embedded within a larger community that places a premium on social order. Yet most studies have ignored the potential of Islam as an ideological platform for political reformers. Religion in general and Islam in particular has mostly been treated as a predictor rather than a derivative of political-economic preferences. This article suggests that, in the absence of credible secular political ideologies and representative political mechanisms, reformist-minded individuals are likely to use religion as a political platform for change. When Muslims are a minority in a repressive non-Muslim society, Islamic orthodoxy can serve as a political platform for politically and economically liberal forces. We test these conjectures with original micro-level data from the Russian North Caucasus and find strong support for them.
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Wafiroh, Nihayatul. "MUSLIMS’ VIEWS OF HINDU RELIGIOUS LIFE:." Dialog 36, no. 1 (August 31, 2013): 99–106. http://dx.doi.org/10.47655/dialog.v36i1.84.
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This paper discusses Banyuwangi Muslims’ perspectives and experiences when they live in Bali and how Bali with Hinduism to be the majority population influences their religious beliefs and their perspectives of interfaith relations. As data, eleven Banyuwangi Muslims were interviewed. The results are said first that hypothesis that the experiences living with other religions will contribute in their opinion of tolerance does not work hundred percentages since many of interviewees think that living in the different religious environment does not affect anything in term of their views of tolerance. Secondly, although the harmonious relations between Hindu Balinese and Banyuwangi Muslim people had existed, in reality, Hindu Balinese which are the majority population still treat differently for Banyuwangi Muslims. Indeed, it proves that the superiority cannot be truly avoided in the relations between both groups. Being minority does not always affect Banyuwangi Muslims to know the majority religion. Thirdly, the author think that it is because the main reason when they came to Bali is only economy, so everything outside economy will not be interesting for them. Living in Bali, moreover, does not contribute in their understanding of tolerance.
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Visser, Hans. "The Islamic economy: its origin, its world view and its claims." Central European Review of Economics and Management 3, no. 4 (December 15, 2019): 53–89. http://dx.doi.org/10.29015/cerem.765.
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Aim: This article takes a critical look at the claims made by advocates of an Islamic economy, in particular that it differs fundamentally from capitalism and socialism because it is built “on a superior ethical basis. The aim is to find out whether this claim can be creditably sustained and why it is made.Design: The world view behind the Islamic economy is probed into by means of a literature study encompassing publications by prominent students of Islam and Islamic economics, predominantly themselves Muslims, which have appeared in a wide range of professional books, magazines and paper series.Conclusions: It is concluded that an Islamic economic system does not differ fundamentally from mixed-economy non-Islamic ones and that there is little reason for non-Muslims to accord Islamic ethics special status. Further, it is found that important drivers of the attempts to Islamize the economy are frustration about the sorrow state of the Islamic world at least since the early nineteenth century and a wish to regain something of its former glory. In other words, identity politics is at play. There may an element of subjectivity in this conclusion, as it depends on interpretations that are hard to prove or disprove conclusively, but statements by leading Muslim advocates of Islam economists give it weight. The conclusion may help to interpret developments in the Muslim world, which is an indispensable step in finding a way to deal with them.
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Shovkhalov, Shamil A. "THE LEVEL OF FINANCIAL LITERACY OF THE YOUTH OF THE CHECHEN REPUBLIC IN MATTERS OF ISLAMIC ECONOMICS." EKONOMIKA I UPRAVLENIE: PROBLEMY, RESHENIYA 12/1, no. 132 (2022): 151–60. http://dx.doi.org/10.36871/ek.up.p.r.2022.12.01.017.
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If we ignore the crisis phenomena inherent in all spheres of human life, the Islamic economy is developing due to various factors, especially the growth of the Muslim population, migration from Muslim countries, as well as still friendly relations with countries where the Islamic factor is of high importance, in including Arab, Asian and African states. Against this background, the issue of financial literacy of the population in relation to the topic under study is being updated. So, about ten years ago, I conducted a sociological study in the form of a survey of Muslims regarding their attitude to the issues of Islamic economics. As a result, it was found that Muslims under the age of 40 showed the greatest interest in information about doing business in the bosom of Islamic law. In the course of another survey, it was revealed that among Muslims who consider the religious factor important, 50% are respondents aged 19–34. Given that today issues related to the Islamic economy have become more in demand, especially in some regions of Russia, and there is an inverse relationship between interest in the Islamic economy and the age of market participants, it seems relevant to study the attitude of young people to the topic under consideration using the example of the Chechen Republic, which is the purpose of the scientific article. The choice of the region is related to the fact that it is one of the most developing regions in terms of the Islamic economy along with the Republic of Tatarstan and the Republic of Dagestan.
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Suci, Afred, and Hardi Hardi. "Literacy experiment of Islamic financing to non-Muslim small and micro business." Journal of Islamic Marketing 11, no. 1 (May 25, 2019): 179–91. http://dx.doi.org/10.1108/jima-01-2019-0003.
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Purpose The purpose of this paper is to analyze the changes in Islamic financing literacy and draw a comparison between the intentions of Muslim and non-Muslim micro and small entrepreneurs after receiving counseling. It also observes the role of religion in the relationship between literacy and the intention to use Islamic financing. Design/methodology/approach The participants were of 60 owners of micro and small entrepreneurs who were made up of 30 Muslims and 30 non-Muslims. An Islamic financing counseling was conducted on 30 non-Muslims, and data were obtained relating to literacy and intention after the counseling. The data were analyzed using statistical descriptive, associative and comparative test. Findings There is a significant increase in literacy and intentions of non-Muslim entrepreneurs after receiving the counseling. It is also discovered that religious factor no longer influences literacy and intention of using Islamic financing after receiving the counseling. Research limitations/implications Counseling is an effective way to establish non-Muslims’ literacy and lead their intention toward the use of Islamic financing products. Practical implications There is a need to give proper knowledge about the importance of Islamic financing to non-Muslims by emphasizing the monetary values and benefits to diversify the market segment. Social implications The finding proves that Islam, in every aspect including the economy, is a blessing to the entire universe or as Muslim says, ‘rahmatan lil “alamin”. Originality/value Previous studies about Islamic financing have been mostly conducted by using survey among the Muslim population. Therefore, this study combines both survey and experiment by providing Islamic literacy counseling to non-Muslims.
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Salam, Abdul. "BUNGA BANK DALAM PERSPEKTIF ISLAM (STUDI PENDAPAT NAHDLATUL ULAMA DAN MUHAMMADIYAH)." JESI (Jurnal Ekonomi Syariah Indonesia) 3, no. 1 (May 24, 2016): 77. http://dx.doi.org/10.21927/jesi.2013.3(1).77-108.
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Abstract One of the problems is crowded and is still being debated in the Islamic economy is a matter of usury which is forbidden in the Koran . This debate mainly focused on what is really meant by riba in the Qur'an and how the economy of the Muslims who are held in the middle of the current capitalist economy and modern banking practices that require interest in economic activity .In existential presence of banking institutions can not be separated from economic problems of Muslims as a whole . Muslims who live in the modern system of value-free economy can not escape the " dependency " with banking institutions . consciously or unconsciously banking institutions have been brought up to the Muslims to accept the reality of banking today . It is then disturb the attention of many Muslim community organizations in Indonesia to revisit karaktreristik prohibited usury , presumably withdraw in this case the researchers raised two Islamic society organizations that have a large period of the Nahdhotul Ulama ( NU ) and Muhammadiyah . Where the existence of this organization opposing the giving fatwa against religious issues in society . The subject of this paper is to examine how the public views the two organizations on bank interest .From in-depth discussion can be concluded that : For NU that bank interest law it is forbidden either privately owned banks and state-owned banks . Furthermore , NU revealed that the interest taken by depositors in the bank is forbidden usury . As for Muhammadiyah presumably still skeptical about the presence or absence of ' usury illat on state-owned banks , as seen with the determination , that the law is a state -owned bank interest musytabihat . Reason said musytabihat , is because there are two tendencies are lawful or unlawful , as well as in a bank that does not distinguish between people who borrow money to borrow for consumption and produced . Then this should be avoided , except in an emergency ( forced ) . Muhammadiyah 's decision seems consistent with the notion that interest rates may have an emergency , such as Mustafa az - Zarqani opinion , saying that the bank is a reality that can not be avoided . Therefore Muslims should bermu'amalah with the bank for emergency consideration. Furthermore , Muhammadiyah states , that usury is forbidden by religion is flowering trait that is always accompanied by substance abuse and oppression chance . Being in force today did not cause a sense of oppression or disappointment by anyone interested Keywords: Bank, Interest, Riba, Nahdhotul Ulama, Muhammadiyah
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Daulay, Syaripuddin. "PERGUMULAN ISLAM DAN KOLONIALISME ABAD KE 18 DAN 19." Jurnal Bilqolam Pendidikan Islam 2, no. 1 (July 15, 2021): 65–78. http://dx.doi.org/10.51672/jbpi.v2i1.49.
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Since the 16th century the colonizers came to Indonesia one after another. Starting with the Portuguese, then moving on to the Netherlands and ending with the Japanese. After that, actually there was colonialism carried out by the British before Indonesia's independence. Although briefly, but enough to swallow many victims and various losses. Indeed, until the end of the 19th century colonialism was still visible in various parts of the world. This paper is qualitative, with a library research approach. The struggle of Muslims with colonialism in the field of education was when the Dutch discriminated against Islamic educational institutions (pesantren). In the field of the Dutch economy managed to make the Muslim economy slumped. At first the Muslim profession was located in the center of trade but was taken over by the Dutch by spreading false Hadith that "it is better to linger in the mosque than in the market. In the Dutch political sector, two methods were used to colonize Muslims. These methods are the method of ethical politics (reciprocity) and the politics of fighting sheep (devide et impera). Many Muslims, especially kings and sultans, chose the "safe way" to join the Netherlands because they considered the Dutch to have done a great job
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Asrohah, Hanun. "WAQF AND ITS CONTRIBUTION IN EDUCATION IN HISTORICAL PERSPECTIVE." El-Qist: Journal of Islamic Economics and Business (JIEB) 2, no. 2 (October 25, 2012): 279–92. http://dx.doi.org/10.15642/elqist.2012.2.2.279-292.
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In classical Islamic education endowments have a close relationship with waqf institutions. Waqf institutions were financial resources for the activities of Islamic education that Islamic education could evolve rapidly. The existence of the Islamic waqf institution was caused by the Islamic economic system, which assumes that the economy was closely linked to the Muslims faith. Beside that, a balance between the economy and the welfare of Muslime people so that economic activities represented of worship and waqf became a way to closer to Allah and the common good. Therefore, when the Islamic economic progress, Muslims did not hesitate to spend money for the sake of religion and the welfare of Muslims. Driven by the teachings of Islam that respects the function of education for the advancement of religion and state, they feel compelled to spend their wealth for the implementation of education, and ultimately developing advanced Islamic education.
Because of loving knowledge, raises the need to develop education by establishing institutions to teach and develop the science. With spearheaded by the Islamic rulers who love science, such as Harun al-Rashid and al-Ma'mun, stand up educational institutions for scientific activities, such as translation activities established by Harun al-Rashid, who at the time of al-Ma ' But the operation is perfect that resulted in the establishment Bait al-Hikmah. In further developments, the need to establish educational institutions create ideas about the need for charitable organizations that will be a source of financial institutions.
Endowments role in supporting the implementation of education. With endowments, Muslims get the ease of study. Because of endowments, Islamic education was not too demanding a lot of cost for students so that they are either poor or rich have the opportunity to learned equally. Therefore, students and teachers were encouraged to perform a scientific journey.
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Al-Roubaie, Amer. "GLOBALISATION OF KNOWLEDGE: RE-ORIENTING THE MUSLIM MIND FOR BUILDING KNOWLEDGE SOCIETIES IN THE MUSLIM WORLD." TAFHIM : IKIM Journal of Islam and the Contemporary World 5, no. 1 (June 29, 2015): 1–44. http://dx.doi.org/10.56389/tafhim.vol5no1.1.
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In recent years, globalisation has increased interconnections allowing nations greater access to trade, finance, technology, skills, knowledge and information. In the new economy driven by globalisation, knowledge has become a motor for productivity and growth in nations that have invested in knowledge creation and human capital development. Currently, however, the knowledge gap between Muslims and non-Muslims is widening and, therefore, an enabling environment based on effective knowledge strategy needs to be constructed in order to close the gap. The aim of this article is to examine the potential of building capacity for knowledge societies in the Muslim world. Generating knowledge capacity requires re-orienting the Muslim mind to become more innovative and creative.
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Adzkiya, Ubbadul. "Analisis Maqashid Al-Syariah Dalam Sistem Ekonomi Islam dan Pancasila." JESI (Jurnal Ekonomi Syariah Indonesia) 10, no. 1 (August 31, 2020): 23. http://dx.doi.org/10.21927/jesi.2020.10(1).23-35.
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<p>The development of the Islamic economy in Indonesia has made the significant progress. Islamic economics has the spirit to integrate between the economy with religious theology. Indonesia has claimed itself as a country based on Pancasila and Constitution of 1945. Among Muslim economists, there are various opinions on the relationship between the state and religion that related to the position of the Islamic economy in a framework of the Indonesian State.This paper aims to strengthen the Islamic economic system in Indonesia, to strengthen Pancasila is according to maqashid al-sharia in economic terms, and a relevant alternative relationship between Islamic economy and Pancasila. The results of this study are The Islamic economy system in Indonesia is done in line with Pancasila as the basis of the State. This is based on the idea that Pancasila has included the interests of Muslims that are relevant with the objectives of sharia (maqashid al-syariah).</p>
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Hardana, Ali. "PERAN ZAKAT SEBAGAI PENDORONG MULTIPLIER EKONOMI." Mu’amalah : Jurnal Hukum Ekonomi Syariah 2, no. 1 (June 28, 2023): 91. http://dx.doi.org/10.32332/muamalah.v2i1.6979.
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The number of poor Muslim people always increases. Education and income gaps are regarded as the cause of the poor getting poorer and the rich get richer. It is the responsibility of Muslims to help each other to alleviate poverty through performing and empowering the zakat. Zakat plays an essential role in the economy, especially in reducing poverty. The existence of zakat will increase aggregate demands from mustahiq raise; then it will increase aggregate supply and employment. This is known as an economic multiplier. The well-managed zakat will bring about the great benefit of zakat in the economy, especially in overcoming the poor.
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Hakim, Rahmad. "Penerapan Konsep Ta’dib dalam Pembelajaran Ekonomi Syariah." FALAH: Jurnal Ekonomi Syariah 2, no. 2 (December 11, 2017): 211. http://dx.doi.org/10.22219/jes.v2i2.5107.
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Increasing awareness of Muslims associated with the awareness of the economy in accordance with Islamic values is good news to be grateful. This has the logical consequence that the development of Islamic economics both in the theoretical and practical level is increasing rapidly in proportion to the increasing awareness of Muslims, especially in Indonesia. This study aims to analyze in depth and comprehensively related three important points, namely: first, the concept of ta’dib in Islam. Second, the economic values of sharia economy. Third, the relevance of the concept of ta’dib in Islamic economics. The approach used in this study is literature research by conducting a study and in-depth analysis related to literature related to the concept of ta’dib and Islamic economic values. The result shows that the concept of ta’dib can be applied in the study of Islamic economic accordance with the key concept which stated in the al-Qur’an such as: al-fadlu, ‘adl, maslahah, iqtishad, dan falah. Using those values so that the activity has the motivation (intention) is right and good that is reaching mardhatillah. On the other hand, running an economic activity based on true and good Islamic values is a form of a Muslim's presence against the virtue (al-fadlu) given by Allah to him.
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Asadullah, M. Niaz, Jeron Joseph, and James Chin. "The Political Economy of Poverty Reduction in Malaysia." Progress in Development Studies 23, no. 2 (April 2023): 127–51. http://dx.doi.org/10.1177/14649934231151486.
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This article critically examines regional differences in poverty reduction in Malaysia with a focus on political economy factors. More specifically, we focus on the East–West regional divide in income poverty, between four historically poorer the West Malaysia and two states of Eastern Malaysia–Sabah and Sarawak during 1970–2019. Between 1970 and 1990, Malaysia implemented the New Economic Policy (NEP), arguably the longest and most ambitious race-based affirmative action programme in the world. In this context, we also assess whether and how its affirmative action policies succeeded in closing regional gaps. During the NEP, Sarawak saw greater and earlier reductions in income poverty and inequality than the resource-rich states of Sabah and Terengganu, where poverty largely persisted. We argue that politics played a key role in explaining Sabah’s different trajectory vis-à-vis Sarawak, Perlis, Kedah, Kelantan and Terengganu. The ethnicity-targeted policies of the NEP meant the Malays and Muslims were given priority over all other groups. The faster decline in poverty in Sarawak coincided with Muslim control since 1970. On the other hand, when Sabah was under the non-Muslim rule, there was little progress on poverty alleviation. The situation reversed when Sabah fell under Muslim control. The key lesson is that politics do matter during the implementation phase of poverty alleviation programme in Malaysia.
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Sonn, Tamara. "Islamic Studies in South Africa." American Journal of Islam and Society 11, no. 2 (July 1, 1994): 274–81. http://dx.doi.org/10.35632/ajis.v11i2.2436.
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Background of South African IslamIn 1994, South Africans will celebrate three centuries of Islam inSouth Africa. Credit for establishing Islam in South Africa is usuallygiven to Sheikh Yusuf, a Macasser prince who was exiled to South Africafor leading the resistance against the Dutch colonization of Malaysia. Thefitst Muslims in South Africa, however, were actually slaves who hadbeen imported, beginning in 1677, mainly from India, the Indonesianarchipelago, Malaysia, and Sri Lanka, by the Dutch colonists living in theCape. The Cape Muslim community, popularly but inaccurately knownas "Malays" and known under apattheid as "Coloreds," is the oldest Muslimcommunity in South Africa. The other major Muslim community wasestablished over a century later by indentured laborers and tradespeoplefrom northern India, a minority of whom weae Muslims. The majority ofSouth African Indian Muslims, classified as "Asians" or "Asiatics," nowlive in Natal and Tramvaal. The third ethnically identifiable group, classifiedas "Aftican" or "Black," consists mainly of converts or theirdescendants. Of the entire South African Muslim population, roughly 49percent are "Coloreds," nearly 47 pement are "Asians," and, although statisticsregarding "Africans" ate generally unreliable, it is estimated thatthey are less than 4 percent. Less than 1 percent is "White."Contributions to South African SocietyAlthough Muslims make up less that 2 petcent of the total population,their presence is highly visible. There ate over twenty-five mosques inCape Town and over one hundred in Johannesburg, making minarets asfamiliar as church towers Many are histotic and/or architectuml monuments.More importantly, Muslims ate uniquely involved in the nation'scultwe and economy. The oldest extant Afrikaans-language manuscriptsare in the Arabic script, for they ate the work of Muslim slaves writingin the Dutch patois. South African historian Achrnat Davids has tracedmany linguistic elements of Afrikaans, both in vocabulary and grammar,to the influence of the Cape Muslims. Economically, the Indian Muslimsaxe the most affluent, owing primarily to the cirmmstances under whichthey came to South Africa. Muslim names on businesses and buildingsare a familiar sight in all major cities and on those UniveAty campusesthat non-Whites were allowed to attend during apartheid ...
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Muhit, Mugni, and Mohamad Anton Athoillah. "Landasan Implementasi Ekonomi Syariah Dalam Perspektif Maqāṣid al-Sharī‘ah." Al-Kharaj : Jurnal Ekonomi, Keuangan & Bisnis Syariah 6, no. 1 (October 6, 2023): 1003–20. http://dx.doi.org/10.47467/alkharaj.v6i1.3586.
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Islam as a doctrine will certainly be the main foundation in every human activity that has claimed and positioned Islam as its belief. It is with this doctrine that all activities are guarded and regulate all forms of human activity universally and comprehensively, between humans as creatures and God as Creator and humans as His fellow creatures. A Muslim who needs a means of living, of course, will not be able to avoid all kinds of activities related to the economy, therefore as Muslims in their economic activities they must be based on God's doctrine to achieve prosperity and benefit. For this reason, the purpose of this research is to examine in more detail the transcendent basis of Islamic economics from the perspective of Maqāṣid al-Shari'ah, so that in its implementation, the economic welfare of Muslims increases to become a benefit that has a positive impact on other benefits.
Keywords: Foundation, Implementation, Islamic Economics, Maqāṣid Sharī'ah
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Williams, Philippa, Al James, Fiona McConnell, and Bhaskar Vira. "Working at the margins? Muslim middle class professionals in India and the limits of ‘labour agency’." Environment and Planning A: Economy and Space 49, no. 6 (February 10, 2017): 1266–85. http://dx.doi.org/10.1177/0308518x17692324.
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This paper explores the work-lives of middle class Muslim professionals in India's new service economy. While these workers have successfully negotiated labour market entry into the ‘core’ growth sectors of India's globalising economy, they are simultaneously subject to different forms of social, cultural and political marginalisation. Strikingly, they also remain at the margins of both economic geography and development geography scholarship. The paper extends a growing development geography/economic geography ‘intellectual trading zone’ and enhances understandings of the complex relationships between labour agency, marginality and social inclusion. The paper draws on new survey data to document patterns of labour agency amongst Muslim professionals in New Delhi. This is augmented by interviews with Muslim professionals to show how different forms of marginality are experienced in their everyday work-lives and the strategies and agencies articulated towards (re)working those marginalities. The paper concludes by reflecting on the broader implications of these findings in relation to socially inclusive growth, the middle-class transformation of India's Muslims and wider understandings of marginality and worker agency.
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Darsono, Cipto, Muhammad Uyun, and Muhammad Isnaini. "Halal Tourism Based Economy Development." JURNAL ISLAM NUSANTARA 6, no. 2 (December 30, 2022): 72. http://dx.doi.org/10.33852/jurnalnu.v6i2.379.
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This article examines the economic development based on halal tourism in Lampung Province. Tourism is a sector that has a very significant impact on national income. The increase in tourist visitors from year to year is also welcomed by the government in developing halal tourism along with increasing public awareness of halal products.Lampung province as one of the areas that continues to increase the number of tourists coming each year also needs to develop halal tourism, the implementation of halal tourism in Lampung province is expected to increase the economic growth of the community. The research uses qualitative methods,with data sources in the form of interviews, field observations and related documents. The result of this study indicate that the implementation of halal tourism can be realized because of four aspects, namely the system used based on Islamic sharia principles, the availability of halal products, the availability of halal facilities, and the comfort and safety of tourist. The implementation of the four aspects of halal tourism will be able to increase the economic growth of the community in Lampung Province amid increasing public awareness of halal products which are considered clearer and more reliable, not only by Muslims but also by non-Muslims.
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Awass, Omer. "Contending with Capitalism: Fatwas and Neoliberal Ideology." Journal of World-Systems Research 25, no. 1 (March 25, 2019): 145–68. http://dx.doi.org/10.5195/jwsr.2019.843.
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Neoliberal economic theorists posit that the economic sphere is to be differentiated from the social world and governed by its own rationality that is distinct from religious, ethical, social, or political considerations. My article explores how the issuance of fatwas in the contemporary Muslim world discursively compete with neoliberal capitalist ideology by embedding religious ethics in economic discourse. First, I contextualize this analysis with a historical discussion on how the Muslim world was incorporated into the capitalist world-system, a process that peripheralized their established economic and cultural practices. Then, I examine the contemporary fatwas on commercial transactions that are issued by an international Muslim organization. My overall argument is that the Islamic moral economy proposes financial arrangements that represent alternatives to capitalist financial practices, which are the standard modes of operation in global financial institutions. Such practices pose a challenge to Muslim economic ethics and law, a challenge that Muslims are trying to negotiate using traditional legal practices such as the fatwa.
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SHAMIM, SAEMAH. "In Search of a Sustainable Economy; Will Islamic Banking Help Nepal and Nepali Muslims?." International Journal of Islamic Economics and Governance 3, no. 2 (December 30, 2022): 18–35. http://dx.doi.org/10.58932/muld0016.
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This article attempts to shed light on the issue of "why Nepal should adopt Islamic banking." The research presented in this conceptual and theoretical work is based on a thorough review of the literature. This paper will begin with a discussion of why the current banking system needs to be updated or changed, followed by an examination of its characteristics and how it might benefit Nepal's economy. The possibility of Islamic finance functioning as a microfinance tool by involving those who do not engage in economic activity will also be explored in this study. This article also argues for the need to set aside theological differences in order to embrace Islamic financing for the upliftment of underprivileged Muslim and non-Muslim minorities. Islamic finance has several advantages that cannot be dismissed based solely on the name or the notion that it is only for Muslims. To assist underprivileged populations in escaping poverty, Nepal's economy requires a banking system that would operate for welfare rather than profit. The only means of helping those who are below the poverty line to increase their wage rate are interest-free loans and microfinance tools.
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Çizakça, Murat. "Economic Systems of Muslims in History." Arab Law Quarterly 35, no. 1-2 (August 24, 2020): 6–49. http://dx.doi.org/10.1163/15730255-bja10057.
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Abstract During its long history, the Islamic world experienced three different economic systems. The original Islamic economy introduced by the Qurʾān and other classical sources of Islam, was a form of sui generis, commercial, pre-industrial and ethical capitalism. Evidence for this will be presented from the classical sources of Islam as well as from the history of Islamic economic thought. In later centuries it is possible to observe a transition from this unique capitalism towards more centralised structures, which reached its zenith with the Ottoman proto quasi-socialism. Most recently, after the Second World War, newly independent Muslims re-invented Islamic finance. Although an almost three trillion USD industry, so far this has been basically an imitation of conventional finance. Whether a truly modern and Islamic capitalism or another system will emerge from this, remains to be seen. Ample historical evidence across the Islamic world from West Africa to Indonesia is provided.
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Gökatalay, Semih. "Economic Nationalism of the Committee of Union and Progress Revisited: The Case of the Society for the Ottoman Navy." Nationalities Papers 48, no. 5 (January 27, 2020): 942–56. http://dx.doi.org/10.1017/nps.2019.79.
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AbstractThe Ottoman-Turkish historiography has been largely concerned with the economic nationalism of the Committee of Union and Progress (CUP), which consisted of four doctrines: elimination of foreign dominance on the Ottoman economy, removal of non-Muslims from the economic sphere, creation of a Turkish/Muslim bourgeoisie, and rapid industrialization. Through its focus on the economic activities of the Society for the Ottoman Navy, a CUP-affiliated charitable organization with enormous economic power, the present study investigates how the economic policies of the period can be regarded as a practice of economic nationalism. Based on archival material and in dialogue with secondary sources, this article argues that although the Unionist leadership and intelligentsia employed the language of economic nationalism, the operation of the economy in practice was considerably different from its rhetoric. War conditions, the lack of indigenous capital accumulation, and relations of the Ottoman Empire with foreign powers heavily shaped the implementation of the economic nationalism of the CUP.
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JEFFERY, PATRICIA, ROGER JEFFERY, and CRAIG JEFFREY. "Disputing Contraception: Muslim Reform, Secular Change and Fertility." Modern Asian Studies 42, no. 2-3 (March 2008): 519–48. http://dx.doi.org/10.1017/s0026749x07003162.
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AbstractIn South Asia, Muslim reformers have often attempted to ‘rationalize’ and gentrify the everyday behaviour of ordinary Muslims. Yet, despite the existence of discussions of contraceptive techniques in the yūnān-ī tibb curricula of 19th century India and the apparent affinity between rationalism and fertility regulation, contraception was rarely discussed in public debates involving Muslim reformers. In this paper we discuss some of the relationships between élite debates among Muslim leaders and the grassroots behaviour of villagers in rural Bijnor, in western Uttar Pradesh. Villagers' voices are ambiguous, with fears for mother and child health surfacing as often as concerns for religious orthodoxy and one's destiny in the afterlife. In addition, many of the villagers' views of Islam were much more restrictive than those of the locally accepted authoritative voices: although the staff at Daru'l ‘Ulūm, Deoband, saw much modern contraception as an unwelcome sign of modernity, their discussions of the acceptability of family planning circled round notions of majbūrī [compulsion], repentance, and the unfathomable mercy of Allah. We conclude that focusing on local notions of Islam to understand the fertility behaviour of rural Muslims is less fruitful than considering a “political economy of hopelessness” that, increasingly since 1947, affects many Muslims in north India.
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Last, Murray. "Muslims and Christians in Nigeria: An economy of political panic." Round Table 96, no. 392 (October 2007): 605–16. http://dx.doi.org/10.1080/00358530701626057.
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Tolmacheva, Anastasia Yu. "Muslim Migrants in Germany: Problems of Adaptation and Integration." Sociologicheskaja nauka i social naja praktika 7, no. 3 (2019): 57–71. http://dx.doi.org/10.19181/snsp.2019.7.3.6689.
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Nowadays, every fifth German citizen has migration background, while Islam has become the second largest religion in the country. The number of Muslims increases every year, which raises concerns of the local population. Integration of Muslim migrants appears to be a great challenge for the country. Low education level, high religiousness, specifics of Islamic culture, often negative attitude toward this migration group – all of this creates problems with their integration. Modern Germany is an immigration country where integration policy is developed and implemented. The policy is oriented towards establishing conditions for successful integration of Muslims and shaping stable positive opinion about this group of migrants among the local population. German government structures regularly carry out studies of the Muslim population and the specifics of its linguistic, professional and social integration, which allow adapting integration programs. Using the example of Turkish migrants, who represent the largest group of Muslims in Germany (63%), the Federal Office for Migration and Refugees carried out studies that demonstrate specifics and difficulties of their adaptation, as well as successes of integration of the second and the third generations of Muslims. The peak of recent migration activity happened in 2015–2016, where more than 70% of migrants applying for the refugee status were Muslims. In this situation, the most valuable thing appears to be a successful implementation of the integration programs in the spheres of labour, education and socialisation. Taking into account demographic difficulties forecasted for Germany in the coming decades, the living standards and economy stability of the country will depend on the successful integration of migrants.
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GEVA, ROTEM. "The Scramble for Houses: Violence, a factionalized state, and informal economy in post-partition Delhi." Modern Asian Studies 51, no. 3 (April 18, 2017): 769–824. http://dx.doi.org/10.1017/s0026749x1600010x.
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AbstractThe partition riots that erupted in Delhi following independence in 1947 resulted in the massacre of thousands of Muslims and the departure of roughly 300,000, leaving the remaining Muslim community seriously depleted, both numerically and politically. The article investigates the spatial aspect of Muslim minoritization in the city, namely their ghettoization, resulting from ongoing struggles over Muslim houses. It traces the gradual encroachment on the Muslim-majority neighbourhoods designated ‘Muslim zones’. An analysis of this dynamic reveals that, contrary to the prevalent assumption that Muslim zones were outside the jurisdiction of the Custodian of Evacuee Property, a great deal of the Custodian's intervention took place precisely in these areas. This investigation also reveals that, in addition to civic violence and the bureaucratic violence of the Custodian, a host of other factors played a significant role in determining the geography and intensity of encroachment—namely deep political divisions that cut across all levels of governance and policing, as well as socioeconomic class, informal economy, and corruption. This divided political, bureaucratic, and social landscape reflected the profound uncertainties underlying the process of decolonization, and sustained the violence that lingered on long after the partition riots had ended according to official narratives.
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Kareem, Ibraheem Alani Abdul, Mohd Sadad Bin Mahmud, and Abdul Fattah Abdul Ganiyy. "Thematic Review of Sukuk Ijarah Issued in Nigeria: An Opportunity for Economic Development." Jurnal Iqtisaduna 1, no. 1 (September 12, 2020): 61. http://dx.doi.org/10.24252/iqtisaduna.v1i1.15851.
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Ijarah Sukuk is becoming one of the most improved products in Islamic finance. It has become an alternative source of financing and liquidity for both private and public sectors. Also, it plays important role in development of the economy of Muslim and no-Muslim countries. The objective of this paper is to clarify the concept of Sukuk Ijarah and discuss its opportunity for economic development of the country. Also, the issues and challenges related to the implementation of Islamic finance particularly Sukuk by the Federal government of Nigeria (FGN) and also as an alternative to conventional bond. The paper adopts content analysis of relevant previous studies. Findings reveal the potential of Sukuk ijarah as an alternative for rapid economic growth and its functional role in attracting government and client to invest in it. Furthermore, the authors observe that misunderstanding among religious leaders is a major challenge to the growth of Islamic banks and implementation of Sukuk in Nigeria. It is recommended that workshops, seminars and conferences are to be organized by Islamic centres, financial institutions and academicians in Universities to spread knowledge and create awareness among Nigerians Muslims and non-Muslims about benefit and advantage of Islamic finance products and Sukuk in particular.
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Meirison, Meirison, Bukhari Bukhari, Wisyly Wahab, and Zerly Nazar. "Problems of Muslim Society in Russia Past and Present." IJTIMAIYA: Journal of Social Science Teaching 6, no. 2 (December 3, 2022): 181. http://dx.doi.org/10.21043/ji.v6i2.17289.
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<p class="06IsiAbstrak"><span lang="EN-GB">This article aims to provide an overview of the Muslim minority in Russia not living in a homogeneous environment. The Muslim community in this country is facing old and new problems at the same time. Ancient in the sense that members of this community who identify themselves with Islam have inhabited this vast land for centuries. However, they are considered young because Muslims are part of the modern Russian state. This paper seeks to place the changes experienced by Muslims in Russian society in the context of an actual historical framework. Post-Soviet Union development centered on infrastructure, economy, and society. Now, at a crucial moment, is the time to push intra-Islamic relations to a higher level. Only this allowed Islam to become an integral part of Russia's political identity.</span></p>
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Aswad, Muhammad. "HALAL INDUSTRIES." Epistemé: Jurnal Pengembangan Ilmu Keislaman 17, no. 01 (September 7, 2022): 1–25. http://dx.doi.org/10.21274/epis.2022.17.01.1-25.
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This article deals with the marketing strategies of halal certified products by Small and Micro Enterprises (SMEs) amid the rising middle-class Muslims in contemporary Java, Indonesia. These SMEs’ entrepreneurs compromise of the middle-class Muslims who are particularly concerned with fashion industries, snacks, and beverages with halal-certified label. Taking into account Benefit Opportunities Cost Risk (BOCR)-Analytic Network Process (ANP) as an approach, this article tries to identify both the proliferation of halal-certified products and the dominant mixed-factors in marketisation of halal products, including the marketing strategies used by SMEs. This article concludes that promotion—both conventional and digital—is widely essential, besides the product, price, and place aspects. Along with the rise of the middle-class Muslim in contemporary Indonesia, the commodification of religious symbols through halal-certification is one important factor that encourages the production of Muslim middle-class economy in contemporary Indonesia.
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Umar, Sanober. "The Identity of Language and the Language of Erasure." CASTE / A Global Journal on Social Exclusion 1, no. 1 (February 14, 2020): 175–99. http://dx.doi.org/10.26812/caste.v1i1.29.
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Perhaps it is best to summarize what this article is not about, and then highlight what it seeks to do instead, finally surmising those strands together cohesively. This article is not on Urdu as a medium for self-fashioning elite Ashrafi Muslims in Lucknow who lamented the “death of the city” in shahr-i-adab (the city of high culture and noble manners) kind of literatures, instead it is about how Ashrafis came to be normatively portrayed by prominent leaders of the Congress in Uttar Pradesh as “foreigners.” This article is not exclusively about caste politics, but rather how the trope of the foreigner was used as a way to otherize and prevent some of the most downtrodden Muslims from availing affirmative action policies and how lower caste and Dalit Muslims themselves tried to find liberation away from their stigmatized caste histories, unfortunately without success as conversion did not eclipse casteist tropes against them. This article is not just about the institutional history of the fall of Urdu in Uttar Pradesh, but it focusses on how Urdu was used to shape the minority citizen status of Muslims, and how it impacted their political economy and caste histoies in Lucknow by using both written materials documenting these issues and oral testimonies of Ashrafi and Pasmanda Muslims in Lucknow. In the process, this article is about the contours that defined the production of Muslim minoritysm in India, externally by Post Colonial governmentality of the 1950s and internally by Muslims themselves who were compelled to “self homogenize” despite political and social fractures within the community in the face of demonizing and ahistoric stereotypes of the Muslim community as “backward Musalmaans” that ignored their multiple layers of institutionally created marginalization.