The maqasid al-shari’ah (higher intents and purposes of Islamic Law) have been either directly stated in the Qur’an and the Sunnah or inferred from these by a number of scholars. All of these address the raison d’être of the Shari’ah which, as recognized by almost all the jurists, is to serve the interests of all human beings and to save them from harm. In this paper Dr. Chapra explores the Islamic vision of development in relation to the maqasid al-shari’ah arguing that Islam has emphasized all the ingredients of human well-being, including the human self, faith, intellect, posterity as well as wealth, for society to flourish. For the Muslim world to focus on economic development only may in the short-term result in relatively higher rates of growth but in the long-run will lead to a rise in inequities, family disintegration, juvenile delinquency, crime, and social unrest.

The maqasid al-shari’ah (higher intents and purposes of Islamic Law) have been either directly stated in the Qur’an and the Sunnah or inferred from these by a number of scholars. All of these address the raison d’être of the Shari’ah which, as recognized by almost all the jurists, is to serve the interests of all human beings and to save them from harm. In this paper Dr. Chapra explores the Islamic vision of development in relation to the maqasid al-shari’ah arguing that Islam has emphasized all the ingredients of human well-being, including the human self, faith, intellect, posterity as well as wealth, for society to flourish. For the Muslim world to focus on economic development only may in the short term result in relatively higher rates of growth but in the long-run will lead to a rise in inequities, family disintegration, juvenile delinquency, crime, and social unrest.

The book examines the growing tension between social movements that embrace egalitarian and inclusivist views of national and global politics, most notably classical liberalism, and those that advance social hierarchy and national exclusivism, such as neoliberalism, neoconservatism, and national populism. In exploring issues relating to tensions and conflicts around globalization, the book identifies historical patterns of convergence and divergence rooted in the monotheistic traditions, beginning with the ancient Israelites that dominated the Near East during the Axial age, through Islamic civilization, and finally by considering the idealism-realism tensions in modern times. One thing remained constant throughout the various historical stages that preceded our current moment of global convergence: a recurring tension between transcendental idealism and various forms of realism. Transcendental idealism, which prioritize egalitarian and universal values, pushed periodically against the forces of realism that privilege established law and power structure. Equipped with the idealism-realism framework, the book examines the consequences of European realism that justified the imperialistic venture into Africa, the Middle East, and Latin America in the name of liberation and liberalization. The ill-conceived strategy has, ironically, engendered the very dysfunctional societies that produce the waves of immigrants in constant motion from the South to the North, simultaneously as it fostered the social hierarchy that transfer external tensions into identity politics within the countries of the North. The book focuses particularly on the role played historically by Islamic rationalism in translating the monotheistic egalitarian outlook into the institutions of religious pluralism, legislative and legal autonomy, and scientific enterprise at the foundation of modern society. It concludes by shedding light on the significance of the Muslim presence in Western cultures as humanity draws slowly but consistently towards what we may come to recognize as the Global Age. The Open Access version of this book, available at http://www.taylorfrancis.com/books/e/9781003203360, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.

Compelling and original, this book offers a unique insight into the modern Islamic corporation, revealing how power, relationships, individual identities, gender roles, and practices - and often massive financial resources - are mobilized on behalf of Islam. Focusing on Muslims in Malaysia, Patricia Sloane-White argues that sharia principles in the region's Islamic economy produce a version of Islam that is increasingly conservative, financially and fiscally powerful, and committed to social control over Muslim and non-Muslim public and private lives. Packed with fascinating details, the book is essential reading for anyone with an interest in Islamic politics and culture in modern life.

The paper analyzes the bearing of Islamic teachings on the conduct of fiscal policy. It is shown that Islamic teachings do not prescribe any rigid system of public finance. The major emphasis is on the state’s responsibility to assure at least a basic minimum standard of living for all citizens. The paper deals with issues related to evolution of fiscal policies best suited to achieve this and other Islamic socio-economic objectives in the specific framework of Islamic teachings. The implications of such a system for growth, monetary stability, resource allocation, and pattern of income distribution are also examined.

Cesari argues that both religious and national communities are defined by the three Bs: belief, behaviour and belonging. By focusing on the ways in which these three Bs intersect, overlap or clash, she identifies the patterns of the politicization of religion, and vice versa, in any given context. Her approach has four advantages: firstly, it combines an exploration of institutional and ideational changes across time, which are usually separated by disciplinary boundaries. Secondly, it illustrates the heuristic value of combining qualitative and quantitative methods by statistically testing the validity of the patterns identified in the qualitative historical phase of the research. Thirdly, it avoids reducing religion to beliefs by investigating the significance of the institution-ideas connections, and fourthly, it broadens the political approach beyond state-religion relations to take into account actions and ideas conveyed in other arenas such as education, welfare, and culture.