The book looks in detail at the economic conditions of Muslim countries specifically, offering a thorough political analysis at the same time. It focuses on a broad range of economic factors and takes into consideration reports such as the World Development Index. It explores striking differences and similarities among carefully chosen Muslim countries. Mainly because of its broad use of different disciplines, it will be of interest to students of political science, economics and history.

This book analyzes the political economy of the MENA region with a focus on pre-revolutionary political and economic conditions, the 2011 revolution itself, and post-revolutionary political processes in Tunisia. The author places particular emphasis on the political role of women, Islam, and democracy after the revolution, and argues that post-Revolution Tunisia serves as an ideal model for the MENA region to follow. This volume will interest scholars, students, researchers, and everyone who is interested in the politics of MENA and political economy.

This book provides an introduction to the vision of an economic system based completely on the Holy Qur’an—a system defined as a collection of institutions, representing rules of behavior, prescribed by Allah for humans, and the traditions of the Messenger. The authors argue that the main reason for the economic underperformance of Muslim countries and their economies has been non-compliance with the prescribed rules of behavior. Rule non-compliance has been chiefly due to the failure of Muslims to comprehend the Metaframework of the Qur’an and the Archetype Model of the Prophet Mohammad and interpret them in ways compatible with their own generation and time. Askari and Mirakhor believe these rules (institutions), properly adapted to prevailing conditions present what they consider as an ideal economic system.

Analyzes Muslim countries' contemporary problems, particularly violence, authoritarianism, and underdevelopment, comparing their historical levels of development with Western Europe.

How religious beliefs and practices can influence the wealth of nations Which countries grow faster economically—those with strong beliefs in heaven and hell or those with weak beliefs in them? Does religious participation matter? Why do some countries experience secularization while others are religiously vibrant? In The Wealth of Religions, Rachel McCleary and Robert Barro draw on their long record of pioneering research to examine these and many other aspects of the economics of religion. Places with firm beliefs in heaven and hell measured relative to the time spent in religious activities tend to be more productive and experience faster growth. Going further, there are two directions of causation: religiosity influences economic performance and economic development affects religiosity. Dimensions of economic development—such as urbanization, education, health, and fertility—matter too, interacting differently with religiosity. State regulation and subsidization of religion also play a role. The Wealth of Religions addresses the effects of religious beliefs on character traits such as work ethic, thrift, and honesty; the Protestant Reformation and its long-term effects on education and religious competition; Communism’s suppression of and competition with religion; the effects of Islamic laws and regulations on the functioning of markets and, hence, on the long-term development of Muslim countries; why some countries have state religions; analogies between religious groups and terrorist organizations; the violent origins of the Dalai Lama’s brand of Tibetan Buddhism; and the use by the Catholic Church of saint-making as a way to compete against the rise of Protestant Evangelicals. Timely and incisive, The Wealth of Religions provides fresh insights into the vital interplay between religion, markets, and economic development.

Making sense of Saudi Arabia is crucially important today. The kingdom's western province contains the heart of Islam, and it is the United States' closest Arab ally and the largest producer of oil in the world. However, the country is undergoing rapid change: its aged leadership is ceding power to a new generation, and its society, dominated by young people, is restive. Saudi Arabia has long remained closed to foreign scholars, with a select few academics allowed into the kingdom over the past decade. This book presents the fruits of their research as well as those of the most prominent Saudi academics in the field. This volume focuses on different sectors of Saudi society and examines how the changes of the past few decades have affected each. It reflects new insights and provides the most up-to-date research on the country's social, cultural, economic and political dynamics.

The term ‘wasta stems from the Arabic root for ‘middle’ or ‘medium’ and describes the phenomenon of using ‘connections’ to find job, government services or other favors to circumvent bureaucracy or bypass the system as a whole. The effects of ‘wasta’ may be both positive or negative, and is not a phenomenon that is particular to the Arab or Muslim world, but also to many other cultures and regions of the world, with similar concepts popularly known as ubuntu, guanxi, harambee, naoberschop, or “old boy network” used in African, Chinese and European societies. By its very nature ‘wasta’ is an area of grey or even black information, and, like corruption to which it is most often associated, is hard to assess although country corruption perception indexes attempt to provide a quantifiable basis. In the final analysis such ratings are based on perceptions of corruption, and this perception may vary strongly depending on different societal structures and cultural modes, whether these are extended family systems, tribal, clans or more atomized societies where relationships are essentially transactional and rule based. In a western perspective where ‘wasta’ may be considered as a form of corruption, in other societies it may be perceived as something ‘natural’ and not criminal, and using one's ‘wasta’ in tribal societies to help clan members is seen as a duty. The difference stems from the 'innocent ' use of ‘wasta’ to make introductions, as opposed to its abuse in placing unqualified persons in positions .The volume brings together academics and professional experts to examine a range of multi-faceted social, economic and political issues raised by the use and abuse of social networking, covering various topics like: ‘wasta’ interpersonal connections in family and business ties, The relationship between inequality-adjusted human development and corruption perception indexes in the Gulf region, ‘wasta’ and business networking, assessing the economic cost of ‘wasta’, ‘wasta’ and its impact on quality oriented education reform and the perceptions of young people, The use of ‘wasta’ to overcome socio-cultural barriers for women and men The volume also offers insights into social relations and ethics, and how the use of ‘wasta’ contradicts with common held religious principles, along with some country studies on Islamic principles and the use of ‘wasta’. Mohamed Ramady is a Visiting Associate Professor, King Fahd University of Petroleum and Minerals, Saudi Arabia.