Review: "Economic Thinking of Arab Muslim Writers During the Nineteenth Century by Abdul Azim Islahi" (original) (raw)
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2009
There are numerous works on the history of Islamic economic thought. But almost all researches come to an end in 9th AH/15th CE century. We hardly find a reference to the economic ideas of Muslim scholars who lived in the 16th or 17th century, in works dealing with the history of Islamic economic thought. The period after the 9th/15th century remained largely unexplored. The present study undertakes an investigation into the state of Muslim economic thinking in the eleventh century hijrah, corresponding to the seventeenth century CE. The period of study covered in this project is one of the most neglected parts of Muslim intellectual history. To set a proper perspective and to provide background knowledge of the situation in Muslim countries, at the outset the author has presented an overview of the history of Muslim governments at that time, their economic condition and intellectual and literary situation. Due to certain limitations, the main focus of the research has been works av...
The Concept of Economic Development in The Thought of Selected Muslim Scholars
Tazkia Islamic Finance and Business Review, 2012
Objective - Islam is a total way of life, and covers all dimensions of life. The life of the world is temporary; it is simply a transitional place before one embarks on final destination. Bearing this mind, the worldly life should be framed within Islamic paradigm, but that should not hinder Muslims to make progress and development in this temporary world as evidenced in history. During the “golden era” of Islamic civilization, Islam had produced such brilliant scientists as Ibn Hayyan (ca. 8th – 9th centuries), al-Kindi (801–873), al-Khawarizmi (ca. 8th–9th centuries), al- Battani (850–922), al-Razi (ca. 854–925/935), al-Farabi (ca. 870–950), Ibn Sina (908–946), al-Zahrawi (936–1013), Ibn Hayyan (965–1040), Omar Khayyam (1048–1131), and Ibn al-Nafis (1213–1288). In economic, Islamic civilization gave birth to scholars like al-Ghazali (1058–1111), al-Mawardi (1075–1158), Ibn Taimiyah (1263–1328), Ibn Khaldun (732-808), al-Maqrizi (1364-1442), and many others who had made great contr...
Islamic Quarterly, 2024
This exploratory research paper attempts to provide a constructive argument to confirm or refute the Austro-American economist Schumpeter's thesis of "Great Gap" mentioned in his book The History of Economic Analysis in 1954. The aims of the paper are twofold. The major aim is to focus especially on the assessment of Schumpeter’s “Great Gap” thesis in the historical connotation of economic thought. Secondly, the paper aims to produce enough evidence to prove or disapprove his claim by presenting Muslim scholars’ contribution in the evolution of the economic thought in the gap period (700-1200 AD). This paper uses qualitative research design through narrative literature review analysis though which relevant literatures have been studied to explore whether Schumpeter’s “Great Gap” was really a gap or not. The findings show ample historical evidence that refutes his thesis of “Great Gap” in economic thought because there were huge literature found that gap period and most of the literature have been done by Arab-Islamic scholars. Also, there is a presence of self-contradictory statement while demonstrating his thesis. The findings of this research are useful for historians and economists to rethink the history of economic thought in the Middle Ages and create a scope for further research studies.
Economic Ideas of Rifa`ah Al-Tahtawi*
2016
Jami`al-Azhar (al-Azhar Mosque University) has been the oldest and most renowned seat of Islamic learning and education in Egypt. During the nineteenth century it had been very faithful to its past pattern and courses of studies. It was hardly affected by the developments that were taking place elsewhere in the world in social and natural sciences (al-Jabarti, 1985, 1: 276). In general, its teachers ceased to produce original work. The overall environment was that of imitation and repetition. Writing a commentary or commentary over commentary, on an earlier work, was considered a great achievement. There was dearth of creative and innovative writings. However, some of its graduates were ignited with new spirit of change and reform when directly or indirectly they came across modern world of learning in theory and practice. Rifā‘ah Rāfi ‘ al-Tahtāwī was one such personality. The present paper studies economic ideas of this modernized Azharite graduate of the nineteenth century Egypt.
L’apport d’Ibn Khaldûn à la pensée économique. Essai de réévaluation critique
2017
Ibn Khaldûn (IK), born in Tunis in 1332, died in Cairo in 1406, is a thinker of Andalusian origin, contemporary with Petrarch and Tamerlan. A rationalist and powerful mind, embracing all the sciences of his time, he left a work that could be considered from the point of view of History, Sociology, Political Science but also Political Economy as very much ahead of its time. His best-known book, "Al-Muqaddima" (Al-Mu.), which means "introduction" or "prolegomena" to the "Discourse on Universal History", analyses, over nearly 1500 pages, the Mediterranean societies (mainly those of the Maghreb) of his time, from the point of view of their history (s), the dynamics of political power (birth, life and death of the different dynasties) and social and societal developments. 1 Based on his own observations, the personal testimonies he gathers himself methodically, as well as his active and eventful participation in political life (Labica G. 1965; Megherbi A. 2010), he provides us with an analysis of remarkable scholarship on the multidimensional (legal, political, military and economic) nature of sovereign power in Arab-Muslim Maghreb societies that are in decline, at least since the Christian "Reconquista". 2 Despite this very particular historical context, it can be considered that by its analytical power, its demonstrative rigor and its capacity for abstraction, IK has been able to develop a truly "universal" theory of the Maghreb political (dynastic) system in its diachronic (historical) dimension, which can in some ways have a general synchronic scope. However, the "universal" scope of "Al-Mu" remains for its author, that of the 14th century, specific to what we would call, today, the "MENA region" 3. After studying Arab and Berber civilizations in their ancient and contemporary history, he tells us that he has "subsequently made a trip to the East, to benefit from multiple clarifications...by studying the works of oriental history... I was thus able to fill the gaps in my knowledge of the history of foreign rulers (Persians) and Turkish dynasties... My present work is therefore a complete universal history (Akhbâr al-khalîqa)... which is in short, the philosophy of history... I have therefore entitled it: Discourse on universal history", because it is "a treatise on ancient and modern history, on the actions of Arabs, foreigners (Persians), Berbers and the sovereigns of their time.» As IK himself invites us to do 4 , in this article we wish to engage in a critical analysis of his