Handbook of Islamic Banking (Elgar Original Reference) by M. Kabir Hassan, Mervyn K. Lewis

By M. Kabir Hassan, Mervyn K. Lewis

The guide of Islamic Banking includes 25 reports through prime overseas specialists on Islamic banking and finance especially commissioned to examine some of the debates and the present nation of play within the box. From its origins thirty years in the past, Islamic banking has extended quickly to turn into a particular and speedy becoming section of the overseas banking and capital markets. regardless of this enlargement, Islamic banking nonetheless is still poorly understood in lots of components of the Muslim international and remains to be a secret in a lot of the West. This complete instruction manual offers a succinct research of the workings of Islamic banking and finance, obtainable to quite a lot of readers. even as, it seeks to deliver the present study schedule and the most matters on Islamic banking prior to a much broader audience.Islamic banking bargains, as a substitute to traditional interest-based financing equipment, a large choice of monetary tools and funding autos in accordance with profit-and-loss sharing preparations. those are all explored intimately in addition to different topics comparable to governance and threat administration, securities and funding, based financing, accounting and rules, financial improvement and globalization. M. Kabir Hassan, Mervyn Lewis and the opposite participants have created an authoritative and unique reference paintings, on the way to give a contribution to a much broader figuring out of Islamic banking in addition to scary extra dialogue and examine. will probably be worthy to all students, researchers and policymakers with an curiosity during this topic.

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While Aristotle thought of happiness and freedom as being non-material in nature, Al-Farabi, like the latter-days’ utilitarian, saw the ethical attributes as having meaning within material substance (such as beauty and human needs). To Al-Farabi the way towards the discovery of this ethical substance was reason. He thus placed reason above revelation and thought of the Prophet Muhammad as philosopher–king. As in the case of latter days’ utilitarianism, social ordering was thought of in terms of rationally motivated self-interested agents aiming at optimization of decision and power.

1987), Meccan Trade and the Rise of Islam, Oxford: Basil Blackwell. Fender, I. and J. Mitchell (2005), ‘Structured finance: complexity, risk and the use of ratings’, BIS Quarterly Review, June, 67–79. H. (1935), Mauryan Public Finance, London: George Allen & Unwin. Grimsey, D. K. Lewis (2004), Public Private Partnerships: the Worldwide Revolution in Infrastructure Provision and Project Finance, Cheltenham, UK and Northampton, MA, USA: Edward Elgar. K. K. Lewis (2007), Islamic Finance, Cheltenham, UK and Northampton, MA, USA: Edward Elgar (forthcoming).

The totality of a tawhidi unified worldview according to the Qur’an could not be introduced into the body framework of Muslim thinking. The rise of the umma that would be led by the tawhidi epistemology for guidance and change fell apart. Our discussion brings out the important focus on the deep and long-standing problem of the Muslim world. This is the lack of a clear and unified vision premised on the praxis of tawhidi unity of knowledge. How can science, society, economy, state, development and social contract be formalized within the framework of the Qur’anic episteme of unity of life and its world-system?

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