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Understanding Islamic Finance - Doha Academy of Tertiary Studies

Understanding Islamic Finance - Doha Academy of Tertiary Studies

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32 <strong>Understanding</strong> <strong>Islamic</strong> <strong>Finance</strong>the difference between the <strong>Islamic</strong> economic system and the capitalistic or the socialisticsystems.The integrated model <strong>of</strong> the <strong>Islamic</strong> social framework is based, among other things, on thefollowing criteria, which provide a positive motivation for economic activities, steered by theconcept <strong>of</strong> a fair balance between material and spiritual needs and between the individual’sand social needs:1. Equilibrium between work and worship.2. Human equality.3. Mutual responsibilities in society.4. Distributive justice.5. Balanced and beneficent use <strong>of</strong> the “bounties <strong>of</strong> God”.6. Limited sovereignty <strong>of</strong> individuals in terms <strong>of</strong> “self interest” for the benefit <strong>of</strong> fellowbeings and society.7. The principle <strong>of</strong> co-existence.8. The freedom <strong>of</strong> conscience.2.5 PARAPHERNALIA OF ISLAMIC ECONOMICSThe objective <strong>of</strong> the <strong>Islamic</strong> economic system, like any other economic system, is the realization<strong>of</strong> efficiency and equity in allocation and distribution <strong>of</strong> resources, for which itrecognizes the role <strong>of</strong> market forces and the freedom <strong>of</strong> individuals. But it also recognizesthe possible adverse impact <strong>of</strong> the totally unregulated market on various sections <strong>of</strong> society,particularly the poor and the disadvantaged. The pure materialistic “positive” approach hasnever been capable <strong>of</strong> serving social interests and realizing such goals. The “invisible hand”<strong>of</strong> market forces, as contended by Adam Smith, has failed to fulfil the social obligationsrequired for the ultimate socio-economic outcome <strong>of</strong> human actions. Hence, <strong>Islamic</strong> economicsprovides ample room for State intervention to achieve an optimal mix <strong>of</strong> functioning<strong>of</strong> market players guided by individual self-interest and serving the social interest by theState’s facilitation and overseeing activities.The urge for maximization <strong>of</strong> wealth by individuals without taking care <strong>of</strong> its impacton the well-being <strong>of</strong> others or society as a whole cannot generate long-term sustainablegrowth and well-being <strong>of</strong> individuals or societies. Therefore, both positive and normativeobjectives are to be realized through market functioning supported by State facilitation andintervention aimed at realization <strong>of</strong> socio-economic goals like need-fulfilment, an optimumand stable growth rate, equitable distribution <strong>of</strong> income and wealth with class and ecologicalcoherence.As indicated above, an economic system has to be discussed as a thought based uponany ideology, while economic science should be considered a science which deals with thecreation <strong>of</strong> wealth. An economic system relates to the management <strong>of</strong> wealth distributionin a society and enables or restricts its members from utilizing the means <strong>of</strong> production andsatisfaction. Production <strong>of</strong> goods and services and their distribution among various groupsin society, sources <strong>of</strong> funds for the State and their spending were the main areas <strong>of</strong> <strong>Islamic</strong>economics and the system up to the Middle Ages. Commercial activities <strong>of</strong> that perioddepicted a number <strong>of</strong> techniques <strong>of</strong> production, distribution, trade, payment and mobility <strong>of</strong>money and credit.Thus, the system comprises the following three main elements:

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