Tag: EconomicPhilosophy

The Dual Structure of Islamic Economics: Economics of Religion and Religious Economics

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Islamic economics is fundamentally a normative field, dedicated to the in-depth study of the normative principles outlined in the Qur’an and the Sunna (religious economics). In its empirical research, it probes into the economic behaviours and values of Muslims. As a result, it extensively utilizes economic tools to comprehend Muslim behaviour, integrating the economics of religion as one method of exploration.  In reconciling normative (what should be) and positive (what is) economics, the discipline also emphasizes facilitating the transition from the current state to an ideal one, aiming to transform ‘what is’ into ‘what should be’. This agenda is central to Islamic economics, as it is to religious economics.

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Methodology of Economics: Secular Versus Islamic

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The author asserts that Islamic economics is currently the result of applying Islamic rules and injunctions (Fiqh) to the secular economic framework, and is not yet a separate discipline that fully replaces secular economics. The author notes that methodology is a messy and confusing area in both fields. He highlights that in Islamic economics, it is often wrongly treated as a research design or work plan. The author explains that economics is usually called ‘science’ and is seen to be built for achieving its objectives on some perception of rationality. Methodology is the ‘theory of theories’; in the field of economics it refers to the “process economists use to authenticate the knowledge about economic phenomena”.

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Comprehending Human Economic Behavior Through a Multicultural Lens: Examining the Concepts of Homo Economicus and Islamicus

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Author states that the validity of the homo economicus model has been challenged by substantial empirical evidence showing that human beings are not entirely rational in their economic decision making, and are prone to cognitive biases and sociological factors. Herbert Simon proposed the concept of “bounded rationality” to describe the limitations of human rationality. The behavioural economics movement also sought to incorporate psychological insights into economic analysis, to construct more realistic models of human behaviour. The validity of the homo islamicus model has also been questioned for being overly idealistic and not necessarily reflecting the actual behaviour of Muslim economic agents, who are profoundly shaped by the modern social context.

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Economic Thinking of Arab Muslim Writers During the Nineteenth Century

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The authors highlight the negative effect of colonialism and double standards of Europe to keep the Muslim lands under colonial and imperial rule. They awakened the Muslims to avoid becoming laggards, isolated and mere consumers. Rather, they should also advance knowledge and sciences and do not feel shy in learning from the Western development experience. However, in doing that, they should not be uncritical to take everything European as acceptable, especially when it comes to interest based banking. Given that, there is much to take from socio-economic innovations such as the joint stock companies, mutual insurance, bank-based payment systems. The authors provided positivist explanations of how these institutions and structure avoid the problem of moral hazard, information asymmetry and achieve pooling of funds, risk diversification and efficiency.

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Beyond Integrative Approaches: Methodological Tensions in Islamic Economics

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Islamic Economics stands at a crossroads. To analyse what is, it must pragmatically adapt mainstream tools—provided they are stripped of reductionist assumptions. To articulate what ought to be, however, it must dare to innovate: developing tawhid-centric models that reflect humanity’s role as Allah’s stewards (khalifah). This dual approach rejects both uncritical integration and isolationist purism. As Dr. Shaikh advocates, pluralistic methodology allows IE to engage the mainstream while retaining its soul. The goal is not to mimic physics-envying economics, but to redefine economics itself—as a science of human flourishing, anchored in divine guidance. In the words of the Quran, “Do they not contemplate the Kingdom of the heavens and the earth?” (7:185). Islamic Economics, at its best, is this contemplation enacted—a discipline where tools serve truth, not the other way around.

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