By Zafar Iqbal, Mervyn K. Lewis
Zafar Iqbal and Mervyn okay. Lewis fill the space in Western literature on governance matters from the point of view of Islamic economics. Islamic and Western viewpoints are in comparison, and a scientific research of key parts in governance from an Islamic perspective is equipped. the amount attracts on classical Islam and modern assets to supply a entire Islamic governance framework to distinction with the Western place.
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Additional info for An Islamic Perspective on Governance (New Horizons in Money and Finance)
Three propositions mark logical empiricism. First, reality (the ultimate object of scientific investigation) exists for the most part quite independent of or at least prior to the observer and the way in which it is investigated. Second, what can be known (knowledge) about reality is grounded in sense experience or impression. In fact, anything not given in sense experience is not to be counted as reality (positivism). Third, the human mind (knower) while fantasizing or thinking spontaneously is guided gently by ‘resemblance’, by temporal and spatial ‘contiguity’ and by ‘causation’.
Such a view implies that there exists a revealed set of guidelines on social organization, which stands independently of and prior to any mechanisms for governance. In a Muslim society these standards alone ought to become the basis for all subsequent delegation and exercise of power and authority. In other words, any decision, no matter how fair from a procedural point of view does not carry moral validity to a Muslim if it contravenes or fails to conform with the revealed blueprint of social order.
The Holy Qur an is organized into 114 chapters – called surahs – of unequal length. Together they contain more than 6200 verses, called ayah(s). The Arabic word ‘ayah’ means symbol or the sign of God emphasizing the significance of the revealed word (41:53). The chapters and verses are not arranged in a chronological order implicitly asserting that the guidance is free from the bounds of time and space and has universality. In view of the fact that there are a number of English translations in existence, it should be noted that we have used the ‘King Fahd version’, namely the English translation of the meanings and commentary as revised and edited by The Presidency of Islamic Researchers, completed at The Custodian of The Two Holy Mosques King Fahd Complex for the Printing of the Holy Qur an, Madinah under the auspices of The Ministry of Hajj and Endowments, Saudi Arabia.