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{{short description|Relationship between capitalism and Islam}}
{{multiple issues|article=January 2010|disputed=January 2010|original research=January 2010|synthesis=January 2010|weasel=January 2010|citecheck=January 2010}}
{{Capitalism}} {{Capitalism sidebar}}
The origins of ''']''' and ]s can be traced back to the ] and ],<ref>''The Cambridge economic history of Europe'', p. 437. ], ISBN 0521087090.</ref>{{Failed verification|date=February 2010}} where an early ] and form of ] took root between the 8th–12th centuries, which some refer to as "Islamic capitalism".<ref>Subhi Y. Labib (1969), "Capitalism in Medieval Islam", ''The Journal of Economic History'' '''29''' (1), pp. 79–96 .</ref>{{Failed verification|date=February 2010}} A vigorous ] was created by Muslims on the basis of the expanding levels of ] of a stable high-value ] (the ]) and the integration of ] areas that were previously independent. Business techniques and forms of ] employed during this time included ]s, ], long-distance ], forms of ] (''mufawada'') such as ]s (''mudaraba''), and forms of ], ], ], ], ] (''al-mal''), ] (''nama al-mal''),<ref name=Banaji/>{{Failed verification|date=February 2010}} ], ], ], ]s, ]s,<ref>Robert Sabatino Lopez, Irving Woodworth Raymond, Olivia Remie Constable (2001), ''Medieval Trade in the Mediterranean World: Illustrative Documents'', ], ISBN 0231123574.</ref> ] (see '']''), ]s, ]s, ]ing, ]ing, ]s, ]ers, ]s, ]s, ]s, ], the ],<ref>Subhi Y. Labib (1969), "Capitalism in Medieval Islam", ''The Journal of Economic History'' '''29''' (1), pp. 79–96 .</ref> and ]s.<ref>Ray Spier (2002), "The history of the peer-review process", ''Trends in Biotechnology'' '''20''' (8), p. 357-358 .</ref> ]al ] independent from the ] also existed in the medieval Islamic world, while the ] institution was also introduced.<ref>Said Amir Arjomand (1999), "The Law, Agency, and Policy in Medieval Islamic Society: Development of the Institutions of Learning from the Tenth to the Fifteenth Century", ''Comparative Studies in Society and History'' '''41''', pp. 263–93. ].</ref><ref>Samir Amin (1978), "The Arab Nation: Some Conclusions and Problems", ''MERIP Reports'' '''68''', pp. 3–14 .</ref> Many of these early capitalist concepts were adopted and further advanced in ] from the 13th century onwards.<ref name=Banaji>Jairus Banaji (2007), "Islam, the Mediterranean and the rise of capitalism", '']'' '''15''' (1), pp. 47–74, ].</ref> '''Islamic capitalism''' was active during the ] and ], where an early ] and form of ] took root between the 8th–12th centuries. A vigorous ] was based on a widely-circulated ] (the ]) and the integration of ] areas that were previously independent. Business techniques and forms of business organisation employed during this time included ]s, ], long-distance ], forms of ] (''mufawadha'') such as ]s (''mudharaba''), and forms of ], ], ], ], ] (''al-mal''), ] (''nama al-mal''),<ref name="Banaji" />{{Failed verification|date=February 2010}} ], ], ], ]s, ]s,<ref>Robert Sabatino Lopez, Irving Woodworth Raymond, Olivia Remie Constable (2001), ''Medieval Trade in the Mediterranean World: Illustrative Documents'', ], {{ISBN|0231123574}}.</ref> ] (see '']''), ]s, ]s, ]ing, ]ing, ]s, ]ers, ]s, ]s, ], ], the ],<ref>Subhi Y. Labib (1969), "Capitalism in Medieval Islam", ''The Journal of Economic History'' '''29''' (1), pp. 79–96 .</ref> and ]s.<ref>Ray Spier (2002), "The history of the peer-review process", ''Trends in Biotechnology'' '''20''' (8), p. 357-358 .</ref> ]al ] independent from the ] also existed in the medieval Islamic world, while the ] institution was also introduced.<ref>Said Amir Arjomand (1999), "The Law, Agency, and Policy in Medieval Islamic Society: Development of the Institutions of Learning from the Tenth to the Fifteenth Century", ''Comparative Studies in Society and History'' '''41''', pp. 263–93. ].</ref><ref>Samir Amin (1978), "The Arab Nation: Some Conclusions and Problems", ''MERIP Reports'' '''68''', pp. 3–14 .</ref> Many of these early capitalist concepts were adopted and further advanced in ] from the 13th century onwards.<ref name="Banaji">Jairus Banaji (2007), "Islam, the Mediterranean and the rise of capitalism", '']'' '''15''' (1), pp. 47–74, ].</ref> Some have argued that these economic activities laid the foundations for the development of modern capitalism.<ref>{{citation|title=Charlemagne, Muhammad, and the Arab roots of capitalism|first=Gene W.|last=Heck|publisher=]|year=2006|isbn=978-3110192292}}</ref><ref>{{citation|title=Capitalism and Freedom: The Contradictory Character of Globalisation|first=Peter|last=Nolan|publisher=Anthem Press|year=2007|isbn=978-1843312802|page=277}}</ref>

The systems of ] relied upon by merchants was very effective. Merchants would buy and sell on ], with money ]ed to them by wealthy ]s, or a joint ] of several merchants, who were often Muslim, Christian and Jewish. Recently, a collection of documents was found in an ]ian ] shedding a very detailed and human light on the life of medieval Middle Eastern merchants. Business ]s would be made for many ], and bonds of ] enabled ] to form over huge distances. Networks developed during this time enabled a world in which ] could be promised by a ] in ] and cashed in ], creating the ] system of today.{{Citation needed|date=May 2008}} Each time items passed through the cities along this extraordinary network, the city imposed a ], resulting in high prices once reaching the final destination. These innovations in the medieval Islamic world are believed to have laid the foundations for the modern ], some arguing that it laid the foundations for the development of modern capitalism.<ref>{{citation|title=Charlemagne, Muhammad, and the Arab roots of capitalism|first=Gene W.|last=Heck|publisher=]|year=2006|isbn=3110192292}}</ref><ref>{{citation|title=Capitalism and Freedom: The Contradictory Character of Globalisation|first=Peter|last=Nolan|publisher=Anthem Press|year=2007|isbn=1843312808|page=277}}</ref>


==Market economy== ==Market economy==
{{See also|Islamic economics in the world}} {{See also|Islamic economics in the world}}


A ] was established in the Islamic world on the basis of an economic system resembling ]. ] was promoted by ] in medieval Islamic society, and ] was developed by a considerable number of owners of ] ] and ]s. ] (]) was prohibited by the ], but this did not hamper the development of capital in any way. The capitalists (''sahib al-mal'') were at the height of their power between the 9th–12th centuries, but their influence declined after the arrival of the ''ikta'' (]s) and after ] was ] by the state, both of which hampered the development of ] in the Islamic world.<ref>Maya Shatzmiller, pp. 402–3.</ref> Some ]s still had a ], such as ] in ] and the ] in ].<ref>Judith Tucker (1975), "''Islam and Capitalism'' by Maxime Rodinson", ''MERIP Reports'' '''34''', pp. 31–2 .</ref> A ] was established in the Islamic world on the basis of an economic system resembling ]. ] was promoted by ] in medieval Islamic society, and ] was developed by a considerable number of owners of monetary funds and ]s. ] (]) was prohibited by the ], but this did not hamper the development of capital in any way. The capitalists (''sahib al-mal'') were at the height of their power between the 9th–12th centuries, but their influence declined after the arrival of the ''ikta'' (landowners) and after production was monopolized by the state, both of which hampered the development of ] in the Islamic world.<ref>Maya Shatzmiller, pp. 402–3.</ref> Some ]s still had a ], such as pearl diving in ] and the ] in Egypt.<ref>Judith Tucker (1975), "''Islam and Capitalism'' by Maxime Rodinson", ''MERIP Reports'' '''34''', pp. 31–2 .</ref>


During the 11th–13th centuries, the "Karimis", an early enterprise and ] controlled by ]s, came to dominate much of the Islamic world's economy.<ref>Subhi Y. Labib (1969), "Capitalism in Medieval Islam", ''The Journal of Economic History'' '''29''' (1), pp. 79–96 .</ref> The group was controlled by about fifty Muslim ]s labelled as "Karimis" who were of ]i, ]ian and sometimes ] origins.<ref>''The Cambridge economic history of Europe'', pp. 438–40. ], ISBN 0521087090.</ref> Each Karimi merchant had considerable wealth, ranging from at least 100,000 ]s to as much as 10 million dinars. The group had considerable influence in most important eastern ]s and sometimes in ] through its financing activities and through a variety of ]s, including ]s, ]s, ]s, foreign merchants, and common ]s. The Karimis dominated many of the ] across the ], ], and ], and as far as ] in the north, ] in the east, and ] in the south, where they obtained ] from ]s. Strategies employed by the Karimis include the use of ], the financing of ]s as a method of acquiring capital, and a ] for ]s and ]s. Another important difference between the Karimis and other entrepreneurs before and during their time was that they were not ]s or ]s, but their capitalism was due entirely to trade and financial ]s.<ref>Subhi Y. Labib (1969), "Capitalism in Medieval Islam", ''The Journal of Economic History'' '''29''' (1), pp. 79–96 .</ref> During the 11th–13th centuries, the "]", an early enterprise and business group controlled by entrepreneurs, came to dominate much of the Islamic world's economy.<ref>Subhi Y. Labib (1969), "Capitalism in Medieval Islam", ''The Journal of Economic History'' '''29''' (1), pp. 79–96 .</ref> The group was controlled by about fifty Muslim merchants labelled as "Karimis" who were of ]i, Egyptian and sometimes Indian origins.<ref>''The Cambridge economic history of Europe'', pp. 438–40. ], {{ISBN|0521087090}}.</ref> Each Karimi merchant had considerable wealth, ranging from at least 100,000 ]s to as much as 10 million dinars. The group had considerable influence in most important eastern markets and sometimes ]s, ]s, ]s, foreign merchants, and common consumers. The Karimis dominated many of the ] across the Mediterranean Sea, ], and Indian Ocean, and as far as ] in the north, China in the east, and ] in the south, where they obtained gold. Strategies employed by the Karimis include the use of agents, the financing of projects as a method of acquiring capital, and a banking institution for loans and deposits. Another important difference between the Karimis and other entrepreneurs before and during their time was that they were not tax collectors or landlords, but their capitalism was due entirely to trade and financial transactions.<ref>Subhi Y. Labib (1969), "Capitalism in Medieval Islam", ''The Journal of Economic History'' '''29''' (1), pp. 79–96 .</ref>


Though medieval Islamic economics appears to have somewhat resembled a form of capitalism, some ]s also believe that there exist a number of parallels between Islamic economics and ], including the Islamic ideas of ] and ].<ref>] (1954), "Communism and Islam", ''International Affairs (Royal Institute of International Affairs 1944-)'' '''30''' (1), p. 1-12.</ref> Others see Islamic economics as neither completely capitalistic nor completely ], but rather a balance between the two, emphasizing both "individual economic freedom and the need to serve the common good."<ref name=Hamid>{{citation|title=An Islamic Alternative? Though medieval Islamic economics appears to have somewhat resembled a form of capitalism, some ] also believe that there exist a number of parallels between Islamic economics and ], including the Islamic ideas of ] and ].{{Citation needed|date=April 2010}} Others see Islamic economics as neither completely capitalistic nor completely ], but rather a balance between the two, emphasizing both "individual economic freedom and the need to serve the common good."<ref name=Hamid>{{citation|title=An Islamic Alternative? Equality, Redistributive Justice, and the Welfare State in the Caliphate of Umar|author=Shadi Hamid|journal=Renaissance: Monthly Islamic Journal|volume=13|issue=8|date=August 2003}} (see {{Webarchive|url=https://web.archive.org/web/20110825064646/http://www.renaissance.com.pk/Augvipo2y3.html |date=2011-08-25 }})</ref> Others point out that Islam has an inherently capitalist nature and argue this most through respect for private property as the foundation of capitalism in Islam, as well as the historical fact that the ] was an entrepreneur, a merchant.<ref>{{Cite web|title=Is Islam a socialist religion?|url=https://www.hurriyetdailynews.com/opinion/mustafa-akyol/is-islam-a-socialist-religion---20301|access-date=2020-06-24|website=Hürriyet Daily News|language=en}}</ref><ref>{{Cite web|title=ILN {{!}} Economic freedoms in Islamic countries – Admir Čavalić - ILN|url=https://islamandlibertynetwork.org/blog/2015/06/24/admir-cavalic/|access-date=2020-06-24|website=islamandlibertynetwork.org|archive-date=2020-06-26|archive-url=https://web.archive.org/web/20200626084042/https://islamandlibertynetwork.org/blog/2015/06/24/admir-cavalic/|url-status=dead}}</ref>
Equality, Redistributive Justice, and the Welfare State in the Caliphate of Umar|author=Shadi Hamid|journal=Renaissance: Monthly Islamic Journal|volume=13|issue=8|date=August 2003}} (see )</ref>


== See also == == See also ==
* ] * ]
* ]


==References== ==References==
{{Reflist}} {{Reflist}}

==Further reading==
*] (2009) ''Crossroads: The end of wild capitalism''. Marshall Cavendish, {{ISBN|9780462099682}}


{{Islamic studies}} {{Islamic studies}}


{{DEFAULTSORT:Islamic Capitalism}} ]
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Latest revision as of 02:00, 1 March 2024

Relationship between capitalism and Islam
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Islamic capitalism was active during the Islamic Golden Age and Arab Agricultural Revolution, where an early market economy and form of merchant capitalism took root between the 8th–12th centuries. A vigorous monetary economy was based on a widely-circulated currency (the dinar) and the integration of monetary areas that were previously independent. Business techniques and forms of business organisation employed during this time included contracts, bills of exchange, long-distance international trade, forms of partnership (mufawadha) such as limited partnerships (mudharaba), and forms of credit, debt, profit, loss, capital (al-mal), capital accumulation (nama al-mal), circulating capital, capital expenditure, revenue, cheques, promissory notes, trusts (see Waqf), savings accounts, transactional accounts, pawning, loaning, exchange rates, bankers, money changers, ledgers, deposits, assignments, the double-entry bookkeeping system, and lawsuits. Organizational enterprises independent from the state also existed in the medieval Islamic world, while the agency institution was also introduced. Many of these early capitalist concepts were adopted and further advanced in medieval Europe from the 13th century onwards. Some have argued that these economic activities laid the foundations for the development of modern capitalism.

Market economy

See also: Islamic economics in the world

A market economy was established in the Islamic world on the basis of an economic system resembling merchant capitalism. Capital formation was promoted by labour in medieval Islamic society, and financial capital was developed by a considerable number of owners of monetary funds and precious metals. Riba (usury) was prohibited by the Qur'an, but this did not hamper the development of capital in any way. The capitalists (sahib al-mal) were at the height of their power between the 9th–12th centuries, but their influence declined after the arrival of the ikta (landowners) and after production was monopolized by the state, both of which hampered the development of industrial capitalism in the Islamic world. Some state enterprises still had a capitalist mode of production, such as pearl diving in Iraq and the textile industry in Egypt.

During the 11th–13th centuries, the "Karimis", an early enterprise and business group controlled by entrepreneurs, came to dominate much of the Islamic world's economy. The group was controlled by about fifty Muslim merchants labelled as "Karimis" who were of Yemeni, Egyptian and sometimes Indian origins. Each Karimi merchant had considerable wealth, ranging from at least 100,000 dinars to as much as 10 million dinars. The group had considerable influence in most important eastern markets and sometimes [politics through its financing activities and through a variety of customers, including Emirs, Sultans, Viziers, foreign merchants, and common consumers. The Karimis dominated many of the trade routes across the Mediterranean Sea, Red Sea, and Indian Ocean, and as far as Francia in the north, China in the east, and sub-Saharan Africa in the south, where they obtained gold. Strategies employed by the Karimis include the use of agents, the financing of projects as a method of acquiring capital, and a banking institution for loans and deposits. Another important difference between the Karimis and other entrepreneurs before and during their time was that they were not tax collectors or landlords, but their capitalism was due entirely to trade and financial transactions.

Though medieval Islamic economics appears to have somewhat resembled a form of capitalism, some Orientalists also believe that there exist a number of parallels between Islamic economics and communism, including the Islamic ideas of zakat and riba. Others see Islamic economics as neither completely capitalistic nor completely socialistic, but rather a balance between the two, emphasizing both "individual economic freedom and the need to serve the common good." Others point out that Islam has an inherently capitalist nature and argue this most through respect for private property as the foundation of capitalism in Islam, as well as the historical fact that the Muhammad was an entrepreneur, a merchant.

See also

References

  1. ^ Jairus Banaji (2007), "Islam, the Mediterranean and the rise of capitalism", Historical Materialism 15 (1), pp. 47–74, Brill Publishers.
  2. Robert Sabatino Lopez, Irving Woodworth Raymond, Olivia Remie Constable (2001), Medieval Trade in the Mediterranean World: Illustrative Documents, Columbia University Press, ISBN 0231123574.
  3. Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), pp. 79–96 .
  4. Ray Spier (2002), "The history of the peer-review process", Trends in Biotechnology 20 (8), p. 357-358 .
  5. Said Amir Arjomand (1999), "The Law, Agency, and Policy in Medieval Islamic Society: Development of the Institutions of Learning from the Tenth to the Fifteenth Century", Comparative Studies in Society and History 41, pp. 263–93. Cambridge University Press.
  6. Samir Amin (1978), "The Arab Nation: Some Conclusions and Problems", MERIP Reports 68, pp. 3–14 .
  7. Heck, Gene W. (2006), Charlemagne, Muhammad, and the Arab roots of capitalism, Walter de Gruyter, ISBN 978-3110192292
  8. Nolan, Peter (2007), Capitalism and Freedom: The Contradictory Character of Globalisation, Anthem Press, p. 277, ISBN 978-1843312802
  9. Maya Shatzmiller, pp. 402–3.
  10. Judith Tucker (1975), "Islam and Capitalism by Maxime Rodinson", MERIP Reports 34, pp. 31–2 .
  11. Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), pp. 79–96 .
  12. The Cambridge economic history of Europe, pp. 438–40. Cambridge University Press, ISBN 0521087090.
  13. Subhi Y. Labib (1969), "Capitalism in Medieval Islam", The Journal of Economic History 29 (1), pp. 79–96 .
  14. Shadi Hamid (August 2003), "An Islamic Alternative? Equality, Redistributive Justice, and the Welfare State in the Caliphate of Umar", Renaissance: Monthly Islamic Journal, 13 (8) (see online Archived 2011-08-25 at the Wayback Machine)
  15. "Is Islam a socialist religion?". Hürriyet Daily News. Retrieved 2020-06-24.
  16. "ILN | Economic freedoms in Islamic countries – Admir Čavalić - ILN". islamandlibertynetwork.org. Archived from the original on 2020-06-26. Retrieved 2020-06-24.

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