İktisadi Krizler ve Türkiye Ekonomisi, ed. Nadir Eroğlu, İlhan Eroğlu ve Halil İbrahim Aydın, Ankara: Orion Kitabevi, 2015, 395-429., 2015
One of major themes in the history of Islamic economic thought is the phenomenon of economic cris... more One of major themes in the history of Islamic economic thought is the phenomenon of economic crises. Interestingly, there are books devoted exclusively to this subject in the Islamic intellectual tradition. And al-Maqrîzî’s Ighathah al-Ummah bi Kashf al-Ghummah is an extremely interesting example of this genre of literature. In this book al-Maqrîzî (1364-1442) attempts at a diagnosis, prognosis and treatment of a devastating economic crisis that ravaged Egypt at the end of 14th and the beginning of 15th centuries (1394-1405), and from which he himself had suffered. Our article contains a critical analysis and presentation of the above-mentioned book.
(Sabri Orman, “İslami Düşünce Geleneğinde İktisadi Krizler Meselesi: Makrizi ve İğâsetu’l-Umme bi Keşfi’l-Ğumme Adlı Eseri”, in İktisadi Krizler ve Türkiye Ekonomisi, ed. Nadir Eroğlu, İlhan Eroğlu ve Halil İbrahim Aydın, Ankara: Orion Kitabevi, 2015, 395-429).
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blameworthy than the intransitive ones. We shall try also to put two of al-Ghazâlî’s significant approaches to religion, law and ethics in the perspective of social justice, or vice versa. One of these is his remarkable but not duly and properly appreciated
approach to fardh1 kifâya. The other is his well-known approach to Maqâsid al-Sharî’a and Masâlih. What is important about them here is that they are going to be treated as references for an idea of social responsibility or collective obligation/duty.
Keywords: Al-Ghazâlî, Justice, Social Justice, Priority of what is Social, Transitive Virtues, Intransitive Virtues, Transitive Vices, Intransitive Vices, Fardh Kifâya, Maqâsid al-Sharî’a, Masâlih, Social Responsibility, Collective Obligation, Zakât.
It contains an overview of Abu Hamid al-Ghazali's economic ideas. In a sense it can also be considered as a detailed summary of my PhD. thesis, "Gazali'nin Iktisat Felsefesi" (Economic Philosophy of al-Ghazali) which was completed in 1980 and later published in Turkish in 1984.
An interesting point discussed in this essay is the different approaches to modernization espoused by these two countries, which are employed as alternative models in analyzing the modernization efforts of the Islamic world.
I must add that some of the points of comparison used in this essay have since undergone rapid change, and the overall development has been in favor of Turkey--a situation that requires updates in the corresponding areas. I expect that at least those who are familiar with the subject will not fail to make relevant and necessary updates for themselves.
(Sabri Orman, “İslami Düşünce Geleneğinde İktisadi Krizler Meselesi: Makrizi ve İğâsetu’l-Umme bi Keşfi’l-Ğumme Adlı Eseri”, in İktisadi Krizler ve Türkiye Ekonomisi, ed. Nadir Eroğlu, İlhan Eroğlu ve Halil İbrahim Aydın, Ankara: Orion Kitabevi, 2015, 395-429).
(Sabri Orman, “İslami Düşünce Geleneğinde İktisadi Krizler Meselesi: Makrizi ve İğâsetu’l-Umme bi Keşfi’l-Ğumme Adlı Eseri”, in İktisadi Krizler ve Türkiye Ekonomisi, ed. Nadir Eroğlu, İlhan Eroğlu ve Halil İbrahim Aydın, Ankara: Orion Kitabevi, 2015, 395-429).
(P.S: As can be seen in the main text, unfortunately some of the transliterated Arabic words have been converted into meaningless things during the printing process. I apologize for this mishap and expect that at least readers familiar with Arabic will be able to guess the original words and expressions.)
blameworthy than the intransitive ones. We shall try also to put two of al-Ghazâlî’s significant approaches to religion, law and ethics in the perspective of social justice, or vice versa. One of these is his remarkable but not duly and properly appreciated
approach to fardh1 kifâya. The other is his well-known approach to Maqâsid al-Sharî’a and Masâlih. What is important about them here is that they are going to be treated as references for an idea of social responsibility or collective obligation/duty.
Keywords: Al-Ghazâlî, Justice, Social Justice, Priority of what is Social, Transitive Virtues, Intransitive Virtues, Transitive Vices, Intransitive Vices, Fardh Kifâya, Maqâsid al-Sharî’a, Masâlih, Social Responsibility, Collective Obligation, Zakât.
It contains an overview of Abu Hamid al-Ghazali's economic ideas. In a sense it can also be considered as a detailed summary of my PhD. thesis, "Gazali'nin Iktisat Felsefesi" (Economic Philosophy of al-Ghazali) which was completed in 1980 and later published in Turkish in 1984.
An interesting point discussed in this essay is the different approaches to modernization espoused by these two countries, which are employed as alternative models in analyzing the modernization efforts of the Islamic world.
I must add that some of the points of comparison used in this essay have since undergone rapid change, and the overall development has been in favor of Turkey--a situation that requires updates in the corresponding areas. I expect that at least those who are familiar with the subject will not fail to make relevant and necessary updates for themselves.
(Sabri Orman, “İslami Düşünce Geleneğinde İktisadi Krizler Meselesi: Makrizi ve İğâsetu’l-Umme bi Keşfi’l-Ğumme Adlı Eseri”, in İktisadi Krizler ve Türkiye Ekonomisi, ed. Nadir Eroğlu, İlhan Eroğlu ve Halil İbrahim Aydın, Ankara: Orion Kitabevi, 2015, 395-429).
(Sabri Orman, “İslami Düşünce Geleneğinde İktisadi Krizler Meselesi: Makrizi ve İğâsetu’l-Umme bi Keşfi’l-Ğumme Adlı Eseri”, in İktisadi Krizler ve Türkiye Ekonomisi, ed. Nadir Eroğlu, İlhan Eroğlu ve Halil İbrahim Aydın, Ankara: Orion Kitabevi, 2015, 395-429).
(P.S: As can be seen in the main text, unfortunately some of the transliterated Arabic words have been converted into meaningless things during the printing process. I apologize for this mishap and expect that at least readers familiar with Arabic will be able to guess the original words and expressions.)