Abstract
Muslims have created great civilizations throughout history; but the Muslim world has experienced a visible decline starting from the 19th century due—at least in part—to the technological developments in the West. Since then, many of the scientific and economic models that were transferred and implemented in commercial and social life in Islamic countries were mostly against Islamic culture. Ihis is the main reason for the ongoing discussions on whether the notions imported from the Western literature are Islamically acceptable or not. What does an Islamic reference in an economic or social model refer to? This chapter seeks an answer to the question of who is a Muslim and what responsibilities he/she has under Islam in order to distinguish a Muslim individual from a secular one. Hopefully this will enable us to better explain the differences between the economic models offered by Islam and the secular world, and clarify the conceptual arguments.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
References
Akademi Araştırma Heyeti (2012). Bir Müslümanin Yol Maritasi, (İlmihal). Istanbul: Işik Yayinlari.
Altmtaş, R. (2005). Din ve Sekülerleşme. Istanbul: Pinar Yayinlari.
Arslan, M. (2010). Seküler Toplumlarda Kutsal Arayişlari: Geç Modern Dönemde Büyü-Din İlişkisinin Sosyoiojik Analizi. İ. Ü. İlahiyat Fakültesi Dergisi, 1 (1), 195–210.
Asad, T. (2003). Formulions of the Secular: Christianity, Islam, Modernity. Stanford: Stanford University Press.
Balci, M. (2013). Hukuk Mantığı. In Genç HukukçularHukuk Okumalari: Birikimler 1 (pp. 471–488). İstanbul: Kristal Rcklam Matbaacilik.
Balci, M. (2014, July 11). Müslümanin Hayat ile İlişkisi. (M. Ustaoğlu, Interviewer) İstanbul, Turkey.
Berger, P. (1973). The Social Reality of Religion. London: Penguin.
Bulaç, A. (2009). ᅟslam, liberalizm ve özgürlük. Istanbul, Turkey: Zaman Gazetesi.
Casanova, J. (1994). Public Religions in the Modern World. Chicago, IL: The University of Chicago Press.
El-Ashker, A. A., & Wilson, R. (2006). Islamic Economics a Short History. Boston, USA: Brill.
Ertit, V. (2013). Teoriler ışıgmda Avrupa sekülerieşmesi. The Journal of International Social Research, 7 (29), 377–387.
Esposito, J. L. (2002). Unholy War: Terror in the Name of Islam. New York: OXFORD University Press.
Feldman, N. (2013). Doşumu, Ölümü ve Dirilişi: İslam Devleti. (İ. Durdu, Trans.) İstanbul: Ufuk Yayınları.
Fenn, R. K. (1969). The Secularization of Values: An Analytical Framework for the Study of Secularization. Journal for the Scientific Study of Religion, 8, 112–124.
Göle, N. (2003). Contemporary Islamist Movements and the New Sources for Religious Tolerance, Journal of Human Rights, 2 (1), 17–30.
Gouchet, M. (2000). Demokrasi içinde Din. (M. E. Özcan, Trans.) Ankara: Dost Kitabevi Yayinlari.
Haynes, J. (1997). Religion, Secularisation and Politics: A Postmodern Conspectus. The World Quarterly, 18, 709–728.
Hazır, M. (2012). Coming of Post-Secularism: Sociology of Secularism in 21st Century. journal of Academic Inquiries, 7 (2), 141–154.
Holyoake, G. (1896). Origin and Nature of Secularism. London: Watts & Co.
Lechner, F. J. (1991). The Case against Secularization: A Rebuttal. Social Forces, 69, 1103–1119.
Luckmann, T. (1979). The Structural Conditions of Religious Consciousness in Modern Societies. Japanese Journal of Religious Studies, 6, 121–137.
Manzoor, S. (2008). Tanrı’yı terk etmeden tarihe sahip.ıkmak: İslam, Sekülarizm ve dünyevileşme sorunu. Milel ve Nihal Dergisi, 5 (2), 129–145.
NSS (2014). What Is Secularism? Retrieved March 25, 2014, from National Secular Society: http://www.secularism.org.uk/what-is-secularism.html
Oxford (2003). Secular. Oxford Dictionary of English. London: Oxford University Press.
Özdemir, Ş. (2007). Din-ekonomi ilişkisi ve güncel arayişlar. On Dokuz Mavis Üniversitesi İlahiyat Fakültesi Dergisi, 155–163.
Parkinson, G. H. (1971). Hegel’s Concept of Freedom. Royal Institute of Philosophy Lectures, 5, 174–195.
Pihlström, S. (2007). Religion and Pseudo-Religion: An Elusive Boundary. International Journal for Philosophy of Religion, 62, 3–32.
Qutb, S. (2000). The Social Justice in Islam-Kuala Lumpur, Malaysia: Islamic Publications International.
Rahim, A. B. (2010). The Impact of Secularism on Religious Beliefs and Practices. Journal of Islam in Asia, 7 (1), 157–177.
Schulman, A. (2011). The Secular Contract. New York: The Continuum International Publishing Group.
Soroush, A. (2000). Reason, Freedom, and Democracy in Islam: Essential Writings of Abdolkarim Soroush (M. Sadri & A. Sadri, Trans) New York: Oxford University Press.
Tekin, M. (2012). Batı’da Sekülerlik ve Türkiye Müslümanlığinin Seküler İçerimleri. İnsan & Toplum, 2 (4), 181–204.
Tschannen, O. (1991). The Secularization Paradigm: A Systematizafion. Journal for the Scientific Study of Religion, 30, 395–415.
Weber, M. (2009). Protestan Ahlaki ve Kapitalizmin Ruhu (G. Solmaz, Trans.) Ankara: Alter Yayincilik.
Yapıcı, A. (2011). Geleneksellik ile modernlik arasinda sıkışan din arayişlari ve dindarlik. DEM Dergi, 1 (2), 24–30.
Yavuz, M. H., & Esposito, J. (2003). Turkish Islam and the Secular State: The Gülen Movement. New York: Syracuse University Press.
Editor information
Editors and Affiliations
Copyright information
© 2014 Murat Ustaoğlu & Ahmet İncekara
About this chapter
Cite this chapter
Ustaoğlu, M., İncekara, A. (2014). The First Step towards Islamic Finance: Separation of Secularism and the Islamic Agenda. In: Ustaoğlu, M., İncekara, A. (eds) Islamic Finance Alternatives for Emerging Economies: Empirical Evidence from Turkey. Palgrave Pivot, New York. https://doi.org/10.1057/9781137413307_2
Download citation
DOI: https://doi.org/10.1057/9781137413307_2
Publisher Name: Palgrave Pivot, New York
Print ISBN: 978-1-349-48990-9
Online ISBN: 978-1-137-41330-7
eBook Packages: Palgrave Economics & Finance CollectionEconomics and Finance (R0)