Islam is founded on the ideological belief in the Oneness of God, the Prophet, the book and the Religion. In accordance with this belief, human life is conceived as one whole, oriented towards one ultimate goal. This goal has many expressions in the Islamic faith and literature, such as, serving Allah, "Entering the Paradise", "Worshiping Allah", "seeking salvation in order to escape Hell", "passing the trial on the Day of Judgement", etc. In fact all these ecpressions may be said to be that of "obtaining the consent of Allah".
Islam has not ignored the importance of man's material wants, needs and satisfaction. Additionally, Islam is never satisfied by only awakening human consciousness and putting it on the right track; but rather, it always creates the environmental conditions that are necessary for the proper functioning of this consciousness.
In Islam, the economy is submerged in social and ethical foundation of the religion. In order words, Islamic economic is neither positive, nor normative economics. Generally speaking, positive economics studies economic problem as they are. Normative economic concern what ought to be. Islamic economics requires that both the ends and means must be Islamic-ally legitimate.
Islam's ethical system provides such a general theory in that it can explain the multifaceted economic behavior in an Islamic state with reference to its essential unitary character. It is important to understand what this statement implies. At a deeper level, it highlights the "relative" character of Islamic economic: its basic prepositions hold only within the radius of the Islamic ethical value system. In this sense, these prepositions may not be "universally" valid, if the universe is defined to included the incompatible elements of the value system of others religions as well. However, this does not mean a "defeat" of the Islamic economic system; it is merely a statement of a general truth.
The economic behavior of a Muslim is deeply influenced by his firm belief on the Day of Judgement and the life after death. Islamic ethical philosophy can be exactly summarized by four ethical axioms: Unity, Equilibrium, free will and Responsibility, which together form a "spanning set". In fact all the four axioms reinforce the basic Islamic ethical principle, which aims at producing an integrated, just and fruitful socioeconomic ordering to maximize material happiness without in any way-depriving of the possibilities of spiritual advancement. So an Islamic ethical axioms system, as an analytical tool to explore the nature of the Islamic system, is an adequate framework, which eliminates the possibilities of any inconsistency arising between man's spiritual aspirations and his legitimate material pursuits. Spiritual bliss ans material happiness come together in the Islamic unitary vision, which is perfectly equilibrating and balanced, ensuring man's innate freedom but simultaneously constraining the individual so as to maximize collective freedom and social happiness.
Islam has not ignored the importance of man's material wants, needs and satisfaction. Additionally, Islam is never satisfied by only awakening human consciousness and putting it on the right track; but rather, it always creates the environmental conditions that are necessary for the proper functioning of this consciousness.
In Islam, the economy is submerged in social and ethical foundation of the religion. In order words, Islamic economic is neither positive, nor normative economics. Generally speaking, positive economics studies economic problem as they are. Normative economic concern what ought to be. Islamic economics requires that both the ends and means must be Islamic-ally legitimate.
Islam's ethical system provides such a general theory in that it can explain the multifaceted economic behavior in an Islamic state with reference to its essential unitary character. It is important to understand what this statement implies. At a deeper level, it highlights the "relative" character of Islamic economic: its basic prepositions hold only within the radius of the Islamic ethical value system. In this sense, these prepositions may not be "universally" valid, if the universe is defined to included the incompatible elements of the value system of others religions as well. However, this does not mean a "defeat" of the Islamic economic system; it is merely a statement of a general truth.
The economic behavior of a Muslim is deeply influenced by his firm belief on the Day of Judgement and the life after death. Islamic ethical philosophy can be exactly summarized by four ethical axioms: Unity, Equilibrium, free will and Responsibility, which together form a "spanning set". In fact all the four axioms reinforce the basic Islamic ethical principle, which aims at producing an integrated, just and fruitful socioeconomic ordering to maximize material happiness without in any way-depriving of the possibilities of spiritual advancement. So an Islamic ethical axioms system, as an analytical tool to explore the nature of the Islamic system, is an adequate framework, which eliminates the possibilities of any inconsistency arising between man's spiritual aspirations and his legitimate material pursuits. Spiritual bliss ans material happiness come together in the Islamic unitary vision, which is perfectly equilibrating and balanced, ensuring man's innate freedom but simultaneously constraining the individual so as to maximize collective freedom and social happiness.
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