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AbstractThere is a paradox: why are there so many political and economic Islamic actors in the Middle East but not a large willingness on their part to adopt and promote Islamic banking and finance methodologies? This paper argues that the more vague and ambivalent these actors are on economic policy, the wider their appeal; and, by extension, the more compatible Islamic ideas and ideologies are with neoliberalism. The case of the Islamic Action Front (IAF) in Jordan is given as it has adopted an emphasis on Islamic middle-class values and ethical concerns of neoliberalism in order to gain political support. The case of the IAF demonstrates that there are points of compatibility between the neoliberal economy and Islamist politics. In the calibrations of the relationship between the state and Islamist party politics in line with Islamic neoliberal tenets, this approach ensures enhanced appeal for neoliberal Islamism into the future.

The notion of "Islamic finance" was born during the tumultuous identity-politics years of the mid-twentieth century. Indian, Pakistani, and Arab thinkers contemplated independence from Britain, and independence of Pakistan from India, within a context of "Islamic society." Islam was assumed to inspire political, economic, and financial systems that are distinctive and independent of the Western (Capitalist) and Eastern (Socialist) models of the epoch. The term "Islamic economics" was coined by Abu al-A`la AlMawdudi, whose students and followers worked to develop an ostensible Islamic social science (Kuran, 2004). Mawdudi's influence on Arab Islamists began with the writings of Sayid Qutb, the father of modern Arab political Islam, whose quasi-exegesis Under the Qur'anic Shade referred exclusively to Mawdudi's writings on economic matters. Mawdudi's migration from majority-Hindu Indian society to maority-Muslim Pakistan thus became a prototype for Islamist migration away from secular political and economic systems.

"Der Beitrag identifiziert verschiedene Diskurse innerhalb des islamischen Feminismus. Es wird gefragt, ob islamischer Feminismus dazu beiträgt, Frauenrechte zu stärken, und inwieweit er Frauen einen Zugang zur öffentlichen Sphäre und Autonomie in der privaten Sphäre ermöglicht. Es wird gezeigt, dass der islamische Feminismus einen positiven Einfluss auf die Förderung von Frauenrechten hat, und zwar nicht nur innerhalb islamischer Diskurse, sondern auch in nationalen und internationalen Institutionen. Dennoch trägt der islamisch-feministische Diskurs auch eine mögliche Gefahr für den Status von Frauen in muslimischen Gesellschaften in sich, da religiös motivierte Argumente gegen die UN-Konvention für Frauenrechte vorgebracht werden, sobald diese zum islamischen Recht der Scharia im Widerspruch steht." (Autorenreferat)

Contents: Introduction -- 2. Critical reflections on the development in the muslim world -- 3. Islamic moral economy and development -- 4. Justice and development within Islamic paradigm -- 5. A critical evaluation of the social and economic development performance of Islamic banks -- 6. Conceptualising the Islamic development process -- 7. Conclusion -- Index.

Islamic crowdfunding is a crowdfunding platform designed to comply with Islamic principles, a collective effort to collect/raise funds to fund projects (including startups), provide financing for personal or business, and other needs through an internet platform following Islamic principles. As a country with the largest Muslim population globally, Indonesia sees this as an excellent opportunity to support its economic development. In this regard, the purpose of this article is to find out how the Islamic Crowdfunding opportunity is an alternative solution to Islamic funding in support of the Indonesian Islamic Economic Masterplan (MEKSI). Based on data from the Ministry of Finance (Kemenkeu) through the 5th Annual Islamic Finance Conference (AIFC), Islamic Fintech assets in Indonesia grew to reach 134 billion rupiahs in June 2021, representing 3 percent of total fintech assets in Indonesia. From this data, it can be interpreted that the opportunity for Islamic Crowdfunding, which is one of the products of Islamic Fintech as alternative funding, is still very wide open. Using SWOT analysis, we find in this paper that Islamic Crowdfunding could be an alternative to Islamic funding in Indonesia. Therefore, it is expected that the government and related agencies, especially the Financial Services Authority (OJK), can take the right steps in managing Islamic crowdfunding. It is also expected that Muslims can participate in campaigning or supporting the Indonesian Islamic Economic Masterplan (MEKSI) through Islamic Crowdfunding.

Islamic philosophy is the result of Islamic thought. This Islamic thought is the fruit of the encouragement of the teachings of the Qur'an and Hadith. Islamic thinking is a unique thought, different from the others. Because Islamic thought originates from revelation or relies on the explanation of revelation, while other thoughts that develop among humans, both in the form of non-celestial religions, political and economic ideologies, and social theories simply emerge from the genius of thinking human who gave birth to it. This article tries to discuss it.

Research aims: This paper investigates whether Islamic windows have better stability than full-fledged Islamic banks.Design/Methodology/Approach: A sample of 14 Islamic banks and 19 Islamic windows banks in Indonesia from 2013 to 2018 was used in this study. Both ordinary least squares and panel fixed effects were employed to examine the stability of both Islamic banks' types.Research findings: Our empirical result suggested that full-fledged Islamic banks were less stable than their Islamic windows counterparts. This result remained consistent after running the model with different estimators and conducting various robustness tests.Theoretical contribution/Originality: Our result implies that Islamic windows could enjoy their market position to maintain stability without converting themselves into full-fledged Islamic banks because the Islamic banking market's current condition is highly competitive.Practitioner/Policy implication: Our empirical evidence supports the Indonesian governments' policy in converting Islamic windows banks into full-fledged Islamic banks if the market's competitive condition is well monitored by the regulators.Research limitation/Implication: This research result is limited only to the Indonesian setting and can be different if the analysis is taken using a sample from other countries.

Cover -- Half Title -- Title -- Copyright -- Contents -- Preface -- Note on Terminology and Transliteration -- Introduction -- Part One: General Framework and Themes -- 1 The Political Discourse of Contemporary Islamist Movements -- 2 Islamic State Theories and Contemporary Realities -- 3 Islam and the Secular Logic of the State in the Middle East -- 4 Pax Islamica: An Alternative New World Order? -- Part Two: Case Studies -- 5 The Roots and Future of Islamism in Algeria -- 6 Egypt: The Islamists and the State Under Mubarak -- 7 Climate of Change in Jordan's Islamist Movement -- 8 Islamic Governance in Post-Khomeini Iran -- 9 Islamist Movements in Historical Palestine -- 10 Sudan: Ideology and Pragmatism -- 11 State and Islamism in Syria -- 12 Islamism and Tribalism in Yemen -- Part Three: Parallels -- 13 Islamism in Algeria and Iran -- 14 Women and Islamism: The Case of Rashid al-Ghannushi of Tunisia -- About the Book -- About the Editors and Contributors -- Index

Islamic Charities. Islamic charities, Faith Based Organizations and the international aid system --. - Islamic aid in a North Malian enclave --. - Have Islamic aid agencies a privileged relationship in majority Muslim areas? The case of post-tsunami reconstruction in Aceh --. - The Palestinian zakat committees 1993-2007 and their contested interpretations --. - The Islamic Charities Project (formerly Montreux Initiative) --. - An unholy tangle: Boim versus the Holy Land Foundation --. - The Tariq Ramadan visa case --. - Islamic philanthropy in Indonesia --. - Puripetal force in the charitable field. Islamic Humanism. Confessional cousins and the rest: the structure of Islamic toleration --. - Religious persecution and conflict in the twenty-first century --. - What makes Islam unique? Tariq Ramadan --. - Mona Siddiqui - Akbar Ahmed --. - Yusuf al-Qaradawi --Religion and violence

The prohibition of interest is the feature of Islamic banking which most distinctly sets it apart from conventional banking. To Western eyes, this seems a strange restriction, but Christian countries themselves maintained such a ban for 1,400 years. Islamic Banking asks why Islam has been able to maintain its stand. The book explores the intricacies of Islamic law and the religious and ethical principles underpinning Islamic banking. It then considers the analytical basis of Islamic banking and financing in the light of modern theories of financial intermediation, and identifies the conceptual issues to be overcome

Part 1: Masculinities and Religion: 1. Gender and Islamic Spirituality: A Psychological View of 'Low' Fundamentalism / Durre S. Ahmed -- 2. The Smile of Death and the Solemncholy of Masculinity / Banu Helvacioglu -- 3. Alternate Images of the Prophet Muhammad's Virility / Ruth Roded -- 4. The Trial of Heritage and the Legacy of Abraham / Najat Rahman -- Part 2: Masculinities and the Palestinian-Israeli Conflict: 5. My wife is from the Jinn: Palestinian men, diaspora, and love / Celia Rothenberg -- 6. Chasing Horses, Eating Arabs / Rob K. Baum -- 7. Stranger Masculinities: Gender and Politics in a Palestinian-Israeli 'Third Space' / Daniel Monterescu -- Part 3: Masculinities and Social Practice: 8. Gender, Power and Social Change in Morocco / Don Conway-Long -- 9. Masculinity and Gender Violence in Yemen / Mohammed Baobaid -- 10. Opportunities for Masculinity and Love: Cultural Production in Ba'thist Iraq during the 1980s / Achim Rohde -- 11. On Being Homosexual and Muslim: Conflicts and Challenges / Asifa Siraj -- 12. "The Worms Are Weak": Male Infertility and Patriarchal Paradoxes in Egypt / Marcia C. Inhorn.

Over the past decade, the development of the fintech sector has been becoming one of the characteristics of Islamic finance. What are the key markets? Who are the investors? What areas of business are Islamic fintech companies represented by? This paper considers above questions by investigating more than 240 Islamic fintech companies, the data on which gathered from IFN Fintech Landscape and Crunchbase. The results of our study show that, firstly, the geography of origin and coverage of Islamic fintech companies is not limited to the countries of the Middle East (79 companies) and Southeast Asia (71), but also includes the developed markets of Western Europe (58 companies) and America (20). Moreover, the most attractive jurisdiction for the incorporation of such companies is the UK (18% of all Islamic fintech companies were created here). In the Middle East, such a center of gravity is the UAE (13%). Two markets in Southeast Asia – Indonesia and Malaysia – form almost a quarter (24%) of the global Islamic fintech. In addition, Islamic fintech is expanding financial inclusion in Africa, where 11 Islamic fintech companies have been established; secondly, 91% of all Islamic fintech projects were created in the last 10 years, and 58% in the last 5 years. The peak of activity in this sector fell on the period of 2017 and 2018, when 37 and 39 companies were created, respectively; thirdly, we classify the Islamic fintech into seven broad categories namely, P2P financing (39 companies), neobanks (38), payment services (37), asset management (35), blockchain and cryptocurrency (20), charity (16), real estate (15), among which the most successful cases are considered. In addition, 44 business initiatives were initiated in the field of other near-financial services, including business consulting, analytical support, etc.; fourthly, based on the financial data for 72 Islamic fintech companies in Crunchbase, we estimate the total volume of investments in the Islamic fintech at more than $2.44 bln, almost half of which fell on neobanks ($1.2 bln). If we exclude three mega-investments of more than $300 mln, then the average investment into one Islamic fintech company is $19.9 mln, and if we exclude eight investments worth more than $100 mln – $9.1 mln. Investors of Islamic fintech companies are mainly venture capital funds that finance businesses on the risk-sharing principle. The geography of such funds is not limited to the countries of the Middle East and Southeast Asia, but also includes Western countries (USA, UK, Germany, and Switzerland). We note that at the initial stage, many Islamic fintech projects undergo business mentoring and acceleration programs in special accelerators, including the leading Y Combinator (USA); fifth, we identify five Islamic fintech companies from the CIS, besides, we find Russian-speaking founders of five Islamic fintech companies established in the UAE, Singapore and UK. In addition, we identify Russian venture fund that has invested in two Islamic fintech companies in Bahrain and UAE. Thus, the features of Islamic fintech that we have identified show that the complex and intertwined world of finance is not constrained by borders and prejudices, but the only investment efficiency criteria is the optimal risk-to-reward ratio.