Destructive Coordination Anfal And Islamic Political Capitalism

This book introduces a new theoretical framework that examines Iran in relation to the theological concept of Anfal, a confiscatory regime seen in Iran since 1979 where public assets belong to the leader of Iran. Through analysing the economic impacts of Anfal, the effects of political capitalism and destructive coordination and how they lead to the economics of hoarding and the flight of capital and labour are highlighted. The economics of predation, ecological disaster, and cooperative coordination are also discussed. This book aims to highlight the economic consequences of Anfal and its role in sustaining destructive condition and shaping the Islamic political capitalism. It will be relevant to students and researchers interested in the political economy, Middle Eastern and Islamic studies.

This book analyses conflict theory through one type of conflict in particular: manhunting, or predation.

The first detailed study of institutional economics and public choice traditions in Afghanistan.

Norman Calder is still considered a luminary in the field of Islamic law. He was one among a handful of Western scholars who were beginning to engage with the subject. In the intervening years, much has changed, and Islamic law is now understood as fundamental to any engagement with the study of Islam, its history, and its society. In this book, Colin Imber has put together and edited four essays by Norman Calder that have never been previously published. Typically incisive, they categorize and analyze the different genres of Islamic juristic literature that was produced between the tenth and fourteenth centuries, showing what function they served both in the preservation of Muslim legal and religious traditions and in the day-to-day lives of their communities. The essays also examine the status and role of the jurists themselves and give clear answers to the controversial questions of how far Islamic law and juristic thinking changed over the centuries, and how far it was able to adapt to new circumstances.

"If anyone was ever a socialist, it was Jesus."—Kelley Rose, Democratic Socialists of America Economist and historian Lawrence W. Reed has been hearing people say "Jesus was a socialist" for fifty years. And it has always bothered him. Now he is doing something about it. His new book demolishes the claim that Jesus was a socialist. Jesus called on earthly governments to redistribute wealth? Or centrally plan the economy? Or even impose a welfare state? Hardly. Point by point, Reed answers the claims of socialists and progressives who try to enlist Jesus in their causes. As he reveals, nothing in the New Testament supports their contentions. Was Jesus a Socialist? could not be more timely. Socialism has made a shocking comeback in America. Poll after poll shows that young Americans have a positive image of socialism. In fact, more than half say they would rather live in a socialist country than in a capitalist one. And as socialism has come back into vogue, more and more of its advocates have tried to convince us that Jesus was a socialist. This rhetoric has had an impact. According to a 2016 poll by the Barna Group, Americans think socialism aligns better with Jesus's teachings than capitalism does. When respondents were asked which of that year's presidential candidates aligned closest to Jesus's teachings, a self-proclaimed "democratic socialist" came out on top. Sure enough, the same candidate earned more primary votes from under-thirty voters than did the eventual Democratic and Republican nominees combined. And in a 2019 survey, more than 70 percent of millennials said they were likely to vote for a socialist. Was Jesus a Socialist? expands on the immensely popular video of the same name that Reed recorded for Prager University in July 2019. That video has attracted more than four million views online. Ultimately, Reed shows the foolishness of trying to enlist Jesus in any political cause today. He writes: "While I don't believe it is valid to claim that Jesus was a socialist, I also don't think it is valid to argue that he was a capitalist. Neither was he a Republican or a Democrat. These are modern-day terms, and to apply any of them to Jesus is to limit him to but a fraction of who he was and what he taught."

This authoritative work provides an essential perspective on terrorism by offering a rare opportunity for analysis and reflection at a time of ongoing violence, threats, and reprisals. Some of the best international specialists on the subject examine terrorism’s complex history from antiquity to the present day and find that terror, long the weapon of the weak against the strong, is a tactic as old as warfare itself. Beginning with the Zealots of the first century CE, contributors go on to discuss the Assassins of the Middle Ages, the 1789 Terror movement in Europe, Bolshevik terrorism during the Russian Revolution, Stalinism, “resistance” terrorism during World War II, and Latin American revolutionary movements of the late 1960s. Finally, they consider the emergence of modern transnational terrorism, focusing on the roots of Islamic terrorism, al Qaeda, and the contemporary suicide martyr. Along the way, they provide a groundbreaking analysis of how terrorism has been perceived throughout history. What becomes powerfully clear is that only through deeper understanding can we fully grasp the present dangers of a phenomenon whose repercussions are far from over. This updated edition includes a new chapter analyzing the rise of ISIS and key events such as the 2015 Paris attacks.

This is a carefully reasoned, positive, and largely reflective work. Looking back at the various stages of Islamic historical development, AbuSulayman puts forward a thesis that focuses on the recovery of what is termed the Qur’anic worldview. By this is meant an ethical, monotheistic, and purposeful perspective on the world and those within it. Our faith will only be complete when we have become utterly sincere in our love for God, a love expressed in a pure, passionate love for goodness and truth in this world. It was the strict internalization of this perspective and close adherence to the principles of the Qur’an which AbuSulayman contends, played a key factor in galvanizing the devout and intensely God-conscious followers of fledgling Islam to achieve the successes that they once did, the profound historical and global impact of which is still the subject of much study and admiration today. The rebirth of Islamic identity through this Qur’anic worldview is the key requirement of our times and a prerequisite for any future healthy and viable development of Muslim societies.