The Conflict between Western Economic Theory and Islamic Values: A Case Study

The Concept of an 'Economic Man'

It was my first week at the university, as a first-year business student, and I was looking forward to the first lecture with the professor of microeconomics. I remember that I was puzzled by his answer, referring to conventional economics theory, to his own question with regard to the definition of an “Economic Man.” He said that “Economic Man” is described as a rational individual who intends to maximize his utility. Based on the “self- interest” principle of economics, if every individual acts in the best interest of him/herself, total and equitable welfare will be maintained in the society. I thought that it would not be possible to maintain welfare in a society where everyone acted in the best interest of him/herself and concluded that the self-interest principle was completely in contrast to the brotherhood concept of Islam which enjoins every Muslim to look after his/her Muslim brothers and sisters.

Furthermore, even someone with a basic knowledge of the Islamic principles would know that we, Muslims, are prohibited to become involved in “haram”17 business areas, or trade “haram” goods, or earn our living through “haram” means. I would be considered “irrational” in the eyes of a Western businessperson in a situation where I did not take advantage of an opportunity to make a large profit by declining to get involved in haram professions such as contributing to the production or consumption of alcoholic beverages.

Having a business career was a meaningful profession in my eyes because the Prophet Muhammad was involved in trade and he acquired fame as an honest merchant in his society at the time when the Qur?an was being revealed to him. Given that the fundamental principles underlying conventional Western economic theory are in conflict with my religious values, I lost my motivation to function as a businesswoman.

 

Arab personal distance. Arabs seek close personal relationships, preferably without great distance or intermediaries. This cultural difference also extends to an Arab facing or not facing another person; to view another peripherally is impolite, so to sit or stand back-to-back is rude. Although Arabs may be very involved when interacting with friends, they may not seek a close distance in conversations with strangers or casual acquaintances. Yet, they are generally a warm and expressive people, both verbally and nonverbally.

Arab sociability and equality. Cordiality is at the core of this culture. The first business meeting is devoted to getting acquainted, with little regard for schedule or appointments. The traditional greeting is to place one’s right hand on the chest near 455 the heart as an indication of sincerity and warmth, though modern Arabs may precede this with a long, limp handshake. There are Islamic taboos against eating pork drinking alcohol, gambling, and prostitution.

Arab women. The Arab patriarchal culture places the male in the dominant role, while protecting and respecting the female. In an Arab household, for example, the man is overtly the head, with a strong role and influence. The mother is often the authority behind the scenes” on family matters. Honorable female behavior implies being loving mothers and daughters, acting in modest and respectful ways, including running efficient and generous households. Publicly, the woman defers to her husband, but privately she may be more assertive. During an interview, Dr. Fatima Mernissi stated: “The whole Muslim system is based on the assumption that the woman is a powerful and dangerous being.”18 In some Arab countries, women enjoy equality with men, while in others there are severe limitations on their role. In more traditional Arab communities, where mullahs control marriage laws, men are allowed to marry more than one woman, including foreigners.