Sociological Theory ( IF 3.694 ) Pub Date : 2020-11-26 , DOI: 10.1177/0735275120973248 Ryan Calder 1
In Islam, the extension of religious regulation and certification to new product types and economic sectors—“halalization”—has become widespread. There are now Islamic mortgages, halal ports, halal refrigerators, halal blockchain, and shariah-compliant cryptocurrencies. Yet classical secularization theory says religious authority cannot regulate modern economic activity. So what explains halalization? I point to an elective affinity between fiqh (Islamic jurisprudence) and twenty-first-century markets. Contemporary fiqh offers widely respected religious jurists who issue fatwas certifying products. Entrepreneurs empanel the jurists on certification boards, allowing fiqh to function as a regime of voluntary regulation layered atop secular state law instead of conflicting with it. Indeed, secular liberal markets provide ideal conditions for halalization and religious meaning-making through consumption. Case studies of Islamic finance and halal logistics show how entrepreneurs assuage consumers’ religious anxieties—and generate new ones—in the context of globalization and liberalization in secular markets.
中文翻译:
清真:世俗市场中的宗教产品认证
在伊斯兰教中,将宗教法规和认证扩展到新产品类型和经济部门(“清真化”)已变得很普遍。现在有伊斯兰抵押,清真港口,清真冰箱,清真区块链和符合伊斯兰教法的加密货币。但是经典的世俗化理论说,宗教权威不能调节现代经济活动。那么,什么可以解释清真化呢?我指出了fiqh之间的选择性亲和力(伊斯兰法学)和二十一世纪的市场。当代渔业为发行法特瓦认证产品的宗教法学家提供了广受尊敬。企业家在认证委员会上聘请法学家,允许其作为世俗州法律之上的自愿监管制度发挥作用,而不是与之冲突。的确,世俗的自由市场为通过消费实现清真和宗教意义创造提供了理想条件。伊斯兰金融和清真物流的案例研究表明,在世俗市场全球化和自由化的背景下,企业家如何缓解消费者的宗教焦虑并产生新的焦虑。