This paper presents an approach for analyzing the socioeconomic, health, and environmental aspects of urban wastewater use in peri-urban agriculture, using typical characteristics of a major city in a developing country. Peri-urban area of Faisalabad is chosen to represent this context.
Intizar Hussain, Liqa Raschid,, Munir A. Hanjra, Fuard Marikar, Wim van der
Hoek. 6. LIMITATIONS. OF. THE. FRAMEWORK. In addition to the general issues
in valuation measures, additional problems may arise in assessing various
impacts of wastewater use in agriculture. The use of human capital approach
may be problematic particularly when the cause and effect relationship between
the disease and wastewater irrigation in not known or when the sickness is of
long duration.
In an Islamic society, it is ethics that dominates and determines all behavior, including economic behavior. The Holy Koran emerges as the main source of all economic behavior and practices which are subject to the commands of Allah as stated in the Koran. Since Islam is a universal religion, the Islamic economic paradigm with its -scientific- Islamic economic theories has to be comprehensive as well as perfect in the sense of fairness, ethical values and fruitfulness. A universal Islamic economic system ought to have universally applicable economic laws acceptable by both, the Muslim and the non-Muslim world - meaning that when the word <I>Islamic is taken out of the equation; it should appeal to all societies and countries equally, regardless of their religious persuasion. The question now is; do Islamic economics offer such -scientific- economic theories? Surprisingly, there were no such theories at all. In fact, there was not even a theory of interest, the most frequently referred to subject in Islamic economics. This appeared to be a serious omission. The Holy sources may be more than sufficient for Muslims, but what about non-Muslims? Isn't it justified to expect Islamic -scientific- economic models and theories that are applicable to or able to guide non-Muslims?"
The Islamic economic paradigm with its scientific Islamic economic theories have to be comprehensive as well as perfect in the sense of fairness, ethical values and fruitfulness.
This inertia of the business men gave Keynes food for thought and helped him
propound the Liquidity Preference Theory of interest. 12. He said that during a
depression period the expectations of the business men are very gloomy. It is a
period of falling prices. The expected rate of profit (which he called the Marginal
Efficiency of Capital, and which he defined as a ratio between the prospective
yield of a capital asset and the cost of producing that asset) is very low in this
period.
Islam realised the evil effect of interest on society nearly fourteen hundred years
ago. The late Maulana Sayyid Sulaiman Nadvi in his Introduction to the writer's
book Islam and the Theory of Interest (pp. x-xi) writes : "The prohibition of interest
is an issue concurred upon not only by Islam but almost all the religions of the
world and the majority of ancient philosophers. The writer of these lines had
contributed an article to Al-Nadvah (1909), under the title 'Interest and the Holy
Scriptures' ...
It's a pioneering effort to present a comprehensive view of the issues involved, from riba to the status of women in Islam.
It is whether modaraba type financing would dispense with interest as we know it
in modern times. The Islamic economists often point out that there is no
consensus about the theory of interest among the neoclassical economists. What
determines interest rate and which theory best explains the phenomenon is not
the real issue. There is the well-known Keynesian approach to interest rate, and
there are the nonmonetary theories which make an attempt to explain the
phenomenon.
