Getting Real About Islamic Finance
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Maliki School
Dr. Javed Ahmed Qureshi School of Studies in Law Jiwaji University GWALIOR - 474 011 (MP), INDIA LAW B.A.LL.B. IV-SEM MUSLIM LAW BY Dr. JAVED AHMED QURESHI DATE- 04-04-2020 MALIKI SCHOOL Maliki school is one of the four schools of fiqh or religious law within Sunni Islam. It is the second largest of the four schools, followed by about 25% Muslims, mostly in North Africa and West Africa. This school is not a sect, but a school of jurisprudence. Technically, there is no rivalry or competition between members of different madrasas, and indeed it would not be unusual for followers of all four to be found in randomly chosen American or European mosques. This school derives its name from its founder Imam Malik-bin-Anas. It originates almost to the same period as the Hanafi school but it flourished first in the city of Madina. Additionally, Malik was known to have used ray (personal opinion) and qiyas (analogy). This school is derives from the work of Imam Malik. It differs in different sources from the three other schools of rule which use it for derivation of regimes. All four schools use the Quran as the primary source, followed by Prophet Muhammad's transmitted as hadith (sayings), ijma (consensus of the scholars or Muslims) and Qiyas (analogy).In addition, the School of Maliki uses the practice of the people of Madina (Amal Ahl al-Madina) as a source. While the Hanafi school relies on Ijma (interpretations of jurists), the Maliki school originates from Sunna and Hadis. -
Women and Islamic Law Christie S
College of William & Mary Law School William & Mary Law School Scholarship Repository Faculty Publications Faculty and Deans 2008 Lifting the Veil: Women and Islamic Law Christie S. Warren William & Mary Law School, [email protected] Repository Citation Warren, Christie S., "Lifting the Veil: Women and Islamic Law" (2008). Faculty Publications. 99. https://scholarship.law.wm.edu/facpubs/99 Copyright c 2008 by the authors. This article is brought to you by the William & Mary Law School Scholarship Repository. https://scholarship.law.wm.edu/facpubs LIFTING THE VEIL: WOMEN AND ISLAMIC LAW CHRISTIES. WARREN * "Treat your women well and be kind to them for they are your partners and committed helpers." From the Farewell Address of the Holy Prophet Muhammad1 I. INTRODUCTION By the end of February 632 and at the age of sixty-three, the Prophet Muhammad believed that his days on earth were coming to an end.2 He announced to his followers that he would lead the hajj, the annual pilgrimage to Mecca, himself that year.3 On March 3, the Prophet delivered his farewell sermon near Mount Arafat.4 Among the limited number of topics he chose to include in his last public speech, he encouraged his followers to deal justly with one another and treat women well. 5 In the modem era, the rights of women under Islamic law have come under heightened scrutiny. Some commentators find the Prophet's farewell speech to be inconsistent with the way women are treated in some areas of the Muslim world. In Saudi Arabia, for example, women may neither drive nor vote. -
A Comparative Study of Both Islamic Law and Common Law Systems Rahma Hersi LL.M
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Cornell Law Library Cornell Law Library Scholarship@Cornell Law: A Digital Repository Cornell Law School Inter-University Graduate Conferences, Lectures, and Workshops Student Conference Papers 4-14-2009 A Value Oriented Legal Theory for Muslim Countries in the 21st Century: A Comparative Study of Both Islamic Law and Common Law Systems Rahma Hersi LL.M. Graduate, Indiana University School of Law Follow this and additional works at: http://scholarship.law.cornell.edu/lps_clacp Part of the Religion Commons Recommended Citation Hersi, Rahma, "A Value Oriented Legal Theory for Muslim Countries in the 21st Century: A Comparative Study of Both Islamic Law and Common Law Systems" (2009). Cornell Law School Inter-University Graduate Student Conference Papers. Paper 29. http://scholarship.law.cornell.edu/lps_clacp/29 This Article is brought to you for free and open access by the Conferences, Lectures, and Workshops at Scholarship@Cornell Law: A Digital Repository. It has been accepted for inclusion in Cornell Law School Inter-University Graduate Student Conference Papers by an authorized administrator of Scholarship@Cornell Law: A Digital Repository. For more information, please contact [email protected]. A VALUE ORIENTED LEGAL THEORY FOR MUSLIM COUNTRIES IN THE 21ST CENTURY. A COMPARATIVE STUDY OF BOTH ISLAMIC LAW AND COMMON LAW SYSTEMS. Submitted by: Rahma Hersi LLM Graduate; International Comparative Law Track, Indiana University School of Law TABLE OF CONTENTS Introduction 1 Sources of Law in the Islamic Legal Tradition…………………. 3 2:1 Agreed Upon Sources& Disputed Sources……………………… 2 2.2 What if Jurist doesn’t find the Law in a given Source…………..4 2:3 Istihsan is it accepted by all Schools in Islam……………………5 3. -
The Existence of Maslahah Mursalah As the Basis of Islamic Law Development in Indonesia
Jurnal Krtha Bhayangkara, Volume 13 Nomor 2, Desember 2019 THE EXISTENCE OF MASLAHAH MURSALAH AS THE BASIS OF ISLAMIC LAW DEVELOPMENT IN INDONESIA Adi Nur Rohman Fakultas Hukum, Universitas Bhayangkara Jakarta Raya [email protected] Naskah diterima: Revisi: Naskah disetujui: 2/09/2019 22/09/2019 4/10/2019 Abstrak Makalah ini bertujuan untuk menganalisis konsepsi maslahah dalam wacana perkembangan hukum Islam. Selanjutnya, makalah ini menguraikan keberadaan masalah dan melihat lebih dalam ke dalam implementasi masalah sebagai dasar untuk pengembangan hukum Islam di Indonesia. Makalah ini adalah yuridis normatif menggunakan pendekatan doktrinal. Pada akhirnya, dapat disimpulkan bahwa konsepsi maslahah adalah metode penggalian hukum Islam yang didasarkan pada aspek manfaat dan kebaikan bagi manusia selama tidak bertentangan dengan norma syariah Islam. Selain itu, implementasi masalah sebagai dasar untuk penemuan hukum Islam di Indonesia tidak dapat disangkal. Hal ini dapat dilihat dari daruratnya undang-undang atau peraturan di bawahnya yang mengatur berbagai aspek hukum Islam di Indonesia dalam menanggapi masalah kehidupan masyarakat sebagai dampak dari zaman dan teknologi. Kata Kunci: eksistensi, maslahah mursalah, hukum Islam. Abstract This paper aims to analyze the conception of maslahah in the discourse of the development of Islamic law. Furthermore, this paper elaborates the existence of maslahah mursalah and looks deeper into the implementation of maslahah as a basis for the development of Islamic law in Indonesia. This paper is normative juridical using a doctrinal approach. In the end, it can be concluded that the conception of maslahah is a method of extracting Islamic law which is based on aspects of benefit and goodness for humans as long as it does not conflict with Islamic sharia norms. -
286-294, 2011 Issn 1991-8178
Australian Journal of Basic and Applied Sciences, 5(7): 286-294, 2011 ISSN 1991-8178 Islamic Financial Culture: Alternative Economic System for Rapid and Sustainable Economic Growth in West African Countries 1Adesina-Uthman Ganiyat Adejoke, 2Ibrahim Olatunde Uthman, 3Taofiq Hassan and 4Shamsher Mohd Ramadili 1Department of Accounting and finance University Putra Malaysia 2Department of Arabic and Islamic Studies University of Ibadan, Nigeria 3Department of Accounting and finance University Putra Malaysia 4Graduate School of Management University Putra Malaysia Abstract: West African countries are wealthy countries with abundance of both human and natural resources. Some of its member countries are leading member of the OPEC countries. Surprisingly poverty in West African countries is at an alarming rate. Most of its countries are categorized as underdeveloped countries with highest rate of corruption in the world. It is characterized by very weak economies and very low growth rates. There is prevalence of abject poverty as a result of poor economic managements. They have unstable national currencies which are ever losing value and the masses of their rich country live below the poverty line according to UN classification. This study therefore attempts to unravel ways to employing Islamic financial system as an alternative economic system for rapid and sustainable economic growths in West African countries. The study highlights how Islamic money culture, Islamic financial engineering and other Islamic mechanisms such as the gold payment system, Sukuk, Waqf and Zakah systems can become tools in solving the poverty-ridden conditions of West African countries and their teeming populations. Empirical evidence from Malaysian Sukuk forward rates and inflations revealed that Sukuk forward profit rates have positive effects on real economic growth and have the likelihood to keep inflation at its low. -
Implementation of the Gold Dinar: Is It the End of Speculative Measures?
Journal of Economic Cooperation 23 , 3 (2002) 71-84 IMPLEMENTATION OF THE GOLD DINAR: IS IT THE END OF SPECULATIVE MEASURES? Dr. Abu Bakar Bin Mohd Yusuf * Nuradli Ridzwan Shah Bin Mohd Dali* Norhayati Mat Husin* The Asian economic crisis, which occurred in 1997, hit the Malaysian and neighbouring countries economies badly. Thailand and South Korea had to turn to IMF rehabilitation funds to ensure that they could revive their economic growth. Suprisingly, Malaysia took an unorthodox way by implementing capital control and pegging the National Ringgit Malaysia at 3.80 to the US dollar. Prime Minister Dato Seri Dr. Mahathir Mohamad blames speculators which contributed heavily to the country's depreciating currency value, thus affecting the overall national economic condition. Even though the SEA countries are feeling the pain from the crisis, their overall economic conditions are moving towards positive reactions after several economic measures have been taken by the affected countries. In the process of economic recovery, Malaysia is searching for an alternative solution to decrease the possibilities of being attacked by speculators. Prime Minister Dato Seri Dr. Mahathir Mohamad first expressed interest in a universal currency that could help unite Muslim countries after attending the OIC summit in Doha, Qatar, in November 2000. This paper will discuss whether the implementation of the universal currency, or the Gold Dinar will stop the speculators’ menace. 1. OVERALL FINANCIAL CRISIS Asia was slashed down by the international financial crisis which spread to other continents. Consequently, efforts to strengthen the architecture of the international financial system, involving finance ministries and central banks from both developed and emerging market economies, have been made. -
Considerations About Semitic Etyma in De Vaan's Latin Etymological Dictionary
applyparastyle “fig//caption/p[1]” parastyle “FigCapt” Philology, vol. 4/2018/2019, pp. 35–156 © 2019 Ephraim Nissan - DOI https://doi.org/10.3726/PHIL042019.2 2019 Considerations about Semitic Etyma in de Vaan’s Latin Etymological Dictionary: Terms for Plants, 4 Domestic Animals, Tools or Vessels Ephraim Nissan 00 35 Abstract In this long study, our point of departure is particular entries in Michiel de Vaan’s Latin Etymological Dictionary (2008). We are interested in possibly Semitic etyma. Among 156 the other things, we consider controversies not just concerning individual etymologies, but also concerning approaches. We provide a detailed discussion of names for plants, but we also consider names for domestic animals. 2018/2019 Keywords Latin etymologies, Historical linguistics, Semitic loanwords in antiquity, Botany, Zoonyms, Controversies. Contents Considerations about Semitic Etyma in de Vaan’s 1. Introduction Latin Etymological Dictionary: Terms for Plants, Domestic Animals, Tools or Vessels 35 In his article “Il problema dei semitismi antichi nel latino”, Paolo Martino Ephraim Nissan 35 (1993) at the very beginning lamented the neglect of Semitic etymolo- gies for Archaic and Classical Latin; as opposed to survivals from a sub- strate and to terms of Etruscan, Italic, Greek, Celtic origin, when it comes to loanwords of certain direct Semitic origin in Latin, Martino remarked, such loanwords have been only admitted in a surprisingly exiguous num- ber of cases, when they were not met with outright rejection, as though they merely were fanciful constructs:1 In seguito alle recenti acquisizioni archeologiche ed epigrafiche che hanno documen- tato una densità finora insospettata di contatti tra Semiti (soprattutto Fenici, Aramei e 1 If one thinks what one could come across in the 1890s (see below), fanciful constructs were not a rarity. -
Qardhul Hasan Principles Applied to Micro Finance Facilities Paper to Be
Research Center for Islamic Economics and Finance Universiti Kebangsaan Malaysia Bangi 43600, Selangor, Malaysia Fax: +603-89215789 http://www.ekonis-ukm.my E-mail: [email protected] Working Paper in Islamic Economics and Finance No. 1021 Qardhul Hasan Principles Applied to Micro Finance Facilities Abdul Ghafar Ismail1 Bayu Taufiq Possumah2 Research Center for Islamic Economics and Finance School of Economics Universiti Kebangsaan Malaysia Bangi, 43600 Selangor D.E., Malaysia Fax: +603-8921 5789 e-mail: [email protected] Paper to be presented at The 2nd International Workshop in Islamic Economics Theory: Islamic Micro-finance Towards Global Poverty Alleviation and Sustainable Development, 8-9 December 2010, Bangi Abstract During the last ten years, several developing Muslim countries experienced an interesting phenomenon. Where they are able to build his country's economy through the economic empowerment of small communities. The role of microfinance institutions cannot be denied. Through microfinance programs, the country can further improve the welfare of the poor and reducing poverty. Accordingly, Muslim countries have to combat it by using religious institution and culture. In this case, the role of Qardh al Hasan, as traditional Islamic financing in tackling of poverty is very relevant and important. Qardh al Hasan is supposed to be an important to investigate and provide much needed social service to the poor effectively. The Qardh al-hasan is one of financing-product provided by microfinance institutions. Unlike other financing products, the qardhul-hasan has some unique characteristics, including to entertaint a very specific customers who might be categorized as the dhuafa’ group. The purpose of this paper is to show how microfinance programmes based on Qardh al Hasan financing principles can be established. -
The Nature of Riba in Islam
THE NATURE OF RIBA IN ISLAM By: M. Umer Chapra1 Abstrak Perdebatan masalah riba seperti tidak pernah selesai di diskusikan oleh banyak kalangan, baik akademis, organisasi keagamaan, bahkan sampai pada forum-forum intenasional. Beberapa terminologi dibahas dengan baik dalam tulisan ini yang dimulai dengan pelarangan riba itu sendiri kemudian pembagian-pembagian riba, diantaranya riba al-Nasi’ah dan riba al-Fadl, serta implikasi dari dua bentuk riba tersebut. Pembahasan didukung dengan pendapat-pendapat para ulama dan ekonom yang merujuk langsung dari ayat-ayat al-Qur’an, sampai pada perdebatan hukum. Demikian juga al-Qur’an sangat jelas membedakan antara riba dan perdagangan, namun pelarangan riba sangat jelas bahkan diperkuat dengan hadits-hadits yang dengan eksplisit melarang riba. Dijelaskan pula tentang perbedaan antara riba dan bunga bank. Islam sangat menentang bunga bank karena Islam berharap terjadinya sistem ekonomi yang mengeliminasi seluruh bentuk ketidakadilan dengan memperkenalkan keadilan antara pengusaha dan pemilik modal, yaitu berbagi resiko dan berbagi hasil. ŭ ΊņĨŧ Ώ 1 ΎỲŏΉė ΞΊẂ ĤΣΔĜŧ ΔΩė ĥ ĜẃΐĨľė Έ΅ Ή ģŊΜūΕ╬ė ĥ ĜΡĜỳΉė ΎΙā ŋķā ĤΡŊĜųĨ⅝Ϋė – ĤΣẂĜΐĨį Ϋė ĤΉėŋẃΉė ŋẃħ ĥ ĜẃΐĨĴ ΐΊΉ ĤĢŧ ΕΉĜġΛ .ĤΡĜỳΉė ΖōΙ ⅜Σ⅞ĸĨΉ ĤẃĢĨ╬ė ĥ ĜΣĴ ΣħėŏĨŦΫė ∟ ĥ ĜẃΐĨľė Ίħ ╚ġ ‛ άĨŅė ŊΜį Λ ΒΏ ĤΣĴ ΣħėŏĨŦΫė Ίħ ŏŲĜΕẂ ŋķā ΞΊẂ ⅜₤ėΜħ Ĥ╤ ªΌάŦΩėΛ ĤΣΔėŏųΕΉėΛ ĤΡŊΜΚΣΉėΛ ĤΣŦΛŋΕ▀ė ŭ ŅΧė ΞΊẂΛ ªĤΣΕΡŋΉė Η╠ė ŋ⅝ ⌠ΛΧė ĤīάĬΉė ĥ ĜΔĜΡŋΉė ẀĜĢħā ΒΏ ♥ė╙Ģ΄ ♥ĜĢΔĜį ΑĜ΄ ėŌċΛ .ŊΜ⅞ΕΉė Ŵėŏ⅝ċ ΒẂ ĤΊųĸĨ╬ė ģŋĕĜ℮Ήė ┐ŏ╡ ΜΙΛ ĜΏ ΑĈġ ĤΉŊĜľė ΑΜΉΛĜ► ΝŏŅΧė ĥ ĜΔĜΡŋΉė ẀĜĢħĈġ ΠŦĈĨΉė ∟ ╚ĢỲėŏΉė ╚ΐΊŧ ╬ė -
Islamic Banking Slides
Lehrstuhl für Bankwirtschaft und Finanzdienstleistungen Prof. Dr. Hans-Peter Burghof with Ahmad Abu-Alkheil and Ulli Spankowski Islamic banking & Finance •Introduction •Evolution 2 IslamicBankingandFinance Glossary : IslamicBankingandFinance Term in Arabic Meaning Reba Interest Al-wadiah Safe keeping Bai'muajjal Deferred-payment sale Bai'salam pre-paid purchase Zakat Islamic tax Halal lawful Haram unlawful Ijara leasing Mudaraba profit-sharing Mudarib Entrepreneur-borrower Murabaha Cost-plus or mark-up Musharaka Equity participation Qard hasan Benevolent loan (interest free) Gharar Uncertainty or chance Sukuk Islamic bond Qirad Mudaraba Rabbul-mal Owner of capital Shariah Islamic law Shirka Musharaka 3 Islamic Economics Islamiceconomics: •Is economics in accordance with Islamic law . GoalsofIslamicEconomics: •Broad-based economic well-being with full employment and optimum rate of economic growth. •Stability in the value of money to enable the medium of exchange to be a reliable unit of account and a stable store of value. •A just return is ensured on investment and development projects. •Effective rendering of all services normally expected from the banking system. •Socio-economic justice and equitable distribution of income and wealth 4 IslamicBankingandFinance Rules regardingIslamicfinance: •Any predetermined payment over and above the actual amount of prprincipalincipal is prohibited •The lender must share in the profits or losses arising out of ththee enterprise for which the money was lent •Making money from money is not Islamically acceptable (Asset Based Financing) •Gharar (Uncertainty, Risk or Speculation) is also prohibitprohibiteded •Investments should only support practices or products that are nnotot forbidden 5 IslamicBankingandFinance Islamicbanking: A banking system that is based on the principles of Islamic law (also known as Sharia, and guided by Islamic economics). -
Riba, Interest and Six Hadiths
Riba , Interest and Six Hadiths: Do We Have a Definition or a Conundrum? Dr. Mohammad Omar Farooq Associate Professor of Economics and Finance Upper Iowa University June 2006 [Draft; Feedback welcome] The Readers are highly encouraged to read another of my essays "Islamic Law and the Use and Abuse of Hadith " before this one to better follow and appreciate this essay. NOTE for fellow Muslims: Because this topic involves what is haram (prohibited) and halal (permissible) in Islam, every Muslim MUST do his/her own due diligence and conscientiously reach own position/decision in regard to personal practice. In doing so regarding this matter or any other aspect of life, Muslims should seek guidance from the Qur'an and the Prophetic legacy. Each hadith is properly referenced, but for internal reference within this essay, in the sequence presented, each hadith is numbered with # H-. Some of the references in this essay are from secondary sources. As the draft takes it final shape, original sources would be gradually cited and replace the secondary source citations. "There is nothing prohibited except that which God prohibits ... To declare something permitted prohibited is like declaring something prohibited permitted." Ibn Qayyim 1 I. Introduction The Qur'an categorically prohibits riba . However, since there is no unanimity about the definition or scope of this prohibition, we will use the original term riba throughout this essay. In the Qur'an it is specified: Those who devour riba will not stand except as stands one whom the Evil One by his touch hath driven to madness. That is because they say: "Trade is like riba 1 Quoted in Abdulkader Thomas (ed.) Interest in Islamic Economics: Understanding Riba [Routledge, 2006, p. -
Must Money Be Limited to Only Gold and Silver?: a Survey of Fiqhi Opinions and Some Implications(1)
JKAU: Islamic Econ., Vol. 19, No. 1, pp: 21-34 (2006 A.D/1427 A.H) Must Money Be Limited to Only Gold and Silver?: A Survey of Fiqhi Opinions and Some Implications(1) MUHAMMAD ASLAM HANEEF and EMAD RAFIQ BARAKAT Associate Professor, Department of Economics International Islamic University Malaysia, and Assistant Professor Department of Islamic Economics and Banking Yarmouk University, Jordan ABSTRACT. This paper attempts to provide a survey into the issue of money in Islam. Specifically, it looks at the views of Muslim scholars (primarily past fiqh scholars), on whether money has to be limited to gold and silver or not and discusses some implications of the findings of this brief survey on present day opinions. In this connection it discusses some general points on gold and silver as money, from a historical and ‘contextual’ perspective, followed by some points that are agreed upon by the majority of scholars. It also compares the views of scholars who take the position that only gold and silver can be used as money and the evidences given to support their stand with the views of those who do not limit money to only gold and silver, together with their evidences. 1. Introduction The discussion of money is certainly as old as the economics discipline itself. Early definitions of the discipline were even focused on money/wealth while most measurements today in economics are based on some money value. In the years since the 1997/98 financial crisis, there has been a renewed interest in and perception popularised by some that the Islamic currency as sanctioned in the shari’ah is gold and silver.(2) The crisis created renewed interest in the discussions and debates on money, the monetary system and even calls for a new international financial architecture.