Brief Introduction to Fasting
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Virtual Currencies and Terrorist Financing : Assessing the Risks And
DIRECTORATE GENERAL FOR INTERNAL POLICIES POLICY DEPARTMENT FOR CITIZENS' RIGHTS AND CONSTITUTIONAL AFFAIRS COUNTER-TERRORISM Virtual currencies and terrorist financing: assessing the risks and evaluating responses STUDY Abstract This study, commissioned by the European Parliament’s Policy Department for Citizens’ Rights and Constitutional Affairs at the request of the TERR Committee, explores the terrorist financing (TF) risks of virtual currencies (VCs), including cryptocurrencies such as Bitcoin. It describes the features of VCs that present TF risks, and reviews the open source literature on terrorist use of virtual currencies to understand the current state and likely future manifestation of the risk. It then reviews the regulatory and law enforcement response in the EU and beyond, assessing the effectiveness of measures taken to date. Finally, it provides recommendations for EU policymakers and other relevant stakeholders for ensuring the TF risks of VCs are adequately mitigated. PE 604.970 EN ABOUT THE PUBLICATION This research paper was requested by the European Parliament's Special Committee on Terrorism and was commissioned, overseen and published by the Policy Department for Citizens’ Rights and Constitutional Affairs. Policy Departments provide independent expertise, both in-house and externally, to support European Parliament committees and other parliamentary bodies in shaping legislation and exercising democratic scrutiny over EU external and internal policies. To contact the Policy Department for Citizens’ Rights and Constitutional Affairs or to subscribe to its newsletter please write to: [email protected] RESPONSIBLE RESEARCH ADMINISTRATOR Kristiina MILT Policy Department for Citizens' Rights and Constitutional Affairs European Parliament B-1047 Brussels E-mail: [email protected] AUTHORS Tom KEATINGE, Director of the Centre for Financial Crime and Security Studies, Royal United Services Institute (coordinator) David CARLISLE, Centre for Financial Crime and Security Studies, Royal United Services Institute, etc. -
Understanding the Concept of Islamic Sufism
Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings. -
On the Norms of Charitable Giving in Islam: a Field Experiment
A Service of Leibniz-Informationszentrum econstor Wirtschaft Leibniz Information Centre Make Your Publications Visible. zbw for Economics Lambarraa, Fatima; Riener, Gerhard Working Paper On the norms of charitable giving in Islam: A field experiment DICE Discussion Paper, No. 59 Provided in Cooperation with: Düsseldorf Institute for Competition Economics (DICE) Suggested Citation: Lambarraa, Fatima; Riener, Gerhard (2012) : On the norms of charitable giving in Islam: A field experiment, DICE Discussion Paper, No. 59, ISBN 978-3-86304-058-1, Heinrich Heine University Düsseldorf, Düsseldorf Institute for Competition Economics (DICE), Düsseldorf This Version is available at: http://hdl.handle.net/10419/59571 Standard-Nutzungsbedingungen: Terms of use: Die Dokumente auf EconStor dürfen zu eigenen wissenschaftlichen Documents in EconStor may be saved and copied for your Zwecken und zum Privatgebrauch gespeichert und kopiert werden. personal and scholarly purposes. Sie dürfen die Dokumente nicht für öffentliche oder kommerzielle You are not to copy documents for public or commercial Zwecke vervielfältigen, öffentlich ausstellen, öffentlich zugänglich purposes, to exhibit the documents publicly, to make them machen, vertreiben oder anderweitig nutzen. publicly available on the internet, or to distribute or otherwise use the documents in public. Sofern die Verfasser die Dokumente unter Open-Content-Lizenzen (insbesondere CC-Lizenzen) zur Verfügung gestellt haben sollten, If the documents have been made available under an Open gelten abweichend -
List of Entries
List of Entries A Ahmad Raza Khan Barelvi 9th Month of Lunar Calendar Aḥmadābād ‘Abd al-Qadir Bada’uni Ahmedabad ‘Abd’l-RaḥīmKhān-i-Khānān Aibak (Aybeg), Quṭb al-Dīn Abd al-Rahim Aibek Abdul Aleem Akbar Abdul Qadir Badauni Akbar I Abdur Rahim Akbar the Great Abdurrahim Al Hidaya Abū al-Faḍl ‘Alā’ al-Dīn Ḥusayn (Ghūrid) Abū al-Faḍl ‘Allāmī ʿAlāʾ al-Dīn Khaljī Abū al-Faḍl al-Bayhaqī ʿAlāʾ al-DīnMuḥammad Shāh Khaljī Abū al-Faḍl ibn Mubarak ‘Alā’ ud-Dīn Ḥusain Abu al-Fath Jalaluddin Muhammad Akbar ʿAlāʾ ud-Dīn Khiljī Abū al-KalāmAzād AlBeruni Abū al-Mughīth al-Ḥusayn ibn Manṣūr al-Ḥallāj Al-Beruni Abū Ḥafṣ ʿUmar al-Suhrawardī AlBiruni Abu’l Fazl Al-Biruni Abu’l Fazl ‘Allāmī Alfī Movements Abu’l Fazl ibn Mubarak al-Hojvīrī Abū’l Kalām Āzād Al-Huda International Abū’l-Fażl Bayhaqī Al-Huda International Institute of Islamic Educa- Abul Kalam tion for Women Abul Kalam Azad al-Hujwīrī Accusing Nafs (Nafs-e Lawwāma) ʿAlī Garshāsp Adaran Āl-i Sebüktegīn Afghan Claimants of Israelite Descent Āl-i Shansab Aga Khan Aliah Madrasah Aga Khan Development Network Aliah University Aga Khan Foundation Aligarh Muslim University Aga Khanis Aligarh Muslim University, AMU Agyaris Allama Ahl al-Malāmat Allama Inayatullah Khan Al-Mashriqi Aḥmad Khān Allama Mashraqi Ahmad Raza Khan Allama Mashraqui # Springer Science+Business Media B.V., part of Springer Nature 2018 827 Z. R. Kassam et al. (eds.), Islam, Judaism, and Zoroastrianism, Encyclopedia of Indian Religions, https://doi.org/10.1007/978-94-024-1267-3 828 List of Entries Allama Mashriqi Bangladesh Jamaati-e-Islam Allama Shibili Nu’mani Baranī, Żiyāʾ al-Dīn Allāmah Naqqan Barelvīs Allamah Sir Muhammad Iqbal Barelwīs Almaniyya BāyazīdAnṣārī (Pīr-i Rōshan) Almsgiving Bāyezīd al-Qannawjī,Muḥammad Ṣiddīq Ḥasan Bayhaqī,Abūl-Fażl Altaf Hussain Hali Bāzīd Al-Tawḥīd Bedil Amīr ‘Alī Bene Israel Amīr Khusrau Benei Manasseh Amir Khusraw Bengal (Islam and Muslims) Anglo-Mohammedan Law Bhutto, Benazir ʿAqīqa Bhutto, Zulfikar Ali Arezu Bīdel Arkān al-I¯mān Bidil Arzu Bilgrāmī, Āzād Ārzū, Sirāj al-Dīn ‘Alī Ḳhān (d. -
The Five Pillars of Islam
The Five Pillars of Islam Objectives: I will be able to describe the basic beliefs of Islam and explain the meaning of each of the Five Pillars of Islam. I will compare and contrast the Five Pillars of Islam with the duties of Catholicism. Materials: ● Station Note Taking Guide for students ● Primary Source Documents for each student station ● Construction paper (11x17) ● Colored pencils ● Rulers Technology: ● Computer ● SmartBoard ● Personal student devices Procedures: 1. Whole Group Share: What do you know about Islam? 2. Introductory Video: Students will watch “5 Pillars of Islam - part 1 | Cartoon by Discover Islam UK” (https://youtu.be/9hW3hH9_7pI) and “5 Pillars of Islam - part 2 | Cartoon by Discover Islam UK” (https://youtu.be/_bujwCZ9RHI) 3. Small Group Activity: Students will work in small groups of 4-5 and rotate between five stations (see below) and complete 5 Pillars of Islam note taking guide. a. Declaration of Faith (Appendix A-B) b. Ritual Prayer (Appendices C-G) c. Obligatory Expenditure (H-I) d. Fasting Ramadan (J-M) e. Pilgrimage to Mecca (N-P) 4. Individual Activity: Using their notes, students will create a visual representation of the Five Pillars of Islam. 5. Pair Activity: Students will create a double bubble comparing and contrasting Islam with Christianity. (**You can substitute any other religion the students are familiar with or have been studying.**) Resources: www.pbslearningmedia.org/resource/islam08.socst.world.glob.lppillars/the-five-pillars-of-islam/ http://www.thirteen.org/edonline/accessislam/lessonplan2.html http://www.discoverislam.co.uk/ http://www.pbs.org/wgbh/pages/frontline/teach/muslims/beliefs.html THE FIVE PILLARS OF ISLAM PILLAR DESCRIPTION/ NOTES PICTURE The Declaration of Faith Ash - Shahadah STATION 1: DECLARATION OF FAITH With your group, examine Appendices A-C and discuss the following questions. -
Taxation in Islam
Taxation in Islam The following article is based on the book Funds in the Khilafah State which is a translation of Al-Amwal fi Dowlat Al-Khilafah by Abdul-Qadeem Zalloom.1 Allah (swt) has revealed a comprehensive economic system that details all aspects of economic life including government revenues and taxation. In origin, the permanent sources of revenue for the Bait ul-Mal (State Treasury) should be sufficient to cover the obligatory expenditure of the Islamic State. These revenues that Shar’a (Islamic Law) has defined are: Fa’i, Jizya, Kharaj, Ushur, and income from Public properties. The financial burdens placed on modern states today are far higher than in previous times. When the Caliphate is re-established it will need to finance a huge re-development and industrial programme to reverse centuries of decline, and bring the Muslim world fully into the 21st century. Because of this, the Bait ul-Mal’s permanent sources of revenue may be insufficient to cover all the needs and interests the Caliphate is obliged to spend upon. In such a situation where the Bait ul-Mal’s revenues are insufficient to meet the Caliphate’s budgetary requirements, the Islamic obligation transfers from the Bait ul-Mal to the Muslims as a whole. This is because Allah (swt) has obliged the Muslims to spend on these needs and interests, and their failure to spend on them will lead to the harming of Muslims. Allah (swt) obliged the State and the Ummah to remove any harm from the Muslims. It was related on the authority of Abu Sa’id al-Khudri, (ra), that the Messenger of Allah (saw) said: “It is not allowed to do harm nor to allow being harmed.” [Ibn Majah, Al-Daraqutni] Therefore, Allah (swt) has obliged the State to collect money from the Muslims in order to cover its obligatory expenditure. -
Survey of Terrorist Groups and Their Means of Financing
SURVEY OF TERRORIST GROUPS AND THEIR MEANS OF FINANCING HEARING BEFORE THE SUBCOMMITTEE ON TERRORISM AND ILLICIT FINANCE OF THE COMMITTEE ON FINANCIAL SERVICES U.S. HOUSE OF REPRESENTATIVES ONE HUNDRED FIFTEENTH CONGRESS SECOND SESSION SEPTEMBER 7, 2018 Printed for the use of the Committee on Financial Services Serial No. 115–116 ( U.S. GOVERNMENT PUBLISHING OFFICE 31–576 PDF WASHINGTON : 2018 VerDate Mar 15 2010 14:03 Dec 06, 2018 Jkt 000000 PO 00000 Frm 00001 Fmt 5011 Sfmt 5011 G:\GPO PRINTING\DOCS\115TH HEARINGS - 2ND SESSION 2018\2018-09-07 TIF TERRO mcarroll on FSR431 with DISTILLER HOUSE COMMITTEE ON FINANCIAL SERVICES JEB HENSARLING, Texas, Chairman PATRICK T. MCHENRY, North Carolina, MAXINE WATERS, California, Ranking Vice Chairman Member PETER T. KING, New York CAROLYN B. MALONEY, New York EDWARD R. ROYCE, California NYDIA M. VELA´ ZQUEZ, New York FRANK D. LUCAS, Oklahoma BRAD SHERMAN, California STEVAN PEARCE, New Mexico GREGORY W. MEEKS, New York BILL POSEY, Florida MICHAEL E. CAPUANO, Massachusetts BLAINE LUETKEMEYER, Missouri WM. LACY CLAY, Missouri BILL HUIZENGA, Michigan STEPHEN F. LYNCH, Massachusetts SEAN P. DUFFY, Wisconsin DAVID SCOTT, Georgia STEVE STIVERS, Ohio AL GREEN, Texas RANDY HULTGREN, Illinois EMANUEL CLEAVER, Missouri DENNIS A. ROSS, Florida GWEN MOORE, Wisconsin ROBERT PITTENGER, North Carolina KEITH ELLISON, Minnesota ANN WAGNER, Missouri ED PERLMUTTER, Colorado ANDY BARR, Kentucky JAMES A. HIMES, Connecticut KEITH J. ROTHFUS, Pennsylvania BILL FOSTER, Illinois LUKE MESSER, Indiana DANIEL T. KILDEE, Michigan SCOTT TIPTON, Colorado JOHN K. DELANEY, Maryland ROGER WILLIAMS, Texas KYRSTEN SINEMA, Arizona BRUCE POLIQUIN, Maine JOYCE BEATTY, Ohio MIA LOVE, Utah DENNY HECK, Washington FRENCH HILL, Arkansas JUAN VARGAS, California TOM EMMER, Minnesota JOSH GOTTHEIMER, New Jersey LEE M. -
Interpreting the Qur'an and the Constitution
INTERPRETING THE QUR’AN AND THE CONSTITUTION: SIMILARITIES IN THE USE OF TEXT, TRADITION, AND REASON IN ISLAMIC AND AMERICAN JURISPRUDENCE Asifa Quraishi* INTRODUCTION Can interpreting the Qur’an be anything like interpreting the Constitution? These documents are usually seen to represent overwhelming opposites in our global legal and cultural landscapes. How, after all, can there be any room for comparison between a legal system founded on revelation and one based on a man-made document? What this premise overlooks, however, is that the nature of the founding legal text tells only the beginning of the story. With some comparative study of the legal cultures that formed around the Qur’an and the Constitution, a few common themes start to emerge, and ultimately it turns out that there may be as much the same as is different between the jurisprudence of Islam and the United States. Though set against very different cultures and legal institutions, jurists within Islamic law have engaged in debates over legal interpretation that bear a striking resemblance to debates in the world of American constitutional theory.1 We will here set these debates next to * Assistant Professor, University of Wisconsin Law School. The author wishes to thank Frank Vogel and Jack Balkin for their support and advice in the research that contributed to this article, and Suzanne Stone for the opportunity to be part of a stimulating conference and symposium. 1 Positing my two fields as “Islamic” and “American” invokes a host of potential misunderstandings. First, these are obviously not mutually exclusive categories, most vividly illustrated by the significant population of American Muslims, to which I myself belong. -
Untangling the Complex Web of Islamic Law: Revolutionizing the Sharia Maliha Masood
The Fletcher School Online Journal for issues related to Southwest Asia and Islamic Civilization Fall 2003, Article 4 Untangling the Complex Web of Islamic Law: Revolutionizing the Sharia Maliha Masood The Foundation of the sharia is wisdom and the safeguarding of people’s interests in this world and the next. In its entirety, it is justice, mercy and wisdom. Every rule which transcends justice to tyranny, mercy to its opposite, the good to the evil and wisdom to triviality does not belong to the sharia although it might have been introduced therein by implication. The sharia is God’s justice and mercy among His people. —Ibn al‐Qayyim al‐Jawziya, Medieval Muslim Jurist Seeking knowledge is mandatory for every Muslim. —Prophet Muhammad (PBUH) hotly contested decisions. Therefore, the The Concept of Law in Islam peculiarity inherent in Islamic law is its dual When scholars, politicians or lay observers nature as both divine law and jurists’ law. speak of “Islamic law,” it is presumed that they It is important to keep in mind that the sharia are referring to “the sharia.” However, as becomes law through the process of interpretation, 2 demonstrated in this analysis, there is a subtle, codification and legislation. This is the but important, distinction between these two fundamental goal of Muslim jurisprudence: to terms. The sharia is the totality of divine reach an understanding (fiqh) of God’s categorizations of human acts as laid out in the articulations (sharia). Consequently, Muslim legal Quran and the Hadith, constituting issues of both theory is referred to as usul‐al‐fiqh or the sources 1 3 legality and morality. -
Methods and Methodologies in Fiqh and Islamic Economics
Methods and Methodologies in Fiqh and Islamic Economics Dr. Muhammad Yusuf Saleem Department of Economics Kulliyyah of Economics and Management Sciences International Islamic University Malaysia [email protected]; [email protected] Abstract. This paper intends to examine the methods of reasoning that are employed in Fiqh and critically discuss their adoption in Islamic economics. The paper argues that the methods used in Fiqh are mainly designed to find out whether or not a certain act is permissible or prohibited. Islamic economics, on the other hand, is a social science. Like any other social science its proper unit of analysis is the society itself. Methodologies of Fiqh and Islamic economics also differ as the former focuses on prescriptions. It prescribes what an individual should do or avoid. In contrast, Islamic economics is more concerned with describing economic phenomena. While Fiqh, especially worship (Ibadat) type, prescriptions are permanent in nature and for all individuals, economic descriptions may change from time to time and from society to another. This paper argues that the methods of reasoning for discovering the truth in fiqh and Islamic economics are not necessarily identical. While fiqh has a well developed methodology in the form of usul al-fiqh, Islamic economics in its search for finding the truth should rely on a methodology that suits its social and descriptive nature. Introduction This paper begins with a discussion on methods and methodologies. It explains how the adoption of different standards for the acceptability of certain evidence can lead to differences in approaches and methodologies. It also discusses that various disciplines have different units of analysis or objects of inquiries. -
Contribution of Zakat for Regional Economic Development
Contribution of Zakat for Regional Economic Development Agus Purnomo, Galuh Nashrulloh Kartika Majangsari Rofan, Atike Zahra Maulida Universitas Islam Kalimantan MAB Banjarmasin, Adhyaksa Street, Number 2, Kayu Tangi, Banjarmasin City, ZIP Code 70122, Indonesia. Keywords: Zakat; Development; Regional Economy Abstract: Islamic economic development shows a significant increase in Indonesia. State revenue comes from tax payments and zakat payments, therefore these two items can sustain the development of the economic development of the community. Tax and zakat funds if collected and distributed in accordance with sharia principles can help economic growth and the development of infrastructure facilities needed by the Indonesian people. This study discusses the contribution of zakat to regional development in 2015 to 2017. This research is a qualitative research using descriptive analysis. Primary data in this study are data obtained from BAZNAS of South Kalimantan Province in Banjarmasin, while secondary data is obtained from reports on zakat fund collection in 2015-2017, books on zakat, scientific journals, articles and others. Data collection in this study uses interview, observation, literature study and documentation techniques. The results of this study conclude that zakat funds are distributed in the economic, education and health sectors as follows: 1) in 2015 zakat funds amounted to Rp. 665,332,320, the funds were empowered by the community by 44% for economic activities with a nominal amount of Rp. 294,300,000. This activity is in the form of additional business capital. 2) The distribution of education funds has increased from 2015 by 0.45% and in 2016 the contribution of education funds increased by 32.3%. -
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