Charity in Islam Source: the Qur'an (Sacred Text)
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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 -
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. -
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%. -
Dana Pāramī (The Perfection of Giving)
Dana Pāramī (The Perfection of Giving) Miss Notnargorn Thongputtamon Research Scholar, Department of Philosophy and Religion, Faculty of Arts, Banaras Hindu University, Varanasi, India [email protected] Received Dec 14,2018; Revised Mar 4, 2019; Accepted May 29, 2019 ABSTRACT Every religion in the world likes to teach that charity is important. This is the case with Buddhism also. The Buddha describes the three central practices as Dana (generosity), Sila (morality) and Bhavana (meditation). Bhikkhu Bodhi writes, “the practice of giving is universally recognized as one of the most basic human virtues”, and Susan Elbaum Jootle confirms that it is a basis of merit or wholesome kamma and when practiced in itself, it leads ultimately to liberation from the cycle of repeated existence”. Buddhists do not seek publicity for charity. But it is the practice of the vehicle of great enlightenment (mahābodhiyāna) to improve their skillfulness in accumulating the requisites for enlightenment. We now undertake a detailed explanation of the Dana Pāramī. Keywords: Dana (generosity), Bhavana (meditation), Sila (morality) 48 The Journal of The International Buddhist Studies College What are the Pāramis? For the meaning of the Pāramīs, the Brahmajāla Sutta explains that they are the noble qualities such as giving and etc., accompanied by compassion and skillful means, untainted by craving and conceit views (Bhikkhu Bodhi, 2007). Traleg Kyabgon Rinpoche renders “pāramīs” into English as “transcendent action”. He understands “transcendent action” in the sense of non-egocentric action. He says: “Transcendental” does not refer to some external reality, but rather to the way in which we conduct our lives and perceive the world – either in an egocentric way or non-egocentric way. -
Moral Aspect of Qard
International Journal of Islamic and Middle Eastern Finance and Management Analysing the moral aspect of qard: a shariah perspective Mohammad Abdullah Article information: To cite this document: Mohammad Abdullah , (2015),"Analysing the moral aspect of qard: a shariah perspective", International Journal of Islamic and Middle Eastern Finance and Management, Vol. 8 Iss 2 pp. 171 - 184 Permanent link to this document: http://dx.doi.org/10.1108/IMEFM-11-2013-0116 Downloaded on: 10 June 2015, At: 04:29 (PT) References: this document contains references to 40 other documents. To copy this document: [email protected] The fulltext of this document has been downloaded 17 times since 2015* Users who downloaded this article also downloaded: Ak Md Hasnol Alwee Pg Md Salleh, (2015),"Integrating financial inclusion and saving motives into institutional zakat practices: A case study on Brunei", International Journal of Islamic and Middle Eastern Finance and Management, Vol. 8 Iss 2 pp. 150-170 http://dx.doi.org/10.1108/ IMEFM-12-2013-0126 Catherine S F Ho, (2015),"International comparison of Shari’ah compliance screening standards", International Journal of Islamic and Middle Eastern Finance and Management, Vol. 8 Iss 2 pp. 222-245 http://dx.doi.org/10.1108/IMEFM-07-2014-0065 Bassam Mohammad Maali, Muhannad Ahmad Atmeh, (2015),"Using social welfare concepts to guarantee Islamic banks’ deposits", International Journal of Islamic and Middle Eastern Finance and Management, Vol. 8 Iss 2 pp. 134-149 http://dx.doi.org/10.1108/IMEFM-12-2013-0125 Access to this document was granted through an Emerald subscription provided by Downloaded by Mr Mohammad Abdullah At 04:29 10 June 2015 (PT) Token:JournalAuthor:A812B4BB-195C-4D2C-8A6D-BDAE44C3DDDE: For Authors If you would like to write for this, or any other Emerald publication, then please use our Emerald for Authors service information about how to choose which publication to write for and submission guidelines are available for all. -
Qard-Al-Hassan As a Tool for Poverty Alleviation: a Case Study of the Fael Khair Waqf Program in Bangladesh
Journal of Islamic Monetary Economics and Finance, Vol. 5, No.4 (2019), pp. 829-848 p-ISSN: 2460-6146, e-ISSN: 2460-6618 QARD-AL-HASSAN AS A TOOL FOR POVERTY ALLEVIATION: A CASE STUDY OF THE FAEL KHAIR WAQF PROGRAM IN BANGLADESH Farah Muneer1 and Foyasal Khan2 1 Institute for Inclusive Finance and Development (InM), Bangladesh, [email protected] 2 Department of Economics, International Islamic University Malaysia (IIUM), Malaysia, [email protected] ABSTRACT The central focus of the Islamic economic system is on socioeconomic justice and the overall welfare of society, especially at the bottom of the pyramid segment. Qard-al- Hassan, alongside zakat and sadaqah, is one of the instruments for the redistribution of income and wealth from the rich to the poor in Islam. In 2007, Bangladesh was struck by super cyclone SIDR, leaving 3,406 people dead. Moreover, SIDR caused unprecedented damage to homes, crops and livelihoods. The Fael Khair Waqf (FKW) Program came as a response to the urgent need to assist the victims of the cyclone and initiated an interest-free micro-loan (Qard-al-Hassan) scheme to restore the livelihoods of a large segment of the victims and to lift them out of poverty. While investigating the effectiveness of Qard-al-Hassan in poverty reduction, this paper also examines the FKW program as a case study. Analysis was conducted of 1600 households using an independent sample t-test and logistic regression to investigate to what extent the program has been effective in reducing poverty. The findings of the logistic analysis are that the probability of being poor for FKW participants is around 1.46 times lower than for non-participants. -
QUESTION 32 the Works of Mercy (Almsgiving)
QUESTION 32 The Works of Mercy (Almsgiving) We next have to consider almsgiving or the works of mercy. And on this topic there are ten questions: (1) Is almsgiving or doing a work of mercy (eleemosynae largitio) an act of charity? (2) How are the works of mercy divided? (3) Which are the most important works of mercy, the spiritual or corporal? (4) Do the corporal works of mercy have a spiritual effect? (5) Does doing the works of mercy fall under a precept? (6) Should a corporal work of mercy be done from resources that are necessary for one to live on? (7) Should a corporal work of mercy be done from resources that have been unjustly acquired? (8) Whose role is it to do the works of mercy? (9) To whom should the works of mercy be done? (10) How should the works of mercy be done? Article 1 Is almsgiving or doing a work of mercy an act of charity? It seems that almsgiving or doing a work of mercy (dare eleemosynam), is not an act of charity: Objection 1: An act of charity cannot exist in the absence of charity. But almsgiving can exist in the absence of charity—this according to 1 Corinthians 13:3 (“If I should distribute all my goods to feed the poor ... but do not have charity ...”). Therefore, almsgiving or doing a work of mercy is not an act of charity. Objection 2: The works of mercy (eleemosyna) are numbered among the acts of satisfaction—this according to Daniel 4:24 (“Redeem your sins with alms, and your iniquities with works of mercy for the poor”). -
Marriage Treasure Ownership in Arabic and Nusantara Fiqh Perspectives
ADDIN, Volume 12, Number 2, Agustus 2018 MARRIAGE TREASURE OWNERSHIP IN ARABIC AND NUSANTARA FIQH PERSPECTIVES Nur Khoirin YD UIN Walisongo Semarang, Central Java, Indonesia Abstract One of the problems that often arise after the divorce is the ownership of assets acquired during marriage, whether it belongs to the husband, wife, or both of them. According to the Compilation of Islamic Law or the fiqh of the results of ijtihad fuqaha Nusantara, the assets obtained in marriage, except those obtained through inheritance or grants from parents/family, are joint property of husband and wife (gono gini). One party may not use it except getting agreement from the other parties. And if marriage breaks, either because of divorce or death, then it must be divided into two. In the books of Arabic Fiqh, there is no joint property because marriage does not cause a mixture of wealth. 1onetheless, in the EooNs of fiTh provides the possession of wife>s assets, such as dowry, livelihood, mut>ah, iwadl and tirkah. If the provision of fiqh is carried out consistently, then when a divorce occurs, the husband must leave the house, because all the property has become the property of his wife through a way of life. But this is certainly not fair. Therefore the determination of the existence of joint property in marriage is a moderate opinion and a benefit. Keywords: 2wnership, 3roperty, 0arriage, AraEic FiTh, 1usantara FiTh. 555 Nur Khoirin YD A. Introduction The status of marital property ownership is an issue that still needs more in-depth study. There is confusion between the Arabic Fiqh1 and Nusantara Fiqh 2 about it.