By Umar F. Moghul
This e-book explores how, via spirituality and the improvement of personality, Islamic monetary associations and Muslim groups can combine their companies with modern social accountability tasks to provide optimistic social and environmental effect. From the looming environmental predicament to the divide among mainstream and extremist interpretations of Islam, the booklet addresses major questions dealing with Muslim groups – and humanity – and demonstrates why Islam may still take a seat ‘at the desk’ with different faiths and moral traditions discussing humanity’s nice hindrances. not like current literature, this paintings explores the intersections among classical Islamic ethics and spirituality, modern Islamic finance and monetary markets, and choose sustainability and effect projects (such because the Equator rules and UN ideas of liable funding) designed to make the worlds of commercial and finance chargeable for the environments during which they function and the groups that help them. Drawing on his years of expertise in Islamic banking, Moghul addresses those purposes in gentle of real-world practices and dilemmas, demonstrating how Islamic corporations and Muslim groups should still embody the wide variety of stakeholders countenanced via the Shari’ah in conversations that impact them. by means of situating his exploration of Islamic finance within the mild of the a lot higher serious problems with stability, justice, and moderation in Islamic praxis, Moghul creates an interdisciplinary e-book that would entice teachers and researchers in economics, finance, enterprise, govt and coverage, and law.
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Extra resources for A Socially Responsible Islamic Finance: Character and the Common Good
170. Keller, Sea, 203. 171. 68. 172. , “Conceptual,” 856. 173. , “Conceptual,” 852. 174. Abu Hamid Al-Ghazali, The Book of the Proprieties of Earning and Living, trans. Adi Setia (Kuala Lumpur: IBFIM, 2013), 69. 175. Al-Ghazali, Proprieties, 7. The hadith is found in al-Tirmidhi, al- Hakim, and Ibn Majah. 176. Qur’an 83:1–3. 177. Qur’an 55:7–9. 178. Al-Ghazali, Proprieties, 71. The hadith is found in Sahih Muslim. 179. Muhy al-Din al-Nawawi, Forty Hadith, Hadith 13. F. MOGHUL 180. Quran 4:135.
Qur’an 83:1–3. 177. Qur’an 55:7–9. 178. Al-Ghazali, Proprieties, 71. The hadith is found in Sahih Muslim. 179. Muhy al-Din al-Nawawi, Forty Hadith, Hadith 13. F. MOGHUL 180. Quran 4:135. 181. Qur’an 4:58. ), 528. 183. Kamali, Moderation, 85. 184. Shaybani, Earning, 54. 185. , Conceptual, 852. 186. Al-Ghazali, Proprieties, 90. 187. al-Ghazali, Proprieties, 94. 188. Al-Ghazali, Proprieties, 93. 189. Al-Ghazali, Proprieties, 94. 190. Al-Ghazali, Proprieties, 94. The hadith is found in Sahih Muslim and Sahih Bukhari.
Such objectives, according to Ibn Ashur (d. ”23 Classical Muslim jurists, such as al-Shāt ̣ibı̄ (d. F. 39 Al-Qarafi (d. 1285 CE/684 AH) writes, “[I]f you examine the schools [of jurisprudence] you will find that when they do anything or analogize or distinguish two cases, they do not look for any evidence of the Lawgiver’s consideration (iʿtibar) of this ground by which they analogize or distinguish. Rather, they are satisfied with the mere appropriateness, and this is the unregulated benefit.