INTRODUCTION
Baitulmal is an institution which deals with all income and expenditure of an Islamic state. The institution of Baitulmal has been practiced in the history of Islam since the time of the Prophet Muhammad SAW, the four caliphs until the destruction of the khilafah regime of Turkey in 1924. The existence of Baitulmal can regarded as an Islamic financial institution that combines both spiritual and physical elements, which commensurate with the Islamic teaching.
Meanwhile, according to the Fiqh, baitulmal is the exchequer of an Islamic state. Besides that, being public property, all of the citizens of an Islamic state have some beneficial right over the baitulmal, but nobody can claim to be its owner. Baitulmal is the main institution for property and finance in the Islamic state. This institution comprises various types of property such as zakat, tax, public endowment and welfare assets. All these properties are included under the administration of baitulmal. All collected properties in the baitulmal are used for the benefit of society and country.
Baitulmal is a major institution in the structure of state financial activities and budget policy. All collected properties in the baitulmal are state properties owned by all people who live and stay under the Islamic state. At the beginning of the emergence of Islamic government, the function of baitulmal is only limited.
Bayt al-mal was the department that dealt with the revenues and all other economical matters of state. Baitulmal had existed since the time of the Prophet Muhammad SAW, when the Muslims got ghanimah (war booty) at the Battle of Badr. The Prophet SAW established baitulmal during his period for the purpose of distributing wealth for the benefit...
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...olation and drug abuse .
The study revealed that recipient’s treasury experiencing financial pressure generally indicates low quality of health. Most of them are not able to go for appropriate treatment and lack of medical aid. These findings may have direct implications for the poor in Malaysia, especially recipient’s treasury.
The implications of this study suggest the need to increase the number of goals for the recipient treasury in order to improve their standard of living and quality of life. On top of that, this study brings out the importance of improving the rational difficult social welfare system in the fight against poverty in the community. Changes in health reform - public policy should be reviewed on the parts of the poor and vulnerable in society to ensure that these groups are recognized as an important subset of our society.
Islam has been a dominant force throughout Turkish history. During the Ottoman Empire, Islam ruled every part of the theocratic state, but after the demise of the empire, Turkey's rulers led the country away from political Islam. The modern Turkish state has a strictly secular government, and Islam has been relegated to the personal sphere. Although Turkey has experienced a rise in fundamentalism in the past twenty years, the separation of church and state has remained relatively intact. Even with this increase of fundamentalist Islam, the wide majority of Muslims in Turkey are moderate and tolerant. They have adapted to modern life and value Islam for its moral and spiritual messages. Islam is a guide for right living and ethical conduct rather than a political system. Turkey constantly struggles to balance Islamic life with a secular government. Although the government wants to maintain a strict separation between religion and politics, it cannot ignore the power and influence that Islam has in the lives of the Turkish people.
The government of the Ottoman Empire was an absolute monarchy for a majority of the empire’s time period. During the last fifty years, change in government occurred frequently, due to the decline and lack of good leadership. The state was organized into two parts; military and civil administration, where the sultan, otherwise known as the caliphate held the highest position in the state. Though the sultan had complete and absolute control over the empire, most did not exercise complete control, usually leaving the work to the grand vizier who would lead and move forward with reforms and laws as the sultan asked (“Ottoman Empire”). Many of the sultans were men lacked ability, training or experience in leading an empire (Chambers).
Adam Smith an 18th century economist and philosopher once remarked, “ The real tragedy of the poor is the poverty of their aspirations”. Over 1.3 billion people today live on a dollar a day or less, yet due to its interconnectedness, multidimensionality, and wide ranging relativity, the condition of poverty remains nearly indefinable (Birdsall & Londoño,1997, p. 32). For the sake of this paper, poverty will defined as: A situation in which the level of living of an individual, family, or group is below the standard of the community (PAHO 2014). Often times, because of its complexity, individuals examine poverty through its influences known as the Social Determinants of Health (SDH): “The complex, integrated, and overlapping social structures
The Ottomans drew strength from their origins as ghazis. The ghazi principle fueled their urge for conquest and then helped them to structure their developing society. The social structure of settled, urban Islamic society consisted of four social groupings: 1) the men of the pen, that is, judges, prayer leaders, and other intellectuals; 2) the men of the sword, meaning the military; 3) the men of negotiations, such as merchants; and 4) the men of husbandry, meaning farmers and livestock raisers. Life on the frontier was far less structured; society there was divided into two groups, the military and the people. There was even a place for the non-Muslim. In classical Islamic tradition, non-Muslim religious communities that possessed an accepted, written holy book were granted a covenant of protection, the dhimma, and were considered to be protected people, the dhimmis. In return for this status they paid a special poll tax. The Ottomans continued this tradition during the reign of Muhammad the Conqueror. The three leading non-Muslim religious communities were the Jews, the Greek Orthodox Church, and the Armenian Church—were established as recognized dhimmi communities known as millets. Its own religious leader headed each millet: a chief rabbi in the case of the Jews, and patriarchs for the Greek Orthodox and Armenian communities. In the millet system...
Hilāl, ʻAlī Al-Dīn. Islamic Resurgence in the Arab World. New York, NY: Praeger, 1982. Print.
An individual who is born into poverty is bounded by poor living conditions, inequitable supplies, and stressed out family members. Those who are poverty stricken have limited health access and education. As results of poor schooling, individuals are less educated and receive lower skilled jobs, which are lesser paying. Due to poor health care, it’s harder for individuals and their families to seek medical assistance; in addition, few have the option to take off work to seek medical attention. Inevitably, it is clear that an ...
Also in 1963, the Pilgrims Saing Corporation of Malaysia began to incorporate basic islamic banking concepts.
Ahmed, A. S. (1999). Islam Today: A Short Introduction to the Muslim World. New York: I. B. Tauris.
Poverty is an undeniable problem in America. In 2014, 14.8 percent of the United States was in poverty (“Hunger and Poverty Fact Sheet”). There are more people in the United States than it seems that do not have their basic necessities. In an
As the world has recently passed through the global financial crisis that begun in 2008 in the USA with the banks’ collapsing, analysts are giving different opinions and making new economic hypothesizes about the origin of, as well as the process of different countries escaped from the crisis. Among all these new “theories”, the case of Islamic banks is interesting in terms of its nature and consequences. In my essay, I will try to highlight the basic principles of the Islamic finance, the reasons of the restriction of interest, the most important tools used by Islamic banks in economic activities and brief explanation of them, and finally my view point of the probable future improvement of the Islamic financial system.
This model should connect different organizations in the Muslim world together and should give a deep insight about the main principles that motivate people and organizations. This model should also offer a better understanding of the situational and cultural factors that exist in Muslim societies (Ali, 2009). Moreover, developing such a model can help to understand the nature of leadership and to understand the factors that help shape leaders in the Muslim world. Additionally, the model will offer researchers an opportunity to understand Islamic culture and the complex environment at economic organization and the developmental and organizational issues in many Muslims countries (Ali, 2009). It will also help to limit the gap between leaders and followers in Muslims societies because organizations in Muslim societies suffer from deep and serious crises (Ali, 2009). These crises can be solved when managers and policymakers in the Muslim world become more pragmatic. They also should know the differences between what is ideal and what is reality, and to know when they should adopt the principles of their faith (Ali, 2009). Furthermore, while Islam is spreading around the world, tribalism remained entrenched in Arab politics and social organization and confusion has persisted for many non-Muslims about what Islamic,
Islamic nation. As examples given earlier about modernization which includes nations such as Turkey and on the other side of the spectrum the practice of Islamic Shariah. As a final note, my main objective from this book review is to see Islam from the eye of Muslims and Non-Muslims alike.
of home and government. The word of Sultan indicates towards a female Sultan, a Muslim ruler.
The Shahadah, or testimony, is the first of the five pillars of Islam. In order to officially convert to Islam, it is required to recite the Shahadah three times, “There is no god but God, and Muhammad is the messenger of God.” This has been a practice within the Islamic faith for hundreds of years. Yet, even within the Islamic faith there are differing versions. Those who practice Shia Islam add, “and Ali is the friend of God” to the end of the Shahadah. This, among many other practices, is an example of the religious plurality that exists within the Islamic world. The Islamic world is home to a large and diversified religious community that, on the surface, seems homogenous in its religious practices. But many religious schools of jurisprudence, schools of theology, and other religious movements exist under the umbrella of Islam, these schools bring religious diversity to Islam that seek to meet the diverse needs and wants of the religious marketplace of the Islamic world. Though the United States is often used as the example to describe religious pluralism, there are many instances in the Islamic world that can even rival the plurality of the American religious market. The Muslim Brotherhood is a prime example of an Islamic organization that has become deeply entrenched in society. Through the extensive use of social services and extreme religious power, the Muslim Brotherhood has been able to enjoy a large membership base, devoted to their cause, and dedicated to its principles. Every year, many Muslims will embrace Sufi Islamic practices into their lives. The Islamic world is not an exception to the religious economies model and is, in fact, a very religiously diverse region of the world.
The Islamic market is being very profitable, but the effectiveness of the operations has been relatively limited due to lack of development of the business unit due to the short existence of the moderm history.