Samiul Hasan
University of Technology Sydney
This book analyses concepts pertaining to social (distributive) justice in Islam
Resource mobilisation options
Practices and issues in different Muslim polities
Giving in terms of cash and volunteering time
Islam emphasises philosophy not rituals
But charity straddles both worship and practice
Chapter 2 – he studies different Muslim nations
Table (pg 37) on Muslim nations and the State of the Nation
He finds that “around 50% of World Muslims live in countries with a British colonial past” subject to common law
A lot of inequality between the countries, and within them of socio economic background-
Measured by 2 yardticks of development (used by international bodies such as UNDP-
• Infant mortality rate
• Level of adult literacy
(see table pg 41)
Many Muslim nations only in existence for the past 50 years. His findings (see table pg 44)
• Generally, there is a direct correlation between low income inequality and human development potential (ie low infant mortality rate and level of adult literacy) although this is not applicable to all the countries
• 11 of them are OPEC members . Of these where the countries are dependent on petroleum export earnings for the largest percentage of the GDP All except for Indonesia (soon to be non OPEC), have monarchy or civil/military authoritarian system of govt. This applies to non-OPEC member petroleum exporting countries such as Egypt, Oman, Sudan and Syria. There is a direct relationship between a petroleum based economy and the citizen’s ability to control the policy regime
• Disparities in economic status are lower where philanthropic activities are high.
Chapter 3 – he studies the concept of social justice in Islam
Social justice – 3 types within the philosophy of Islam-
• Relational – ummah (brotherhood), asabiyah (social solidarity), kindness, non judment, do good deeds, respectful
• Retributive – qisas, hadd, repentance and mercy, adherence to the law
• Distributive – lawful activites such as trade, compassion to others, use of property in lawful, correct , responsible manner, trustee of all property belonging to God, non hoarding, charity, takaful (here he cites Kamali: Freedom, Equality and Justice in Islam 1999)
All within framework of fairness and equity
He says that Islam does not provide the principles, but the guidelines.
Chapter 5 – studies Property: accumulation and distribution
Eg by trade
Other economic activity
Chapter 6 – Philanthropy in Islam : basic principles and doctrine
Cites Gladstone 1979 (?) (not in the biblio) “the feeling which mkes men who are materially comfortable, mentally uncomfortable so long as their neighbours are materially uncomfortable”
Cites Payton (Robert L Payton 1988: Philanthropy: voluntary Action for the Public Good (NY: American Council on Education : Macmillan) – 3 facts to philanthropy –
• Voluntary giving
• Voluntary service
• Voluntary organization
He takes these 3 dimensions and studies the different aspects of philanthropy in Islam.
Charity vs Philanthropy – although he seems to suggest a difference, but he does not show any difference, although he says “ “In that sense we can truly say that philanthropy is more an Islamic concept than charity.” ???
Fundamental principles of philanthropy
1. seeking God’s pleasure
2. self purification
3. self contentment
4. timeliness
5. charity to begin at home
6. high standard of intentions and quality of charity
7. moderation
8. proactive in philanthropy
9. purposive philanthropy
10. inclusiveness
11. altruism
12. secrecy
Significance of philanthropy
1. charity as a form of prayer
2. charity as an investment (in the hereafter)
3. material rewards?
4. Heavenly rewards
Chapter 7 – Philanthropy in Islam: forms and facets
Islam promotes Obligatory and non obligatory
Obligatory-
• Zakat ul mal
• Ushr on agriculture produce
• Zakatul fitr
Non obligatory-
• Festival of sacrifice charity – eid adha
• Alms
• Sadaqa – in many forms, eg a glass of water, a smile , kind word
He also suggests that volunteering is accepted and encouraged – “do good deeds”
He cites SayyidQutb who “maintains that zakat is superior to the Western concept of charitable alms and has nothing to do with charity which is a non-islamic concept (see Carre 1984:151 (???) and Mitchell 1969:253 (???) (both no citation in bibliography)
Chapter 8 – talks about management of zakat
Chapter 9 - Islamic Charitable Foundations
He talks about the waqf
History
Conditions for waqf creation
Perpetuity
Purposes and motives for waqf formation
Purpose “a good work” or “an approach to God”
Motives-
• piety
• status
• politics
• protect property from confiscation (stimulated family waqfs)
• protect women’s rights ie property from predatory relaives
Chapter 10 – waqfs in different societies
Waqf management –
Over the years it has been by govt agencies, by private independent administrator and by community or group
Nation states – led to control of waqf by state – negative stand towards waqf – adding fees to the waqf fund – abolishment of family waqf in some countires (eqypt, libya, Syria, Tunisia and UAE). In Kuwait, they are restricted to 2 generations, in Lebanon they face compulsory termination of it become uneconomic, inflict irreparable damage or become extensively fragmented (see Rashid: see Awqf Experiences in South Asia (new Delhi: Institute of Objective Research)
New form of waqf – cash waqf
Social development : purposes and issues-
Mainly mosques, poor houses, shelters, -
urbans services, education , health and hygiene.
Used to provide urban services. Only when municipalities start to deliver urban services did these wane
Health and hygiene – hammams
Education
Mismanagement and misappropriation of waqfs
Q of perpetuity being challenged – see Egypt, Syria and Lebanon. In Morocco, a perpetual waqf is on that survives for more than a century
Other issues – selling of waqf properties, undertaking phohibited economic activities within the properties, management of the properties, mutawallie’s abilities, legislation
Chapter 11 – management of philanthropy in a poor muslim polity
Zakat management
Waqf management-
• Bangladesh situation
Chapter 12 – discussion, conclusion , recommendation
Places onus on governments
See table pg 287 on what govt can do to promote the waqf-
1. contributing to and leading the duty of Islamic scholars and advocates by organizing awareness and mobilization campaigns and serving the scientific dimension of waqf
2. adopting measures: transparency in management of waqf funds, involve scholars and honest people
3. using control, accounting and inspection
4. simplify laws regulations to waqf formation and amnagement
5. allow waf creators to choose waqf managemnt process
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