By Umar F. Moghul
This ebook explores how, via spirituality and the advance 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 hindrance to the divide among mainstream and extremist interpretations of Islam, the ebook addresses major questions dealing with Muslim groups – and humanity – and demonstrates why Islam may still sit down ‘at the desk’ with different faiths and moral traditions discussing humanity’s nice hindrances. in contrast to present literature, this paintings explores the intersections among classical Islamic ethics and spirituality, modern Islamic finance and monetary markets, and choose sustainability and influence projects (such because the Equator ideas and UN rules of in charge funding) designed to make the worlds of industrial and finance answerable for the environments during which they function and the groups that aid them. Drawing on his years of expertise in Islamic banking, Moghul addresses those functions in gentle of real-world practices and dilemmas, demonstrating how Islamic agencies and Muslim groups should still embody the huge diversity of stakeholders countenanced by way of the Shari’ah in conversations that have an effect on them. via situating his exploration of Islamic finance within the mild of the a lot better severe problems with stability, justice, and moderation in Islamic praxis, Moghul creates an interdisciplinary publication that may attract teachers and researchers in economics, finance, company, govt and coverage, and law.
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Additional info for A Socially Responsible Islamic Finance: Character and the Common Good
ISLAMIC SPIRITUALITY: AN IMPETUS TO RESPONSIBILITY AND IMPACT 31 56. Qur’an 4:142. 57. Al-Ghazali, Disciplining, 69. 58. Al-Ghazali, Disciplining, 46. 59. Qur’an 15:29. Abu’l Qasim Al-Qushayri, Epistle on Sufism (Al-Risala al- Qushayriyya fi ‘ilm al-Tasawwuf), trans. Alexander D. Knysh (Reading: Garnett, 2007), 230. 61. Qur’an 17:85. 62. Al-Ghazali, Knowledge, 52. 63. Qur’an 91:9–10. Malik b. Anas, al-Muwatta, Good Character, Hadith No. 8, h t t p : / / w w w. d o c u m e n t a c a t h o l i c a o m n i a .
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. 191. Kamali, Work, 132. 192. Al-Ghazali, Ihya, 528. 193. Al-Ghazali, Ihya, 528–29. 194. Keller, Sea, 220–221. 195. See, for example, Thomson Reuters-RFI, The Emerging Converging of SRI, ESG and Islamic Finance (2015). 196. Annemarie Schimmel, Mystical Dimensions of Islam (University of North Carolina Press, 1978).
12. It is customary among Muslims to mention a salutation of peace whenever the name of the Prophet Muhammad or any other messenger or prophet of God is mentioned, henceforth depicted as P. See Abū Ḥāmid al-Ghazali, Invocations & Supplications, trans. Kojiro Nakamura (Cambridge: The Islamic Texts Society, 3rd ed. 2010), 50–54. 13. Imran Ahsan Khan Nyazee, Theories of Islamic Law: The Method of Ijtihad (Islamabad: Islamic Research Institute, 2007), 132. 14. Qur’an 21:107. 15. Musa Furber, “Rights and Duties Pertaining to Kept Animals: A Case Study in Islamic Law and Ethics,” Tabah Papers Series No.
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