By Umar F. Moghul
This publication 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 confident social and environmental effect. From the looming environmental concern 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 should still sit down ‘at the desk’ with different faiths and moral traditions discussing humanity’s nice hindrances. in contrast to current literature, this paintings explores the intersections among classical Islamic ethics and spirituality, modern Islamic finance and monetary markets, and choose sustainability and influence tasks (such because the Equator ideas and UN rules of dependable funding) designed to make the worlds of industrial and finance chargeable 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 firms and Muslim groups may still include the huge variety of stakeholders countenanced via the Shari’ah in conversations that impact them. by way of situating his exploration of Islamic finance within the gentle of the a lot greater serious problems with stability, justice, and moderation in Islamic praxis, Moghul creates an interdisciplinary booklet that may entice lecturers and researchers in economics, finance, enterprise, govt and coverage, and law.
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Additional resources for A Socially Responsible Islamic Finance: Character and the Common Good
As wealth includes the Earth, its diverse inhabitants and systems, and natural resources, its preservation includes avoiding harms and affirmatively promoting its continuity and welfare. Life is protected not only by preserving wealth, but by businesses that create positive social impact. None of this is achieved in significant measure, however, without right conduct founded on the purification of hearts and the refinement of character. Notes 1. Wael Hallaq, “Groundwork of the Moral Law: A New Look at the Qur’an and the Genesis of Shari’a”, 16 Islamic Law and Society 16 (2009): 267.
22. Al-Bukhari, Sahih al-Bukhari, Vol. 1, Book 2, No. 48. Abu Hamid al-Ghazali, The Ninety-Nine Names, trans. David Burrell and Nazih Daher (Cambridge: Islamic Texts Society, 1992), 68–72, 61–62, 96–98, 100–101, 52–57, 118–119. 24. al-Ghazali, Names, 80–81, 92–96, 116–118. 25. pdf. 26. Burge, Angels in Islam: Jalal al-Din al-Suyuti’s al-Haba’ik fi Akhbar al-Mala’ik (Routledge, 2011). 27. Qur’an 62:8. 28. Al-Ghazali, Remembrance, 194. 29. Al-Ghazali, Remembrance, 173–251. 30. Qur’an 13:26. 31.
Ibn Rajab, Jami’ al-Ulum wa al-Hukm, 1/489. 87. Ibn Ajiba, Allah, 159. 88. Ibn ‘Adi, Al-Kamil fi Al-Du’afa, 7/372. 89. Ibn Qayyim, Invocation, 5. 90. Abdullah Gangohi, Ikmal al-Shiyam, Commentary Upon Ibn Ata’illah, Wisdoms, 172. 91. Ibn ‘Ata’illah, Wisdoms, 193. 92. See generally, Khalid Williams, Sidi Ahmad Zarruq’s Commentary on Shaykh Al-Shadhili’s Hizb al-Bahr (Vision of Reality Books, 2013). 93. Qur’an 13:28. Abu `Isa Muhammad at-Tirmidhi, Sunan, Vol. 6, Book 45, Hadith 3371. 95. Yahya bin Sharaf al-Nawawi, The Book of Remembrances (Kitab al-Adhkar), ed.