Islamic Charity (Sadaqa)

En Suisse, comme dans d'autres pays d'Europe occidentale, des associations musulmanes s'organisent pour fournir des prestations à vocation sociale et caritative. Ce phénomène interroge d'abord les évolutions d'un militantisme musulman propre aux sociétés occidentales durant ces dernières décennies. De plus en plus souvent, des mosquées, centres islamiques et collectifs musulmans s'engagent dans les domaines caritatifs et éducatifs, en proposant des services sociaux non seulement aux membres de leurs communautés, mais aussi à des non-musulmans. Quelles sont les causes et raisons d'être de cette action sociale musulmane ? Au-delà d'un militantisme communautaire musulman de plus en plus dense et visible, les mutations des sociétés contemporaines et du champ de l'action sociale participent à l'émergence de ces nouveaux acteurs caritatifs qui jouent sur des références identitaires, culturelles ou religieuses particulières. Plus globalement, l'affaissement de l'Etat-social propre au néolibéralisme questionne la place des acteurs privés de l'action sociale, leurs fonctions et leurs relations vis-à-vis des institutions étatiques. Dans ce contexte, quelles sont les rôles et les spécificités de l'action sociale musulmane ? Comment les associations engagées dans ce champ se positionnent-elles vis-à-vis de la société, de l'Etat et des communautés musulmanes ? Quels sont les objectifs de cet engagement ? Vise-t-il le bien commun de la société dans sa globalité, ou au contraire les intérêts de groupes communautaires restreints ? En d'autres termes, bénéficie-t-il aux musulmans uniquement, ou contribue-t-il à l'intérêt général ? Une étude empirique qualitative de trois expressions d'action sociale musulmane en Suisse, complétée par des recherches en France et en Grande-Bretagne, explore ces enjeux dans une perspective interdisciplinaire mêlant la sociologie, le travail social, les sciences politiques et les études religieuses, en faisant ressortir trois niveaux d'analyse. Premièrement, la place de l'action sociale musulmane dans la société européenne est questionnée, principalement à travers ses objectifs et ses interactions avec les institutions. Dans ce cadre, l'orientation identitaire et confessionnelle de cette action sociale est étudiée dans le contexte d'une société plurielle, en mettant en évidence les tensions entre ses discours d'impartialité et ses logiques communautaires. Deuxièmement, les liens entre ces associations musulmanes et les mouvements idéologiques de l'islam transnational seront questionnés, ce qui impliquera notamment de traiter la question de l'islamisme et d'une instrumentalisation supposée de l'action sociale à des fins prosélytes et politiques. Troisièmement, le développement de l'action sociale en Europe servira de base de réflexion sur les conditions de l'institutionnalisation de l'islam en Europe et l'essor d'une pensée religieuse contextualisée, qui se veut fondatrice d'un islam autochtone et local.

Seiring dengan antusiasme masyarakat terhadap program pesantren yang semakin bertambah dari waktu ke waktu, dan dengan bertambah banyaknya jamaah, maka untuk menambah kenyamanan para jamaah dan masyarakat dalam melaksanakan ibadah, kami pesantren Miftahul Huda berusaha terus berusaha membangun dan memelihara  fasilitas umum di pesantren
sehingga layak pakai dan memadai. Setelah program sebelumnya pembangunan asrama perempuan dan mesjid diharapkan menambah kenyamanan dan kekhusyukan para jamaah dalam melaksanakan ibadah.

Dan karena itulah kami berusaha berbenah diri untuk melengkapi
kekurangan fasilitas yang ada seperti dilakukan penggantian karpet mesjid, karpet asrama perempuan, karpet gedung utama, pengecatan bangunan
dan menambah kanopi tempat makan dan tempat yang biasa dilakukan sebagai pelaksanaan kegiatan rutin häri-hari besar Islam.

This is an annotation composed as footnotes upon the: Sawq’l-Umma Ila Ittiba` as-Sunna of my spiritual master, my doctrine of belief, my lamp, my support, my spiritual path, my guide and proof, the reviver of the Sunna, the knower of Allah, the nucleus of the spiritual poles, the Imam of the Awliyya, the light of the age, the renewer of the religion, the Sword of Truth, Amir’l-Mu’mineen Shehu Uthman ibn Muhammad ibn Uthman, known as Dan Fuduye`, may Allah ta`ala engulf him in his mercy Amen. Throughout this annotation I will henceforth refer to him as ‘the Shehu’. I have composed this commentary in order to make manifest what I have extracted from the secrets of this revered book as well as the spiritual openings embodied in adherence to the Muhammadan Sunna in order to disseminate its sublime blessings and overflowing advantages. Ii nitially completed the typing of the book: Sawq’l-Umma Ila Ittiba`’s-Sunna with the best help of Allah and His success on Tuesday, the 27th of the month of Ramadan in the year 1422 A.H. – December 13, 2001. I completed its first commentary on Friday before the juma` prayer on the 21st of Jumad’l-Akhir in the year 1423 – August 20, 2003 from his hijra may Allah bless him and grant him peace. I then competed a second commentary upon it along with an editing, annotation, and review on Thursday, the 27th from the month of Jumad’l-Awwal in the year 1431 – May 11, 2010 from his hijra, may Allah bless him and grant him peace. I I named the commentary: Tawq’l-Lum`a wa Itmaam’n-Ni`ma Fee Sharh `Ala Sawq’l-Umma Ila Ittiba` as-Sunna: (The Desire for Illumination and Completion of Blessings through a Commentary upon the Mobilization of the Umma towards Following the Sunna).

Borçlanma, insan hayatında sıkça karşılaşılan bir olgudur. Günümüz finansal araçlarının borçlanma davranışlarını karmaşıklaştırması, insanların faize düşme riskini artırmaktadır. Faizin neden olacağı sosyal, iktisâdî ve mânevî zararları temelinden önleyebilmek için İslam toplumunun kendine has çözüm yöntemleri ile hareket etmesi gerekmektedir. Bu çalışma ile İslam toplumunun borçlanma ve infak konusundaki en özgün ve önemli aracı olan “karz-ı hasen” üzerinde durularak bu güzel davranışın yaygınlaştırılmasına katkı sağlanması amaçlanmaktadır. Bu sayede, çok yönlü faydalar barındıran İslam iktisadı araçlarından biri kullanılarak faiz gibi çok yönlü zararlar içeren bir olgu ile nasıl mücadele edilebileceğine ve sosyal adaletin tesisine nasıl katkı sağlanabileceğine dair örnekler sunulmaya çalışılacaktır. Betimsel bir analiz yöntemi kullanılan çalışmada, öncelikle, karz-ı hasen sürecinin Kur’an ve Sünnet ekseninde sağlıklı bir şekilde yönetilebilmesi için dikkat edilmesi gereken konulara ve karz-ı hasenin ilişkili olduğu iktisâdî kavramlara değinilecektir. Karz-ı hasenin dar ve geniş anlamları çerçevesinde asr-ı saadetten günümüze kadar hayata geçirilmiş karz-ı hasen müessesesi örneklerine yer verilecek ve bunların sağladığı faydalardan bahsedilecektir. Anadolu’daki sadaka taşı uygulamasından hareketle yapılacak model önerisi üzerinden karz-ı hasen müesseselerinin işletilmesinde karşılaşılacak riskler ve çözüm önerileri tartışılacaktır. İslam iktisadı ilkelerine uygun olarak mikro düzeyde hayata geçirilecek başarılı örneklerin, yapılacak mevzuat düzenlemeleri ile daha büyük ölçekte işletilebilmesinin mümkün olacağı ve bu müesseselerin faizle mücadelede önemli bir görev üstleneceği düşünülmektedir.

Zakatul Fitr
Chapter Excerpt from Ramadan and Fasting, by Shaikh Ahmad Kutty

There are two types of Zakah in Islam. The first is the
regular, compulsory charity (levied on the rich), also referred
to specifically as Zakatul mal; it is the third pillar of Islam.
The other is Zakatul Fitr, also known sadaqatul Fitr. In this
book, we are concerned only with Zakatul Fitr. Zakatul Fitr
is due on every person who has sufficient means to maintain
himself and his family beyond the day and night of Eid, and
it must be paid on behalf of every member of one’s family
including infants.
Zakatul Fitr is obligatory on everyone who has
witnessed the last part of Ramadan and the beginning of
Shawwal. Thus, it is not obligatory on those who have died
before the sunset of the last day of Ramadan, nor is it a must
to pay it on behalf of infants born after the final departure of
Ramadan.
As explicitly stated by the Prophet (PBUH), the purpose
of Zakatul Fitr is two-fold:
1. To help compensate for the deficiencies in our fasts.
Often we are guilty of mistakes, which, although we may be
unaware of them, may nevertheless undermine the blessings
and rewards of fasting.
2. Secondly, it is intended to help the poor celebrate
Eidul Fitr. Islam, being a religion with a social message,
considers it essential that at least on the day of Eid, nobody
should be allowed to go hungry. Abu Dawud narrated on the
authority of Ibn ‘Abbas that he (the latter) said, “The
Messenger of Allah (PBUH) prescribed Zakatul Fitr in order
to cleanse those who were fasting from (damages done to
their fasts due to indulgence in) lewdness or obscenities, as
well as as a means of proving food for the poor; so, if
someone pays it before the Salah, it is considered Zakah, and
if someone pays it after, it is a form of charity” (Reported by
Ibn Majah on the authority of Abd Allah bin Abbas).

Au début de l’année 2010, au Sénégal, apparaît une étrange rumeur d’« offrande de la mort » : un individu à bord d’une voiture distribuerait des aumônes qui tuent les personnes qui les acceptent. L’histoire fait la une de l’actualité et plusieurs personnes, accusées de distribuer ces offrandes mortelles, sont violentées par la foule. Afin de mettre en perspective cette rumeur insolite, nous montrons que celle-ci met en crise la mendicité et la solidarité religieuse qui la sous-tend. La rumeur révèle ainsi, dans le contexte de l’islam sénégalais, les ambiguïtés inhérentes à l’économie morale de l’aumône (sarax en wolof). En faisant émerger une zone grise entre religion, magie et sorcellerie, ce cas exemplaire de cadeau empoisonné interroge de manière inquiète le spectre des rapports possibles entre les registres du don et du sacrifice, deux thèmes classiques de l’anthropologie depuis Marcel Mauss.

This article examines the development of Muslim charitable practices in the Russian Empire (Volga-Ural region, Siberia and the northern Kazakh Steppe) from the Russian conquest of Kazan in 1552 to the 1917 Russian Revolution. Building upon existing research on charity in those regions, it argues that Russian rule from the 1550s to the mid-1800s created the basis for a range of locally-organized charity-based economies for meeting the religious, cultural, and social needs of Muslim communities in a non-Mus-lim state. Though these economies differed somewhat in organization, all were struc-tured around Muslim modes of charity and all generated and re-enforced hierarchies within their respective communities. The struggles over charitable practices that occurred from the 1860s to 1917 emerged from these well-established but evolving economies as their participants responded to changing circumstances within and around their confessional communities.

The primary purpose of zakat is to "return wealth" to the local community. Identifying the needy in contemporary, economically segregated America requires outreach and effort. While zakat cannot, and is not intended to, solve structural injustice, communities can and should leverage this obligation to create awareness of social, economic and political systems that create poverty.

Nur al-Din al-Raniri is among the prominent scholar in the field Islamic jurisprudence in the Malay world. He pioneered the continuation of the legacy of school al-Shafi'i in the Malay societies in South-east Asia. His famous work in the field of Islamic jurisprudence is the 'al-Sirat al-Mustaqim', a brief discussion on certain issues regarding hygiene, prayer, almsgiving, fasting, pilgrimage, hunting and slaughtering, as well as issues pertaining to food consumption. Therefore, this article tends to discuss the thought of Nur al-Din al-Raniri especially in his perspective on the issue of sadaqah. This study shows that al-Raniri discussed this particular subject of sadaqah in the framework of Shafi'ite's school of thought.

The sociological dimensions of the development of a sectarian orientation in early Imami Shiʿism have remained sparsely explored since Marshall Hodgson posed the question 'How did the early Shia become sectarian?' in 1955. This article explores Imamic hadith statements on the canonical ritual payment of zakāt/ṣadaqa as a way of tracking the crystallisation of communitarian boundaries. It argues that the Shiʿi Imams, especially Imam Bāqir, fit into a common Muslim discourse regarding the payment of zakāt, for example in the case of an unjust Imam. However, the hadiths of the Imam Ṣādiq show a pivot towards the more clearly differentiated Shiʿi juristic positions of the Occultation period. Imamic statements on zakāt, therefore, must be seen as neither identical to Sunni positions, nor to classical Twelver Shiʿi formulations, but rather as dynamic responses to developing circumstances. In using Imamic hadiths to track early Shiʿi doctrine, this article also suggests directions for the development of a methodology for using hadiths to track historical developments, a venture which has barely begun. In dealing with the Shiʿi Hadith corpus, the author calls for an epistemological scepticism, coupled with a methodological positivism, assuming that while Imamic hadiths may merely act as mouthpieces for later doctrinal positions, it is also very possible that they do originate in the circles of the Imams to whom they are ascribed, and should be analysed as such in order to track chronological developments in the Hadith corpus.

Abstract: This paper examines the neglected practice of Inf’aq and attempts to reconcile it with the contemporary world. This forgotten practice cannot be revived until the leaders, political as well as religious, themselves step up and generously contribute towards free education, health, and other welfare activities from their own pockets, instead of always begging or asking others around the year under different names. The mercy of the Islamic financial system which is based upon justice is discussed in the Qur’an but absent in Muslims. The doctrine of Inf’aq is inextricably linked with Im’an and must therefore be considered together. Al Khamsat’il Ath’ar (as) and Ash’ab (ra) both extended the Talim of this injunction of the Qur’an through practice.

This study attempts to shed light on the contextual factors that could have influenced the attacks on Islamic charities and the issues that took their toll on their collective reputation. It aims to explore the impact of commitment and trust
moderating the reputation of such charities with existing and potential donors.

In this book, Aisha Musa draws our attention to a critical issue in Islam: Whether the Hadith - the reports of sayings and deeds allegedly attributed to the Prophet Muhammad - commands authority as a source of religious guidance and law. She focusses specifically on the discussions on this topic in early Islam and those in the contemporary period, and finds a close parallel in the threads of the discussions in both periods. Musa's work, though somewhat limited in scope, provides a scholarly treatment of the issue.

L’expérience islamiste soudanaise est loin d’avoir mis un terme à l’histoire conflictuelle du pays et ce malgré l’indépendance du Sud en juillet 2011. Pourtant, une meilleur intégration des régions, hormis le Sud, faisait partie des objectifs affichés des Islamistes à leur arrivée aux commandes de l’État en 1989. Cette contribution interroge cet apparent paradoxe en explorant l’expérience de développement menée par les islamistes durant leur première république (1989-2011) à partir de l’étude de certaines pratiques sociales qu’ils ont activement encouragées : celles de l’évergétisme et de la philanthropie sociale. Elle s’appuie sur une analyse des pratiques de bienfaisance des grands commerçants du principal marché de la capitale soudanaise. L’origine régionale, et plus particulièrement darfourienne, de la plupart de ces grands commerçants permet de comparer ce que produisent ces pratiques selon les territoires. Elle montre que cet encouragement, qui ne s’inscrit pas dans un schéma spécifique pensé par les islamistes, conduit à des formes variées de développement en fonction des contextes locaux et humains dans lesquels vivent les acteurs, mais aussi en fonction des conceptions particulières qu’ils se font de leur rôle dans les cercles auxquels ils appartiennent. Elle souligne alors combien ces variations produisent des résultats extrêmement disparates et souvent conflictuels qui poursuivent in fine la formation asymétrique de l’État soudanais dans la continuité de sa trajectoire historique productrice d’injustices et source de conflits.

In Islam, the Talim of Muwas’at is emphasized which is one of the best ways to help others. A welfare society can never acquire success and happiness by remaining aloof from others. As a matter of fact, Muwas’at with one another in good deeds ensures the progress of society — in accomplishing good tasks, like helping the downtrodden, building schools and dispensaries etc. Muslims are encouraged to get acquainted with the needs and difficulties of one another, and help alleviate the difficulties of fellow Muslims through spending their wealth. Another meaning of Muwas’at is sympathy which is the perception, understanding, and reaction to the distress or need of another life form. According to the meanings, this sympathetic concern is driven by a switch in viewpoint from a personal perspective to the perspective of another group or individual who is in need.

The growth of private welfare in Syria since the 1990s and a parallel détente between the Ba'th regime and the Islamic trend have allowed an Islamic movement called Jama'at Zayd to gain an impressive hold on Damascus’s charitable sector. Through a detailed, fieldwork-based analysis of this process, this article argues that the movement’s success as a private welfare provider is the product rather than the cause of its large religious following. We also propose an empirically
nuanced contribution to the debate on the current transformations of Arab authoritarian systems, questioning the regime’s ability to effectively co-opt the Zayd movement. Whereas the development of private welfare is politically risk free when authoritarian leaders control the financial
and symbolic resources needed to maintain it, it can also strengthen independent-minded groups when, as in Zayd’s case, its funding stems from a large popular base that limits the possibilities of instrumentalization by the regime.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International licence Newcastle University ePrints-eprint.ncl.ac.uk Pollard JS, Datta K, James A, Akli Q. Islamic charitable infrastructure and giving in East London: everyday economic-development geographies in practice.

This chapter investigates Islamic-inspired volunteerism at Deniz Feneri Aid and Solidarity Association (Deniz Feneri Yardımlaşma ve Dayanışma Derneği), a charity operating in Turkey since 1998, under the light of theories of successive modernities (see Jung and Sinclair 2015; Jung 2016 and 2017). Based on in-depth interviews with five volunteers and fieldwork within the organization, it tackles questions related to how Muslim forms of commitment have emerged and changed, both in shape and meaning, in the context of broader socioeconomic neoliberal restructuring in the country since the 1980s. In particular, the chapter investigates the way Muslims working as volunteers in this faith-based organization in contemporary Turkey think of their activism as a significant, often even essential, part of fully living a Muslim life in today’s society. For them, volunteerism is as important as complying with the key pillars of faith and with Muslim etiquettes of virtuous behavior. In this regard, they see their commitment as a fundamental complement to their life as pious people.

True peacemakers stop the evil when witnessed within the beginning before it is able to fully manifest itself. Learn the forgotten meanings whether of Jihad or any of the terminology 'break the cross' or Zakat and Sadaqa currently promoted by ignorant and illiterate masses whether a Bible Thumper or a Quranic Islamist. The explanation of the following is expanded upon within the document for readers: “Therefore, when 'Isa (as) returns, errant doctrines such as those of the Trinity, the cross and the priesthood, and illicit acts such as eating pork, will be swept away, the Christian world will be saved from its heretical state, and all people will be called to live according to the true religion and moral values contained in the Qur'an.”  One might ask how this can happen when there is such animosity between the peoples of faith.  The spread of peace is through scholarship and this document will aid the reader to grasp that fact.  This is a call for restored definitions based upon credible scholarship!

Sénégal, janvier 2010 : un mystérieux personnage à bord d'une voiture distribuerait des offrandes de viande et d'argent qui tueraient ceux qui les acceptent. Pendant une quinzaine de jours, cette étrange rumeur circule dans tout le pays, fait la une de l'actualité et provoque plusieurs incidents : des personnes sont accusées d'être le "tueur charitable" et prises à partie par la foule.
Parce qu'elle perturbe le cours ordinaire des choses et déstabilise les évidences du sens commun, cette rumeur d'offrande de la mort offre une entrée originale pour étudier des faits sociaux de plus grande ampleur. Elle permet d'interroger la place centrale mais problématique de l'aumône et révèle les contradictions entre les politiques de lutte contre la mendicité et les normes de la charité religieuse. Elle pose surtout la question plus générale du sens et de la valeur des dons, dans un contexte où normes religieuses, prescriptions maraboutiques et dettes sorcellaires sont souvent étroitement imbriquées. À qui les dons profitent-ils réellement ? Quels dangers peut-il y avoir à les recevoir ? Quels rapports entretiennent l'aumône, l'offrande et le sacrifice ? Comment tenir compte de la place des entités invisibles, qu'il s'agisse de Dieu ou de génies plus ou moins maléfiques, dans les dons que les humains se font entre eux ?
Ce livre n'est pas seulement l'analyse d'une rumeur révélatrice des mutations politiques, économiques et religieuses d'un pays africain. Il peut également se lire comme un essai sur Mauss. Cette histoire sénégalaise de cadeau empoisonné invite en effet à jeter un nouveau regard sur deux thèmes classiques de l'anthropologie : le don et le sacrifice.

In the Muslim world "Ummah" or Community is a trans-national force that binds people, irrespective of geographic boundaries. But with the growing importance of nation-states and increased securitization of our societies, there has been much controversy around the notion of what constitutes a "community" in the Muslim imagination. Is the understanding of "community" a place-based or normative notion, based on belief, or shared worldview? While in no way generalizable, given the small sample size, this qualitative investigation brought out the following insights:

Benevolence known in Islam as sadaqa is an integral component of Muslim religiosity. Muslims are
generally accustomed to giving away charity as sign of religious devotion and care of the poor and needy in
society. Yet while the significance of giving is a common practice in Muslim societies, the understanding of its
ethico-spiritual dimensions is not; and requires further research. This paper sheds light on the multifaceted
nature of sadaqa and how it is perceived not only as a means of spiritual purification, but also as factor of
building socio-economic sustainability. This research draws on Islamic literature pertaining to the concepts,
norms and laws of sadaqa in Islam to provide a conceptual framework of analysis of charity and its respective
practice in Islam and thus supplies researchers with the perspective necessary for further interpretation and
analysis on Islamic philanthropy

يهدف هذا البحث إلى محاولة إدراك العلم الإلهي في الطبيعة بناءً على بعض الآيات القرآنية والتفسير الروحاني للحركات في الطبيعة. أولًا، بناءً على الآية الكريمة (سورة الرحمن (55)، الآية: 7)، فإنَّ الله (سبحانه وتعالى) يحث المناطق الغنية بالطاقة على منح قسمًا من الثراء للمناطق الفقيرة في الطاقة، وذلك من أجل تحقيق التوازن والانسجام في الطبيعة. وهو ما يُوصف في هذا البحث بالقانون الإلهي الأول للصدقات من جملة قوانين العلم الإلهيّ. بينما توضح الآية الكريمة الثانية (سورة الحجر (15)، الآية 21)، والتي تُوصف بأنها القانون الإلهي الثاني للصدقات من جملة قوانين العلم الإلهيّ، أن الله (سبحانه وتعالى) أوجب مقدارًا من المادة أو الطاقة ليتدفق من منطقة غنية ما إلى منطقة فقيرة أخرى. وفيما يتعلق باستخدام دورة الماء باعتبارها مثالًا لاستشعار قوانين العلم الإلهيّ، فيكمن الغرض الإلهي من المحيطات في استخدام الطاقة الشمسية من أجل توليد تدفق محدد بعينه من بخار الماء قد قدَّره الله (سبحانه وتعالى) تقديرًا، ليكون بمثابة صدقة للسماء الجافة فوق البحار والمحيطات. وحينها يصبح الواجب الإلهي للسماء التي تظلل البحار والمحيطات هو الاستعانة بقوة الرياح من أجل تقديم قسط محدد بعينه من ذلك التدفق للماء، والّذي حدده الله (سبحانه وتعالى) مسبقًا، ليكون بمثابة صدقة للسماء الجافة فوق اليابسة. وأخيرًا، يتمثل الغرض الإلهي من السماء التي تظلل اليابسة في استخدام جاذبية الأرض من أجل تقديم جزء من الماء في صورة أمطار أو ثلوج قد قدره الله (سبحانه وتعالى) تقديرًا، ليكون بمثابة صدقة إلى الأرض الجافة.

In Surah al-Baqarah, (2:261-275), the Qur'an discusses in detail the concept of spending in Allah's way and all the dos and don'ts associated with it. It is said that whatever we spend out of our wealth will be returned to us multiple times (v261). Using a simile of a rock and a garden, believers have been warned to not boast about their actions. If they remind others of their action, they are like a hard rock that has been left barren after heavy rainfall (v264). However, if they spend their wealth to gain Allah's approval then their example is of a garden on high ground, which when hit by heavy rain, increases its yield (v265).

In early 2010, Senegal was gripped by a strange rumor known as the " death offering. " It spread throughout the country over several weeks, making headlines and feeding gossip. Reports say that since yesterday a crazy rumor has been circulating in the country. According to the testimonies of several people, a 4×4 was seen " generously " distributing meat, ten thousand CFA francs, and a meter of " percale " (a fabric used to make shrouds for deceased Muslims) to passers-by as charity. But, according to the rumor, " all the people who received these alms (or offerings?) had a fit and died. " 1 Several people suspected of distributing the deadly alms were set upon by the crowd in streets and marketplaces and occasionally attacked. This article seeks to show that this rumor, as unusual and ephemeral as it might be, is more than just a good story from the perspective of the Senegalese who spread it and the newspapers that made it a headline: it also provides food for thought for the social sciences. Our work on similar stories involving genital theft, killer telephone numbers , and miraculous apparitions on mobile telephones has already shown that this

Sadaqa is a voluntary act of charity performed in order to please God. Blanket donations can make a huge difference to a person or organisation, especially if they are homeless. Millions of the poorest people in the world cannot afford even a blanket and die without a roof or clothing. Al BARAKA Trust UK is asking for donations to help the homeless and underprivileged. Every penny raised will go towards meeting the needs of those who are in need. The ideal way to keep warm is to donate woolen clothing, we encourage people to donate now.

Islam menganjurkan umatnya supaya berusaha dan memperolehi harta secara yang halal bagi mencapai kesenangan hidup di dunia dan di akhirat. Memiliki harta merupakan suatu nikmat yang dikurniakan oleh Allah SWT kepada kita semua. Sesiapa yang beriman kepada Allah SWT dan bersyukur atas segala nikmat yang diperolehi dengan membelanjakan hartanya pada jalan Allah, nescaya Allah SWT akan membalas segala amal baik yang telah dilakukannya.

بسم الله الرحمن الرحيم..
الحمد لله رب العالمين والصلاة والسلام على  سيدنا محمد ومن إتبعه واهتدى بهديه إلى يوم الدين
أثار هذا الكتاب إعجابي،لأنه تناول موضوع الصدقة بطريقة جديدة لم أعهدها من قبل،وفق فيها بين منهج الشرع والعقل..فتوصل بعد تدبرفي الكون واشتغاله بعلوم الطبيعة وإجرائه للتجارب وإحتكاكه بمختلف الشعوب وثقافتهم إلى أن الكون تحكمه نواميس الحياة،ويقوم مبدِؤها على قانون الأخذ والعطاء  قانون الصدقة.وهذا المبدا هو الذي يجعل الحياة مستمرة في عالم الأحياء.
وقد توصل الأستاذ الكريم أن المبادئ العلمية تنتمي إلى علم إلهي فرضه اله على الكون،وان هذا الكون مدرسةعالمية للإنسان.
عكف أستاذنا على تجلية معنى الصدقة وأثرها على الحياة الإنسانية،وان الصدقة هي إسعاد الذات قبل إسعاد الغير،فمن أراد أن يسعد نفسه فليسعد غيره. والصدقةلا تقتصر على التفضل على الغير بالمال بل هي أوسع من ذلك فهي تشمل إعانة الملهوف،الكلمة الطيبةوإماطة الأذى من الطريق. قال عليه السلام:
: كل سلامى من الناس عليه صدقة، كل يوم تطلع فيه الشمس: تعدل بين الاثنين صدقة، وتعين الرجل في دابته، فتحمله عليها أو ترفع له عليها متاعه صدقة، والكلمة الطيبة صدقة، وبكل خطوة تمشيها إلى الصلاة صدقة، وتميط الأذى عن الطريق صدقة
إن الصدقة هي قيمة أخلاقية تذيب الأنانية في النفس الإنسانية كما تذيب الحرارة الجليد..إلا أن ابعادها في حياة الإنسان غير المسلم تختلف عنها في حياة المسلم..فالرجل الغربي أوغيره يندفع إلى الصدقة رغبة في إسعاد الغير..أما المسلم فيندفع إليها إبتغاء الأجر والثواب.فهي تحقق السعادة لصاحبها ولمن إستحقها وهي قربة من المولى عز وجل وجنة من النار...
أشكرك سيدي..على هذاالإبداع الفكري لأن المكتبة الإسلامية في أمس الحاجة إلى هذا النوع من الدراسة
التي يعتمد عليها في المجال الدعوي.
22رجب 1442 الموافق ل06/03/2021
الأستاذ نصرالدين غزال

This paper questions claims about the all-pervasive neoliberalization of everyday life that dominate many debates in anthropology and beyond. Situated in deprived rural areas of post-war Bosnia–Herzegovina where socio-economic restructuring has led to a reduction in social redistribution and access to many once-guaranteed state provisions, I explore the workings of an Islamic economic theology of halal exchange that mediates divine abundance through an ethics of care and generosity. In a situation of increasing socio-economic inequalities, the economic theology of halal exchange offers villagers a parallel logic of relating to the divine and to each other, as it is concerned with generosity and sharing rather than with the calculative logic of profit and accumulation. Ultimately, this paper addresses the way that specific reconfigurations of cultural values provide a significant basis for moral imagination, innovative practice and virtuous action at a time of radical change and uncertainty.

Social assistance generally means eliminating the needs of people by providing goods or financial support. There might be some problems with social assistance, particularly at the stage of conveying assistance to the "recipients". For the most part, these problems consist of "being labeled and humiliated", "discrimination and clientelism", "idleness and dependence", and "abuse". The aim of this article is to offer a "psychosocial" modeling as a solution to the problems related to those who receive social assistance. At this point, the "sadaqa stones" modeling will be considered as a springboard for finding a solution. Thus, interpretations of how the social assistance modeling should be at the present time will be taken up in this article.

L’articolo prende le mosse dalla Nota maussiana dedicata all’elemosina – un tema difficile da affrontare nel contesto del Saggio sul dono di Marcel Mauss, ma impossibile da evitare – per indagare un modello diverso dalla reciprocità del dare, ricevere e ricambiare, modello che costituisce l’asse portante della teoria maussiana. Secondo Mauss, la teoria dell’elemosina è “frutto di una nozione morale del dono”, nozione che ha origine nella “storia delle idee morali dei Semiti”. Esistono tuttavia situazioni di particolare vulnerabilità (povertà, malattia, vecchiaia), in cui non può esserci reciprocità tra donatore e donatario, almeno non una reciprocità di tipo materiale. Esistono tradizioni che hanno messo in campo, accanto a modelli di dono di tipo reciproco, anche modelli di dono di tipo unilaterale. Così il modello maussiano trova nella zedaqah ebraica, nella caritas cristiana e nella sadaqa islamica una sorta di emendamento. L’articolo si concentra poi sulla sadaqa, una forma di dono ampiamente diffusa nelle società islamiche e sul waqf (fondazione pia), una istituzione che ha creato e finanziato per secoli il sistema di assistenza e di servizio sociale nell’Islam.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International licence Newcastle University ePrints-eprint.ncl.ac.uk Pollard JS, Datta K, James A, Akli Q. Islamic charitable infrastructure and giving in East London: everyday economic-development geographies in practice.

With the centennial of the official end of the First World War, which had a profound effect on the modern Middle East and the Islamic World, this year’s conference seeks papers around this theme, but also war and peace in the Middle East and the Islamic World in any period. Topics unrelated to this year’s theme are also welcome. The conference will explore how warfare effects society; the way in which peace and peace-making processes develop; how warfare has shaped the Middle East and the Islamic World; how the state, civil society, and people endure war and work for peace; and how Islamic civilization conceptualizes war and peace.

This article is dedicated to the 10th anniversary of the Andijan massacre and narrates on the fate of the Andijan religious community known for being influenced by the teaching of the self-taught theologian Akram Yuldashev. This is a sequel to my article on the identity of Yuldashev followers which was published in the Russian edition of “Rasy I narody” (Races and Peoples) in 2006. This article is also posted on the current Academia.edu page among my publications.