scholarly journals SHOWCASING SOCIAL PIETY: BETWEEN CHARITY OF THE HAVES AND RIGHTS OF THE HAVE-NOTS

2018 ◽  
Vol 3 (2) ◽  
pp. 168
Author(s):  
Miftahur Ridho

<p><em>Religion based charity organizations, including those inspired by the Islamic teachings regarding caring for others, are prevalent around the world. They play significant role both in supporting the state to deliver social welfare services to the poor and the less fortunate and sidestepping or competing with the state in such provision. This paper, thus, aims at exploring the dynamic interplay between Islamic teachings regarding charitable practices and social welfare services provided by the state. Discussion on this paper suggests that Islamic charitable practices such as Zakat, shadakah, and others, can be observed through different lenses; as a charity of the rich and as rights of the poor. In Indonesia and other Muslim countries, such giving practices are widely accepted as charity of the rich partly because the idea of providing social welfare to the poor is perceived as the duty of the state. Hence, the rights of the poor lies on the obligation of the state, not the rich.</em></p><p> </p>

2019 ◽  
Vol 11 (1) ◽  
pp. 151-184
Author(s):  
Hamzah Hamzah

One of the major problems that the developing countries face is the lack of state revenues to cover all required expenses. Zakat is completely different from taxes, because it is a direct solution for poor people because it goes with the same type of property from the rich to the poor (not like the most of the poverty reduction programms which go in shape of projects for the poor), also Zakat has its own fixed resources and fixed legal channels of spending. Zakat is considered a form of charity that must be paid from a person`s wealth (when his/her wealth exceeds or reaches a “specific amount” of money (or othertypes of wealth like gold) So when the wealth reaches this level or (the specific amount ) the person who owns this wealth should pay a specific amount for the poor and this amount goes to the poor named Zakat. At the time of prophet Mohamed, he was sending the officials to collect money of Zakat, as it was mentioned for example , when he sent Muaaz Ibnu Jabal to govern Yemen, he ordered him to collect money of Zakat. Also in the time of the second gonernant in Islam (Khalifah). At the time of the third Khalifah Umar, where the state was expanded, Umar still interes ed in collecting Zakat but with a new way in terms of two perspectives, first collecting it from both outward and inward money, second by establishing “a Zakat organization” to be the ideal solution in dealing with Zakat. At the time of umar the revenues of Zakat became a huge amount, until Umar decided to give a salary for The periods after that the governants were not interested so much to collect Zakat by themselves and from the outward and inward money, because total toll became very huge so they decided to leave this mater up to the eligible Muslims to pay their Zakat, but in the later on periods of time the Muslims became less aware by the religious practises so the total toll of Zakat became less than periods of the prophet and Khalifah and not sufficient to satisfy the basic needs of the poor in the Muslim countries. To conclude from that, the best total yield of Zakat was happened when it was collected and distributed through an organization with a great attention from the leader of the state, so this paper will be describe about zakat persepective Hadis Maudu’ in the first time of Islam. 


Author(s):  
Bela A. Syrnikova ◽  
I. Z Kobzar ◽  
D. V Storozhenko ◽  
Kh. V Temirov ◽  
Zh. A Ashuev ◽  
...  

In the article there are analyzed external links of the large multidisciplinary institution of the social support of the population «Scientific and Practical Center of Rehabilitation» from the point of view of the identification of relationships of social partnership in them. These relationships were shown to have diverse forms and are implemented in terms of the participation of representatives of various sectors in the activity of collective bodies of institution’s management. There is demonstrated the significant role of relationships of the social partnership in the determination kinds, volumes, quality and circumstances of the provision social welfare services to the population.


2014 ◽  
Vol 59 (3) ◽  
pp. 613-627 ◽  
Author(s):  
Kimuli Kasara ◽  
Pavithra Suryanarayan
Keyword(s):  
The Poor ◽  

2002 ◽  
Vol 22 (5) ◽  
pp. 647-663 ◽  
Author(s):  
GAIL WILSON

This paper discusses the material aspects of globalisation and the effects of the movements of trade, capital and people around the world on older men and women. While some older people have benefited, most notably where pensions and health care are well developed, the majority of older men and women are among the poor who have not. Free trade, economic restructuring, the globalisation of finance, and the surge in migration, have in most parts of the world tended to produce harmful consequences for older people. These developments have been overseen, and sometimes dictated, by inter-governmental organisations (IGOs) such as the International Monetary Foundation (IMF), the World Bank and the World Trade Organisation (WTO), while other IGOs with less power have been limited to anti-ageist exhortation. Globalisation transfers resources from the poor to the rich within and between countries. It therefore increases social problems while simultaneously diminishing the freedom and capacity of countries to make social policy. Nonetheless, the effects of globalisation, and particularly its financial dimensions, on a nation's capacity for making social policy can be exaggerated. Political will can combat international economic orthodoxy, but the evident cases are the exception rather than the rule.


2010 ◽  
Vol 27 (1) ◽  
pp. 54-73
Author(s):  
Ibrahim Olatunde Uthman

It is sad and paradoxical that Muslims, who were once the precursors and torchbearers of the scientific knowledge that culminated in modern civilization, are today wallowing in a state of backwardness, ignorance, and domination. Despite their global numerical strength of over one billion people,1 only a few Muslim countries are currently making any significant strides in shaping contemporary civilization and the state of the world. This paper examines how the Islamic concept of khilafah (vicegerency) can be employed to revive Islamic science so that it can sustain human and other creatures in a wholesome manner. It argues that teaching secular sciences according to Islamic principles, as is being done today at the International Islamic University, Malaysia (IIUM) and Nigeria’s Crescent University, Abeokuta (CUA) will reverse such negative trends.


2017 ◽  
Vol 9 (2) ◽  
pp. 189-207
Author(s):  
AN Ras Try Astuti ◽  
Andi Faisal

Capitalism as an economic system that is implemented by most countries in the world today, in fact it gave birth to injustice and social inequalityare increasingly out of control. Social and economic inequalities are felt both between countries (developed and developing countries) as well as insociety itself (the rich minority and the poor majority). The condition is born from the practice of departing from faulty assumptions about the man. In capitalism the individual to own property released uncontrollably, causing a social imbalance. On the other hand, Islam never given a state model that guarantees fair distribution of ownership for all members of society, ie at the time of the Prophet Muhammad established the Islamic government in Medina. In Islam, the private ownership of property was also recognized but not absolute like capitalism. Islam also recognizes the forms of joint ownership for the benefit of society and acknowledges the ownership of the state that aims to create a balance and social justice.


2017 ◽  
Vol 16 (32) ◽  
Author(s):  
Jumi Herlita

Zakat and taxes are two important sources of funding for the state. Both function to solve economic problems and reduce poverty in the community. But in reality the function of zakat and tax can not be optimal. BAZNAS and LAZ as an extension of the government in managing zakat can not be maximized in the collection of zakat funds as well as taxes. Although the nature of the tax is not specific to the poor, but also to the rich, but in fact the existence of taxes have not been able to solve poverty in Indonesia. Therefore it is necessary solution to synergize zakat and tax in order to increase zakat and tax collection. With bersinerginya zakat and taxes are expected to increase public awareness to pay zakat and taxes that can eventually be used to reduce poverty.


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