RSSToate intrările Etichetate cu: "probleme islamice"

Confruntarea cu dificultățile bancare islamice

munawar IQBAL
AUSAF AHMAD
TARIQULLAH KHAN

Islamic banking practice, which started in early 1970s on a modest scale, has shown tremendous progress during the last 25 ani. Serious research work of the past two and a half decades has established that Islamic banking is a viable and efficient way of financial intermediation. A number of Islamic banks have been established during this period under heterogeneous, social and economic milieu. Recently, many conventional banks, including some major multinational Western banks, have also started using Islamic banking techniques. All this is encouraging. in orice caz, the Islamic banking system, like any other system, has to be seen as an evolving reality. This experience needs to be evaluated objectively and the problems ought to be carefully identified and addressed to.

It is with this objective that the Islamic Research and Training Institute (IRTI) of the Islamic Development Bank (IDB) presents this paper on Challenges Facing Islamic Banking, as decided by the IDB Board of Executive Directors. A team of IRTI researchers consisting of Munawar Iqbal, Ausaf Ahmad and Tariqullah Khan has prepared the paper. Munawar Iqbal, Chief of the Islamic Banking and Finance Division acted as the project leader. Two external scholars have also refereed the study. IRTI is grateful for the contribution of these referees. The final product is being issued as the Second Occasional Paper.

It is hoped that serious consideration will be given to the challenges facing Islamic banking identified in the paper. Theoreticians and practitioners in the field of Islamic banking and finance need to find ways and means to meet those challenges so that Islamic banking can keep on progressing as it enters the 21st Century.

Regândirea teoriei relațiilor internaționale în Islam

Mohammad Abo-Kazleh

Fundația legală a relațiilor externe în Islam se bazează pe Sharīy’ah. Sursele originale ale lui Sharīyah sunt Coranul și tradițiile profetice (Sunnah). Derivat din Sharīy’ah este jurisprudența primară sau islamică care acoperă o mulțime de probleme și probleme care apar în viața omului.. (al-Mawdūdī, 2002) Printre principalele probleme cu care încearcă să se ocupe jurisprudența islamică contemporană sunt relațiile externe în islam. Juriștii musulmani au dezvoltat opinii diferite despre principiul organizării relațiilor externe în islam. niste(denumit în continuare tradiționaliști) care au fost influențați de tendința realistă a Islamului, în special în perioadele de cucerire, cred că relațiile externe din Islam depind în mod original de atitudinea grupurilor sau a statelor non-musulmane față de islam și musulmani., baza relațiilor externe ale statului islamic este lupta, dar în anumite condiții. În contrast, alți juriști (în continuare, numiți pacifiști sau non-tradiționaliști) credeți că originea relațiilor externe în Islam este pacea, deoarece Coranul afirmă fără echivoc „nu există nicio compulsie în religie”.(2: 256) În consecinţă, principiul războiului propus de către tradiționaliști este, non-tradiționaliștii cred, nu este compatibil cu această regulă coranică fără întârziere. Diferențele față de principiul inițial al relațiilor externe în Islam sunt de obicei atribuite faptului că exegeții Coranului se diverg cel mai adesea în demersul lor de a analiza și înțelege versetele Coranice înrudite., iar acest lucru creează o dilemă în jurisprudența islamică. Problema este complicată, deoarece susținătorii ambelor abordări depind de versetele Coranic pentru a-și justifica afirmațiile.

Progressive Thinking in Contemporary Islam

Prof. Dr.. Christian W. Revenire

It seems sensible to start by shedding light on the background context and then to define the broader framework within which theprogressive thinkingin contemporary Islam which we want to discuss is embedded. The movements and trends which are shaping the contemporary Islamic world can be analyzed and assessed in the light of two conflicting forces, namely the notions of authenticity on the one hand and modernity on the other.
Such an approach perceives contemporary Islam as being torn between the authenticity in matters of life and doctrine which it derives from its past and the modernity which refers it to a present (and a future) in which Muslims no longer hold the reins of power and are therefore no longer able to control the development of thought.
Islam is centred on a scripture which it holds in faith to be the revelation of God. This scripture, the Qur’an, is believed to be eternal and immutable in form and content and thus to be valid for every place and time, to contain a truth which obtains for ever. Modernity, by contrast, is characterized by the relativity and the progressive nature of all truth. For the modernists there is nothing, spoken or written, which cannot be construed and questioned, which cannot and indeed should not be further refined by the human mind.
Islam thus sees itself positioned between the authenticity of a truth – that of the Qur’an as a – so to speak – naked, irrefutable fact – and a modernity whose knowledge in all fields is constantly being reconstructed. Is the solution to be found in modernizing Islam or in Islamizing modernity? It is the task of the Muslims to answer this question.