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Established in 2006 as a Community of Reality

Welcome to the Neno's Place!

Neno's Place Established in 2006 as a Community of Reality


Neno

I can be reached by phone or text 8am-7pm cst 972-768-9772 or, once joining the board I can be reached by a (PM) Private Message.

Established in 2006 as a Community of Reality

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Established in 2006 as a Community of Reality

Many Topics Including The Oldest Dinar Community. Copyright © 2006-2020


    Islam and spending and savings

    Rocky
    Rocky
    Rocky
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    Posts : 280892
    Join date : 2012-12-21
    • Post n°1

    Islam and spending and savings Empty Islam and spending and savings

    Post by Rocky Wed 13 Jul 2016, 3:24 am

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    Islam and spending and savings


     d. Successful Obeidi 

    Theorists see what is known as the Islamic economy that the Koran pre - empted all economic theories when exhorted to increase spending and consumption as a way to revive the economy, but some believe that Islam gave a complete theory of spending preceded by centuries of effective demand for the world of the famous British economist John Maynard Keynes that governments are advised toincrease public spending in theory time ofrecession as a means to overcome the crisis.Indeed, a simple look at the text of the Quran asserts that includes hundreds of verses that adorn the Muslims love spending invite them to avoid constipation. Perhaps the words {and thus provided them spend} that was repeated many times and different formats is sufficient to explain the importance of spending in theKoran , which puts spending on a par with the obligatory obstacle prayer and supplication and worship and theHoly Gerha.oihol convey the image that God loves spending, but dub generosity and generosity supernumerary {but his hands Mpsottan spend it as he wishes}. And the Quranic text intended to spend the money spent on self, family, relatives and performance of Zakat and donations for purposes that fall under the door of the so -called spending for God 's sake. It goes the famous Islamic scholar Yusuf al - Qaradawi to that spending is arecipe insured, while labeled "infidel" sparingly , and parsimony. In contrast , the Koran is seen with suspicion to the savings and savings. Of course, the relationship between spending and saving is not a religious issue primarily, but lies at the heart of the prevailing economic system. But it also raises the question again about the impact of faiths and religious traditions to positively or negatively economic activity and its role in thedevelopment process. Not spending alone live economy no one disputes the importance of consumption toeconomic growth, especially after Keynes succeeded in transferring attention to the economic theories of supply to demand. That is why supporters of promoting the economy , "Islam , " the idea that the Koran focus on spending is one of the most important pillars of the economic system of Islam and believe in love spending advantage of this system is characterized by comparison with the capitalist and socialist systems.According to their opinion , they do not contribute to the fight against poverty through giving money to charity only to the poor and needy, but also to maximize the effective consumption demand as a key factor to stimulate economic growth, in addition of course to reward earned spent in the afterlife. But all these assumptions are not usually compared to reality to make sure the actual contribution to development. And stems of Islamic jurisprudence in justifying his preference for the Koran to spend that money and livelihood are the property of God , {and whatsoever you spend of anything , it is replaced by a best of providers} It istherefore right that controls the way cashed. On the other hand , does not deprive Islam to enjoy the money in this life and the basis of that money gift from God. That is why Islam refusing to take a stand for tendencies of monastic life and asceticism asceticism and austerity. As communicated to us by the Prophet 'sbiography sayings attributed to Muhammad calling his companions to pretend wealth for example. "If God Attac money Flair impact you . " It seems that the companions did not fall short in meeting this call, especially after the coup in economic and social life of the Islamic community impact of invasions and conquests and what came of it from the spoils of war. It is true that the Koran warns of extravagance, but biographical and Islamic history is full of stories about large amounts of money collected by the companions which Anaskt clearly in their way of life and Moklhm and their dress and ornaments. Of course, all of this calls to ask a question about the appropriateness of these religious perceptions with the requirements of rational economic behavior. It should be noted here that the subject of the influence of religion on the economy gain increasing attention by economists and sociologists. The world famous German sociologist Max Weber (1864- 1920) first studied the relationship between prevailing in the society on the one hand and religious values ​​and the willingness of the community to move to an advanced economic system , on the other hand .oajb say that Islam came to his harsh. In his last polymath "economy and society , " Max Weber rightly points out that the books of Islamic heritage speaks a kind of pride about the life of extravagance and Alfajfajh lived close companions to Muhammad and the multiplicity of wives and immersion in the enjoyment of Paljoara. Weber believes that such values ​​are totally incompatible with what he calls the economic and ethical standards Alboritanih Protestant faith based on the principle of asceticism and austerity which I consider indispensable prerequisite for the development of capitalism. That concludes Max Weber to the conclusion that Islam is ageneral development obstacle. It is a hypothesis reverberate still reluctant so far in all the debates about development opportunities in Islamic countries. Despite all the criticism of the hypothesis of Max Weber, but there are a lot of prevailing in the economic reality in the Islamic countries phenomena support this hypothesis. It also is reflected in the way the practice of some religious rituals and ordinances that provide clear examples of waste and are totally incompatible with rational economic behavior. For example , in themonth of Ramadan , which is supposed to be the month of fasting and savings, it notes contrary, the Muslim family spending increases on food and drink exponentially. Against this wasteful consumption notes stumbled evident in the areas of production as a result of shorter working hours and the disruption of projects. And finds a lot of rich people in Ramadan an opportunity to demonstrate the richness through organizing so -called Bmwaid Rahman, which is keen donors out to be the biggest, longest and most diverse in the food and drink. And even some of them are competing to enter the Guinness World Records !!. On Eid al - Adha slaughtered in one day and one place hundreds of thousands of sacrificial animals which means theimpossibility of distribution to the poor and create serious health and environmental problems. Islamic countries and sects locked competition "fierce" in the building of mosques in the hope of obtaining the title of the largest mosque in the world where visitors impressed in front of the manifestations of extravagance and pomp in clear contradiction with the simplicity and humility and asceticism and piety advocated by religions usually. This phenomenon also began to deteriorate in recent years in the way of the Shiite religious rituals. In Ashura almost life - stop for several days and find a lot of politicians and businessmen in this occasion anopportunity to donate generously to the processions Visitors center of squandering clear for food and drink and the time for each and economic resources which there is an urgent need in the areas most important. There is no doubt that the domes gilded and precious antiques, carpets and other manifestations of extravagance in the shrines of Shiite imams in Iraq and Iran completely inconsistent with the prevailing idea for asceticism and piety of Imam Ali and his sons in their lives. It seems that all these manifestations of the adverse economic life find religious justified in encouraging the Koran his position on spending and skeptical of the savings and savings. And can such a religious outlook that contribute to the delivery of the development process to a standstill. No development without saving the Koran to take an aggressive stance striking about saving.Nowhere is this position in the first prohibition {compactness and those who hoard up gold and silver and spend it not in the way of Allah teach just Grievous!}. And it offers a detailed picture of the Koran chilling to torment Almktensan. This rejection of the hoarding situation and Arepettt fears of coins withdrawn from circulation and damage caused by it on the booming heart of Islam trade sector scale. On the other hand , the Koran is creative in his criticism of stinginess and miserliness {The stingy and sacked and lied to gentle persuasion Fsnasrh juice}. It is clear that this situation also applies to aspects of care and asceticism Thrift ,which is supposed to be one of the virtues of rationality in economic life. The most influential aspect in theposition of the Qur'an savings is to the subject of usury and interest and harsh interpretation of the haraam.And refers Max Weber in his book mentioned the right to almost all religions, including Judaism, Christianity, consistent in Zmha usury and urged their followers to avoid it , but the Koran refused to talk to the Lord is more stringent and rigid, especially since this prohibition also circulated to the interest in all its forms. If the prohibition of usury before 1400 justified in light of social and economic conditions prevailing at that time, the adherence to the prohibition of interest at the present time puts all the calls for the establishment of anIslamic economy as a stand - alone in front of a difficult test. Max Weber sees the prohibition on interest indicator of the rejection of modernity, not only because it would mean the abolition of one of the most important mechanisms underlying the market economy, but also the absence of the most important incentive for savings. It seems that the representatives of the Islamic economy noticing this glaring contradiction between spending and saving and trying to justify it . In his book , "our economy" (p . 662) Mohammad Baqir al - Sadr acknowledges that the capitalist system, contrary to the Islamic economy is able to "establish a large - scale projects by compactness and savings and the formation of huge capital as a result of savings mobilization by banks." To get out of this impasse in Islamic Economics chest propose a "socialist" is to rely on the state to establish a "Greater production projects." With the spread of Islamic banks later attention returned once again to the jurisprudential tricks that could help circumvent the principle of the prohibition ofinterest. Without going into the details of Islamic banking tools, it is clear that its role in mobilizing financial resources remain limited. It is not intended to deny the legitimacy of the existence of this type of banks. As long as there are customers do not want to deal benefit, you must provide them with the opportunity to participate with their money in economic activity. But the problem lies in the invitations , calling from time totime for the imposition of interest on the banking system as a whole, add this to impact the negative moral to savers, which ultimately leads to the waste of economic resources. The Koran Conservatives on saving a core to block the accumulation process factors stand by according to Weber , it is considered an indispensable condition for the transition to a market economy. Of course , we can not conclude that the economic teachings of Islam are incompatible with the principle of the capitalist system. Besides verses own spending and saving, the Koran also includes a lot of moral rules that can help build a sound economic life. In practice, Islamic countries have succeeded in providing good experiences in development, including Indonesia and Turkey. But these two very memorable stay away from the puritanical interpretations of some of theeconomic teachings contained in the Koran. Therefore we can say that the problem lies in the way ofinterpretation of sacred text. The relationship between religion and the economy needs a continuous review to religion does not become a hindrance to development. This requires re - interpretation of the text in order tosuit the requirements of modern economic life and motivate members of the community to work and discipline, creativity and innovation, and frowns on self - made ​​life and asceticism and savings.
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