The ruler and his government ensures that the society is run at optimum quality. So, the Muslim ruler of the Muslim society is responsible for the society to have the key features to tackle extremism. The first step for the ruler is to ensure that all economic and social policies, local and international, are developed and formulated within Islamic values. There are two types of Muslim rulers that we find that are inadequate for a successful application of the Islamically advised policies. Some rulers, we find, are outright deniers of Islam and publicly express their commitment to the foreign ideologies and governing systems from both the west and the east.
ISLAM AND POLITICS IN THE NORTHERN REGION: FOCUS ON TIJANIYYAH AND AHLUS-SUNNAH SECTS IN TAMALE Introduction Throughout history and contemporary societies, religion has played a major role in political development in the world. There is a symbiotic relationship between religion and politics; Politics has an independent causal effect on Religion and Religion has an independent causal effect on Politics. Weber (1904) in “The Protestant ethic and the Spirit of Capitalism”, insisted that causality runs both ways between religion and politics. This relationship can have both negative and positive impact on the development of society. However, there has been a general agreement on the need to separate religion from politics and politics from religion by political scientists.
RELIGION AND POLITICS In our society, there is a constant debate on whether politics should intervene with religion. Most countries have a law emphasizing the separation between the two entities but there are some countries that have a unified government and religion. A unified religion and politics encompasses government functions such as law-making, law-implementations, and public financing which includes taxes and subsidies. Consequently, it is appropriate to eliminate the union between religion and politics due to certain factors such as the diversity in religions, cruciality of law implementations, and the tendency for unequal treatment. We are living in a world with a diversity of religions (Abbink,2014).
Other Important matters concerning Islamic Jurisprudence: (fiq , fatwa) Other important matters concerning Islamic Jurisprudence would include the Fiqh and Fatwa. Fiqh means the knowledge about Islamic rulings from their sources, people try to understand the divine law, Shariah, of which is infallible. Fiqh is fallible and changeable, it is distinguished from al-fiqh, the methods of legal interpretation and analysis. Fiqh is the product of application of uaul al-fiqh, the total product of human efforts at understanding the divine will. A hukm is a particular ruling in a given case.
However, the importance of the acknowledgment of morality is extremely important as morality impacts society in numerous ways. Morality is culturally conditioned and is enhanced with the use of learned situational ethics and the exercise of free will. Morality is changed/shaped based on cultural backgrounds and family beliefs. Geuss explains that “‘morality’ encompasses a wide variety of different sorts of things that are at best connected to each other by ‘family resemblances’” (Geuss 167). According to Tabellini, there are “large differences in the scope of application of norms of good conduct across different societies” (Tabellini 260).
The purpose of the whole discourse of the Gita is to instil discriminative knowledge, so that one becomes capable of discriminating between right and wrong actions. Different people in the world follow diverse philosophies, religions and sects. They have their own beliefs and concepts of right and wrong actions. However, the Gita presents a litmus test to identify whether one is following the right path, irrespective of one’s religion or sect, leading to the Absolute, so that one achieves the optimum blissful experience. In that way, the Gita is a secular treatise.
DUNNE_THC.Doc Critically evaluate the claim, that contemporary consumer society is more of a dissipation of religion, than religion in a new form? 1. To critically examine this question a workable definition of both religion and contemporary consumer society will have to be established. This will allow an examination of how and if religion is affected by such a society. Such effects are examined in the light of trends of early modernity and contemporary sociology.
Abstract Advertisements are designed and displayed publically to convey information about a new product to purchase. However, depending on the targeted population, they can raise concerns in Muslim conservative countries if compliance with cultual and cultural beliefs is breached. Hence, rules and regulations governing conveyed messages through advertisements are legislated to ensure that religious and cultural values are observed. Conservative cultures do not accept flashy flesh, sexual and materialistic representations and ideas that do not support the Islamic teachings in the Muslim countries and common ethics in the western world. In absence of particular rules, ethics and common sense are the basic guideline for advertisements.
In Islamic view, we have to prioritize to produce enough goods and services to meet the basic needs of people. If it were to be secular economic system, they would have chosen to produce or consume what maximizes their satisfaction. But in Islamic economics, we have some modifications to this which firstly any goals to be achieved must be derived from Islamic worldview as the aims are at the fulfilment of the Shari’ah purposes (Maqasid al-Shariah), which is the protection of public interest. It carries the implication of what is good and bad, what should be done or avoided. Thus, a Muslim can indulge in any activity as long as it is valid, permissible, and not contradict with the
The basic auditing model is imperfect since it makes auditors financially subject to organizations. The Western common model of morals reflected in the conventional accounting or auditing for the most part propose an arrangement of morals separated from religion . Its free enterprise methodology is inadmissible for the Islamic financial system, which, then again, puts high good values, decency and Maslahah of the Ummah (for the advantages of Muslim society) as among its standards. Thus, due to contrasts in the Islamic economic vision to those of Western economics ,Islamic financial aspects including finance, banking or accounting ought to be assessed within its own structure and utilizing its own particular criteria. I propose that as far as the competency, let the Board audit committee and the Shariah committee of the IFI choose the suitable level of the Shariah auditor.