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The concept of money has evolved over time in line with changing needs and advancements in technology. With the introduction of electronic money, cryptocurrencies have garnered widespread interest, influencing individuals, savers, and even governments. Consequently, cryptocurrencies require examination not only from the perspectives of information technology and economics but also in terms of religion and law. As these currencies become increasingly common in daily life, Islamic jurists have formed both positive and negative opinions regarding their usage. Legal transactions inherently carrying significant uncertainty, with a high risk of deception and fraud, and lacking any form of guarantee, leading to unjust and unearned enrichment of certain groups, are not in line with the general principles of Islamic law. Accordingly, some have expressed negative opinions about these currencies. However, others have provided positive feedback due to certain advantages they offer. These include secure blockchain systems and the ability to facilitate cheaper, faster, and instantaneous money transfers compared to traditional banking. When considering their positive aspects, cryptocurrencies are seen as a store of value and are deemed permissible for circulation, similar to foreign currencies or gold. Some economists and Islamic jurists argue that for cryptocurrencies to be accepted as money, they must be issued by a reputable authority such as the state, asserting that only in this way can they gain legitimacy. Based on this argument, they claim that the use of cryptocurrencies is not legitimate or lawful. However, in recent times, it has been observed that governments have introduced regulations to counter such claims. The argument that cryptocurrencies do not hold equivalent value compared to traditional fiat currencies is not valid proof of their illegitimacy. In fact, fiat currencies themselves lack intrinsic equivalents, yet they are widely used and hold value as an investment tool. More importantly, cryptocurrencies do not involve interest, which is a crucial factor in determining their legitimacy within Islamic economics. In general, the use of cryptocurrencies is considered legitimate based on these factors, and zakat should also be paid on them. Zakat is a religious obligation and one of the five pillars of Islam, aimed at redistributing wealth from wealthy Muslims with a certain amount of assets to those in need, thereby promoting social justice. With the recent advancements in the financial sector, new circumstances have emerged that require zakat to be applied in different ways. One such situation is the application of zakat to cryptocurrencies. Whether the use of cryptocurrencies as a type of zakat is permissible depends on whether they are widely accepted as a medium of exchange and a measure of value, as well as whether they provide users with confidence regarding their source. Naturally, it is also essential to consider whether cryptocurrencies involve uncertainty, are used for deceptive purposes, or contribute to unjust enrichment. These factors determine whether cryptocurrencies can be considered a suitable medium of exchange for zakat purposes. Taking all these into account, this study aims to examine the place of cryptocurrencies, which are becoming increasingly significant in today's economic life, within Islamic economics and zakat. The critical aspect of this study is whether zakat should be paid on these currencies, which are becoming widespread in Muslim societies and are increasingly being used by individuals as both a medium of exchange and a store of value. In terms of Islamic economics, the key consideration in the buying, selling, and use of cryptocurrencies as a medium of exchange is that they must not involve any uncertainty, deception, unjust enrichment, or interest. Based on this assumption, the study will examine the relationship between cryptocurrencies and zakat, one of the fundamental religious obligations in Islamic law, using qualitative data analysis and inductive reasoning methods. [ABSTRACT FROM AUTHOR]

The understanding and interpretation of ḥadīths has become important with social change. One of the main factors affecting social change is economics. The interaction between religion and economics has been an important factor in the interpretation of religious texts in every period. In this article, the interpretation of ḥadīths on zakāt in the context of changing economic factors is discussed in the Tadjrīd-i Sarīh Translation and Commentary. This work was translated and commented by Ahmed Naim and Kāmil Miras, who witnessed the changes that occurred during the transition from the Ottoman to the Republican Period. Kāmil Miras analyzed the ḥadīths on zakāt in the context of changing economic factors and discussed the dīnār and dirham made of gold and silver, which were used as measures for zakāt. He analyzed the changes that the dīnār and dirham had undergone in the historical process and included the jurisprudential debates about the adulterated dīnār and dirham. Then, he evaluated the effects of the change in economic life on the zakāt of the newly issued fulus and paper money, the niṣāb and the measure of wealth. In this context, he defended the necessity of using custom and tradition as a method in solving the problems that arise in this framework and presented his analysis in this context. [ABSTRACT FROM AUTHOR]

People ask for loans to meet their needs, starting from those closest to them. For this reason, the law of obligations has a history as old as human history. However, in a reality as old as human history, usury is what turns people's need into profit. Today, when Muslims cannot find a loan to pay for their needs, they mostly apply to bank institutions and get a loan with interest. Contemporary jurists have particularly highlighted zakat and qard funds so that Muslims can meet their needs by borrowing interest-free. Considering that the loan request arises from need and that the purpose of zakat is to meet the needs of the needy, it can be seen that the purpose of both is the same. Based on the unity of purpose, the question of whether it can be easier for people to meet their needs without interest by lending zakat property, has been answered by some jurists, especially those who have worked long hours on zakat. According to this view, loans can be given from zakat funds to return the money to the fund. Since the person will be included in the gharimin class, which is among the places of consumption of zakat, after borrowing, the zakat property can be allocated to meet the needs of those who request the loan. This study aims to reveal the issue of whether zakat can be given as qard compared to gārim, by comparing it with gārim, which is one of the places of consumption of qard and zakat. [ABSTRACT FROM AUTHOR]

The “wasq” that is used in connection with the zakat nisab of agricultural products was a measure of weight that was in use in the past and is no longer in use today. Almost all agricultural products that were previously measured by volume are now measured by scale. There are many different approaches to determining the equivalent of WASQ in terms of weight measurements, both historically and today. Currently, various methods exist for calculating the zakat nisab of agricultural goods. This may involve a single kilogram or varied kilograms, depending on the type of product. This article explores the existing research on the modern counterparts to the historical measurements, followed by an analysis of the approach used by authorized institutions in the Islamic world when determining the zakat nisab for agricultural products and the challenges they face. The intended purpose is to offer a measure that aligns with fiqh and is easily applicable for zakat givers today. It is concluded that determining the zakat nisab for agricultural products as a standard of single kilogram is feasible than separate values for each product. [ABSTRACT FROM AUTHOR]

The realization of the wisdom and benefits intended through the worship of zakat can be effectively achieved through the establishment of a systematic and institutional zakat administration with state authority. The historical practice of zakat being administered under the leadership of the state during the periods of Prophet Muhammad (saw) and the Four Caliphs serves as the primary basis for this determination. After the period of the Four Caliphs, the practice of zakat worship was left to the individual conscience of Muslims, and corporate zakat management was abandoned. In the modern era, countries such as Malaysia, Indonesia, and Egypt have reinstated institutionalized zakat management. This article delves into the practice of Malaysia, a country that has long implemented corporate zakat management under state authority. It examines controversial fiqh topics related to the collection and allocation of zakat funds. While Malaysia demonstrates financial success in zakat fund management, the absence of adherence to a specific sect as the basis for establishing zakat administration indicates a supra-sectarian approach to fiqh, grounded in contemporary ijtihads. [ABSTRACT FROM AUTHOR]

Poverty persists as a global challenge, particularly in economically underdeveloped Islamic countries. Despite government efforts to address income inequality and reduce poverty, these issues continue to afflict societies. To effectively confront this pressing problem, it is imperative to scrutinize the impact of Zakat, a crucial institution in Islam, and its potential contribution to alleviating these challenges. Zakat, one of Islam's five pillars, plays a pivotal role as a guiding economic force and a form of worship. It serves as a means of social assistance and solidarity, fostering stronger bonds between the donor and the recipient. Zakat cultivates feelings of love, compassion, and mercy while also mitigating jealousy, envy, and hostility. Furthermore, it operates as a mechanism for income redistribution in societies marked by unequal wealth distribution. This long-standing practice is rooted in the belief that wealth is a trust from Allah and underscores the importance of sharing it with those in need. Zakat has the potential to address a range of economic issues, from supporting the marriages of impoverished individuals to tackling unemployment. It remains significant as an expression of social responsibility and a means to promote justice and compassion, ultimately creating a more equitable income distribution. The objectives of Zakat are multifaceted, encompassing goals such as poverty alleviation, wealth redistribution, strengthened social bonds, wealth purification, meeting basic needs, and empowering vulnerable individuals. However, in Muslim-majority countries such as Bangladesh, the impact of zakat distribution is often inadequate due to a lack of self-discipline and understanding among Muslims. Additionally, the economic recession triggered by COVID-19 has exacerbated poverty in Bangladesh, with adverse effects on employment and a significant increase in poverty rates among low-income workers. Fair and Shariah-compliant zakat distribution remains underutilized in these regions, including South Asian countries within the Organization of Islamic Cooperation. The ease of collective cash or clothing distribution in zakat practices has led to inaccurate assessments of the genuinely needy. This traditional approach has also drawn criticism for its deviation from Islamic principles. This study examines changing perceptions and practices of zakat distribution in Bangladesh, focusing on promoting effective and equitable distribution methods. These methods may include income-generating expenditures, vocational training, microfinance initiatives, and targeted cash transfers. By adhering to Zakat's authentic principles and purposes, Bangladesh can leverage its potential to alleviate poverty and foster a compassionate society per Islamic teachings. Emphasizing the importance of Zakat and applying it fairly can drive significant progress in poverty reduction and social development in Islamic countries like Bangladesh. This study seeks to explore innovative approaches to zakat distribution that align with contemporary economic challenges and societal dynamics, ultimately contributing to a more equitable and prosperous future for the people of Bangladesh. As a result, poverty remains an ongoing problem in Islamic countries, and Zakat is a powerful tool to overcome this problem. By revising and improving the zakat distribution practices in Bangladesh, where the principles of Islamic economics guide efforts to reduce poverty and increase social welfare, work can be done toward building a more just and compassionate society.

In the prosperity and stability of states, maintaining public revenues and expenditures plays an important role. For this reason, all states need a well-functioning taxation system to meet the public expenditures. As in all states, Ottoman State had their own taxation system. Ottoman taxation system was classified under two main sections during the period before Tanzimat; Tekalif-i shar'iyya (religious taxes) and tekalif-i orfiyye (extraordinary taxes). The religious taxes, whose provisions are analysed comprehensively in fiḳh books, are zakat, tithe (ashar), kharaj and jizya. The extraordinary taxes, however, are legislated with the order of the sovereign due to the needs. This study tries to find answers to the questions whether zakat, as a religious tax with its own provisions, was a part of the Ottoman taxation system, and therefore whether Ottomans based on the fiḳh accumulation it inherited for the taxes they collected from the goods liable to zakat. The answer to this question will also reveal to what extent theory and practise coincide for the Ottomans. The subject was analysed under two headings. In the first one, general information about Ottoman taxation system is provided. In the second heading, by presenting the taxes Ottomans collect from the goods liable to zakat and the zakat provisions these goods are liable to, it is examined whether these collected taxes coincide with zakat laws. As far as we are concerned, Ottoman State continued the old tradition that the zakat for the value of the hidden goods be paid by the taxpayers, and they did not collect taxes for this directly. They also took into consideration the past practise that when the goods transported from a province through an internal or external customs become evident goods, they collected different zakat/tax amounts depending on the religion or nationality of the merchant. However, over time they implemented different rates by changing the inherited rates. To illustrate, for animal taxes, they applied a different taxation than zakat provisions by collecting a certain amount of money for each animal. Besides, by taking the quorum higher for certain occupations, they practised several specific applications that are not possible for zakat provisions but possible for taxes. They implemented a taxation policy depending on the land regime for the agricultural products. Differently from the older states, by turning the tithe and kharaj lands it included into demesne, they made it the property of the state, and the right of usage was given to the farmers. In this way, they developed a land regime in which the bare owner is the state, and the tenure was farmers'. Therefore, they had the chance to manage these lands easily. Thanks to this opportunity, as part of the rules they organised, differently from the religious tax rate, they implemented a flexible tax rate ranging from 10% to 50% depending on the type of the land. Assigning the tenure of the land, whose owner is the state, was considered renting and the tax collected in return was rental cost. In the period before Tanzimat, for the mines, the state acted according to the land type from which the mine is extracted. Since almost all of the land it owned were demesne, vast majority of the mines were naturally among such lands. The state operated these mines it owned through force account by directly recording them as revenues for the state treasury but did not assign them to the mesne lords. Thanks to the code of laws, the state itself organised the inspection and operating methods of these mines. In the post-Tanzimat era, thanks to the four different codes of practices, the state made thorough regulations in the field of mining law. With its present form, the Ottoman taxation system appears to be an integrated taxation system which depends on the old Turkic states, early Islamic states and the former applications in the lands it conquered. Ottomans also added certain methods and principles to this taxation system and turned it into an integrated taxation system whose extraordinary characteristics are more prevalent. [ABSTRACT FROM AUTHOR]

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Zakat institution has a special place both politically and financially in the history of Islam. Zakat, as worship, is located beyond as an instrument of public finance, and a distinct institution compared to tax. However, in the modern period, Muslim countries adopt zakat institution into the state bureaucracy as a public finance tool through centralizing the zakat institution and governing it via state apparatus. In this study, we critically explore the role of zakat as a public finance tool and examine how it is implemented in two Muslim nation-states, namely Malaysia and Indonesia. Although these nation-states might aim to fulfill political and financial goals through integration of zakat institution into the state bureaucracy, it is argued that zakat worship should be practiced as a strong bond in society’s dynamics, and its centralization by the sovereign authority leads to the diminishing of such bond and increase the dependence of citizens on the state.

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Biographical information about the sahaba, which are also included in historical sources, is important in terms of Islamic history, fiqh, tafsir, and hadith sciences. The fact that relevant biographical information is dealt with in a scattered and confused manner in the sources calls for an examination and evaluation within the scope of classifications such as personality, subject, and period. In this context, Abbad b. Bishr's biography one of sahaba, is discussed. In the study firstly- it was noticed that there were two different sahaba in the name of Abbad b. Bishr- based on the lineage and kunya information, the sahaba that will be the subject has been clarified that he is Abbad b Bishr b. Abdi'l-Ashhel. In this context, different narrations have been transferred and evaluated. In the study, after information is given about Abdad b. Bishr about his lineage, kunya, family and being a Muslim, information is also given about the campaigns in which he participated. In addition, due to his duty as a zakat officer, a final chapter has been opened. In the first ranks of the Ansar, Abbad b. Bishr converted to Islam shortly before the beginning of the Medina period of Islam. From the time he met Islam to the day he passed away, he took sides with the Prophet (pbuh) for thirteen years, both by participating in campaigns and took part in duties. [ABSTRACT FROM AUTHOR]

In the Qur’an, wealthy Muslims are commanded to give zakat to the poor in order to ensure social justice and maintain the balance between the rich and the poor. When the verses on the subject are analyzed as a whole, it is understood that zakat is an act of worship that combines economic goals and moral values. In this respect, the worship of zakat not only aims to create a society that helps each other but also aims to help individuals acquire certain moral virtues. In the Islamic scholarly tradition, Sufis have focused more on issues such as the moral development and spiritual purification of human beings. For this reason, the Sufis' ishari interpretations are important in revealing the moral intentions of the verses on zakat for individual and social life. In this study, al-Qushayri’s ishari interpretations of the verses on zakat are dealt with. First, general information about al-Qushayri and his tafsir is given, and then his interpretations of the verses of zakat and their fundamental grounds are analyzed. It is concluded that al-Qushayri’s ishari interpretations of zakat verses may contribute to the tafsir tradition in terms of ensuring the integrity of rulings and morals. [ABSTRACT FROM AUTHOR]

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Bu çalışmanın odak noktası insanların topluluk halinde yaşadıkları ve birbirlerinin ihtiyaçlarını karşılamak için yardımlaşmayı bir sorumluluk olarak gördükleri modern öncesi dönemden kapitalist piyasa sisteminin yol açtığı bireyselleşen günümüz modern dünyasına doğru yaşanan dönüşümün, ibadetlerin yerine getirilmesindeki etkilerini modern dönemde ortaya çıkan bazı kurumlar üzerinden incelemektir. Bu çalışma ilk olarak zekât verme ve kurban kesme gibi dini ibadetlerin kurumlar üzerinden yapılmasına olanak sağlayan vekil-gömülülük yapısının toplumda nasıl bir dönüşüme yol açtığını dört başlık altında İslam ekonomisi açısından analiz edecektir: (1) Müslümanların akraba ve komşularıyla olan ilişkilerinin zayıflaması; (2) farklı amaçlara matuf ibadetlerin ortak paydada eşitlenmesi; (3) ibadeti bizzat yerine getirme tecrübesinden mahrum kalma sebebiyle toplumsal farkındalığın oluşamaması ve (4) üretken olma kapasitesine sahip kişilerin, üretken olmayan kişilere nazaran zekât veya diğer yardımları alma noktasında öncelenmesi. Zekât ve kurban gibi ibadetler servet sahibi Müslümanların ihtiyaç sahibi olan kişilere maddi yardımda bulunmalarına vesile olan ibadetlerdendir. Bu ibadetlerin gerçekleşmesi neticesinde maddi kaynakların ihtiyaç sahiplerine modern kurumlar aracılığıyla transferi ibadetlerin yerine getirilmesini sağlasa da bu transferin hangi ilke ve hedefler doğrultusunda gerçekleştirildiği önemlidir. Düşük işlem maliyeti ve verimlilik gibi kapitalist ilkeler doğrultusunda zekât ve kurban toplama ve dağıtma faaliyetleri yapan kurumların bu ilkeleri takip etmesi sebebiyle modern öncesi döneme nispeten bu ibadetlerin yerine getiriliş şeklinde önemli dönüşümler gözlemlenmektedir. İlk olarak kurban ve zekat ibadetlerinde bir Müslümandan içinde bulunduğu sosyal ortama dair farkındalığının olması, ihtiyaç sahiplerinden haberdar olması ve bu bilinç içerisinde toplumsal ilişkilerini sürdürmesi beklenmektedir. Zekât ve kurban gibi ibadetler başta olmak üzere bireysel ilişkiler düzeyinde gerçekleştirilen her türlü sadaka ve maddi yardım bu farkındalığın sürmesini sağlamaktadır. Müslümanlar eğer bu ibadet ve yardım faaliyetlerini kurumlar vesilesiyle gerçekleştirirse kişinin çevresine dair farkındalığı zayıflayacaktır. İkinci bir dönüşüm ise bu ibadetlerin kurumlar üzerinden hepsinin ortak payı olabilecek para ödemesi ortak paydasında eşitlenerek birbirinden farksız hale getirilmesidir. Bu durum da ibadetlerin maddi düzeyde eşitlenmesine yol açmakta ve -ibadetleri yerine getiren Müslümanlar açısından- farklılıkların görünür olmamasına yol açmaktadır. Üçüncü bir dönüşüm ise ibadetlerin vekalet sistemi üzerinden kurumlar aracılığı ile gerçekleştirilmesinin Müslümanların bizzat ibadeti yerine getirme tecrübesinden mahrum kalmasına yol açmasıdır. Verimli ve düşük maliyetli bir şekilde kurumlar aracılığı ile bu ibadetler yerine getirilirken Müslümanların üzerine düşen sadece gerekli ödemenin banka üzerinden yapılmasıdır. İbadetin yerine getirilmesi esnasında gerçekleşmesi beklenen manevi katkılar bu durumda azalmaktadır. Son olarak bazı kurumların yeniden dağıtım sürecinin yanı sıra alıcıların kim olacağına karar verirken de kapitalist ilke ve hedeflerden yola çıktığını görmekteyiz. Bu sebeple aldığı yardımlar neticesinde üretici bir faktör haline gelebilecek kişiler diğerlerine öncelenmektedir. Bu karar mekanizmasının arkasında rasyonel bir tercih vardır: Zekât alıcılarının ileride fakir durumdan kurtulup zekât verecek kişilere dönüşerek toplumdaki muhtaç kişilerin sayısının azaltılması hedeflenmektedir. Öte yandan İslami kaynaklar zekât almaya hak edenler arasında böyle bir öncelik gözetmemektedir. Dahası, bu durum kapitalist sistem içerisinde üretici bir faktör olarak yer almayan ancak muhtaç olan kişilerin sürekli ötelenmesine yol açacaktır. Çalışmanın ikinci kısmında ise, huzurevleri örneği üzerinden, bireylerin vakitlerini daha verimli geçirmeleri için bazı sorumluluklarını özel kurumlara transfer edebilmelerine olanak tanıyan vekalet sisteminin bir analizi yapılacaktır. Zekât ve kurban ibadetlerinin kurumlara verilen vekaletler üzerinden yerine getirilmesinin bir başka örneği Müslümanların akrabalarına karşı sorumluluklarını huzurevi gibi kurumlara verilen vekaletler üzerinden yerine getirmeleridir. Böyle bir ihtiyacın ortaya çıkmasının sebebi ise kapitalist sistem içinde beşerî sermaye olarak yer alan insanların üretim sürecinin büyüyerek devam edebilmesi için vaktini kendisini geliştirmek, yeni eğitimler almak ve daha fazla tecrübe edinmek için geçirmesinin vaktini akrabalarıyla ilgilenerek geçirmesine ihtiyaç duymasından kaynaklanmaktadır. Her ne kadar İslam hukuku açısından şekilsel olarak bu tarz bir hizmet akdi geçerli olsa da İslam ahlakının Müslümanların akrabalarıyla arasında tesis edilmesini öngördüğü bağ ve bu bağın korunması açısından değerlendirildiğinde huzurevi gibi kurumlar akrabalara karşı sorumlulukların hizmet bedeli mukabil transferi sebebiyle aile bağlarının metalaşmasına yol açabilmektedir.

As it is known, the first source of Islam is undoubtedly the Qur'an. It is followed by the sunnah in terms of importance and order. The relationship between these two sources is stated in different verses of the Qur'an itself. However, despite this, the nature and scope of this relationship was discussed by some circles in different periods of history (especially in the modern period), and this relationship was completely rejected by some. In fact, the Qur'an clearly states that its first addressee and at the same time its first annunciator and explainer was the Hz. Prophet. This, clearly reveals the relationship between them. Because while the Messenger of Allah was teaching the descended verses to his Companions, he was also explaining the rules and wisdoms contained in these verses. Therefore, to deal with these two sources independently and separately; First of all, it is seen that it is incompatible with the spirit and wisdom of the Qur'an. In this article, we discussed the Quran-Sunnah relationship in the context of Islamic principles that every Muslim encounters with some every day and with others at certain times of the year. While doing this, we tried to reach a conclusion by presenting these principles to the Qur'an and then to the Sunnah. [ABSTRACT FROM AUTHOR]

The article highlights the life of Hafiz al-Din Muhammad bin Muhammad bin Shihab bin Yusuf al-Kerderi al-Khorezmi al-Buzzazi, the political and religious situation in his time, the political reasons for the decline of the Golden Horde, Not finding a place for himself to live in the Golden Horde, scholar moved to the Ottoman Empire, discussion with scholars, the place and role of his work "Al-Fataawal-Bazzazia" in teaching jurisprudence. In addition, Buzzazi's ability to think about issues of worship in his work Al-Fatawal-Buzzazi, his analytical skills, rationalistic views on the religious precepts he gave, such as purity (takarat), prayer, fasting, tithe, alms, pilgrimage and the state treasury. In analyzing Bazzazi's views on jurisprudence, they are compared with the views of other scholars of the Abu Hanifah madhhab and studied from a scientific point of view. The emphasis is on defining his place and role in jurisprudence by substantiating the scientific nature of his views. In general, "Al-Fatawal-Buzzaziya" is one of the classics of the Hanafi school. Although Hafiz al-Din Muhammad bin Muhammad bin Shihab bin Yusuf al-Kerderi said that al-Khwarizmi al-Buzzazi did not rise to the status of absolute mujtahid, the author clarified the conclusions of fiqh scholars from the Qur'an and Sunnah. for each fiqh topic raised in al-Fatawal al-Buzzazi, he presented his ijtihad with arguments. In this context, it is clear that the author of Al-Fatawal-Buzzazia prefers rationalism. And this is manifested in the ambitions of the author of "Al-Fatawal-Buzzazia" in science. [ABSTRACT FROM AUTHOR]

Allah Resûlü’nün ifadesiyle İslâm’ın beş esasından biri olduğu tescillenen zekât, bir ibadet olmasının yanı sıra sosyal fonksiyonu da olan bir müessesedir. Fıkıh kitapları zekât konusunu ibadetler bahsinde ele almış; tanımını, şartlarını ve zekâta tabi malları belirleyerek genel çerçeveyi çizmiştir. Tarım toplumundan sanayi toplumuna geçiş sürecinde üretim ve ticaret anlayışı değişmiş, daha önce ele alınmayan mal türlerinin zekât bahsinde konuşulmaya ve tartışılmaya başlanmıştır. Tarihî süreçte ortaya çıkan bu yeni meselelere fıkıh bilginleri, zekâtın genel mantığından ve ilkelerinden hareketle çözüm bulmaya çalışmışlardır. Fakihlerin çözmek için karşı karşıya kaldıkları bu yeni meselelerden biri de gayrimenkuller ve bunların zekâta tabi olup olmadığı hususudur. Bu makalede günümüzde gayrimenkul malların zekâtına dair görüşler değerlendirilecektir. Makalede öncelikle İslam hukukuna ve modern hukuka göre gayrimenkul kavramı ele alınıp bu kapsama girecek mallar belirtilmiştir. Ardından gayrimenkul malların elde bulundurulma sebeplerine ve bir malın zekâta tabi olup olmadığını tayinde önemli bir unsur olan ticarîlik vasfına vurgu yapılmıştır. Zekât mükellefiyet ile ilgili olumlu ve olumsuz görüşler değerlendirilmiş ve tercihte bulunulmuştur. Çalışmada son olarak sermayenin hesaba katılıp katılmamasına göre gayrimenkullerden verilmesi gereken oranlar belirtilmiştir.

A condition required for zakat obligation (an obligatory alms-giving in Islam) is that the goods subject to zakat should reach a certain amount (nisab). The nisab of agricultural products, which are among the zakat goods, was determined by the old volume measurement units. The absence of measurement units in the time of the Prophet and the determination of the amount of agricultural products in weight units rather than volume have made it necessary to redetermine the nisab in the present time. In this study, the nisab for different agricultural products was determined according to today’s measurement units. In this context, the equivalents of the old volume measurement units are determined in the modern weight measurement units. The conflict between the Hanafis and other scholars on the issue is mentioned, and the nisab is determined according to the two views. In addition, based on the view that the nisab shall be determined by using the palm, we made some measurements and presented the results. As the density of agricultural products differ, separate measurements were made for each product. The opinions and methods proposed for determining the nisab were evaluated. Further, the nisab of agricultural products that cannot be measured using volume measurement units is discussed, and the results are presented. [ABSTRACT FROM AUTHOR]

Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Zbornik radova Fakulteta islamskih nauka u Sarajevu is the property of Zbornik radova Fakulteta islamskih nauka u Sarajevu and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Sakarya Journal of Economics / Sakarya Iktisat Dergisi is the property of Sakarya Journal of Economics / Sakarya Iktisat Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of BEÜ Ilahiyat Fakültesi Dergisi is the property of Bulent Ecevit University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Organizations that aim to serve the society without any financial benefit, and act on a voluntary basis are called charity. Individual efforts were in solving social and familial problems that grew and diversified in the historical process, and as a result, charitable organizations were established. These organizations not only performed important duties in dressing the wounds of societies faced great disasters and calamities, but they also contributed to the development and spread of solidarity and welfare culture. Especially the teachings of the Qur’an, the practices of the Prophet and the Companions caused the rapid spread of the charity in Islamic lands. The charitable organizations that had been institutionalized over time performed important tasks in many fields ranging from the architectural and aesthetic appearance of Islamic cities to today's municipal services, from all levels of education and training to achieving economic, commercial, political and military goals. Leaders and families of Islamic countries also donated considerable amount of their personal possessions to the services of charity organizations, supported them and facilitated their operations by preparing certain legal regulations. Especially during the time of the Ottomans, these institutions produced unique monuments in Istanbul, Anatolia and Balkan cities, through trust institutions. The greatest sources of income for active and dynamic charity organizations were undoubtedly zakah, almsgiving, donations and gifts in kind and in cash. The legitimacy and continuity of charities depends on the use of the aforementioned revenues in line with their intended purpose. So that it becomes possible to act upon the Shari’ah rules regarding the giving away the possessions entrusted to them. In this context, the charity income and where the income are expended are of importance. In particular, whether zakah, the area of use of which is directly determined by the Naṣṣ, could be given away to organizations and institutions with a judicial personality. Fuqahā examined the issue within the scope of “fī sabīli llāh” which is one of the eight classes to be given more zakah, and in the context of “assignment condition”. Most of the fiqh scholars find it unfavorable to give zakah directly to such organizations. Some of the contemporary scholars confined the scope of zakat to the extent of jihad, and some of them approached the issue on the basis of "closeness to Allah" and "utilitas". Those who adopt this last approach expanded the scope of zakah and stated that zakah can be given to charity organizations to support them, and beyond that, a fund can be allocated from the zakah income and loaned to Muslims in the form of karz ḥasan and in a utilitas-based way who want to expand their business. When the evidence on which the stated opinions were based was examined, it was observed that the last opinion is weak. However, considering the practices of the Prophet and the Companions and pondering upon the broad meaning of jihad, it has been concluded that charity institutions can be supported with zakah income under certain conditions. The issue has been tried to be analyzed within the framework of the conceptual borderings of "attorney" and "client" regarding the use of income such as charity, grants and donations, which have a wider area of use than zakah does. Therefore, it is generally accepted that the will and declaration of a grantee or a donor is decisive, however, the differences between in-kind and in-cash aids have also been pointed out. In order for the charity officials to be able to act against the will of a donor, it is stipulated that the officials should know more than the donor in which areas the needs and interests of the society are concentrated, and this change of disposition is also subject to the knowledge and permission of the donor. The aim of our study is to examine, within the framework of Islamic law, the views of the fuqahā and the evidence on which these opinions are based on issues such as where the income of the charity organizations, especially zakat and charity could be spent, and who has the priority to receive the charity, whether the aid in kind and in cash could be used outside its purpose, what the responsibilities of the institution officials are, and as of which types of contract the aids are seen, and what the binding force of these contracts is; and, in the end it contributes to the studies made or will make about the issue. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Financial Researches & Studies / Finansal Araştirmalar ve Çalişmalar Dergisi is the property of Marmara University, School of Banking & Insurance and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

When looked at the historical process of the concept of zakāt, it become obligatory in Medinan period, collected by zakāt officers of the state during the Prophet Muhammad and the four Caliphs period, but the zakāt-state relationship has weakened gradually and it has been performed individually in the historical process. At the present time, it is known that there are various institutional developments in Islamic countries aiming to provide social justice in society. In some Islamic countries, it is seen that there are important developments to achieve a legal basis for the zakāt institution and establishing an institutional structure with different forms. In these countries, funds that piled up in zakāt institutions showed a significant upward trend over the years and became an important source of finance in fighting with poverty and income inequality. However, in our country, it cannot be said that zakāt has attained an institutional structure on legal grounds. In this study, by referring applications of Islamic countries to the concept of zakāt, a field study was conducted to identify the perspective of the staff working in the religious organization, which are responsible to provide religious services in our country, about the institutionalization of zakāt. In this research, while the necessity of bringing the zakāt into an institutional structure is revealed, suggestions are presented about the structure of the zakat institution which is likely to be established. [ABSTRACT FROM AUTHOR]

Bu çalışma zekatın önemli problemlerinden biri olan "müellefe-i kulub" meselesini ele almaktadır. Konu teorik olarak dini/hukukî yönden temellendirilmesi ve günümüzde uygulanması olmak üzere iki açıdan ele alınmıştır. Kur'ân-ı Kerim'de zekatın sarf edileceği sekiz sınıf açıkça belirlenmiş olmasına rağmen bunlarla ilgili birtakım meseleler, özellikle konumuz olan "müellefe-i kulub" hakkında ihtilaf bulunduğu gözlenmektedir. Konunun problematiği, günümüz realitesinde ve ilgili yeni meselelerde zekatın sarf yerlerinden biri olan "müellefe-i kulub"dan istifade etme imkanı ve bunun keyfiyeti şeklinde özetlenebilir ki bu durum, teorik açıdan temellendirilmesi ve yeni olaylara uygulanması yönünden söz konusu sarf yerinin ve ondan yararlanacak olanların ne derece devam ettiğini araştırmayı gerektirmektedir. Bu çalışmada betimsel ve tarihsel metodun eşliğinde analitik yöntem izlenmiştir. Çalışmada birtakım sonuçlara ulaşılmıştır ki en önemlileri şunlardır: Müellefe-i kulub ile ilgili hükmün illeti ile kalplerin ısındırılmasıyla güdülen amaçların ve İslam'ın ve müslümanların maslahatının temin edilmesi gayesinin hala mevcut olduğu; ilgili şartı taşıması halinde gayrimüslime, dinin ve müslümanların maslahatlarının gerçekleştirilemez duruma gelmesi halinde devlete bu kalemden pay verilmesinin caiz olduğu görüşü tercih edilmiştir. Yazar Allah (c.c.) katında sorumluluktan kurtulmak, insanların ve ülkenin yararlarını temin etmek için zekatın sarf yerlerine ilişkin uygulamalara dair problemler konusunda "kolektif içtihad"ın etkinleştirilmesi gerektiğini tavsiye etmektedir. [ABSTRACT FROM AUTHOR]

İslam'ın beş şartından biri olarak zekât, dini, sosyal ve iktisadi boyutları olan mali bir ibadettir. Toplumda dayanışmanın, yardımlaşmanın ve kardeşliğin tesis edilmesinde rol oynayan bir sosyal güvenlik kurumudur. Gelir dağılımı, yeniden bölüşüm, sosyal refah gibi iktisadi konular açısından önemli bir araçtır. Zorunlu, kapsamlı, adil, sürekli, istikrarlı ve uygulamada esnek bir yapıya sahip olması onu benzer araçlardan ve kurumlardan ayırmaktadır. Bu çalışma, İslam iktisadında bölüşüm sisteminin bir aracı olarak zekâtın rolünü konu edinmektedir. Bu çerçevede öncelikle genel anlamda iktisat teorilerine göre bölüşüm faaliyeti üzerinde durulmaktadır. Ardından İslam iktisadında zekât kurumunu bölüşümün önemli bir aracı haline getiren ayırt edici özellikleri tespit edilmektedir. Böylece ilgili fıkhî hükümler ve modern araştırmalardan hareketle tümevarım yöntemiyle elde edilen bulgular doğrultusunda, zekâtın bölüşüm sistemi içerisindeki rolü belirlenmektedir. Bu amaçla çalışma, bir giriş üç ana başlık ve bir sonuçtan meydana gelmektedir [ABSTRACT FROM AUTHOR]

Alevism, shortly defined as those who love Ali, spread to Anatolia after the acceptance of Islam by the Turks and continued to live in different regions in different ways to date. The difference between the Anatolian Alevis was revealed by the substantial studies conducted with different scholars in several disciplines. In addition to these studies, this study aims to examine the approaches of Alewites living in Yozgat on basic Islamic principles. The study was carried out in Sorgun district which has the highest Alevi population following the city center. Alevi population lives in 19 villages in Sorgun district. In this study, interviews were conducted with 21 people living in 8 selected villages. In the interview, some questions about basic worship principles in Alevisim such as prayer, fasting, pilgrimage, zakat, sacrifice and the cem rites were asked to the participants. According to the findings, the Sorgun Alawites have a similar understanding of worship with the other Anatolian Alevis. The majority of Sorgun Alevis do not pray. In addition, they accept Hacı Bektaş-i Velî as a pilgrimage instead of Kabe, accept the muharrem fast as the main fast, adhere to the sacrifice worship but also prefer to sacrifice under different names and accept the tax given to the state as zakat. [ABSTRACT FROM AUTHOR]

During the Second Constitutional Era, the Ottoman Empire’s navy was in need of renewal because it was highly outdated in comparison with other Western states. The Empire did not have sufficient financial means to meet this demand. In response a large public aid campaign ranging from the Sultan to the people took shape. The Navy League (Donanma Cemiyeti) was established for organizing this aid campaign. The scope, systematicity and impact of this campaign was unique among similar aid campaigns of the time. Under the auspices of this campaign, many alternative aid strategies were proposed. One proposal was giving zakat as a form of aid to the navy. This issue left a mark on the legal discourse till today as whether or not it is permissible to give zakat to institutions, including state institutions. In this article, I am going to analyze the emergence of this matter, its development, historical and legal contexts, discussing the matter as a part of a large public aid campaign. [ABSTRACT FROM AUTHOR]

Darling in the classical Turkish poetry based on love is one of the indispensable characters of this poem as an entity in the central position. Another important character is the lover character represented by the poet. In poems, especially in the odes and love masnavis, the characteristics of the darling have been explained due to the influence of some factors such as the ability, imagination, environment, knowledge, life experience and belief of the poet. Religion is one of the important sources that the poet benefited from when telling the darling. The poet, who was already a Muslim, used many concepts, topics and themes in his poetry, and he enriched and adorned his poetry by using religious elements. Hence, one of these concepts has been the alms. The darling who is rich in beauty and the sultan of the city of perfection has been introduced by the lover as someone in debt who needs to pay the alms due to this beauty treasure. In this respect, the lover, at every opportunity, demanded the alms from the darling for her perfection. Therefore, in this study, the way the lover who demands the alms for the beauty of the darling approached to the topic was emphasized, and it was intended to reveal the meanings and associations of a religious term in poetry language with the help of the sample poems chosen among the scanned divan poems. In this study which is carried out using the explanations methods based on the meaning, it has been concluded that the poets who engaged the beauty elements with the alms revived many elements about the alms, and that they glorified the darling who they introduced as the giver. [ABSTRACT FROM AUTHOR]

Alms (zakat) is an institution which is elated by the Muslims and which are thought to be able to eliminate the imbalance of the income between the rich and the poor and which is thought to be able prevent possible hostilities and which is seen as an alternative to the interest system. Alms constitutes one of the main foundations of the Islamic economy by serving the purpose of maintaining every fraction of the society to not to remain under the minimal life standards. Alms, which become a financial and legal obligation at the same time in the case of existence of a state that undertakes the organization of this service, continues its existence forever as a religious obligation or a worship. Especially in our time when alms are "based upon the volunteering principal" and generally which are not been made a subject of constraint, the function and benefits of it that exceeds the state borders, become even more prominent. Many aids such as alms and charities are transferred to the needy by means of national and international organizations founded by the Muslims; while the ones who give experience the happiness of fulfilling their religious obligation and doing good, the receivers are grateful for the fact that they are a member of a religion that takes care of their needs and entitles this as a "right" for them and at the same time they feel grateful for their brothers who understand their situations. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi is the property of Kilis 7 Aralik Universitesi Ilahiyat Fakultesi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The purpose of this paper is to clarify the differing roles of zakat and waqf in poverty alleviation, hunger, and inequality. It aims to provide a blueprint for harnessing zakat and waqf as alternatives to remedy these social ills. The paper is a qualitative research project, performed through analysis of literature regarding current confusion points pertaining to the areas of infaq, sadaqah, zakat, cash waqf, corporate waqf, and traditional waqf. An ideal social safety net is attainable by focusing on poverty, giving special attention to economic empowerment programs. Zakat should play a supporting role in abating hunger for people in the transition while counterbalancing inequalities created by market imperfections. Since zakat funds cannot be used for social infrastructure development, traditional waqf should fulfil these needs among vulnerable people. Additionally, contemporary forms of cash waqf and corporate waqf are essential in mobilizing resources for social infrastructure development. In contrast to existing literature, this paper provides an alternative blueprint for Islamic social investment and transfer, clearly delineating the roles of infaq, sadaqah, zakat, and waqf. Different Islamic social investment and transfer tools should function like prongs, each acting in a separate sphere, working to serve the same ultimate purpose. [ABSTRACT FROM AUTHOR]

After the Prophet's migration from Mecca to Medina, the foundations of a new state were laid in Medina. In this State, it is known that the Muslims suffered material difficulties in the first period. The Messenger of Allah encouraged the rich to help the poor. In the first period, this assistance, which was dependent on demand, started to become compulsory with the assumption of zakat. For this purpose, the Messenger of Allah appointed some officers to gather the zakat. On the other hand, in some of the battles, booty stuff had been obtained by Muslims. In the same way, incomes such as fey and cizye also began to be taken from non-Muslims. Zakat is taken from the Muslims and humus and jizya taxes which the fifth of the spoils taken from non-Muslims, were distributed to those in need. Nevertheless, occasionally some goods had remained. Those remaining goods had to be kept in a certain place in order to be distributed to the needy. For this purpose, it is known that some places are allocated for this work. It has been reported that there was a room on the upper floor of the Masjid-i Nebi and the remaining goods were placed there. However, the Prophet's house is also known to serve for this purpose. [ABSTRACT FROM AUTHOR]

Zekât, zengin ile fakir arasında köprü oluşturan, darda kalanların imdadına yetişen ve böylece toplumsal huzur ve barışa önemli katkı sağlayan mali bir ibadettir. Devletin gözetim ve denetiminde usulüne uygun toplanıp hak edenlere ulaştırıldığı zamanlarda ekonomik açıdan zengin ve fakir arasındaki mesafenin azalmasına, toplumda sosyal yardımlaşma ve dayanışma faaliyetlerinin gelişmesine ve ekonominin canlanmasına destek olmuştur. 1957 yılında İngilizlerden bağımsızlığını kazanan Malezya, bağımsızlıktan sonra ülkenin asıl halkı olan Müslümanların, sömürgecilik ve Çinli göçü sebebiyle ortaya çıkan endişelerini hafifletmek ve ülkenin İslami kimliğini göstermek üzere, hac fonu, zekât kurumu, İslam bankacılığı ve sigortacılığı, helal belgelendirme gibi bazı İslami uygulamalarıyla dikkat çekmiş ve kamusal zekât uygulamasında kendine has bir model geliştirmiştir. Eyalet sistemi sebebiyle bütün ülkede tek merkezden yönetilen bir zekât sistemi kurulamamış olsa da eyalet bazında zekâtın toplanması ve dağıtılması merkezileştirilmiştir. Uygulamanın bazı eksik ve kusurları eleştirilmekte ve zamanla yeni düzenlemeler yapılmaktadır. Buna mukabil ülkemizdeki kamu kontrolünden uzak zekât uygulaması bu ibadetin amacına ulaşmasını olumsuz etkilemektedir. İyi işleyen zekât sistemlerinden istifade ederek ülkemizde de kamu denetiminde bir zekât sisteminin kurulmasına ihtiyaç vardır. Böylece zekâtın amacı doğrultusunda fert ve toplum hayatına yapacağı katkılar daha iyi ortaya çıkabilecektir. Bu makale bu yolda atılmış bir adım olmayı hedeflemektedir. İslam’ın temel ibadetlerinden olan ve aynı zamanda İslam devlet bütçesinin ana gelirlerinden olan zekât, toplumda mal varlığı ve geliri yüksek olanların, mağdur ve muhtaç durumda olanları gözetmesini ve korumasını hedef alarak toplumsal barışa ve huzura katkı yapar. İslam öğretisinde mal ve mülkün asıl sahibi Allah olduğu için nimet ve bolluk içinde olanlar bunları sadece kendisinden bilmemeli, çeşitli sebeplerle ihtiyaçlarını karşılayamayan veya karşılamakta güçlük çekenlere destek olmalıdır. Bu ibadetin toplumsal boyutu ve hak sahipleri bulunduğu için zekâtı toplamak ve hak edenlere ulaştırmak devlet başkanın görevleri arasındadır. Tarihte bu görev çeşitli şekillerde icra edilmiş, günümüzde de birçok Müslüman ülkede bir kamu görevi olarak devletin gözetim ve denetiminde yürütülmektedir.Malezya zekâtın kurumsal olarak eyalet bazında dahi olsa resmi olarak toplanıp dağıtıldığı bir ülkedir. Her eyalette İslam dini ile ilgili işleri yürütmekle görevli olan ve kısmen hükümetten ayrı addedilebilecek İslam Konseyi’ne bağlı olarak zekât kurumları oluşturulmuştur. Bu kurumların bazıları toplama ve dağıtım işini birlikte yürütmekte bazıları ayrı ayrı iki kurum halinde yürütmektedir. Kimi eyaletlerde ise zekât toplama tamamen özelleştirilerek bir şirkete devredilmiştir. Anayasa gereği eyaletler din işlerinde kendi sultanlarına bağlı olduğu için her eyaletin ayrı müftüsü ve dolayısıyla her eyalette kısmen de olsa farklılık arz eden zekât uygulamaları görülmekte, her eyaletin zekâtı kendi içinde toplanmakta ve dağıtılmaktadır. Devletin kuruluş değerlerinden biri olarak Anayasal garanti altına alınmış olan sultanların imtiyaz alanı olan dini konularda merkezi düzenlemeye teşebbüs edilmemekte ve zekât kurumlarının birleştirilmesi, merkezi bir zekât kurumu oluşturulması gibi düşünceler hayata geçirilememektedir. Aynı şekilde federasyonun laik karakteri de zekâtı yasal zorunluluk haline getiren bir düzenlemeyi henüz kabullenmemiş görünmektedir. Fakat ülkedeki hâkim Şafii gelenekler ve geleneksel uygulamalar sebebiyle fitrenin ve çeltik öşrünün zekât kurumu yetkililerine verilmesi zorunlu görülmektedir. Ayrıca nisabın üzerinde maaş-ücret geliri olanların zekât vermesinin gerekli olduğunu bildiren ve Malezya açısından yasal düzenleme sayılan yerel müftülük fetvaları bulunmaktadır. En fazla zekât toplanması düşünülebilecek servet ve sermaye sahiplerinin gönüllü zekât vermesi beklenmektedir. 19. yüzyılda palmiye yağı, kakao, kauçuk, kalay gibi zenginlik kaynakları çıktığında çeltik öşrünü bunlara teşmil edemeyen Malezya İslam yetkilileri son 25 yılda gelir ve ücretlerin zekâta tabi olduğu yönünde güncel bir fetvayı esas alarak bu alanda âdeta zekât patlamasına yol açmışlardır. Bütün eyaletlerde toplanan zekâtta en büyük pay gelirden ödenen ve genellikle maaştan otomatik olarak aylık kestirilen guruba aittir. Bunda bireysel ödenen zekâtın gelir vergisinden tam olarak düşülebilmesinin de etkisi büyüktür. 2005 yılından itibaren tüzel kişiliklerin de ödedikleri zekâtı kısmen vergiden düşebilmesi yönünde düzenleme yapılmıştır. Zekât ödemeyi artırmak için özellikle medya araçları vasıtasıyla duyuru, bilgilendirme ve teşvik etme amaçlı yayınlar yapılmakta ve zekât ödemeyi kolaylaştıracak modern imkânlar kullanılmaktadır. En çok ve en yaygın kullanılan ödeme yöntemi zekâtın maaştan doğrudan kesilmesidir. İkinci en yaygın kullanılan yöntem şehrin birçok noktasında bulunan zekât gişelerinde nakit, çek, İslami kredi kartı ve banka kartı kullanılarak zekâtın ödenmesidir. Bunların dışında, internet üzerinden online olarak, internet bankacılığı, telefon bankacılığı ve ATM’ler kullanılarak, postane gişelerinden, bazı merkezi yerlere yerleştirilmiş olan kiosk makinelerinden ve sms-zekat uygulamasından zekat ödenebilmektedir. Zekâtın dağıtımı yıldan yıla ve eyaletten eyalete farklılık göstermektedir. Genellikle bütün sınıflara zekâttan pay ödenme gayreti gözlenmekte, fakat bazı eyaletlerde köle sınıfı kalmadığı için bu gurup altında bir ödeme yapılmamaktadır. Doğrudan temlik olduğu gibi fakirlere ev inşası gibi dolaylı temlikler de görülmektedir. Projesi olup iş kurmak isteyen fakirlere verilen sermaye desteklerinin zekât olarak geri döndüğü görülmüştür. Öğrencilere fukarâ, fîsebîlillâh ve ibnissebîl sınıflarından burs ve eğitim yardımı yapılmaktadır. Müellefe-i kulûb sınıfından özellikle yerlilerin İslam’a girişini teşvik etmek üzere bir vakıf kurumuş olması ve onların yiyecek, giyecek, barınak ve eğitim giderlerinin karşılanması dikkat çekicidir. Azınlık oldukları ülkelerde mağdur ve mahrum durumda bulunan Müslümanlara rikâb, müellefe-i kulûb, fîsebîlillâh ve ibnissebîl sınıflarından yardım yapılmaktadır. Ġārimîn sınıfından ise özellikle yangın, sel, deprem gibi afetlere maruz kalanlara destek verilmektedir. Zekâttan pay almaya hakkı olanların bu hakkını alabilmesi için devlet güçsüzün yanında yer almalı ve zekâtın ferdi ve toplumsal amaçlarının gerçekleşmesine zemin hazırlamalıdır. Zekâtın harcama kalemleri arasında bulunan zekât memurları, kalpleri İslam’a ısındırılacak olanlar, borçlular, Allah yolunda ve yolcular için harcamalar devlet aklını, siyasetini, iradesini gerekli kılmaktadır. Bu sebeple zekât kurumsallaşmalı, bütün faaliyetler bir kurum üzerinden organize edilmeli ve bu organizasyonda devlet gücü ve aklı kullanılmalıdır. Zekât verecek ve zekât alacakların tespiti ve ödenen zekâtların etkili kullanımı ilgili devlet kurumlarının işbirliği ile daha iyi sonuç verecektir. Devlet kurumlarının da içinde olduğu geniş katılımlı zekât şûraları zekât alanında güncellenmesi gereken içtihatları ele almalı, adil, tutarlı bir zekât sistemi için kararlar üretmelidir. Bu kararların pratiğe dönüşmesi için ülkemizde nasıl bir zekât sisteminin uygulanabileceği de bu şuraların gündemi olmalıdır. Arkasında devlet iradesini bulunduran resmi veya özerk bir kurum oluşturduktan sonra uygulamada karşılaşılan sorunlar doğrultusunda iyileştirmeler yapılacaktır.

Sosyal veya refah devleti denilen yapı, devletin ekonomideki payının 100 yıllık zaman periyodunda çoğu gelişmiş ülkede dört kattan daha fazla artmasına neden olmuştur. Gelir ve servet dağılımı sorununa çözüm için yola çıkan devlet, bu soruna dikkate değer düzeyde çözüm bulamadığı gibi, yüksek kamu borç sorunu ile karşı karşıya kalmıştır. Devlet eksenli sosyal adalet arayışları yirminci yüzyılın sonlarına gelindiğinde refah devletinin krizi veya devletin mali krizi olarak ifade edilen kavramlarla anılır hale gelmiştir. Bu soruna çözüm için piyasa eksenli ve ekonomik büyümeyi referans gösteren liberal teorinin uygulama alanı bulduğu 1980 sonrası uygulanan ekonomik politikalar, bu soruna çözüm olamadığı gibi eşitsizliğin daha da büyümesine neden olmuştur. Tam da bu aşamada acaba İslam iktisadının bu konuya yönelik kurumlarının ve uygulamalarının insanlığın karşı karşıya kaldığı bu soruna çözüm bulma olanaklarının neler olabileceği bu bildiride tartışılacaktır. Refah devletinin sosyal transfer uygulamalarının asimetrik bilgi sorunundan kaynaklanan etkinsizliğine karşı, “yardıma önce yakınından başlanmasını” öneren İslam iktisat modelinin eşitsizliği azaltmak için servet üzerinden ödenmesi gereken zekat uygulamasının başarı şansının ne kadar olabileceği analiz edilecektir.

Reaching a certain wealth is under the obligation to submit to the quantity of goods is called Zakat of Muslims. Although the religious Zakat duty in society provides social peace by organizing the distribution of income. This aspect of the lack of a social life, directly. A way of life and of any human subject dealt with social, cultural and economic life of classical Turkish poetry directly influences that has developed such a different rhetoric for worship. Give to the owner a specific amount of goods needs with the principle to pay Zakah in love with classic Turkish poets-mâşuk, sultan-slave relationship in the context of different thoughts and dreams in poems they have committed. Dear is the owner of absolute beauty and beauty at the door begging as the treasure-rich poor âşıklara Zakat is responsible. This first example of early Persian thought and dream poem. Mevlânâ Jelaladdin, Nasir-ı Feridüd Sâdî Şîrâzî Attâr, and the you Husrev Hafiz-ı Şîrâzî the word Zakat in his poems. However, in classical Turkish poets have similar pronunciation. One of the first poets of the classical Turkish poetry due in this study, XIV. century poet Ahmedi selected and examined how the Court addressed the lack of Ahmedi. Zakat on the couch just in religious worship of some Beit aspect being rendered in some Beit beauty-rich boyfriend as lovers' expects interest are discussed. [ABSTRACT FROM AUTHOR]

The basis of Beytulmal has been founded at the period of Messenger of Allah. Beytulmal means the state treasury. The Prophet immediately distributed the goods that incoming to him and preserved the remaining of them at the corner of mascid. There was no special building for this. The period Caliph Abu Bekir has been accepted as the continuation of The Prophet but he separated a part of his home as state treasury differently from The Messenger of Allah. The period of Khalife Omer has been accepted that the Beytulmal has been established as a special institution. Private buildings have been established both at the centre and at the province for State treasury and civil servants have been appointed both for protect and manage it. Beytulmal has been separated to some parts in itself. The taxes which have been received from the Muslim and from non-muslim have not been put at the same place. The taxes received from Muslim have been protected in a special place because of the fact that these taxes called as a zakat have a special spending condition different from the taxes that have been received from the non-muslim such as capitation, haraç, humus ve uşur that called as fey income. The salaries of civil servants have been funded from this fey income. As a consequence of increasing income, caliph Omer has started to distribute provision and donation. The period of Khalife Osman and Khalife Ali, with some deviation, have been accepted as a continuous period of Khalife Omer. [ABSTRACT FROM AUTHOR]

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The Umayyad Empire (661-747 CE), the first dynasty of Islam, reigned nearly ninety years after the so-called Rāshidūn era, was collapsed by the ʿAbbāsid Revolution (AR). After 750, the ʿAbbāsids became the new rulers of the Islamic empire through the culmination of an orchestrated secret campaign lasting more than thirty years and based on popular unfavourable views of the Umayyads. Although extensive research has been carried out on the AR, there have been no studies which try to understand the AR with reference to modern economic and Revolution theories by focusing upon the economic dissatisfaction of the Khurāsānī mawālī who supported the Revolution. The aim of this paper is to discuss the theory that economic disorder in Khurāsān was an important reason for the AR, by focusing on the taxation system in Islam and its abuse in the later Umayyad period (685-747) as well as by evaluating modern Islamic historiography in this perspective. [ABSTRACT FROM AUTHOR]

Umar bin al-Khattab adopted a notion of ijtihad (re'y) that is based on maslahat and maqasid in the matter of interpreting and applying of the nass (ruling statements) depending on the unstable social conditions and the needs. There are many ijtihads that Umar bin al-Khattab made aiming at interpreting the nass in this context. Among these are, especially, abolishment of giving muallaf al-qulub share out of the zakat fund, abolishment of getting married with the women from Ahl al-Kitab (The people of the Book) and setting a maximum limit for mahr (dowry). Such implementations can be considered as some precautions taken by the public authority in order to limit the permissible (mubah) area of activity in Islamic law. When Umar bin al-Khattab's implementations, aimed at applying the nass which are included in the scope of shar'i ibaha, are examined, it will be seen that they basically rest on the same juridical principles and essentials. For this reason, in this article, we discourse on the relationship between Umar bin al-Khattab's ijtihad - abolishment of giving muallaf al-qulub share out of the zakat fund - and the public authority's power over limiting the mubah, as it is a typical example for the application of the nass which are included in the scope of shar'i ibaha. [ABSTRACT FROM AUTHOR]