What is charity works in islam ?
It must be emphasized that the Ramadan holy month of food and sexual abstinence day, accompanied at the same time an ultimate condition of validity in religion: that pay an alms a value of 5 euros per person to his heirs, including distressed brethren, to enable them to celebrate Eid al fitr (breaking festival, referring to breaking the fast, ed.)
Pay this small fee is religiously obligatory for that fasting is accepted with God. Remember also that zakat al fitr is only a cultic forms of the gift to which is added the zakat al maal (2.5% tax levied on personal wealth beyond a certain tax threshold and donated to needy people) and sadaqah, which is the gift or running charity.
social prosperity and salvation of the soul
This institution of Zakat provides the opportunity to highlight some of the key for understanding the deeper meaning of the concept of donation in Islam. The first appear to be the most paradoxical: the gift is a source of enrichment.
About prophetic underlines this fact: "Never has decreased alms wealth" because as stated in a verse of the Qur'an, "And any expenditure you make [the well], He will replace, and He is the best of providers "(sura 34, verse 39).
Each charity done, however small it may be, is donated by God to the one who gave it.
Literally, this Islamic vision of giving guarantees social prosperity of a community in which all would give all without anyone get poorer even though individually they all enrich collectively the mutuality of the gift, either directly or indirectly.
The philosophical vision of Islam donation goes even further: it has only what we give and loses only what one keeps for God alone owns the property that He gives us.
The donation by the prosperity effect of Nations that creates, builds at the same time the pillar of soteriology (doctrine of salvation, note) exchange in which to save his soul through the receipt of a benefit and a divine grace which come themselves and reward the practice of giving.
The donation, life principle, greed, death principle
This philosophy is based on a highly spiritual vision of the possession thus widens again significantly the scope of the concept of enrichment on the double material and spiritual.
In material terms, the individual and social benefits listed above reinforce the fact that the gift turns out to be finally a return of a wealth granted gratis by God's faithful not doing that by this act to restore others what God himself has provided.
But it is spiritually enriching notion that this finds its fullness to the extent that each sum granted by God and spent caritativement by the believer will be for it a perpetual and uninterrupted divine reward of up s raise up to 700 times the value of the gift, recount some hadiths, depending on the intensity and the spiritual quality of faith of the donor, in addition to many other virtues and benefits of alms.
Avarice produces the exact opposite effect to every point of view: material and moral impoverishment, loss and spiritual decay of the man trying to keep that God himself will restrict him because of this conservation, which is synonymous with stagnation, and this stagnation itself synonymous with death, the image of a body or not curbed by the bloodstream.
The rizq and the notion of extensive well
If the gift enriches the giver, it also purifies his assets still in spiritual perspective defended by the Muslim religion. Associated continually practice of prayer in the Qur'an, alms, the third pillar of Islam, is therefore of particular importance.
Fulfillment ethical, spiritual fulfillment, the gift and mark the particularity qu'entretient Muslim in his report to material goods and money.
A report must be quantitatively and where high ethical-spiritual qualitative remains a strong requirement.
The notion of rizq (divine appeal of subsistence) induces, in the same vein, the concept of the extensiveness of the divine good that can be modest in form but durable and eminently fruitful in its contributions.
The richness of the Islamic plan is not necessarily and essentially quantitative in the sense of horizontality of the time but essentially qualitative enrichment by the verticality of his divine grant.
Property acquired dearly but honestly can generate all kinds of virtuous profits and, conversely, an ill-gotten wealth being squandered without asking for his.
Reconciling being and having
In this perspective, the blessing of the divine appeal is closely linked to the notion of ethics and legality in the use of allocated property but extends also, more generally, in the way that other assets will be acquired.
Compliance with this validating lawfulness, in the own theological understanding of Islam, the future granting of condition keeps coming by God (whose names Ar-Raziq -- and Ar-Razzaq - part divine names in Islamic theology).
Erected statutorily as the gift of the community, in power if not in deed, the umma, the Islamic philosophy of giving, thus bears in itself and through the gift, the promise of reconciliation between being and have when the temporal concept of enrichment, access to property and gentrification (we could also raise the issue of wear, totally prohibited for the same reasons) often alienates a benefit the other.
Pay this small fee is religiously obligatory for that fasting is accepted with God. Remember also that zakat al fitr is only a cultic forms of the gift to which is added the zakat al maal (2.5% tax levied on personal wealth beyond a certain tax threshold and donated to needy people) and sadaqah, which is the gift or running charity.
social prosperity and salvation of the soul
This institution of Zakat provides the opportunity to highlight some of the key for understanding the deeper meaning of the concept of donation in Islam. The first appear to be the most paradoxical: the gift is a source of enrichment.
About prophetic underlines this fact: "Never has decreased alms wealth" because as stated in a verse of the Qur'an, "And any expenditure you make [the well], He will replace, and He is the best of providers "(sura 34, verse 39).
Each charity done, however small it may be, is donated by God to the one who gave it.
Literally, this Islamic vision of giving guarantees social prosperity of a community in which all would give all without anyone get poorer even though individually they all enrich collectively the mutuality of the gift, either directly or indirectly.
The philosophical vision of Islam donation goes even further: it has only what we give and loses only what one keeps for God alone owns the property that He gives us.
The donation by the prosperity effect of Nations that creates, builds at the same time the pillar of soteriology (doctrine of salvation, note) exchange in which to save his soul through the receipt of a benefit and a divine grace which come themselves and reward the practice of giving.
The donation, life principle, greed, death principle
This philosophy is based on a highly spiritual vision of the possession thus widens again significantly the scope of the concept of enrichment on the double material and spiritual.
In material terms, the individual and social benefits listed above reinforce the fact that the gift turns out to be finally a return of a wealth granted gratis by God's faithful not doing that by this act to restore others what God himself has provided.
But it is spiritually enriching notion that this finds its fullness to the extent that each sum granted by God and spent caritativement by the believer will be for it a perpetual and uninterrupted divine reward of up s raise up to 700 times the value of the gift, recount some hadiths, depending on the intensity and the spiritual quality of faith of the donor, in addition to many other virtues and benefits of alms.
Avarice produces the exact opposite effect to every point of view: material and moral impoverishment, loss and spiritual decay of the man trying to keep that God himself will restrict him because of this conservation, which is synonymous with stagnation, and this stagnation itself synonymous with death, the image of a body or not curbed by the bloodstream.
The rizq and the notion of extensive well
If the gift enriches the giver, it also purifies his assets still in spiritual perspective defended by the Muslim religion. Associated continually practice of prayer in the Qur'an, alms, the third pillar of Islam, is therefore of particular importance.
Fulfillment ethical, spiritual fulfillment, the gift and mark the particularity qu'entretient Muslim in his report to material goods and money.
A report must be quantitatively and where high ethical-spiritual qualitative remains a strong requirement.
The notion of rizq (divine appeal of subsistence) induces, in the same vein, the concept of the extensiveness of the divine good that can be modest in form but durable and eminently fruitful in its contributions.
The richness of the Islamic plan is not necessarily and essentially quantitative in the sense of horizontality of the time but essentially qualitative enrichment by the verticality of his divine grant.
Property acquired dearly but honestly can generate all kinds of virtuous profits and, conversely, an ill-gotten wealth being squandered without asking for his.
Reconciling being and having
In this perspective, the blessing of the divine appeal is closely linked to the notion of ethics and legality in the use of allocated property but extends also, more generally, in the way that other assets will be acquired.
Compliance with this validating lawfulness, in the own theological understanding of Islam, the future granting of condition keeps coming by God (whose names Ar-Raziq -- and Ar-Razzaq - part divine names in Islamic theology).
Erected statutorily as the gift of the community, in power if not in deed, the umma, the Islamic philosophy of giving, thus bears in itself and through the gift, the promise of reconciliation between being and have when the temporal concept of enrichment, access to property and gentrification (we could also raise the issue of wear, totally prohibited for the same reasons) often alienates a benefit the other.
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