360 research outputs found
Shari Wagner
No full textShari Wagner, Poet Laureate of Indiana and Author, shares her poetry. Students share a few favorite poems by various authors
Nutrition services 2006 a report on current trends and practices
No full textTitle from PDF cover (viewed on Mar. 12, 2010).; "Prepared by: Shari Baker ... Sande Johnson ... Sheryl Hedges, Older Americans Act Programs Division"--P. ii.; "Released July 2007"--P. 4 of cover.; Harvested from the web on 3/12/1
Shari`ah Compliance Risk
No full textAt a time when interest in Islamic finance is growing, it is important to understand how Shari\u27ah-based considerations may impact a business or a transaction, as well as measuring, classifying, and quantifying the sorts of risks associated with Shari\u27ah compliance. Clearly, being able to identify and to understand Shari\u27ah compliance risk is an important key to providing a consistent framework for managing that risk. Emphasizing this importance is the relatively recent emergence of Islamic finance and its continuing efforts to develop industry standards and best practices. Indeed, as this Article will explain, there is much that remains to be accomplished by the industry internally. Shari\u27ah compliance risk may be classified in terms of the levels of that risk, the factors that constitute it, and its strategic and tactical management. Management of Shari\u27ah compliance risk, like other forms of risk management, may also be seen as having a lifecycle. The purpose of this Article is to explore this subject in a preliminary manner, to lay the foundations for its definition, to describe its characteristics and implications, and to examine how it is presently managed by Islamic financial institutions. It is the author\u27s hope that this Article will contribute to an understanding of the subject and lead to more systematic studies of this area in the future
Conceptualizing Shari\u27a in the Modern State
No full textTHIS Article addresses the animated and evolving role that Shari\u27a, i.e., the system of Islamic jurisprudence collectively or generally, and Shari\u27a conceptions play in the contemporary world. There are various manifestations of this evolving role in the often dynamic, subtle, highly negotiated, and far from formalistic ways that Shari\u27a is animated in today\u27s world. There are three main points that I will address in this Article. First is to provide some insight into the various ways that Shari\u27a has been manifesting in the recent revolutions sweeping through the Arabic-speaking world, while at the same time contrasting the rather curious case of the various anti-Shari\u27a legislations proposed in parts of the United States, as well as some of the anti-Shari\u27a European discourses taking place. Second, I will address two basic conceptualizations of Shari\u27a that we find historically not just persistent, but historically competing and often wrestling for space. Although these conceptualizations have clear points of demarcation and delineation, they are quite broad and disagree in some fundamental and basic assumptions, particularly in epistemological, as well as ontological and deontological, assumptions;Finally, I will address the way that the assumptions of each of these conceptualized perspectives or schools of thought in Shari\u27a have expressed themselves in various ages and historical contexts. Indeed, we find that there are very particular attributes or particular characteristics to the way that each conceptualized view of Shari\u27a expresses itself in various historical contexts. [ABSTRACT FROM AUTHOR] Copyright of Villanova Law Review is the property of Villanova University School of Law and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder\u27s 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.
Analysis of Investment Implementation in Shari\u27ah Insurance Company According to Fiqh Muamalah
No full textThe main objective of the investment portfolio is to get a high rate of return with a small level of risk to fulfil obligations both to policyholders and for company growth. While profitability describes the company\u27s ability to earn profits through all existing capabilities and sources. Sunlife Syari\u27ah Insurance Company provides investment opportunities to customers through insurance products. In each product has a different contract. Worth the product that requires its customers to take investment and products that do not have investment in it, of course in investment has a contract that is different from the life insurance policy, because Sunlife Syari\u27ah Insurance products that contain elements of investment are still very new, it is necessary to explain in more detail about the contract and implementation of investment in insurance companies. The author uses research methods that include qualitative research methods, where this method is descriptive analysis. The National Shari\u27ah Council Fatwa No. 21/DSN-MUI/X/2001 concerning General Guidelines for Shari\u27ah Insurance states that what is meant by Shari\u27ah insurance (ta\u27min, takful or tadhamun) is an effort to protect and help each other among a number of people or parties through investment in the form of tabarru\u27 fund assets that provide a pattern of return to face certain risks through contracts (agreements) in accordance with Shari\u27ah. Therefore, insurance is permissible in Shari\u27ah, because the basic principles of Shari\u27ah invite to everything that results in the bonding of fellow human beings and to something that alleviates their disasters as Allah Swt says in the Qur\u27an surah Al-Maidah verse 2
Shari\u27a Law in the Sudan: Why it Does Not Work Under the Sudanese Constitutions of 1973 and 1985
No full textCan Islamic Law co-exist with a democratic constitution? Currently, in Sudan, such a co-existence is not possible. This comment analyzes some of the conflicts between the Shari\u27a Law of Islam and the Sudanese Constitutions of 1973 and 1985. Through this analysis, the author suggests reasons for the incompatibility of Islamic law and the Sudanese constitutions
Shari\u27a Law in the Sudan: Why it Does Not Work Under the Sudanese Constitutions of 1973 and 1985
No full textCan Islamic Law co-exist with a democratic constitution? Currently, in Sudan, such a co-existence is not possible. This comment analyzes some of the conflicts between the Shari\u27a Law of Islam and the Sudanese Constitutions of 1973 and 1985. Through this analysis, the author suggests reasons for the incompatibility of Islamic law and the Sudanese constitutions
Shari\u27a Law in the Sudan: Why it Does Not Work Under the Sudanese Constitutions of 1973 and 1985
No full textCan Islamic Law co-exist with a democratic constitution? Currently, in Sudan, such a co-existence is not possible. This comment analyzes some of the conflicts between the Shari\u27a Law of Islam and the Sudanese Constitutions of 1973 and 1985. Through this analysis, the author suggests reasons for the incompatibility of Islamic law and the Sudanese constitutions
Debate Clinic (S2_B16_F1_15)
No full textShari Kirk and Patty Baker of Springfield High work on their debate skills at a debate clinic
ECO-SPIRITUAL BASED ON MAQA>S}ID AL-SHARI>'AH: The New Relationship of Man with the Environment
No full textTheoretically, Islamic doctrines can adapt to the situation and conditions of reality. However, in Islamic history, it isn't easy to find studies about the importance of establishing a relationship with nature or the environment in which that reality stands. This research offers a paradigm that bridges the new relationship between humans and the environment. At this level, the author builds a paradigm with a multidisciplinary approach. Methodologically, maqa>s}id al-shari>'ah is used as a paradigm foundation and umbrella for human actions when responding to their environment. This study found that the maqa>s}id al-shari>'ah-based eco-spiritual paradigm is embodied in spiritual actions in the form of sacralization and ecological contemplativeness. Explicatively, sacralization and ecological contemplativeness are applied based on the principles of Islamic ethics, al-insija>m (harmony), al-iqtis}a>d (equality), al-ta'a>nu>q (interdependency), and al-tanz}i>f (cleaning).
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