السلام عليكم: هل أحد عنده اطلاع على كتاب: معجم المصطحات الاقتصادية في القرآن لأحد المؤلفين الإنكليز؟ هل يمكن أن يكون موجودا في الأسواق؟ مع العلم أن أحد زملائي أخبرني أن هناك نسخة منه في مكتبة الاسكندرية وقد حصل على صورة منه. نرجو ممن يعرف الكتاب أن يدلنا على مكان وجوده ولكم الشكر
2010/1/1 Nidal Alsayyed <[email protected]> > الدينار الذهبي والدرهم الفضي ومستقبل النقود في الإسلام > *بحث قيم وحديث جدا* > A short writing by Ustad Imran Hosein > (www..imranhosein.org<http://www.imranhosein.org> > ) > on Dinar and Dirham (The Sunnah Money) > Attached > > اقرؤوا ماذا كتب في الصفحات من 44-47 > > > Whenever Muslims become conscious of the fact that they have abandoned a > Sunnah of Prophet Muhammad (sallalahu > > 'alaihi wa sallam) while following the Judeo-Christian alliance into the > lizard's hole, their basic response must be to turn > > around and to try to recover that lost Sunnah. However, when that Sunnah > is also firmly located in the Qur'ān, as is the gold > > Dinār and silver Dirham, then they must also seek Allah's forgiveness for > that act of betrayal and hasten to earn His > > forgiveness by waging a struggle to recover that which was abandoned. How > should they wage that struggle? What should > > they do? > > > > *Stage One* > > Minting gold and silver coins permits Muslims to fulfil religious > obligations such as paying Zakāt, Mahar (dowry in > > marriages), financing the Hajj, etc. In addition, such coins would > function as a 'store of value' and provide the rich with a > > means of securing their wealth from losses that attend the devaluation of > paper money. Minting gold coins and putting > > them on sale offers little relief to the poor destitute masses who would > have difficulty in buying and then storing even a single > > Gold Dinār. However, minting the Gold Dinār and Silver Dirham and offering > them for sale is certainly of value in > > furthering the process of public education. > > > > It is when gold and silver coins enter a market to function as a 'medium > of exchange' and as a 'measure of value', that > > Sunnah money would be fully restored. Such money would immediately expose > the fraudulent nature of paper money. The > > principle is that good money exposes bad money. We can expect that the > Judeo-Christian alliance that now rules the > > world, as well as its clients in the Muslim world, and the banking world > in general, would resist all efforts we may make > > to have gold and silver recognized as legal tender. > > > > As a consequence the basic Islamic response to this monetary predicament > must focus on legal tender laws that > > prohibit the use of gold and silver coins as legal tender. The masses must > be mobilised to question why is the use of a Dinār > > as money prohibited? No government in the world can possibly answer that > question since even the IMF cannot answer it.. > > The effort to respond to such manifestly immoral and oppressive laws must > be pursued in the form of a struggle that > > conforms to the strategic Sunnah (i.e., the Sunnah of the blessed Prophet > as far as he struggled against oppression). That Sunnah > > teaches us that a mass program of public education is the first stage of > the struggle of liberation from political and economic > > oppression. This essay was written for precisely that purpose. > > > > However, many Muslims cannot be convinced of the fraudulent nature of > paper money in today's monetary system > > so long as the Ulama themselves do not understand the subject and persist > in defending the validity of such money. It might > > thus be helpful if the Muslim peoples could be made aware of the Hadīth in > which the blessed Prophet warned of an age when > > the 'Ulamā of Islam would betray Islam to such an extent that they would > become "the worst people beneath the sky" and that > > "nothing would remain of Islam but the name": > > > > "It would not be long before that time comes when nothing would remain of > Islam but the name, and nothing would remain of the > > Qur'ān but the (traces of the) writing. (At that time) their Masājid would > be grand structures but would be devoid of guidance. And (at that time) > their 'Ulamā would be the worst people beneath the sky. > > > > From them would emerge Fitnah, and to them would it return." > > (Sunan, Tirmidhi) > > *Stage Two* > > The second stage of the struggle would involve refusal by the remote > countryside to accept and use paper currency or > > electronic money. Rice farmers in the Indonesian island of Java, for > example, would be mobilised to demand that they be paid > > for their rice in Dinārs. In the event that buyers refuse to pay in Dinārs > the rice farmers would then monetise their rice by using > > rice itself as a medium of exchange. Thus, rice would be used as money. Of > course the use of rice as money would be a > > temporary measure and could function only in respect of small item or > micro purchases. In this way, Sunnah money would > > replace paper and electronic money at least in respect of micro financial > exchanges. > > > > The cities would remain trapped in electronic money for as long as the Gog > and Magog world-order continues to rule the > > world. However, Sunnah money can keep on advancing from the countryside > towards the cities until the prophecy of Prophet > > Muhammad (sallalahu 'alaihi wa sallam) is fulfilled: "Abu Bakr ibn Abi > Maryam reported that he heard the Messenger of > > Allah say: "A time is certainly coming over mankind in which there will be > nothing (left) which will be of use (or benefit) save a Dinār > > and a Dirham." > > (Musnad, Ahmad) > > > > > > > ALLAH BLESSES MOHAMMAD AND GIVES HIM PEACE > > > > Your Brother; > > *NIDAL ALSAYYED*, PhD Researcher, Islamic Banking and Finance > > www.INCEIF.org <http://www.inceif.org/> & www.ISRA.my<http://www.isra.my/> > > Kuala Lumpur, Malaysia > > *Tel.* +60172559700, *Fax*. +603 414 70700 > > > > Email(1): [email protected] > > Email(2): [email protected] > > Email(3): [email protected] > > Email(4): [email protected] > > > > *On Google*: http://groups.google.com/group/nidal_islamic-finance > > *On LinkedIn*: http://www.linkedin.com/in/alsayyed > > On Skype: nidal_IslamicFinance > > On Fringe: nsayed70 > > On Facebook: [email protected] > > ** > > -- > You received this message because you are subscribed to the Google Groups > "Kantakji Group" group. > To post to this group, send email to [email protected] > To unsubscribe from this group لفك الاشتراك من المجموعة أرسل للعنوان التالي > رسالة فارغة, send email to > [email protected]<kantakjigroup%[email protected]> > For more options, visit this group at > http://groups.google.com/group/kantakjigroup?hl=en > سياسة النشر في المجموعة: > - ترك ما عارض أهل السنة والجماعة. > - الاكتفاء بأمور ذات علاقة بالاقتصاد الإسلامي وعلومه ولو بالشيء البسيط. > ويستثنى من هذا مايتعلق بالشأن > العام على مستوى الأمة كحدث غزة مثلا. > - عدم ذكر ما يتعلق بشخص طبيعي أو اعتباري بعينه. باستثناء الأمر العام الذي > يهم عامة المسلمين. > - تمرير بعض الأشياء الخفيفة المسلية ضمن قواعد الأدب وخاصة منها التي تأتي من > أعضاء لا يشاركون عادة، والقصد من ذلك تشجيعهم على التفاعل الإيجابي. > - ترك المديح الشخصي. -- You received this message because you are subscribed to the Google Groups "Kantakji Group" group. To post to this group, send email to [email protected] To unsubscribe from this group لفك الاشتراك من المجموعة أرسل للعنوان التالي رسالة فارغة, send email to [email protected] For more options, visit this group at http://groups.google.com/group/kantakjigroup?hl=en سياسة النشر في المجموعة: - ترك ما عارض أهل السنة والجماعة. - الاكتفاء بأمور ذات علاقة بالاقتصاد الإسلامي وعلومه ولو بالشيء البسيط. ويستثنى من هذا مايتعلق بالشأن العام على مستوى الأمة كحدث غزة مثلا. - عدم ذكر ما يتعلق بشخص طبيعي أو اعتباري بعينه. باستثناء الأمر العام الذي يهم عامة المسلمين. - تمرير بعض الأشياء الخفيفة المسلية ضمن قواعد الأدب وخاصة منها التي تأتي من أعضاء لا يشاركون عادة، والقصد من ذلك تشجيعهم على التفاعل الإيجابي. - ترك المديح الشخصي.
