Journal articles: 'Animal welfare (Islamic law)'

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Al-Shammari, Karrar Imad Abdulsahib. "A Review of the Halal Poultry Slaughtering from Welfare and Legal Perspectives: Analysis of Research Results." Studia Iuridica Lublinensia 30, no. 3 (September 16, 2021): 11–27. http://dx.doi.org/10.17951/sil.2021.30.3.11-27.

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The subject of halal slaughtering is one of the most widely discussed issues of animal cruelty and animal welfare in the public sphere. The discrepancy in understanding the contemporary and religious laws pertaining to animal slaughtering does not fully publicize to Islamic and Muslim majority countries especially with respect to interpreting the use of stunning in animals. The electrical stunning is the cheapest, easiest, safest, and most suitable method for slaughtering that is widespread and developed. However, stunning on head of poultry before being slaughtered is a controversial aspect among the Islamic sects due to regulations of the European Union and some other countries. The current review highlights the instructions of halal slaughtering, legal legislation, and the effect of this global practice on poultry welfare and the quality of produced meat.

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Kızılkaya, Necmettin. "Be Gentle to Them: Animal Welfare and the Protection of Draft Animals in the Ottoman Fatwā Literature and Legislation." Religions 11, no. 10 (October 20, 2020): 538. http://dx.doi.org/10.3390/rel11100538.

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Animal studies in the Islamic context have greatly increased in number in recent years. These studies mostly examine the subject of animal treatment through the two main sources of Islam, namely, the Qur’an and the traditions of the Prophet Muhammad. Some studies that go beyond this examine the subject of animal treatment through the texts of various disciplines, especially that of Islamic jurisprudence and law. Although these two research approaches draw a picture on the subject of animal treatment, it is still not a full one. Other sources, such as fatwā books and archive documents, should be used to fill in the gaps. By incorporating these into the pool of research, we will be better enabled to understand how the principles expressed in the main sources of Islam are reflected in daily life. In this article, I shall examine animal welfare and animal protection in the Ottoman context based on the fatāwā of Shaykh al-Islām Ebū’s-Suʿūd Efendi and archival documents.

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Dr. Muhammad Tariq Khan, Dr. Tariq Iqbal Khan, and Mr. Sheraz Ahmed. "Halal Products: Not Restricted to Food and its Marketing Opportunity in the Muslim World." Research Journal of Social Sciences and Economics Review (RJSSER) 1, no. 4 (December 26, 2020): 101–12. http://dx.doi.org/10.36902/rjsser-vol1-iss4-2020(101-112).

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Halal refers to methods of producing goods & services in the manner allowed by Shariah or Islamic law, which invest besides food preparation and food products but also encompasses the production of pharmaceutical, Cosmetics, Garments & fashion, Tourism Practices and also services like tourism, finance & banking and many more. Halal not only a religious observance and obligation for Muslims but also has emerged as a powerful market force alike both for Muslims and non-Muslims, so gained an increasing acceptance among Muslims along with non-Muslim consumers. Halal is becoming a global symbol of a lifestyle choice and quality assurance choice has promoted values as economic and social justice, earth stewardship, social responsibility, and animal welfare have gained interest which is beyond religious compliance. The global halal market is 1.7 billion consumers and worth almost US$ 2.3 trillion. This paper has focused on items Muslims are using other than food.

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Rahman, Sira. "Religion and Animal Welfare—An Islamic Perspective." Animals 7, no. 12 (February 17, 2017): 11. http://dx.doi.org/10.3390/ani7020011.

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Sufriadi, Yanto. "KONSEP HAK KEPEMILIKAN BERDASARKAN HUKUM ADAT DAN HUKUM ISLAM." Syiar Hukum : Jurnal Ilmu Hukum 19, no. 1 (June 29, 2021): 1–24. http://dx.doi.org/10.29313/shjih.v19i1.7008.

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This study focuses on the concept of land ownership rights based on Indonesian customary law and Islamic law. This study is a normative legal research with the approach of statutory law, customary law and Islamic law. Data obtained through library research. Based on this study, it is concluded that both Indonesian Customary Law and Islamic Law recognize individual ownership of land, but that ownership has a social function, namely that land rights must provide benefits for welfare, both the welfare of the owner and the welfare of the community. Both Indonesian Customary Law and Islamic Law prohibit land ownership that is detrimental to the welfare of others. This concept is expected to become a reference in formulating the ownership of material rights in Indonesian National Law.

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Nakyinsige, K., Y. B. Che Man, Zeiad A. Aghwan, I. Zulkifli, Y. M. Goh, F. Abu Bakar, H. A. Al-Kahtani, and A. Q. Sazili. "Stunning and animal welfare from Islamic and scientific perspectives." Meat Science 95, no. 2 (October 2013): 352–61. http://dx.doi.org/10.1016/j.meatsci.2013.04.006.

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Mubarok, Nafi'. "Sejarah Hukum Lingkungan di Indonesia." Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam 22, no. 2 (May 19, 2020): 375–400. http://dx.doi.org/10.15642/alqanun.2019.22.2.375-400.

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In conjunction with the development of contemporary Islamic law in Muslim countries, the question that frequently arises is about the formalization of Islamic law (taqnin). In Indonesia, the aspirations of Islamic Law's codification, particularly concerning its implementation crystallized into three forms; (1) formal (2) substantive, and (3) essential. One of the experts of Islamic law in Indonesia who concerned about the development of Islamic law was Sjechul Hadi Permono. This paper aims to explain the significance of Sjechul Hadi Permono's Legal Thought about Zakat. According to Sjechul Hadi Permono, the discourse on the people's welfare that is the burden of the state will always become a hot topic. Unfortunately, this problem has nerver been investigated based on the Islamic conception of welfare and the idea of Islam as an instrument of refom in society. This is a formula Sjechul Hadi tries to offer that zakat if properly managed will offer a solution to the welfare problem.

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Dahlan, Moh. "CONTEXTUALISING ISLAMIC LAWS." Epistemé: Jurnal Pengembangan Ilmu Keislaman 13, no. 2 (December 15, 2018): 313–38. http://dx.doi.org/10.21274/epis.2018.13.2.313-338.

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This paper by using the ijtihad paradigm of maqâshid al-syarî’ah of Jasser Audah and the descriptive-analytical approach, would like to emphasize that the role of religion and economic welfare are two things that cannot be separated. Although in practice these two things often face obstacles, especially in the matter of diversity in religious life because of the superficial ijtihad paradigm of Islamic law. Based on the contemporary paradigm that seeks to provide new criteria in the conception of qath’i al-dlilalah and dlanni al-dlilalah, it can be stated that the contemporary Islamic law paradigm that needs to be built must be based on (a) the development of citizens’ welfare Muslims, but also must be the same as non-Muslims because of that we need to carry out financial and economic reforms (al-ishlâh al-mâlî wa al-iqtishâdî); (b) protection of freedom of thought (hurriyah al-tafkîr) and freedom of religion (hurriyah al-i’tiqâd) is an important aspect that must be maintained to guarantee the peace and harmony of the nation’s life in the territory of Indonesia. Therefore, the religious and economic aspects must be prioritized for their protection and safety.

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White, Steven. "Legislating for Animal Welfare." Alternative Law Journal 28, no. 6 (December 2003): 277–81. http://dx.doi.org/10.1177/1037969x0302800604.

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Hendrix, Mary J. C. "Guidelines work better than animal welfare law." Nature 408, no. 6809 (November 2000): 133. http://dx.doi.org/10.1038/35041767.

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Harrop, S. R. "THE DYNAMICS OF WILD ANIMAL WELFARE LAW." Journal of Environmental Law 9, no. 2 (January 1, 1997): 287–302. http://dx.doi.org/10.1093/jel/9.2.287.

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Hampson, Judith E. "Book Review: Animal Welfare and the Law." Alternatives to Laboratory Animals 20, no. 3 (July 1992): 487–88. http://dx.doi.org/10.1177/026119299202000321.

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Pratama, Angkat Poetra, Hari Sutra Disemadi, and Paramita Prananingtyas. "EXISTENCE AND POSITION OF ISLAMIC ECONOMIC LAWS IN INDONESIA." Legality : Jurnal Ilmiah Hukum 27, no. 2 (November 6, 2019): 222. http://dx.doi.org/10.22219/jihl.v27i2.10159.

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The Islamic economy in Indonesia has the potential to continue to grow and has great benefits for the welfare of the economy. The Islamic economic system has also penetrated the real sector with the presence of several types of sharia businesses that include halal food and medicine, Islamic fashion, and even sharia tourism. This study aims to determine the existence and position of Islamic economic law in Indonesia. The research method used in this study is normative juridical. The existence of the Islamic economy is marked by the mushrooming of Islamic-based financial institutions, for example, Islamic Banking, and Islamic Non-Bank Financial Industry (IKNB). The position of Islamic economic law in the Indonesian legal system is no longer just because of historical demands and population because the majority are Muslim but the needs of the wider community. Sharia economic law is felt to be fair so that it can oversee the welfare of the people aspired by the Indonesian people.

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Jackson, W. T. "On-farm animal welfare law in Europe — Using the law." Applied Animal Behaviour Science 20, no. 1-2 (July 1988): 165–73. http://dx.doi.org/10.1016/0168-1591(88)90137-2.

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Mellina, Tesa, and Mohammad Ghozali. "Comparative Study Of Islamic Economic Law And The Capitalist." Jurnal Ilmiah Al-Syir'ah 16, no. 2 (December 26, 2018): 104. http://dx.doi.org/10.30984/jis.v16i2.640.

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The implementation ofthe capitalist system has eliminated the Islamic values in economic practice. After the financial crisis hit the world, the capitalist system reaped many questions and its greatnessbegins to be doubted. The capitalist system implementationprecisely creates new problems in the economy. The concept of individualism which is the main key in capitalist practice only creates economic injustice and misery of the poor. The only economic theory that is expected as a light in dealing with economic problems is an economic system that is able to create justice,the welfare of all parties and blessings both the world and the hereafter. The theory is the Islamic economics which in practice is inseparable from Islamiceconomic law. Islamic economic law that underlies the Islamic economic system is totally different from the capitalist economic system.Keywords: Islamic Economic Law; Islamic economics; Capitalist Economy

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Camm, T. "Animal welfare and the treaty of Rome - legal analysis of the protocol on animal welfare and welfare standards in the European Union." Journal of Environmental Law 12, no. 2 (February 1, 2000): 197–205. http://dx.doi.org/10.1093/jel/12.2.197.

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Ahsan, Muhmmad. "Memahami Hakikat Hukum Islam." TASAMUH: Jurnal Studi Islam 11, no. 2 (September 2, 2019): 231–48. http://dx.doi.org/10.47945/tasamuh.v11i2.161.

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Islamic law is the legal system based of Islamic teachings. To understand the meaning of Islamic law, necessary to understand the terms associated with Islamic law: the sharia, fiqh, usul fiqh, and Islamic law itself. The Sources of Islamic law are the Qur'an and Sunnah which iquipped with the ratio used to perform ijtihad. In general, there are two scopes of Islamic law, i.e. ibadah (worship) and muamalah. The worship regulates human relationships with his God, while the muamalah regulates human relationships with one another. Islamic law has different characteristics from other legal systems. Among of these characteristics is a perfect, elastic, universal, dynamic, systematic, and ta'aqquli- ta'abbudi. Islamic law has some basic principles too, such as not to burden, defined in stages, and consider the welfare and overall justice.

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Delve, Su. "Prosecutions in animal welfare reveal gap in law." Equine Health 2020, no. 52 (March 2, 2020): 33–34. http://dx.doi.org/10.12968/eqhe.2020.52.33.

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Offor, Iyan. "Animals and the Impact of Trade Law and Policy: A Global Animal Law Question." Transnational Environmental Law 9, no. 2 (February 27, 2020): 239–62. http://dx.doi.org/10.1017/s2047102519000402.

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AbstractThere is a critical research gap regarding the trade and animal welfare interface: we do not know, empirically, what the impact of trade on animal welfare is. This gap exists, in part, as a result of the paternalism of international trade law and the underdevelopment of global animal law. This article addresses, firstly, the collision of dichotomous trade and animal welfare priorities in legal and political systems. It then explores attempts at reconciliation by the World Trade Organization and the European Union. This involves an investigation of the impact of trade on animal welfare. This impact is categorized into four component parts: (i) open markets, (ii) low animal-welfare havens, (iii) a chilling effect, and (iv) lack of labelling. Case studies from the European Union are examined. Thirdly, the article critiques trade law and policy as ill-suited primary drivers of global governance for animals. Global animal law is identified as a promising alternative, although its early development has been unduly affected by international trade law.

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Kızılkaya, Necmettin. "They are Communities like You The Rationale for Animal Rights and Welfare in Islamic Civilization." Journal of Humanity and Society (insan & toplum) 11, no. 2 (June 20, 2021): 1–18. http://dx.doi.org/10.12658/m0610.

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Animal treatment has a comprehensive connotation and far-reaching implications in Islamic civilization. The rationes leges for this broader meaning in human-animal relations are the principles laid out in the two foundational sources of Islam, i.e., the Qurʾān and the Sunnah of the Prophet Muḥammad. While dealing with the subject of animals, different disciplines carried the framework drawn in these two sources to a more abstract level,thereby becoming the very basis for practices in societies’ daily life. One of these disciplines, Islamic jurisprudence deals with how people are to preserve the God-given rights of animals while extracting benefit from in different chapters. In this article, I will first provide a brief introduction to animal welfare and protection in Islamic civilization. I will then focus on how scholars have interpreted the Qurʾānic concept of community (ummah, plural:umam) in exegetical literature. After that, I will show how the Prophet Muḥammad’s approach of gentleness (rifq) and excellence (iḥsān) manifested in his treatment of animals through several examples from the ḥadīth literature.Finally, I will attempt to demonstrate how Islamic jurisprudence embodies this theoretical framework through the concept of harm. In conclusion, I will show that there are important concepts and examples in Islamic thought that shed light on scholarship in the field of animal studies.

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YASMIN, Taslima. "Judicial Trends in Child Custody Cases in Bangladesh: Traditional Islamic Law Rules versus Welfare Considerations." Asian Journal of Comparative Law 12, no. 2 (July 11, 2017): 233–56. http://dx.doi.org/10.1017/asjcl.2017.14.

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AbstractIn Bangladesh, disputes over custody and guardianship involving Muslim parties are principally governed by Muslim personal law. There remains a constant dilemma in judicial decisions over custody and guardianship matters as to what should be the paramount consideration in awarding child custody to a party – should traditional Muslim personal law rules or the welfare of the child prevail? The findings of this study indicate that there is a steady but inconsistent trend towards child welfare considerations. However, it cannot conclusively be said that a child’s welfare is now themostdominant, or theonlyconsideration for the courts. Focusing on this shift towards a welfare approach, this article critically examines some of the leading reported judgments of the Supreme Court of Bangladesh on the issue.

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Bennon, Rhonda. "Research Guide for Animal Welfare and Animal Rights." Legal Reference Services Quarterly 4, no. 3 (July 27, 1985): 3–31. http://dx.doi.org/10.1300/j113v04n03_02.

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Nurhadi, Nurhadi. "COLLECTION OF ZAKAT FOR CIVIL STATE EMPLOYEES ACCORDING TO ISLAMIC LAW AND LAW." Indonesian Interdisciplinary Journal of Sharia Economics (IIJSE) 2, no. 2 (January 31, 2020): 114–24. http://dx.doi.org/10.31538/iijse.v2i2.475.

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The history sheet reveals the development of formal legal amil zakat in Indonesia in 1968 the ratification of Minister of Religion Regulation (PMA) Number 4 of 1968 concerning the Establishment of the Amil Zakat Agency (BAZ) and PMA Number 5 of 1968 concerning the Establishment of Baitul Maal (PBM). Precisely on December 12, 1989 was issued the Instruction of the Minister of Religion (Inpres) 16/1989 concerning the Development of Zakat, Infaq and Shadaqah (PZIS). Then in 1998-1999 and 2001-2003 BAZNAS was formed with the Presidential Decree so that in 2011 the rule of zakat processing emerged namely Law Number 23 of 2011. Through this formal law the author will examine the terminology of amil zakat according to Islamic Law and Law. Amil zakat is a person who is involved or actively participates in zakat activities, starting from collecting zakat from muzaki to distributing it to mustahiq. Legal arrangements in Indonesia relating to the competence of amil zakat are very important in neglecting zakat funds and channeling them to mustahiq, but must be supported by the authorities. Islamic law considers the competence of amil zakat to be very urgent, with accountable amil. While the government is very competent in increasing Baznas income annually, supported also by the fatwa of the Indonesian Ulema Council (MUI) regarding the government's obligation to cut salaries for civil servants / ASNs to be more effective in raising zakat funds and Baznas will be more maximal in alleviating poverty and welfare of society and ummah as extension of the government to the welfare of the people.

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SYKES, KATIE. "Sealing animal welfare into the GATT exceptions: the international dimension of animal welfare in WTO disputes." World Trade Review 13, no. 3 (October 11, 2013): 471–98. http://dx.doi.org/10.1017/s1474745613000232.

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AbstractEC–Seal Products has been characterized as a contest between local moral preferences about animal welfare, on the one hand, and global commitments to trade disciplines on the other. But that description fails to take into account the development of international legal norms concerning animal welfare and their relevance to this case, as well as to other potential disputes involving animal welfare measures that affect trade. The international dimension of animal welfare implicates two ongoing debates in international trade law: what the relationship should be between WTO law and general international law, and the extent to which ‘public morals’ under Article XX(a) of GATT can be locally defined or need to be internationally shared. This Article examines the argument that there is a general principle of international law concerning animal welfare, and analyzes the role that international norms regarding animal welfare should play in EC–Seal Products.

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Mohamed Adil, Mohamed Azam, and Rafeah Saidon. "Religion as a Determinant of Child Welfare in Custody Cases in Malaysia and Classical Islamic Law: A Comparative Overview." ICR Journal 8, no. 1 (January 15, 2017): 35–46. http://dx.doi.org/10.52282/icr.v8i1.211.

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It is paramount to consider the welfare of a child when determining the custody of a child. However, in the event of a parent’s conversion to Islam, the issue of religion also arises, i.e. whether the religion of a parent is considered the main factor or one of several factors in determining the interests of the child. In Malaysia, since both Islamic and civil law recognise conversion as grounds for divorce, the question concerning the custody of children and the determinants of religion for the best interest of children will be the main issue. This research aims to examine the significance of religion in determining the welfare of children in custodial dispute cases and to search for possible solutions from the perspective of Islamic jurisprudence relating to custodial conflict upon conversion of one spouse to another religion, particularly in a multiracial country like Malaysia. Our findings show that religion is the primary criterion in determining the welfare of children in custody cases from the classical Islamic point of view. However, Islamic law also offers various other solutions if there is a conflict involving non-Muslim parents.

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Yunus, Djubaedi, and JM Muslimin. "DEBT IN THE PERSPECTIVE OF ISLAMIC LAW." JURNAL SYARIKAH : JURNAL EKONOMI ISLAM 6, no. 1 (June 16, 2020): 22. http://dx.doi.org/10.30997/jsei.v6i1.2187.

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The goal of this paper is to analyze the debt from view of Islamic law. Debt is one of the muamalah instruments in Islam that used for activities in household, companies, and countries to fulfill their life sustainability. At least in two things. First in the fulfillment of the fifth pillar of Islamic obligations, pilgrimage, but there is a polemic using debts because of the additional administrative costs (ujrah). The other side of the polemic of debt in the economic system of Islam even could prevent the world economic crisis, the global economic crisis due to debt plus interest in exchange in the capitalist economic system, but not use Islamic economic system in the world. The method used is a normative method and the analysis shows debt could be for bailout funds for pilgrimmage program as long as the debtor pay this loan as soon as possible, debt is the last option and the value of debt should be measured in accordance with the ability to avoid further misery and debt can provide economic value as long as it is used for business or trade to achieve the world welfare, and the hereafter without performing maisir, farad, usury and tyranny. Sodaqoh and giving sincerely is better than giving debt.

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PIETRZYKOWSKI, TOMASZ. "ANIMAL LAW: ETHICS, SOCIETY AND CONSTITUTIONS." Society Register 3, no. 3 (January 2, 2020): 151–58. http://dx.doi.org/10.14746/sr.2019.3.3.09.

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The paper discusses and criticizes views on various aspects of the situations of animals within human societies offered by authors presenting at the seminar held at the Research Centre for Public Policy and Regulatory Governance. They include legal, ethical as well as socio-psychological problems about animal welfare and the attempts to improve the conditions in which animals are treated. The author hints at the theoretical background as well as implications of some of the ideas that are advocated in the ongoing legal and ethical debates over animal welfare. The discussion aims to shed some light on how the cross-disciplinary studies and exchanges that include biologists, psychologists, sociologists as well as legal researchers may contribute to numerous controversies in the contemporary animal law scholarship.

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Cipta, Hendra. "DISKURSUS KONSEP DAN PRINSIP AKAD DALAM HUKUM ISLAM." ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 1, no. 1 (June 30, 2016): 63–90. http://dx.doi.org/10.32923/asy.v1i1.666.

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Contract has an important role in the agreement and the engagement of either Islamic law or in the positive law. The existence of the contract with the Islamic principles would sustain the contract to the benefit and avoid deception and fraud between the parties. Islamic principles are based on permissible, voluntary, welfare and justice needs to be embedded in the Islamic contracts. If these principles are at parties, then the contract will not be a contract that is imperfect.

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Frasch, Pamela D. "Gaps in US Animal Welfare Law for Laboratory Animals: Perspectives From an Animal Law Attorney." ILAR Journal 57, no. 3 (May 2017): 285–92. http://dx.doi.org/10.1093/ilar/ilw016.

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Vellenga, Sipco. "Ritual Slaughter, Animal Welfare and the Freedom of Religion." Journal of Religion in Europe 8, no. 2 (October 13, 2015): 210–34. http://dx.doi.org/10.1163/18748929-00802004.

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In 2011, the Dutch House of Representatives voted for the first time in its history for banning the practice of unstunned ritual slaughter in accordance to Jewish and Islamic rites. How should this remarkable vote be understood? In order to answer this question, a critical discourse analysis has been carried out. Three discourses are discerned in the debate: ‘unstunned ritual slaughter as an outdated practice,’ ‘ritual slaughter as a form of ritual torture’ and ‘unstunned ritual slaughter as a legitimate religious practice.’ The growing parliamentary support for the first two mentioned discourses is related to recent changes in the Dutch political landscape. In a wider context, it is related to a shift in the national self-conception of the Netherlands and, linked to that, to a change in the perceived position of traditional religious minorities within Dutch society in the aftermath of 9/11 and the ‘Fortuyn revolt.’

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., Ridwan. "MANAGEMENT OF ABANDONED LAND IN THE PERSPECTIVE OF ISLAMIC LAW AND NATIONAL LAW OF LAND." AL-IHKAM: Jurnal Hukum & Pranata Sosial 11, no. 1 (July 3, 2016): 19–37. http://dx.doi.org/10.19105/al-lhkam.v11i1.855.

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Abstract:This article is aimed at showing that land has not only economic values, but also social values. Abandoning land indicates ignorance to both values and is against legal norms, both religious and state norms in Indonesia. The consequence of abandoning land by the owner, either in Islamic or national law perspective, will result in the banning of the rights of its possession by the state who has the authority to manage the use of land for social welfare. This article proves that both Islamic and national laws have a similarity in the basic law aspect, that land should have social and economic functions. The state has the juridical authority to ensure that land is used for social welfare, including assuring that there is no land abandoned by its owner. Abstrak:Artikel ini menunjukkan bahwa tanah di samping bernilai ekonomis, juga memiliki nilai sosial. Penelantaran tanah menunjukkan, selain adanya pengabaian terhadap kedua nilai tersebut, juga bertentangan dengan norma hukum, baik hukum Islam maupun hukum positif Indonesia. Konsekuensi penelantaran tanah yang dilakukan oleh pemilik tanah baik menurut hukum Islam maupun hukum nasional mengakibatkan pemerintah sebagai pemilik otoritas memiliki kewenangan untuk menarik kembali dan menjadikan tanah tersebut untuk kemaslahatan sosial. Artikel ini membuktikan bahwa antara hukum Islam dan hukum nasional memiliki kesamaan pada aspek hukum asas bahwa tanah harus memiliki fungsi sosial. Negara memiliki otoritas untuk memastikan bahwa tanah harus bias menjalankan fungsi kemaslahatan sosial termasuk menjamin tidak adanya tanah yang ditelantarkan oleh pemiliknya.

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Arinta, Yusvita Nena, Rifda Nabila, Ahmad Ulil Albab Al Umar, Anita Wahyu Alviani, and Yuni Inawati. "Eksistensi Bank Wakaf Mikro Dan Implikasinya Terhadap Kesejahteraan Masyarakat Dalam Perspektif Islam." Jurnal Ilmiah Ekonomi Islam 6, no. 2 (August 3, 2020): 372. http://dx.doi.org/10.29040/jiei.v6i2.1124.

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This study aims to analyze the existence of micro waqf banks and their implications for public welfare in an Islamic perspective. This research is an empirical study with qualitative. The data in this study are secondary data obtained from various journal, book and internet sources. The results in this study showed that Micro Waqf Bank is present as a funding solution in the community and it is proved able to guarantee the welfare of the community without contradicting the Islamic law.

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Wilson, Amy P. "Chronicle on 2018 Africa Animal Welfare Conference and Africa Animal Law Convention." Derecho Animal. Forum of Animal Law Studies 10, no. 1 (January 11, 2019): 230. http://dx.doi.org/10.5565/rev/da.400.

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White, Steven. "Kangaroos vs. Cattle and Sheep: Animal Welfare, Animal Protection, and the Law." Journal of Bioethical Inquiry 10, no. 2 (April 25, 2013): 273–76. http://dx.doi.org/10.1007/s11673-013-9445-8.

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Tlili, Sarra. "The Meaning of the Qur'anic Word ‘dābba’: ‘Animals’ or ‘Nonhuman Animals’?" Journal of Qur'anic Studies 12, no. 1-2 (October 2010): 167–87. http://dx.doi.org/10.3366/jqs.2010.0109.

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The word dābba (‘animal’), both in its singular and plural (dawābb) forms, occurs in the Qur'an a total of eighteen times. In its Qur'anic context, dābba is often understood by Arabic mufassirūn, English-language translators and other Islamic scholars as a reference to nonhuman animals only, the implication being that the Islamic scripture does not consider humans to be part of the animal world. However, analysis of the Qur'anic contexts in which the animal concept is treated indicates that this scripture subscribes to the etymological (rather than the conventional) meaning of this word: any being that produces intentional movement, the primary meaning of the verb dabba, is a dābba. Thus, the so-called rational beings (humans, angels and jinn) are part of the animal world, an understanding that is plainly expressed in many medieval Arabic lexicons whose definitions are shaped by the Qur'anic treatment of the animal concept. Furthermore, evidence from within the Qur'anic text indicates that it seems to avoid lumping all animals into one indistinct group. Both these observations may have a significant impact on the status and potentially the welfare of nonhuman animals in the Islamic scripture, and therefore have implications for attitudes to animal welfare.

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Calder, Ryan. "Sharīʿah-compliant or Sharīʿah-based? The Changing Ethical Discourse of Islamic Finance." Arab Law Quarterly 35, no. 1-2 (March 26, 2020): 50–73. http://dx.doi.org/10.1163/15730255-bja10008.

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Abstract Observers call upon Islamic financial institutions to move beyond offering merely Sharīʿah-compliant instruments toward offering more Sharīʿah-based ones. But when did these terms come into usage, and why? What precisely do people mean by ‘Sharīʿah-based’? In this article we argue that the term ‘Sharīʿah-compliant’ emerged in the 1990s and allowed Islamic finance institutions to leave behind scandals of the 1980s, presenting Islamic finance anew as a technically rational project grounded in Sharīʿah expertise. In contrast, the call for Sharīʿah-based finance became popular in the 2000s, and especially after the 2008 global financial crisis, which made systemic stability and product transparency pressing concerns. Usages of ‘Sharīʿah-based’ fall into three categories: those that stress separation from conventional finance, those that stress authenticity, and those that stress welfare. This definitional multiplicity is not a problem but rather a starting point for debate and a sign of Islamic finance’s growing maturity as an ethical project.

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Peters, Anne. "Liberté, Égalité, Animalité: Human–Animal Comparisons in Law." Transnational Environmental Law 5, no. 1 (February 10, 2016): 25–53. http://dx.doi.org/10.1017/s204710251500031x.

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AbstractThis article problematizes the discrepancy between the wealth of international law serving human needs and rights and the international regulatory deficit concerning animal welfare and animal rights. It suggests that, in the face of scientific evidence, the legal human–animal boundary (as manifest notably in the denial of rights to animals) needs to be properly justified. Unmasking the (to some extent) ‘imagined’ nature of the human–animal boundary, and shedding light on the persistence of human–animal comparisons for pernicious and beneficial purposes of the law, can offer inspirations for legal reform in the field of animal welfare and even animal rights.

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Sunarti, Zeni, and Muhamad Hasan Sebyar. "The Analysis of Islamic Law Maqosid on the Role of Women in Improving Family Welfare." INNOVATIO: Journal for Religious Innovation Studies 20, no. 2 (December 31, 2020): 167–80. http://dx.doi.org/10.30631/innovatio.v20i2.115.

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Abstract: The participation of women at work domain, does not only contributes in changing the mindset and economic structure of a region, but also has contributed greatly to family welfare. This research uses descriptive analysis method to analyze and describe the role of women in improving the economic welfare of the family in the perspective of maqashid syariah. Based on the results of the research, it is found that the implication is that the role of women is very positive in improving family welfare and in accordance with the objectives of Islam,; falah (prosperous in the world and the hereafter), and in accordance with the five main elements that must be maintained in Islam, namely hifz ad-din, hifz an. -nafs, hifz al-aql, hifz an-nasl, and hifz al-mall. Keywords: Islamic law, the role of women, family welfare. Abstrak: Partisipasi peran perempuan dalam dalam dunia kerja tidak hanya berkontribusi terhadap berubahnya pola fikir dan tatanan perekonomian suatu daerah, akan tetapi juga telah memberikan kontribusi yang besar terhadap kesejahteraan keluarga. Penelitian ini menggunakan metode analisis deskriptif untuk menganalisis dan mendiskripsikan peran perempuan dalam peningkatan kesejahteraan ekonomi keluarga perspektif maqashid syariah. Berdasarkan dari hasil penelitian, ditemukan implikasi bahwa peran perempuan sangat positif dalam meningkatkan kesejahteraan keluarga dan sesuai dengan tujuan Islam yaitu falah (sejahtera dunia dan akhirat), serta sesuai dengan lima unsur pokok yang harus dijaga dalam islam, yakni hifz ad-din, hifz an-nafs, hifz al-aql, hifz an-nasl, dan hifz al-mall. Kata-kata kunci: hukum Islam, peran perempuan, kesejahteraan keluarga.

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Lita, Helza. "The Implementation of Waqf to Actualize Economic Justice Based on Islamic Law." PADJADJARAN Jurnal Ilmu Hukum (Journal of Law) 07, no. 01 (April 2020): 1–18. http://dx.doi.org/10.22304/pjih.v7n1.a1.

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Economic justice is one of the objectives of the implementation of Islamic economic system. Waqf is one of the instruments of Islamic economics. It is interesting to study the implementation of economic justice through waqf and how its regulation in Indonesia. This article employed normative juridical method. Based on the Article 22 of the Law Number 41 of 2004 on Waqf, the purpose of waqf is not solely for the purpose of ritual. It can also be used to realize economic prosperity. Based on these provisions, waqf can be managed for the economic empowerment of the people. This is related to the efforts of the improvement of the economic welfare of the people, especially for the weak economic class. According to Islamic teachings, distributive justice is economic justice based on the Holy Quran, Chapter al-Hasyr (59): 7. Waqf has the potential to create the economic balance of society. Because the principle of ownership, according to Islam, regulates that individuals or certain community members are not the only party who control the management of assets. The weak economic class also have the right. It is to avoid economic inequality. Thus, waqf is a solution to actualize economic justice in order to realize public welfare, which is one of Indonesia’s national goals as stated in the Preamble of the 1945 Constitution of the Republic of Indonesia.

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Lita, Helza. "The Implementation of Waqf to Actualize Economic Justice Based on Islamic Law." PADJADJARAN Jurnal Ilmu Hukum (Journal of Law) 07, no. 01 (April 2020): 1–18. http://dx.doi.org/10.22304/pjih.v7n1.a1.

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Economic justice is one of the objectives of the implementation of Islamic economic system. Waqf is one of the instruments of Islamic economics. It is interesting to study the implementation of economic justice through waqf and how its regulation in Indonesia. This article employed normative juridical method. Based on the Article 22 of the Law Number 41 of 2004 on Waqf, the purpose of waqf is not solely for the purpose of ritual. It can also be used to realize economic prosperity. Based on these provisions, waqf can be managed for the economic empowerment of the people. This is related to the efforts of the improvement of the economic welfare of the people, especially for the weak economic class. According to Islamic teachings, distributive justice is economic justice based on the Holy Quran, Chapter al-Hasyr (59): 7. Waqf has the potential to create the economic balance of society. Because the principle of ownership, according to Islam, regulates that individuals or certain community members are not the only party who control the management of assets. The weak economic class also have the right. It is to avoid economic inequality. Thus, waqf is a solution to actualize economic justice in order to realize public welfare, which is one of Indonesia’s national goals as stated in the Preamble of the 1945 Constitution of the Republic of Indonesia.

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Crowe, Jonathan. "Animal welfare and the economy of kindness." Alternative Law Journal 42, no. 1 (March 2017): 14–17. http://dx.doi.org/10.1177/1037969x17694789.

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This article explores the natural and cultural limits on human kindness towards strangers and non-human animals. I suggest that humans have a deep natural capacity for kindness. However, the duties imposed by this capacity are highly demanding, so we use techniques of ethical avoidance to limit our responsibilities. These techniques play a central role in enabling humans to avoid confronting the suffering caused by practices such as factory farming.

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Gibson, Miah. "The Universal Declaration of Animal Welfare." Deakin Law Review 16, no. 2 (December 1, 2011): 539. http://dx.doi.org/10.21153/dlr2011vol16no2art112.

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Animal law is gaining momentum in Australia and internationally. Initiatives such as the Universal Declaration on Animal Welfare (UDAW) attempt to secure international legal recognition for the principles of animal welfare. The extent to which they do so, however, is a matter of debate, and the subject of this article. Part II of this article outlines the development of the UDAW and current support for it. Part III compares the UDAW to other animal rights/welfare declarations. Part IV describes the animal welfare legislative and policy framework in Australia, and critically examines the impact that the UDAW would have in Australia.

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Sima, Yangzi, and Siobhan O'Sullivan. "Chinese animal protection laws and the globalisation of welfare norms." International Journal of Law in Context 12, no. 1 (February 23, 2016): 1–23. http://dx.doi.org/10.1017/s1744552315000348.

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AbstractThis paper examines China's emerging animal anti-cruelty law and the extent to which it meets established animal welfare norms or not. Features that render the draft laws distinctly Chinese include the restrictive interpretation of cruelty as deliberate abuse, stringent pet control stipulations, and compromises on the consumption of dogs and cats. Meanwhile, the draft laws also reflect the Western experience. Animals are categorised according to their use; the ‘unnecessary suffering’ concept is the central philosophical tenet; and the enactment of the law will certainly result from strategic, pragmatic compromise. We conclude that 200 years of animal protection policy-making, the involvement of policy elites in drafting the Chinese laws, and the globalisation of trade, have made it difficult for China to do anything other than develop an animal protection regime broadly consistent with what exists in the West, although some unique Chinese features can also be identified in the proposed laws.

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Lockwood, Randall. "Animal hoarding: The challenge for mental health, law enforcement, and animal welfare professionals." Behavioral Sciences & the Law 36, no. 6 (September 6, 2018): 698–716. http://dx.doi.org/10.1002/bsl.2373.

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Bradshaw, R. H. "The science of animal welfare and the law of parsimony." Applied Animal Behaviour Science 33, no. 2-3 (May 1992): 287–88. http://dx.doi.org/10.1016/s0168-1591(05)80016-4.

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Abdullah, Mudofir. "Marriage In Islam and the Problem of Gender Equality: A Philosophical Perspective." Ulumuna 22, no. 1 (August 15, 2018): 57–76. http://dx.doi.org/10.20414/ujis.v22i1.333.

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Marriage law in Islamic countries is still considered gender-biased. Indonesia, as the majority Muslim country, is not exception. Marriage Law No. 1/1974 and the Compilation of Islamic Law (Kompilasi Hukum Islam/KHI) are two examples of Muslim family law where discrimination against women persist. This paper will discuss the problem of gender biases in the Islamic marriage law in Indonesia, the imperative of gender-sensitive law reform, and the implementation of the principle of maslaha as solution. It sheds lights on such biases and offer alternative perspectives, as these are advocated by Muslim reformers. This study argues that it is necessary to reform the Islamic marriage laws, which are gender sensitives, by removing discriminatory clauses. The reform is meant to realize maslaha (well-being/welfare) and is based on the implementation of the highest objective of Islamic law, formulated as maqāshid al-sharī‘a. These include preservation of religion (ḥifẓ al-dīn), mind (ḥifẓ al-‘aql), soul (ḥifẓ al-nafs), wealth (ḥifẓ al-mal), and descendants (ḥifẓ al-nasl).

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Bos, Jacqueline M., Henk van den Belt, and Peter H. Feindt. "Animal welfare, consumer welfare, and competition law: The Dutch debate on the Chicken of Tomorrow." Animal Frontiers 8, no. 1 (January 2018): 20–26. http://dx.doi.org/10.1093/af/vfx001.

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Johan, Arvie. "Justifikasi hukum Islam atas pajak dalam perspektif hukum dan ekonomika." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 18, no. 1 (January 4, 2019): 1. http://dx.doi.org/10.18326/ijtihad.v18i1.1-16.

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In the earliest period of islam, islam introduced jizya, kharaj, and 'ushr as taxes. In its development, taxes are expanded into more complex types such as: income tax, value added tax, land tax, and customs. This expansion of tax base requires justification of how extent islamic law covers scope for expansions of tax base. This paper uses a law and economics approach to examine the range of islamic law to conform scope for expansions of tax base. The paper scrutinises in advance a common dilemma between Islamic law and law and economics in dealing with taxes: budgetair and deadweight loss. To achieve welfare, good taxes concern several aspects, among other: a large number of tax object, cross demand elasticity, a impact of reducing the gap, and low cost administration.

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Dunn, Rachel Ann. "The Sooner the Better: The Arguments for the Use of Extended Welfare Assessment Grids in Animal Welfare Cases." Liverpool Law Review 41, no. 2 (May 13, 2020): 107–27. http://dx.doi.org/10.1007/s10991-020-09243-2.

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ESEED, RANA. "When the State Fails to Provide Services: The Case of the Islamic Movement in Israel." Journal of Social Policy 47, no. 3 (December 4, 2017): 565–82. http://dx.doi.org/10.1017/s0047279417000757.

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AbstractThis study addresses the Islamic Movement in Israel. Hitherto studied almost exclusively from the political perspective, this article sheds light on its social roles as a provider of welfare services to the Palestinian population. It does so by analysing its unique Independent Community (IC) concept, which calls for self-reliance in welfare service provision. Despite its importance, the concept, which applies to all spheres of life and is relevant to other indigenous minorities, has received relatively little attention in the literature. The present study, which is part of the ‘religious turn’ in welfare state literature, addresses this gap by describing IC and its development, and by explaining how the concept developed in the context of the Palestinian population's social discrimination and exclusion.Based on findings from various archival sources and interviews with movement leaders, the article concludes that the concept of IC is a response to discriminatory and exclusionary welfare policies. Together with the broader local and global process of welfare state retrenchment, this created a vacuum that proved fertile ground for the emergence of IC, calling for a reshaping of Israel's social policies and the role played by the welfare state vis-à-vis faith-based organizations that represent indigenous minorities.

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Journal articles on the topic 'Animal welfare (Islamic law)'

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