BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)
Shari'ah, Law, Islamic Finance and Muslim News
Daily Archives: May 26, 2013
May 26, 2013
DR. ZULKIFLI HASAN
THE WISDOM OF RAMADHAN AND FASTING
THE WISDOM OF RAMADHAN AND FASTING
Introduction
Ramadhan is the greatest month and the best time for self-regulation and self-training.  There are numerous benefits to those who are fasting during Ramadhan either from spiritual or physical perspectives. The positive effects of Ramadhan and fasting have not only been mentioned in al Quran and al Sunnah but also by many scientific researches. In fact, there are few institutions that have been established to promote fasting as a way to prevent and heal diseases such as “Fasting Center International Incorporation” in the United States of America. This brief article attempts to highlight several interesting findings about Ramadhan and Fasting effects from four different perspectives namely economic, health and sciences, psychological and social point of views.
Understanding the Wisdom of Ramadhan and Fasting
Economic Perspective
According to the study undertaken by the University of New Hampshire led by Iranian-born finance Professor Ahmad Etebari, stocks in largely Muslim nations outperform during the month of Ramadhan. It is found that on average, stock returns are 9 times higher during Ramadhan than other times of year. The phenomenon is called the “Ramadan Effect.”
Between the stock markets of Bahrain, Oman, Turkey, Kuwait, the UAE, Qatar, Pakistan, Jordan, Egypt, Morocco, Tunisia, Malaysia, Indonesia and Saudi Arabia, the report identified a trend of considerably higher returns during Ramadhan as compared to other months. The study found that the average returns for the 15 countries from the database of 1989 to 2007 were 38% during the month of Ramadhan as compared to an average of 4.3% during ordinary months. The research reveals that that the social cohesion and institutional feelings attains during Ramadhan help influence the investments behavior.
Health and Science Perspective
In 1994 the first International Congress on “Health and Ramadhan”, held in Casablanca, entered 50 research papers from all over the world from Muslim and non-Muslim researchers who have done extensive studies on the medical ethics of fasting. The congress made recommendations that Ramadhan fasting is an ideal method for treatment of mild to moderate, stable, non-insulin dependent diabetes, obesity and essential hypertension.
Allan Cott, in his famous book “Why Fast”, states that fasting has the effects to clean out the body; to lower blood pressure and cholesterol and to let the body heals itself. Another interesting finding refers to the ability of fasting habit to slow the aging process based on a research conducted by Dr. Yuri Nikolayev, Moscow scientist and dietician/nutritionist. This finding is supported with another research by Dr. Alvenia M. Fulton, by which his experiment indicates that fasting is the ladies best beautifier, brings grace charm and poise, normalizes female functions and reshapes the body contour.
Psychological Perspective
As regard to psychological point of view, it is empirically proven that fasting can bring positive effects to psychological and mental health. At this point, Dr. Sabah al-Baqir from Medical Faculty of University of King Saud reveals that fasting will generate specific hormone which may relieve tension and to make a person to feel better physically and mentally.
Social Perspective
Crime Rate
I believe that this is phenomenal in many jurisdictions all over the world. According to the statistic produced by the Iranian Police Department, the Iran’s overall crime rate and murder rate have declined during the holy month of Ramadhan. There has been a 32% decline in homicides and the overall crime rate has dropped significantly. It is worth noting that the homicide rate in Iran is six murders per day and Iran stands 50th in the world in the homicide rate.
Family Institutions
Ramadhan is the best time for family and social gathering. The Maktoob Research in UAE conducted a survey on the opinions of 6,128 adult Muslims from across the Arab world about Ramadhan. The survey reveals that 96% of Muslim Arabs observing the fasting month and it is also found that 86% of those surveyed tend to observe iftar as a good opportunity for family gatherings. This finding indirectly indicates that fasting during Ramadhan can strengthen the family institutions and community as well as provide best opportunity for the unity of the ummah.
Generosity
Considering to numerous hadith on the rewards and benefits of sadaqah (charity) during the month of Ramadhan, it is observed that the willingness and efforts for charity and donation are significantly increased. According to Lung Transplantation Research Center, National Research Institute of TB and Lung Disease, Tehran, Iran, organ shortage is the most significant problem that they face for the activities of trans¬plantation systems. In this regard, they carried out a survey on the Muslims’ behavior during holy month of Ramadan pertaining to organs donation in Iran. Interestingly, the survey reveals that the number of applications for organs donation in Ramadhan increase to 154% as compared to other months with a total of 11528 organ donations as opposed to 4538 applications in the previous month. This phenomenon indicates that Ramadhan seems to provide a great opportunity to promote organs donation across the Muslim world.
Conclusion
Ramadhan is the greatest and best month of the year. It is one of the blessings of Allah to the Muslim that He enables us to fast in Ramadhan. The blessed month of Ramadhan and ibadah of fasting not only offer us with great rewards from Allah but also with so many benefits either from economic or health and science, psychological or social perspectives. With this priceless opportunity from Allah to us, it is hoped that we can keep the spirit of month of Ramadhan not only during this blessed month but at all times and throughout the year. InsyaAllah.
References
Azizi, F. (1987). Evaluation of Certain Hormones And Blood Constituents During Islamic Fasting Month, Journal of Islamic Medical Association, November.

Cott, A. (1977). Fasting Is A Way Of Life. New York: Bantam Books.

Hassan Abohghasemi, Nasim Sadat Hosseini Divkalayi and Fariba Seighali. (2011). Contribution of religion to blood donation: Iran experience, Asian Journal of Transfusion Science, 5(2), pp. 185–186.

Katayoun Najafizadeh, Fariba Ghorbani, Sajjad Hamidinia, Mohammad Ali Emamhadi, Mohammad Ali Moinfar, Omid Ghobadi,Shervin Assari. (2010). Holy month of Ramadan and increase in organ donation willingness, Saudi Journal of Kidney Disease and Transplantation, 21, pp. 443-446.

Maktoob Research. (2008). Region-wide Survey on Ramadan Traditions and Practices. Dubai: Maktoob Research.

Scott Malone . (2010). Markets in Muslim Lands Rally During Ramadan-Study.
http://www.reuters.com/article/2010/08/03/stocks-ramadan-idUSN0317695120100803
.

Soliman, N. (1987). Effects of Fasting During Ramadan, Journal of Islamic Medical Association, November.
Regards

Zulkifli Hasan
At Masjid al Nabawi, Madinah al Munawwarah during Ramadhan 2012
My Thought
1 Comment
Post navigation
AUTHOR
DR. ZULKIFLI HASAN
Menu
Welcome to My Blog of Knowledge

About Me

Professional Background

My Journal

My Selected Publication

My Course Outline

My Lecture Note

My Recommended Reading

My Statute

My Case Report

My Guideline

My Idea

My Thought

My ‘Quest for Meaning’

My Activity

My Conference

My Corporate Governance Network

My Distance Learning

My E-Fatwa

My E-Lecture Series

My Guidance

My Hyperlink

My Key Terms and Concepts

Islamic Science University of Malaysia

Archives

My Movie
Search
Al-Baqarah, 2:275
Calendar
May 2013

M

T

W

T

F

S

S

1

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

27

28

29

30

31
« Apr
Jun »
Academic
Centre for Islamic Area Studies at Kyoto University

Durham Islamic Finance Programme

Harvard University Islamic Finance Project

IIUM Institute of Islamic Banking and Finance

INCEIF

International Institute of Islamic Economics

International Shari'ah Research Academy for Islamic Finance

MIHE
Blogroll
Abdullah Saeed

Mahmud El-Gamal

Mohammad Obaidullah

Monzer Kahf

Muhammad Nejatullah Siddiqi

Muhammad Umer Chapra

Sheikh Ahmad Raysuni

Sheikh Imran Hossein

Sheikh Muhammad Afifi Al Akiti

Sheikh Muhammad Said Ramadhan al-Buthi

Sheikh Muqbil Haadee

Sheikh Salman Audah

Sheikh Tariq Ramadan

Sheikh Wahbah al-Zuhayli

Sheikh Yusuf al-Qaradawi

Syed Hossein Nasr

Zakir Naik
Higher Education
Association of African Universities

Consortium for North American Higher Education Collaboration

Education International

Higher Education in Malaysia

UNESCO

University and College Union
Institutional Infrastructure for Islamic Finance
Accounting and Auditing Organization for Islamic Financial Insitutions

General Council of Islamic Banks and Financial Institutions

International Islamic Financial Market

Islamic Development Bank

Islamic Financial Services Board

Islamic International Rating Agency

Islamic Research and Training Institute

Liquidity Management Centre
Islamic Finance Worldwide
Islamic Finance in Germany

Islamic Finance Indonesia

Islamic Finance Turkey
Muslim Activist
Fethullah Gulen

Hamza Tzortzis

Hamza Yusuf

Lauren Booth

Yahia Abdul Rahman

Yvonne Ridley
Muslim Da'wah Movement
ABIM Negeri Sembilan

Islamic Society of North America

Minda Madani

Muslim Brotherhood

Muslim Council of Britain

Muslim Student Association of Japan

Swiss Muslim Society
My Hobby
Muslim Soccer Blog

Ulama Nusantara
My Malaysia
Centre for Policy Initiative

Centre for Public Policy Studies

Institute of Strategic and International Studies

Malaysian Institute of Economic Research

Socio-Economic and Environmental Research Institute
My Usrah
ABIM

Baytulkifli

Hanif's Family

Malaysian Durham Scholars

MISG
Website on Islamic Finance
Al Huda

Al Sukuk

Global Islamic Finance Centre

Invest Halal

Islamic Business Research Centre

Islamic Finance

Islamic Finance Asia

Islamic Finance Blogspot

Islamic Finance Information Service

Islamic Finance Resources

Muslim Investor

Muslim Net

My Professional Group Directory

Opalesque Islamic Finance

Westlaw Business Islamic Finance
Categories
Islamic finance news

Muslims News

My Publication

My recent publication

My Story

My Thought

News

Palestine

Poem
Blog Subscriptions
Enter your email address to follow this blog and receive notifications of new posts by email.
Email Address:
Sign me up!
Blog Stats
565,904 hits
Recent Comments
DR. ZULKIFLI HASAN on
FIQH JIHAD ASAS MEMAHAMI KRISI…

Muhammad Khaliff on
FIQH JIHAD ASAS MEMAHAMI KRISI…

asma
on
Islamic finance: Attractive fo…

brosafwan
on
Islamic body goes global to fi…

Siti on
Guru Sebagai Murabbi, Mudarris…

Hasnan Daud (HD)
on
Tajdid and Mujaddid

asma on
IMF endorses Islamic finance,…

DR. ZULKIFLI HASAN on
Letter from Yusuf al Qaradawi…

Aiman Achim
on
Letter from Yusuf al Qaradawi…

Aiman Achim
on
Letter from Yusuf al Qaradawi…
Top Clicks
islamonline.net/servlet/S…

zulkiflihasan.files.wordp…

zulkiflihasan.files.wordp…

zulkiflihasan.files.wordp…

zulkiflihasan.files.wordp…
Top Posts
Guru Sebagai Murabbi, Mudarris, Mualim, Muaddib Dan Mursyid “Selamat Hari Guru”

MEMAHAMI KONSEP “SUMPAH” DALAM ISLAM

Tajdid and Mujaddid

Top 100 Companies of the Muslim World: 2010 DS100 Ranking

MEMAHAMI ISU ISLAMOFOBIA: ANTARA PERSEPSI DAN REALITI
Archives
February 2018

June 2017

February 2017

January 2017

December 2016

October 2016

September 2016

July 2016

June 2016

April 2016

February 2016

January 2016

December 2015

November 2015

October 2015

September 2015

August 2015

July 2015

June 2015

May 2015

April 2015

February 2015

January 2015

December 2014

November 2014

October 2014

September 2014

August 2014

July 2014

June 2014

May 2014

April 2014

March 2014

February 2014

January 2014

December 2013

November 2013

October 2013

September 2013

August 2013

July 2013

June 2013

May 2013

April 2013

March 2013

February 2013

January 2013

December 2012

November 2012

October 2012

September 2012

August 2012

July 2012

June 2012

May 2012

April 2012

March 2012

February 2012

January 2012

December 2011

November 2011

October 2011

September 2011

August 2011

July 2011

June 2011

May 2011

April 2011

March 2011

February 2011

January 2011

December 2010

November 2010

October 2010

September 2010

August 2010

July 2010

June 2010

May 2010

April 2010

March 2010

February 2010

January 2010

December 2009

November 2009

October 2009

September 2009

August 2009

July 2009

June 2009

May 2009

April 2009

March 2009

February 2009

January 2009

December 2008

November 2008

October 2008

September 2008

August 2008

July 2008

June 2008
Categories
Islamic finance news
Muslims News
My Publication
My recent publication
My Story
My Thought
News
Palestine
Poem
Create a free website or blog at WordPress.com.
Cookie Policy
Follow

Following

BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)

Join 235 other followers

												Sign me up

Already have a WordPress.com account?
Log in now.
BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)

Customize

Follow

Following

Sign up

Log in

Report this content

View site in Reader

Manage subscriptions

Collapse this bar


BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)
Shari'ah, Law, Islamic Finance and Muslim News
January 11, 2010
DR. ZULKIFLI HASAN
GCC remains dominant in Islamic finance
GCC remains dominant in Islamic finance

Abdul Jalil Mustafa | Arab News Available at:
http://www.arabnews.com/?page=6&section=0&article=131017&d=11&m=1&y=2010&pix=business.jpg&category=Business
AMMAN: The Islamic financial system gained additional popularity in 2009, thanks to the relative immunity it enjoyed from the fallout of the financial crisis. The widely perceived viewpoint that Shariah-compliant financial institutions had passed the global credit crisis nearly unscathed is presenting the Islamic financial industry to many non-Muslim investors in the world as a safe haven from speculative excesses.
“We have reports that countries such as France, Australia and Japan are now mulling the introduction of Islamic banking into their financial systems,” Musa Shehadeh, general manager of the Jordan Islamic Bank said. Investors traumatized by the credit crisis apparently found comfort from the stricter rules imposed on lending by Islamic law, which considers the payment of interest as usury, thus banning the structures and financing methods that quickly unraveled during the US mortgage crisis at the end of 2008, Shehadeh said.
According to a study published in November by the Banker Magazine in association with HSBC Amanah, Islamic finance continued double digit growth despite global crisis in 2009. The survey, that covered top 500 Islamic financial institutions, showed that assets held by fully Shariah-compliant banks or Islamic banking windows of conventional banks rose by 28.6 percent to $822 billion from $639 billion in 2008.
This result contrasted sharply with a Banker study released in July which showed that the world’s top 1,000 conventional banks achieved an annual asset growth of just 6.8 percent. “The Islamic finance industry continues to build a solid track record: The compound annual growth rate for 2006-2009 is 27.86 percent, with assets forecast to hit $1.033 trillion in 2010,” the study said.
The six Gulf Cooperation Council (GCC) member states remained the dominant segment of Islamic finance, with $353.2 billion or 42.9 percent of he total global aggregate, according to the study. Iran remains the largest single market for Shariah-compliant assets, accounting for 35.6 percent of the global aggregate.
Outside the Middle East, Malaysia is by far the largest player, accounting for 10.5 percent of the global aggregate, but other markets are expanding rapidly. The United Kingdom now accounts for just under 2.5 percent of the world’s Shariah-compliant assets. “Apparently, Islamic finance sectors are attracting larger amounts of investment funds against the backdrop of being the least affected as a result of the global financial crisis,” Salah Shalhoub, professor of Islamic financing at the Dhahran-based King Fahd University for Petroleum and Minerals, told the Dubai-based Arabic version of the CNBC television.
“Demand has also substantially increased for Islamic tools and bonds, known as sukuk, due to the shortage of liquidity that can be obtained from conventional banks,” he added. However, the image of the booming Islamic finance seemed to have been marred at the end of November with the declaration by the state-run Dubai World conglomerate that it was asking creditors of two of its flagship real estate firms-Nakheel World and Limitless World – for a standstill on debt worth of tens of billions of dollars.
The two subsidiaries are run according to Islamic law through the issuance of billions of dollars worth of sukuk. Some analysts expected Islamic finance to be at risk as a result of the Dubai World debt crisis, but Hanaa Hunaiti, professor of Islamic Economics at the Amman Arab University for Higher Studies, believes the problem has nothing to do with Islamic finance. “Nobody said that the problem was because of sukuk, which as a matter of fact can lead either to profit or loss according to Islamic law,” Hunaiti said.
“I believe it is a short-lived ordeal that certainly will be dealt with in a satisfactory manner, given the assurances made by UAE officials that the emirate will be able to repay all its debts,” she added. However, other analysts suggested the focus of Islamic finance could be shifted from Dubai to Saudi Arabia, Qatar and Bahrain in 2010 pending the settlement of the Dubai World debt crisis. This vision was supported by a report issued recently by the Saudi chambers of commerce which expected investment funds to change their direction from Dubai to Saudi Arabia. “An opportunity now exists for Saudi Arabia to lead the forthcoming wave of the Islamic finance industry in the Gulf as the kingdom possesses all qualifications of this leadership, including the necessary infrastructure and guidelines,” the report said.
“You will become as small as your controlling desire; as great as your dominant aspiration”, James Allen
Best Regards

ZULKIFLI HASAN

DURHAM, UK
Milan, Italy
Share this:
Facebook

X
Like this:
Related
Islamic finance news
permalink
Leave a comment
Post navigation
← Previous
Next →
Leave a Reply
Cancel reply
AUTHOR
DR. ZULKIFLI HASAN
Menu
Welcome to My Blog of Knowledge

About Me

Professional Background

My Journal

My Selected Publication

My Course Outline

My Lecture Note

My Recommended Reading

My Statute

My Case Report

My Guideline

My Idea

My Thought

My ‘Quest for Meaning’

My Activity

My Conference

My Corporate Governance Network

My Distance Learning

My E-Fatwa

My E-Lecture Series

My Guidance

My Hyperlink

My Key Terms and Concepts

Islamic Science University of Malaysia

Archives

My Movie
Search
Al-Baqarah, 2:275
Calendar
January 2010

M

T

W

T

F

S

S

1

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

27

28

29

30

31
« Dec
Feb »
Academic
Centre for Islamic Area Studies at Kyoto University

Durham Islamic Finance Programme

Harvard University Islamic Finance Project

IIUM Institute of Islamic Banking and Finance

INCEIF

International Institute of Islamic Economics

International Shari'ah Research Academy for Islamic Finance

MIHE
Blogroll
Abdullah Saeed

Mahmud El-Gamal

Mohammad Obaidullah

Monzer Kahf

Muhammad Nejatullah Siddiqi

Muhammad Umer Chapra

Sheikh Ahmad Raysuni

Sheikh Imran Hossein

Sheikh Muhammad Afifi Al Akiti

Sheikh Muhammad Said Ramadhan al-Buthi

Sheikh Muqbil Haadee

Sheikh Salman Audah

Sheikh Tariq Ramadan

Sheikh Wahbah al-Zuhayli

Sheikh Yusuf al-Qaradawi

Syed Hossein Nasr

Zakir Naik
Higher Education
Association of African Universities

Consortium for North American Higher Education Collaboration

Education International

Higher Education in Malaysia

UNESCO

University and College Union
Institutional Infrastructure for Islamic Finance
Accounting and Auditing Organization for Islamic Financial Insitutions

General Council of Islamic Banks and Financial Institutions

International Islamic Financial Market

Islamic Development Bank

Islamic Financial Services Board

Islamic International Rating Agency

Islamic Research and Training Institute

Liquidity Management Centre
Islamic Finance Worldwide
Islamic Finance in Germany

Islamic Finance Indonesia

Islamic Finance Turkey
Muslim Activist
Fethullah Gulen

Hamza Tzortzis

Hamza Yusuf

Lauren Booth

Yahia Abdul Rahman

Yvonne Ridley
Muslim Da'wah Movement
ABIM Negeri Sembilan

Islamic Society of North America

Minda Madani

Muslim Brotherhood

Muslim Council of Britain

Muslim Student Association of Japan

Swiss Muslim Society
My Hobby
Muslim Soccer Blog

Ulama Nusantara
My Malaysia
Centre for Policy Initiative

Centre for Public Policy Studies

Institute of Strategic and International Studies

Malaysian Institute of Economic Research

Socio-Economic and Environmental Research Institute
My Usrah
ABIM

Baytulkifli

Hanif's Family

Malaysian Durham Scholars

MISG
Website on Islamic Finance
Al Huda

Al Sukuk

Global Islamic Finance Centre

Invest Halal

Islamic Business Research Centre

Islamic Finance

Islamic Finance Asia

Islamic Finance Blogspot

Islamic Finance Information Service

Islamic Finance Resources

Muslim Investor

Muslim Net

My Professional Group Directory

Opalesque Islamic Finance

Westlaw Business Islamic Finance
Categories
Islamic finance news

Muslims News

My Publication

My recent publication

My Story

My Thought

News

Palestine

Poem
Blog Subscriptions
Enter your email address to follow this blog and receive notifications of new posts by email.
Email Address:
Sign me up!
Blog Stats
565,904 hits
Recent Comments
DR. ZULKIFLI HASAN on
FIQH JIHAD ASAS MEMAHAMI KRISI…

Muhammad Khaliff on
FIQH JIHAD ASAS MEMAHAMI KRISI…

asma
on
Islamic finance: Attractive fo…

brosafwan
on
Islamic body goes global to fi…

Siti on
Guru Sebagai Murabbi, Mudarris…

Hasnan Daud (HD)
on
Tajdid and Mujaddid

asma on
IMF endorses Islamic finance,…

DR. ZULKIFLI HASAN on
Letter from Yusuf al Qaradawi…

Aiman Achim
on
Letter from Yusuf al Qaradawi…

Aiman Achim
on
Letter from Yusuf al Qaradawi…
Top Clicks
islamonline.net/servlet/S…

zulkiflihasan.files.wordp…

zulkiflihasan.files.wordp…

zulkiflihasan.files.wordp…

zulkiflihasan.files.wordp…
Top Posts
Guru Sebagai Murabbi, Mudarris, Mualim, Muaddib Dan Mursyid “Selamat Hari Guru”

MEMAHAMI KONSEP “SUMPAH” DALAM ISLAM

Tajdid and Mujaddid

Top 100 Companies of the Muslim World: 2010 DS100 Ranking

MEMAHAMI ISU ISLAMOFOBIA: ANTARA PERSEPSI DAN REALITI
Archives
February 2018

June 2017

February 2017

January 2017

December 2016

October 2016

September 2016

July 2016

June 2016

April 2016

February 2016

January 2016

December 2015

November 2015

October 2015

September 2015

August 2015

July 2015

June 2015

May 2015

April 2015

February 2015

January 2015

December 2014

November 2014

October 2014

September 2014

August 2014

July 2014

June 2014

May 2014

April 2014

March 2014

February 2014

January 2014

December 2013

November 2013

October 2013

September 2013

August 2013

July 2013

June 2013

May 2013

April 2013

March 2013

February 2013

January 2013

December 2012

November 2012

October 2012

September 2012

August 2012

July 2012

June 2012

May 2012

April 2012

March 2012

February 2012

January 2012

December 2011

November 2011

October 2011

September 2011

August 2011

July 2011

June 2011

May 2011

April 2011

March 2011

February 2011

January 2011

December 2010

November 2010

October 2010

September 2010

August 2010

July 2010

June 2010

May 2010

April 2010

March 2010

February 2010

January 2010

December 2009

November 2009

October 2009

September 2009

August 2009

July 2009

June 2009

May 2009

April 2009

March 2009

February 2009

January 2009

December 2008

November 2008

October 2008

September 2008

August 2008

July 2008

June 2008
Categories
Islamic finance news
Muslims News
My Publication
My recent publication
My Story
My Thought
News
Palestine
Poem
Create a free website or blog at WordPress.com.
Cookie Policy
Comment

Follow

Following

BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)

Join 235 other followers

												Sign me up

Already have a WordPress.com account?
Log in now.
BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)

Customize

Follow

Following

Sign up

Log in

Copy shortlink

Report this content

View post in Reader

Manage subscriptions

Collapse this bar


OIC Fiqh Academy Ruled Organised Tawarruq
Impermissible

 اهللا الرحمن الرحیم
 أجمعین هللا رب العالمین والصالة والسالم على سیدنا محمد خاتم النبیین وعلى آلھ وصحبھالحمد
5/19 (179 رقم قرار
بشأن

 المنظمالفقھي المعروف والمصرفي( حقیقتھ ، أنواعھ :  التورق
 التاسعة عشرة الفقھ اإلسالمي الدولي المنبثق عن منظمة المؤتمر اإلسالمي المنعقد في دورتھإن مجلس مجمع

30–26ھـ ، الموافق 1430جمادى األولى  5إلى  1من ) دولة اإلمارات العربیة المتحدة ( في إمارة الشارقة
م2009)  إبریل( نیسان

الفقھي( حقیقتھ ، أنواعھ : التورق  البحوث الواردة إلى المجمع بخصوص موضوع بعد اطالعھ على
، وبعد استماعھ إلى المناقشات التي دارت حولھ )  المنظمالمعروف والمصرفي

 المكرمة بھذا على قرارات المجمع الفقھي اإلسالمي التابع لرابطة العالم اإلسالمي بمكةوبعد االطالع
الخصوص

 یليقرر ما
أنواع التورق وأحكامھا :أوًال

سلعة بثمن مؤجل من أجل أن یبیعھا نقدًا بثمن) المستورق( شخص ھو شراء: التورق في اصطالح الفقھاء  (1)
 یكونوھذا التورق جائز شرعًا ، شرط أن.  غیر من اشُتریت منھ بقصد الحصول على النقدأقل غالبًا إلى

مستوفیًا لشروط البیع المقررة شرعًا
 شراء المستورق سلعة من األسواق المحلیة أو الدولیة أو ماھو: التورق المنظم في االصطالح المعاصر (2)

 المستورق معترتیب بیعھا، إما بنفسھ أو بتوكیل غیره أو بتواطؤ) الممّول( یتولى البائع شابھھا بثمن مؤجل
البائع على ذلك ، وذلك بثمن حال أقل غالبًا

 نفسھا مع كون المستورق ھو المؤسسة والممول ھو العمیلھو صورة التورق المنظم: التورق العكسي (3)
وذلك ألن فیھما تواطؤًا بین الممول والمستورق ، صراحة أو )المنظم و العكسي ( ال یجوز التورقان  :ثانیًا

 تحایًال لتحصیل النقد الحاضر بأكثر منھ في الذمة وھو رباضمنًا أو عرفًا ،
 بما یليویوصي

 اإلسالمیة باستخدام صیغ االستثمار والتمویل المشروعة في جمیعالتأكید على المصارف والمؤسسات المالیة )
 الغراء، الصیغ المحرمة والمشبوھة التزامًا بالضوابط الشرعیة بما یحقق مقاصد الشریعةأعمالھا ، وتجنب

 والكوارث االقتصادیة المرة تلو األخرىویجلي فضیلة االقتصاد اإلسالمي للعالم الذي یعاني من التقلبات
وإنشاء المؤسسات المالیة اإلسالمیة صنادیق.  للجوء للتورق تشجیع القرض الحسن لتجنیب المحتاجین ) )

للقرض الحسن
 أعلمواهللا

 محمد خاتم النبیین وعلى آلھ وصحبھ أجمعینالحمد هللا رب العالمین والصالة والسالم على سیدنا
Resolution 179 (19/5)

in relation to

Tawarruq: its meaning and types (classical applications and organized tawarruq)

The International Council of Fiqh Academy, which is an initiative of the Organization of Islamic Conferences (OIC), in its
19th session which was held in Sharjah, United Arab Emirates, from 1 - 5 of Jamadil Ula 1430 AH, corresponding to 26
30 April 2009, decided on the following:

Having reviewed the research papers that were presented to the Council regarding the topic of tawarruq, its meaning and
its type (classical applications and organized tawarruq), a resolution were passed. Furthermore, after listening to the

Page 1 of 2OIC Fiqh Academy Ruled Organised Tawarruq Impermissible

17/05/2009http://www.isra.my/index.php?view=article&catid=11%3Atawarruq&id=355%3Aoic-...

discussions that revolved about the applications of tawarruq, the resolutions were presented at the International Council
of Fiqh Academy, under auspices of the Muslim World League in Makkah.

The following were the resolutions:

First:  Types of tawarruq and its juristic rulings:

Technically, according to the Fiqh jurists, tawarruq can be defined as: a person (mustawriq) who buys a
merchandise at a deferred price, in order to sell it in cash at a lower price. Usually, he sells the merchandise to a
third party, with the aim to obtain cash. This is the classical tawarruq, which is permissible, provided that it complies
with the Shari’ah requirements on sale (bay’).
The contemporary definition on organized tawarruq is:  when a person (mustawriq) buys a merchandise from a local
or international market on deferred price basis. The financier arranges the sale agreement either himself or through
his agent. Simultaneously, the  mustawriq and the financier executes the transactions, usually at a lower spot price.
Reverse tawarruq: it is similar to organized tawarruq, but in this case, the (mustawriq) is the financial institution, and
it acts as a client.

Second: It is not permissible to execute both tawarruq (organised and reversed) because simultaneous transactions
occurs between the financier and the mustawriq, whether it is done explicitly or implicitly or based on common practice, in
exchange for a financial obligation. This  is considered a deception, i.e. in order to get the additional quick cash from the
contract. Hence, the transaction is considered as containing the element of riba.

The recommendation is as follows:

To ensure that islamic banking and financial institutions adopt investment and financing techniques that are Shari
compliant in all its activities, they should avoid all dubious and prohibited financial techniques, in order to conform to
Shari’ah rules and so that the techniques will ensure the actualization of the Shari’ah objectives (maqasid Shari’
Furthermore, it will also ensure that the progress and actualization of the socioeconomic objectives of the Muslim world. If
the current situation is not rectified, the Muslim world would continue to face serious challenges and economic
imbalances that will never end.

To encourage the financial institutions to provide Qard Hasan (benevolent loans) to needy customers in order to
discourage them from relying on Tawarruq instead of Qard Hasan. Again these institutions are encouraged to set up
special Qard Hasan Fund.

Page 2 of 2OIC Fiqh Academy Ruled Organised Tawarruq Impermissible

17/05/2009http://www.isra.my/index.php?view=article&catid=11%3Atawarruq&id=355%3Aoic-...


BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)
Shari'ah, Law, Islamic Finance and Muslim News
Daily Archives: May 10, 2013
May 10, 2013
DR. ZULKIFLI HASAN
Egypt’s new economic ministers prioritise IMF deal, Islamic finance
Egypt’s new economic ministers prioritise IMF deal, Islamic finance
Available at:
http://english.ahram.org.eg/NewsContent/3/12/70968/Business/Economy/-Egypts-new-economic-ministers-prioritise-IMF-deal.aspx
Finance Minister Fayad Abdel-Moneim and Planning Minister Amr Darrag stress IMF-mandated economic reform aimed at reducing the budget deficit is an immediate priority
Ministerial change won’t affect IMF negotiations: Cabinet spokesman

Egypt’s newly-appointed economy ministers highlighted the importance of continuing the efforts exerted by their predecessors to ensure Egypt’s economic future in their first public statements on Wednesday.
The finance ministry’s highest priorities over the coming period will be to complete negotiations with the International Monetary Fund over an economic reform plan required to secure a $4.8 billion loan, said Egypt’s new Minister of Finance Fayad Abdel-Moneim.
Minister of Planning and International Cooperation Amr Darrag also told reporters in his first press conference on Wednesday that obtaining the loan was among his foremost duties, because it would signal that Egypt’s government is on the right track regarding the country’s economy.
Darrag will take over the bulk of the responsibility of negotiating Egypt’s loan agreement with the International Monetary Fund, which is expected to be finalised by the end of May.
Abdel-Moneim, who pledged to continue with the policies in place at the ministry as part of the economic plan previously set by Prime Minister Hisham Qandil, added that at the top of his to-do list was securing the approval for the state budget from Egypt’s upper house of parliament, the Shura Council, and the passage of amendments to the taxation laws currently debated in the council.
In April, the ministry of finance handed the Shura Council the draft budget for the fiscal year 2013/14 (beginning on 1 July 2013) that includes a projected deficit of LE197.5 billion.
Last week, the Shura Council postponed debating a new income tax law, citing insufficient information on the potential effects of the law from the finance ministry.
The new tax legislation is needed to meet the conditions for the IMF loan.
Darrag said that reducing the budget deficit to 9.5 percent of the GDP is among the challenges currently facing the government.
The 2013/14 budget deficit is around 7 percent higher than the revised figure for the current 2012/13 fiscal year, which is forecast to reach LE185 billion by 30 June.
The cabinet should work hard to boost the country’s net international reserves to reach at least $20 billion in the coming period, according to Darrag.
Egypt’s foreign currency reserves currently stand at $14.4 billion. The reserves have plunged by more than half since the January 2011 uprising, when they stood at around $36 billion.
Abdel-Moneim, who has a doctorate in Islamic banking and was an economy professor at Al-Azhar University before becoming minister, stressed his eagerness to start issuing sovereign Islamic bonds to finance public projects, which he described as an important addition to the range of financial instruments on offer, as a significant segment of investors prefer equity to debt instruments.
The new finance minister also stressed the importance of implementing a maximum wage for government employees, which will be 35 times as high as the minimum wage.
Since the January uprising in 2011, successive interim governments have promised to impose wage caps to meet one of the key demands of the revolution, social justice.
In June 2011, Egypt’s then transitional government granted public servants a monthly minimum wage of LE700 ($120).
The minimum wage was supposed to come into effect at the start of July, the beginning of the 2011-2012 financial year, but was only implemented for government employees on permanent contracts.
Regards

Zulkifli Hasan
In front of house of Imam al Shafii Rahimahullah, Cairo, Egypt
Islamic finance news
Leave a comment
Post navigation
AUTHOR
DR. ZULKIFLI HASAN
Menu
Welcome to My Blog of Knowledge

About Me

Professional Background

My Journal

My Selected Publication

My Course Outline

My Lecture Note

My Recommended Reading

My Statute

My Case Report

My Guideline

My Idea

My Thought

My ‘Quest for Meaning’

My Activity

My Conference

My Corporate Governance Network

My Distance Learning

My E-Fatwa

My E-Lecture Series

My Guidance

My Hyperlink

My Key Terms and Concepts

Islamic Science University of Malaysia

Archives

My Movie
Search
Al-Baqarah, 2:275
Calendar
May 2013

M

T

W

T

F

S

S

1

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

27

28

29

30

31
« Apr
Jun »
Academic
Centre for Islamic Area Studies at Kyoto University

Durham Islamic Finance Programme

Harvard University Islamic Finance Project

IIUM Institute of Islamic Banking and Finance

INCEIF

International Institute of Islamic Economics

International Shari'ah Research Academy for Islamic Finance

MIHE
Blogroll
Abdullah Saeed

Mahmud El-Gamal

Mohammad Obaidullah

Monzer Kahf

Muhammad Nejatullah Siddiqi

Muhammad Umer Chapra

Sheikh Ahmad Raysuni

Sheikh Imran Hossein

Sheikh Muhammad Afifi Al Akiti

Sheikh Muhammad Said Ramadhan al-Buthi

Sheikh Muqbil Haadee

Sheikh Salman Audah

Sheikh Tariq Ramadan

Sheikh Wahbah al-Zuhayli

Sheikh Yusuf al-Qaradawi

Syed Hossein Nasr

Zakir Naik
Higher Education
Association of African Universities

Consortium for North American Higher Education Collaboration

Education International

Higher Education in Malaysia

UNESCO

University and College Union
Institutional Infrastructure for Islamic Finance
Accounting and Auditing Organization for Islamic Financial Insitutions

General Council of Islamic Banks and Financial Institutions

International Islamic Financial Market

Islamic Development Bank

Islamic Financial Services Board

Islamic International Rating Agency

Islamic Research and Training Institute

Liquidity Management Centre
Islamic Finance Worldwide
Islamic Finance in Germany

Islamic Finance Indonesia

Islamic Finance Turkey
Muslim Activist
Fethullah Gulen

Hamza Tzortzis

Hamza Yusuf

Lauren Booth

Yahia Abdul Rahman

Yvonne Ridley
Muslim Da'wah Movement
ABIM Negeri Sembilan

Islamic Society of North America

Minda Madani

Muslim Brotherhood

Muslim Council of Britain

Muslim Student Association of Japan

Swiss Muslim Society
My Hobby
Muslim Soccer Blog

Ulama Nusantara
My Malaysia
Centre for Policy Initiative

Centre for Public Policy Studies

Institute of Strategic and International Studies

Malaysian Institute of Economic Research

Socio-Economic and Environmental Research Institute
My Usrah
ABIM

Baytulkifli

Hanif's Family

Malaysian Durham Scholars

MISG
Website on Islamic Finance
Al Huda

Al Sukuk

Global Islamic Finance Centre

Invest Halal

Islamic Business Research Centre

Islamic Finance

Islamic Finance Asia

Islamic Finance Blogspot

Islamic Finance Information Service

Islamic Finance Resources

Muslim Investor

Muslim Net

My Professional Group Directory

Opalesque Islamic Finance

Westlaw Business Islamic Finance
Categories
Islamic finance news

Muslims News

My Publication

My recent publication

My Story

My Thought

News

Palestine

Poem
Blog Subscriptions
Enter your email address to follow this blog and receive notifications of new posts by email.
Email Address:
Sign me up!
Blog Stats
565,904 hits
Recent Comments
DR. ZULKIFLI HASAN on
FIQH JIHAD ASAS MEMAHAMI KRISI…

Muhammad Khaliff on
FIQH JIHAD ASAS MEMAHAMI KRISI…

asma
on
Islamic finance: Attractive fo…

brosafwan
on
Islamic body goes global to fi…

Siti on
Guru Sebagai Murabbi, Mudarris…

Hasnan Daud (HD)
on
Tajdid and Mujaddid

asma on
IMF endorses Islamic finance,…

DR. ZULKIFLI HASAN on
Letter from Yusuf al Qaradawi…

Aiman Achim
on
Letter from Yusuf al Qaradawi…

Aiman Achim
on
Letter from Yusuf al Qaradawi…
Top Clicks
islamonline.net/servlet/S…

zulkiflihasan.files.wordp…

zulkiflihasan.files.wordp…

zulkiflihasan.files.wordp…

zulkiflihasan.files.wordp…
Top Posts
Guru Sebagai Murabbi, Mudarris, Mualim, Muaddib Dan Mursyid “Selamat Hari Guru”

MEMAHAMI KONSEP “SUMPAH” DALAM ISLAM

Tajdid and Mujaddid

Top 100 Companies of the Muslim World: 2010 DS100 Ranking

MEMAHAMI ISU ISLAMOFOBIA: ANTARA PERSEPSI DAN REALITI
Archives
February 2018

June 2017

February 2017

January 2017

December 2016

October 2016

September 2016

July 2016

June 2016

April 2016

February 2016

January 2016

December 2015

November 2015

October 2015

September 2015

August 2015

July 2015

June 2015

May 2015

April 2015

February 2015

January 2015

December 2014

November 2014

October 2014

September 2014

August 2014

July 2014

June 2014

May 2014

April 2014

March 2014

February 2014

January 2014

December 2013

November 2013

October 2013

September 2013

August 2013

July 2013

June 2013

May 2013

April 2013

March 2013

February 2013

January 2013

December 2012

November 2012

October 2012

September 2012

August 2012

July 2012

June 2012

May 2012

April 2012

March 2012

February 2012

January 2012

December 2011

November 2011

October 2011

September 2011

August 2011

July 2011

June 2011

May 2011

April 2011

March 2011

February 2011

January 2011

December 2010

November 2010

October 2010

September 2010

August 2010

July 2010

June 2010

May 2010

April 2010

March 2010

February 2010

January 2010

December 2009

November 2009

October 2009

September 2009

August 2009

July 2009

June 2009

May 2009

April 2009

March 2009

February 2009

January 2009

December 2008

November 2008

October 2008

September 2008

August 2008

July 2008

June 2008
Categories
Islamic finance news
Muslims News
My Publication
My recent publication
My Story
My Thought
News
Palestine
Poem
Create a free website or blog at WordPress.com.
Cookie Policy
Follow

Following

BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)

Join 235 other followers

												Sign me up

Already have a WordPress.com account?
Log in now.
BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)

Customize

Follow

Following

Sign up

Log in

Report this content

View site in Reader

Manage subscriptions

Collapse this bar


BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)
Shari'ah, Law, Islamic Finance and Muslim News
Daily Archives: March 19, 2012
March 19, 2012
DR. ZULKIFLI HASAN
Secularism and Relation between Religion and the State from the Perspective of the Nahdha’s Party
Secularism and Relation between Religion and the State from the Perspective of the Nahdha’s Party
By Rached Ganouchi
In the name of God, prayers and peace be upon His Messenger, his household, companions, and supporters.
Ladies and gentlemen, brothers and sisters may God’s peace and blessings be upon you.
I thank the Centre for the Study of Islam and Democracy for giving me the opportunity this evening to speak to this distinguished elite of Tunisian men and women and those coming from abroad. I am not here to teach you anything, since the subject we are here to discuss has no set instructions to be delivered but rather only points of view to be deepened and efforts to reach a common ground that would enable our elite to reach a consensus or at least a quasi-consensus.
Our topic is quite problematic in the sense that it deals with the Islam’s relationship to secularism. Is this relationship one of conflict and disaccord or one of harmony and overlap? Related to this question are issues such as Islam’s relationship to governance, the relation between Islam and Law, which are all contentious matters.
It seems that when we speak of secularism and Islam, as if we are talking about evident and clear concepts. However, a non-negligible amount of ambiguity and multiplicity of understandings surround these concepts, in that we are not talking about ‘a’ secularism but rather a multitude of secularisms as is the case with Islam, by virtue of what is proposed in the arena, we are faced with various understandings of what it means.
Although secularism seems as if it was a philosophy and the fruit of philosophical reflections and meditations which came to fight idealist and religious outlooks, it is not so. Secularism appeared, evolved, and crystallized in the West as procedural solutions, and not as a philosophy or theory of existence, to problems that had been posed in the European context. Most of these problems emerged following the Protestant split in the West, which tore apart the consensus that had been dominant in the Catholic Church, and imposed the religious wars in the 16th and 17th century. It was thus that Secularism and/or secularization began.
This leads us to ask the following question: are we in need of secularism in its procedural aspect? Perhaps the most important idea in the ensemble of these procedures is the idea of the state’s neutrality i.e. towards religions and its abstention from interfering with people’s consciences. Whereas, the state’s scope or jurisdiction is limited to the ‘Public Domain’, religion’s scope extends to the ‘Private’. In the United States religious interference in the public domain is evident, despite the differentiation that exists there remains a significant religious influence. Their leaders’ speeches are laden with religious content and references, and religion is debated in all electoral campaigns where it manifests itself in issues such as prayer in schools and abortion. This in reality is due to the fact that America was founded by evangelical pilgrims fleeing with their religion from the Catholic Church’s persecution in Europe. It is for this reason that the U.S. is looked at as the Promised Land, the land of dreams mentioned in the Torah and Gospels.
As the Franco-American thinker Tocqueville once remarked that the Church is the most powerful party in the United States. This is by virtue of the huge influence that it enjoys, though this is not the case in Europe. Whereas the number of those who can lead prayer in the US exceeds 50%, in Europe it does not reach 5%.
In the European context, also, there are differences in the state’s relationship with religion between the French heritage and Anglo-Saxon one, whereby in the UK the Queen combines the temporal and the religious powers. The complete separation is the one that is associated with the French experience, which resulted from the clashes that took place in French history between the revolutionaries’ state and the Catholic Church. Even in Europe, therefore, we are not dealing with one experience in secularism, perhaps for our purposes, since our elite is influenced by the particular French perspective (particular even for Europeans) where religion is totally excluded from the public sphere and the state considers itself as the sole guardian of national identity. This exclusion of the religious and its symbols from the public domain is what lead France to be the only country that refused the covering of heads for Muslim women, while we don’t see such a crisis in any other European country over the issue of headscarves. This is exclusively due to the particular nature of the relationship between state and religion in France which was the result of a particular historical experience.
We in turn are not faced with one understanding; perhaps the most important procedure invented by the secular worldview on this level is the state’s neutrality. In other words, the state is the guarantor of all freedoms be them religious, political or otherwise. And the state should not interfere in favor of this or that party. We pose the following question now: Is Islam in need of such a procedure? i.e. the state’s neutrality towards the various religions.
Islam, since its inception, has always combined religion with politics, religion and state. The Prophet (peace be upon him) was the founder of the religion as well as the state. The first pledge of allegiance made by the group of Madina who came to Mecca was a religious pledge to believe in Allah and his Messenger. But the second pledge was to protect the Muslims, even by sword, should al-Madina be attacked. Al-Madina, and this expression is of the utmost importance, used to be called Yathrib before becoming Al-Madina (The City) which implies that Islam is not merely a religion but also carries a civilizational meaning. It is a transferring of people from Bedouin life to urban/civilizational life. This is why ‘Bedouinization’ was considered a great sin once urbanization had been achieved. No wonder then that wherever Islam went it established cities and our country hosts the oldest city built by Arabs in North Africa. Therefore, The City founded by the Prophet (pbuh) is a clear indication that Islam is a religion of civilization, whereby it shifted those warring tribes from a Bedouin level to a civilized one and united them around a state.
The Prophet (pbuh) was a an imam in the religious sense as he lead prayers in mosques, and at the same time a political imam that arbitrated people’s disputes, lead armies, and signed various accords and treaties. Of relevance to us is the fact that upon his arrival to Medina he established a mosque and put in place a constitution that was called Al-Sahifah. You have precedents here Mustapha! [In reference to Mr Mustapha Ben Ja’afar, President of the Constituent Assembly, who was present in the audience]. This Sahifah, which is one of the oldest constitutions in the world, contained a bundle of covenants regulating the relations between Meccan immigrants and their hosts (these were considered as one nation) and the Jewish tribes of Madina (also considered a nation). Al-Sahifa considered these two religious nations as comprising one political nation and entity that is distinct from others. The most important concept offered by such scholars as Muhammad Salim Al ‘Awwa and Muhammad ‘Umar is the distinction between the religious and the political as corresponding to the separation between state and religion.
The distinction between that which is political and that which is religious is clear in the Sahifah in that Muslims are a religious nation (ummah) and the Jews another, but the combination of the two plus other polytheists made up a nation in the political sense. This distinction can be witnessed in the Prophet’s dealings even if the boundaries were not always clear. Whereas the religious is the sphere of observance and obligation, the political is the sphere of reason and Ijtihad. At times when the ambiguity confused the companions, they would ask the Prophet (pbuh) whether this is divine revelation (wahy) or a mere opinion. In the case of the former they would obey, and when it is the latter they may differ and offer alternatives. On more than one occasion did the companions differ with the Prophet (pbuh) in his capacity as the head of state, and Sheikh Tahar Ben Ashour has dealt in detail with the topic of what he called ‘Prophetic Statuses’.
One day the Prophet (pbuh) passed by a group in Medina cross-pollinating palm trees and said: ‘I do not see the benefit of doing so.’ The Medinan people thought that that was divine revelation and stopped treating their trees which made their harvest of that year of a lesser quality. They asked him why he ordered them to do so, and he replied: you are best placed to know what is beneficial for you in your worldly affaires. Therefore, it is not the duty of religion to teach us agricultural, industrial or even governing techniques, because reason is qualified to reach these truths through the accumulation of experiences. The role of religion, however, is to answer the big question for us, those relating to our existence, origins, destiny, and the purpose for which we were created, and to provide us with a system of values and principles that would guide our thinking, behaviour, and the regulations of the state to which we aspire.
So, Islam since its inception and throughout its history has not known this separation between state and religion in the sense of excluding religion from public life. And Muslims, to this day, have been influenced by Islam and inspired by its teachings and guidance in their civic life, with the distinction remaining clear. This distinction between the religious and the political is also clear in the thought of Islamic scholars/jurists. They have distinguished between the system of transactions/dealings (Mu’amalat) and that of worship (‘Ibadat). Whereas the latter is the domain of constancy and observance i.e. reason cannot reach the truth, the former is the domain of searching for the general interest, for Islam came to realize people’s interests as confirmed by such great jurists as Al-Shatibi and Ibn ‘Ashour. These scholars have agreed that the highest objective of all divine messages is to establish justice and realize people’s interests, and this is done through the use of reason in light of the guidelines, objectives, values, and principles provided by religion. Thus, there is a domain of transactions/dealings which is constantly evolving and represents the sphere of variables, and there is the domain of creed, values, and virtues which represents the sphere of constants.
Throughout Islamic history, the state has always been influenced by Islam in one way or another in its practices, and its laws were legislated for in light of the Islamic values as understood at that particular time and place. Despite this, states remained Islamic not in the sense that their laws and procedures were divinely revealed, but that they were human endeavours open to challenge and criticism. States have also practiced a degree of neutrality, and when they tried to interfere and impose one understanding on Muslims, as happened in the Abbasids state, it sparked revolution. It is mentioned that al-Mansour had become concerned with the multitude of religious views and interpretations emanating from the same religion and feared their divisive effect on the state. So he sent for Imam Malik and asked him to amalgamate all these in one to unify people’s outlooks. Imam Malik produced his famous book al-Muwatta’, with which al-Mansour was greatly pleased and wanted it to become a law that binds all Muslims. This horrified Imam Malik and asked for it not to be made so, because the Prophet’s companions have travelled to different lands and took with them much knowledge, so allow people to choose what they see fit. This is why we see that one school of thought is dominant in the Maghreb, while another is so in the Levant, and yet another in Egypt…etc
It is due to the absence of a church in Islam that what remains is the freedom of thought and interpretation. This will naturally lead to a diversity in interpretation, and there is no harm in that except when we need to legislate, at which time we are in need of a mechanism, and the best mechanism that mankind has come up with is the electoral and democratic one which produces representatives of the nation and makes these interpretations a collective as opposed to an individual effort. Again, in the absence of a church representing the sacred on earth and a spokesperson of the Qur’an, the nation is the only manifestation of divine will through its interactions and not any particular scholar, party, or state.
When al-Ma’moun (Abbassid Caliph) wanted to impose one interpretation of the Quran and one particular understanding of Islamic creed (that of the Mu’tazili school), Imam Ahmed Ibn Hanbal revolted and refused the state’s attempt to dominate religion. This lead to him being persecuted and tortured, but in the end he managed to turn public opinion against the state and force al-Ma’moun to cede.
While the problematique in the west revolved around ways of liberating the state from religion and lead to destructive wars, in our context the problem is one of liberating religion from the state and preventing it from dominating religion, and keeping the latter in the societal realm, open to all Muslims to read the Qur’an and understand it in the manner that they deem appropriate, and that there is no harm in the plurality that is combined with tolerance. But should Muslims be in need of laws, the democratic mechanism is the best embodiment of the Shura (consultation) value in Islam.
It is of the utmost importance that our heritage is devoid of a church. Maybe only our Shi’ah brothers hold the belief in a religious institution, but in the Sunni world there is no such a thing save for a council of scholars which are usually in disagreement and hold different views. For this reason, we are in need of scholars and intellectuals to debate and study our issues in a climate of freedom and accept that the legislative institution is the ultimate authority by virtue of being elected.
There is a debate that is currently ongoing in our country between secular currents which may be described as extremist and Islamist ones which may be described in like manner. One would like to impose their understanding of Islam from above using state tools and apparatuses and the other aspires to strip the state, educational curricula, and national culture of all Islamic influences. At a time when the whole world, including the Islamic world, is witnessing a religious awakening, and having seen the role played by the Catholic Church in the development of Eastern Europe, starting with the efforts of Pope John Paul II, and also the role of the Russian Orthodox Church in the success of Putin’s presidential campaign. At such a junction in time, it is unreasonable to object to religious influence on the state’s cultural and educational policies. In fact, we do not need do impose Islam because it is the people’s religion and not the elite’s, and Islam has not endured for so long because of states’ influence but rather due to the large acceptance it enjoys among its adherents, in fact the state has often been a burden on religion.
As I said, many of those who belong to the Islamist current and others fear the religion’s emancipation from the state to be left as a societal matter. Why does the state train Imams? Why does it control mosques?
The issue of the state’s neutrality involves a great deal of risk and adventure. If what is meant by the separation between religion and state is that the state is a human product and religion a divine revelation as the distinction was made clear in the context of the early Muslims between the realm of revelation (wahy) and what was the realm of the political, then it is ok. But if what is mean is the separation in the French sense or in accordance with the Marxist experience then we may engage in a dangerous adventure that may harm both religion and state. The total stripping of the state from religion would turn the state into a mafia, and the world economic system into an exercise in plundering, and politics into deception and hypocrisy. And this is exactly what happened in the Western experience, despite there being some positive aspects. International politics became the preserve of a few financial brokers owning the biggest share of capital and by extension the media, through which they ultimately control politicians.
In this context, people are deeply in need of religion and its spiritual and moral guidance which would enable them to distinguish between right and wrong (halal and haram). And in the absence of a Church that monopolises the definition of what is halal and haram, this task is left to be debated by the elite of thinkers, the people and the media.
Should religion be entirely emancipated from the state and politics, this would also carry some risks whereby things would get out of control and social harmony would be endangered. The way to do it, therefore, is to find a balance that would guarantee people’s freedom and rights, because religion is here to do exactly that. To achieve this balance, we need to go back to the issue of distinguishing between religion and politics and adjust the parameters of what is constant in religion and that which is variable. We need our legislators to be well acquainted, educated and versed in religious values, so that when they are legislating they do not require the tutelage of religious scholars and authorities, and the same goes for politicians. There is no value to any religious observance that is motivated through coercion. It is of no use to turn those who are disobedient to God into hypocrites through the state’s coercive tools. People are created free and while it is possible to have control over their external aspects, it is impossible to do so over their inner selves and convictions.
This is exactly why we saw two models in dealing with issue of the headscarf/veil, the first is a veil that is dictated and imposed by the state and the second is a veil forbidden by it. Once I was in a Muslim country’s (in reference to Saudi Arabia?) airport where all women were covered, but as soon as the plane took off the veils flew away with it. This is a clear failure of that country’s educational system, which was unable to guarantee people’s religiosity except through coercive tools. In Ben Ali’s Tunisia, women were forbidden from wearing the veil and express themselves in whatever appearance they saw fit, also through the state’s coercive means. This was also a failure.
The primary orbit for religion is not the state’s apparatuses, but rather personal/individual convictions. The state’s duty, however, is to provide services to people before anything else, to create job opportunities, and to provide good health and education not to control people’s hearts and minds. For this reason, I have opposed the coercion of people in all its forms and manifestation and have dealt with such controversial topics such as al-Riddah (apostasy) and have defended the freedom of people to either adhere to or defect from a religious creed, based on the Qur’anic verse that says: ‘there is no compulsion in religion’.
There is no meaning in forcing people to become Muslims, the Muslim nation has in no need for hypocrites who manifest belief and conceal disbelief. Freedom is the primary value through which a person adheres to Islam, so he who announces his shahadatayn (‘I declare that there is no God but Allah, and Muhammad is his final Messenger’) does so on the basis of free choice underpinned by awareness and conviction. In this manner, the state is Islamic insofar that it assures its actions are in accordance with Islam’s values without being subjected to the tutelage of any religious institution for there is no such a thing in Islam. Rather there is a people and a nation who are the decision makers through their institutions.
When the Meccan people objected to Muhammad’s religion, he asked them not to interfere with his preaching activities and to allow him the freedom to communicate his message to the people. Had the Meccans accorded the Prophet (pbuh) the freedom of expression, he would not have immigrated and left his homeland. But because his message was so powerful, they could not offer an alternative to counteract it. This is why Muslims consider Islam’s proof to be so powerful that there is no need to coerce people, and when the voice of Islam proclaims ‘Produce your proof if ye are truthful’ this challenge is being proposed at the heart of the political and intellectual conflict.
Thus, the greater part of the debate taking place nowadays in our country is a misunderstanding of such concept as secularism and Islam. We demonstrated that secularism is not an atheist philosophy but merely a set of procedural arrangements designed to safeguard the freedom of belief and thought as Abd al-Wahhab al-Masiri distinguished, in his writings, between partial and total secularisms. An example of the latter would be the Jacobin model in French history. In their war on priesthood, the Jacobins’ raised the following slogan: “strangle the last king with the entrails of the last priest.” This is a French specificity and not the absolute definition of secularism. There is also an ambiguity regarding Islam, for there are those who believe that Islam can only be victorious by confiscating people’s freedom and imposing prayers, fasting, and the veil through force. This would be far from being a success, for Allah Almighty had considered hypocrisy to be the greatest crime, and the hellfire to be the eternal abode of Hypocrites.
The fact that our revolution has succeeded in toppling a dictator, we ought to accept the principle of citizenship, and that this country does not belong to one party or another but rather to all of its citizens regardless of their religion, sex, or any other consideration. Islam has bestowed on them the right to be citizens enjoying equal rights, and to believe in whatever they desire within the framework of mutual respect, and observance of the law which is legislated for by their representatives in parliament.
This is my understanding of things, and my view with regards to Islam’s relation to secularism. I hope that I have touched on the main issues, and I thank you profusely for your attention.
Transcripted and translated by: Brahim Rouabah/CSID
Regards

ZULKIFLI HASAN
University of Glasgow, Scotland
Islamic finance news
Leave a comment
Post navigation
AUTHOR
DR. ZULKIFLI HASAN
Menu
Welcome to My Blog of Knowledge

About Me

Professional Background

My Journal

My Selected Publication

My Course Outline

My Lecture Note

My Recommended Reading

My Statute

My Case Report

My Guideline

My Idea

My Thought

My ‘Quest for Meaning’

My Activity

My Conference

My Corporate Governance Network

My Distance Learning

My E-Fatwa

My E-Lecture Series

My Guidance

My Hyperlink

My Key Terms and Concepts

Islamic Science University of Malaysia

Archives

My Movie
Search
Al-Baqarah, 2:275
Calendar
March 2012

M

T

W

T

F

S

S

1

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

27

28

29

30

31
« Feb
Apr »
Academic
Centre for Islamic Area Studies at Kyoto University

Durham Islamic Finance Programme

Harvard University Islamic Finance Project

IIUM Institute of Islamic Banking and Finance

INCEIF

International Institute of Islamic Economics

International Shari'ah Research Academy for Islamic Finance

MIHE
Blogroll
Abdullah Saeed

Mahmud El-Gamal

Mohammad Obaidullah

Monzer Kahf

Muhammad Nejatullah Siddiqi

Muhammad Umer Chapra

Sheikh Ahmad Raysuni

Sheikh Imran Hossein

Sheikh Muhammad Afifi Al Akiti

Sheikh Muhammad Said Ramadhan al-Buthi

Sheikh Muqbil Haadee

Sheikh Salman Audah

Sheikh Tariq Ramadan

Sheikh Wahbah al-Zuhayli

Sheikh Yusuf al-Qaradawi

Syed Hossein Nasr

Zakir Naik
Higher Education
Association of African Universities

Consortium for North American Higher Education Collaboration

Education International

Higher Education in Malaysia

UNESCO

University and College Union
Institutional Infrastructure for Islamic Finance
Accounting and Auditing Organization for Islamic Financial Insitutions

General Council of Islamic Banks and Financial Institutions

International Islamic Financial Market

Islamic Development Bank

Islamic Financial Services Board

Islamic International Rating Agency

Islamic Research and Training Institute

Liquidity Management Centre
Islamic Finance Worldwide
Islamic Finance in Germany

Islamic Finance Indonesia

Islamic Finance Turkey
Muslim Activist
Fethullah Gulen

Hamza Tzortzis

Hamza Yusuf

Lauren Booth

Yahia Abdul Rahman

Yvonne Ridley
Muslim Da'wah Movement
ABIM Negeri Sembilan

Islamic Society of North America

Minda Madani

Muslim Brotherhood

Muslim Council of Britain

Muslim Student Association of Japan

Swiss Muslim Society
My Hobby
Muslim Soccer Blog

Ulama Nusantara
My Malaysia
Centre for Policy Initiative

Centre for Public Policy Studies

Institute of Strategic and International Studies

Malaysian Institute of Economic Research

Socio-Economic and Environmental Research Institute
My Usrah
ABIM

Baytulkifli

Hanif's Family

Malaysian Durham Scholars

MISG
Website on Islamic Finance
Al Huda

Al Sukuk

Global Islamic Finance Centre

Invest Halal

Islamic Business Research Centre

Islamic Finance

Islamic Finance Asia

Islamic Finance Blogspot

Islamic Finance Information Service

Islamic Finance Resources

Muslim Investor

Muslim Net

My Professional Group Directory

Opalesque Islamic Finance

Westlaw Business Islamic Finance
Categories
Islamic finance news

Muslims News

My Publication

My recent publication

My Story

My Thought

News

Palestine

Poem
Blog Subscriptions
Enter your email address to follow this blog and receive notifications of new posts by email.
Email Address:
Sign me up!
Blog Stats
565,904 hits
Recent Comments
DR. ZULKIFLI HASAN on
FIQH JIHAD ASAS MEMAHAMI KRISI…

Muhammad Khaliff on
FIQH JIHAD ASAS MEMAHAMI KRISI…

asma
on
Islamic finance: Attractive fo…

brosafwan
on
Islamic body goes global to fi…

Siti on
Guru Sebagai Murabbi, Mudarris…

Hasnan Daud (HD)
on
Tajdid and Mujaddid

asma on
IMF endorses Islamic finance,…

DR. ZULKIFLI HASAN on
Letter from Yusuf al Qaradawi…

Aiman Achim
on
Letter from Yusuf al Qaradawi…

Aiman Achim
on
Letter from Yusuf al Qaradawi…
Top Clicks
islamonline.net/servlet/S…

zulkiflihasan.files.wordp…

zulkiflihasan.files.wordp…

zulkiflihasan.files.wordp…

zulkiflihasan.files.wordp…
Top Posts
Guru Sebagai Murabbi, Mudarris, Mualim, Muaddib Dan Mursyid “Selamat Hari Guru”

MEMAHAMI KONSEP “SUMPAH” DALAM ISLAM

Tajdid and Mujaddid

Top 100 Companies of the Muslim World: 2010 DS100 Ranking

MEMAHAMI ISU ISLAMOFOBIA: ANTARA PERSEPSI DAN REALITI
Archives
February 2018

June 2017

February 2017

January 2017

December 2016

October 2016

September 2016

July 2016

June 2016

April 2016

February 2016

January 2016

December 2015

November 2015

October 2015

September 2015

August 2015

July 2015

June 2015

May 2015

April 2015

February 2015

January 2015

December 2014

November 2014

October 2014

September 2014

August 2014

July 2014

June 2014

May 2014

April 2014

March 2014

February 2014

January 2014

December 2013

November 2013

October 2013

September 2013

August 2013

July 2013

June 2013

May 2013

April 2013

March 2013

February 2013

January 2013

December 2012

November 2012

October 2012

September 2012

August 2012

July 2012

June 2012

May 2012

April 2012

March 2012

February 2012

January 2012

December 2011

November 2011

October 2011

September 2011

August 2011

July 2011

June 2011

May 2011

April 2011

March 2011

February 2011

January 2011

December 2010

November 2010

October 2010

September 2010

August 2010

July 2010

June 2010

May 2010

April 2010

March 2010

February 2010

January 2010

December 2009

November 2009

October 2009

September 2009

August 2009

July 2009

June 2009

May 2009

April 2009

March 2009

February 2009

January 2009

December 2008

November 2008

October 2008

September 2008

August 2008

July 2008

June 2008
Categories
Islamic finance news
Muslims News
My Publication
My recent publication
My Story
My Thought
News
Palestine
Poem
Blog at WordPress.com.
Cookie Policy
Follow

Following

BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)

Join 235 other followers

												Sign me up

Already have a WordPress.com account?
Log in now.
BLOG OF KNOWLEDGE (Shari'ah, Law, Islamic Finance and Muslim News)

Customize

Follow

Following

Sign up

Log in

Report this content

View site in Reader

Manage subscriptions

Collapse this bar


Project Commencement: 2019

42      Africa Higher Education Centres of  Excellence for Development Impact (ACE Impact)42

Regional Centre for Energy and
Environmental Sustainability (RCEES)

University and Host Country:

University of Energy and Natural Resources (UENR), Ghana

Centre’s Website:

https://www.rcees.uenr.edu.gh/

Centre Director:

Eric Antwi Ofosu

E-mail Address:

ericofosuantwi@gmail.com

Primary Thematic Disciplines of the Centre:

• Energy and Environmental Sustainabilit

F A C T  S H E E T       43

The Regional Centre for Energy and
Environmental Sustainability (RCEES) is an
African Centre of Excellence committed to
providing quality teaching, learning, research
to advance the development of future leaders
in the disciplines of Energy and Environment.

committed to focusing on themes related to climate

For students and professionals who    are passionate

offers cutting edge Master and Doctoral programmes,
and short courses with an unparalleled student-

programs are the hallmark of the RCEES as a centre of

BRIEF DESCRIPTION OF THE CENTRE KEY OBJECTIVES AND EXPECTED RESULTS

Research. RCEES also aims, through Training

1. To put up a world class teaching
infrastructure

2. To maintain and enhance world-class
teaching, research and scholarship.

3.
RCEES.

To attract, recruit, nurture and retain a

RCEES’ mandate.

5. To build and sustain strong partnerships

Regional Centre for Energy and Environmental Sustainability (RCEES)

•

•

•

training purposes

•

•

• Procurement of consultants for Centre Building
accomplished. Procurement process for Contractor
for the centre building ongoing

•

KEY CAPABILITIES

MAJOR ACCOMPLISHMENTS TO DATE

44      Africa Higher Education Centres of  Excellence for Development Impact (ACE Impact)

Regional Centre for Energy and Environmental Sustainability (RCEES)

3. Strategic Power Solutions

8. Ghana Institution of Engineering

MAIN REGIONAL AND GLOBAL PARTNERS

1. Prof. Ing. Nana Sarfo Agyemang Derkyi

3. Dr. Ing. Francis K. Attiogbe
 francis.attiogbe@uenr.edu,gh

4. Dr. Amos Tiereyangn Kabo-bah
 amos.kabobah@uenr.edu.gh

5. Dr. Prince Antwi - Agyei

6. Dr. Eric Effah-Donyina

7. Dr. Ing. Emmanuel Nyantakyi

8. Dr. Mark Amo Boateng
 mark.amo-boateng@uenr.edu.gh

9. Dr. Francis Atta Kuranchie
 francis.kuranchie@uenr.edu.gh

10. Mr. Felix Amankwah Diawuo

PRIMARY RESEARCH FACULTY MEMBERS

56      Africa Higher Education Centres of  Excellence for Development Impact (ACE Impact)56

West African Centre for Water,
Irrigation and Sustainable Agriculture
(WACWISA)

University and Host Country:

University for Development Studies (UDS), Tamale, Ghana

Centre’s Website:

www.wacwisa.edu.gh

Centre Director:

Prof. Felix Kofi Abagale

E-mail Address:

fabagale@uds.edu.gh

wacwisa@uds.edu.gh

Primary Thematic Disciplines of the Centre:

• Integrated Water Resources Management

• Irrigation and Drainage Engineering

• Sustainable Agricultural and Food Systems

• Climate Change

• Food and Nutrition Security

F A C T  S H E E T       57

The West African Centre for Water, Irrigation
and Sustainable Agriculture (WACWISA)
was established in 2019 by the University
for Development Studies (UDS) as a semi-
autonomous Centre of Excellence to
undertake cutting-edge research and training
in irrigation, drainage, water resources
management, sustainable agriculture, climate
change and food and nutrition security.

is enhanced through established partnerships with

problems.

BRIEF DESCRIPTION OF THE CENTRE KEY OBJECTIVES AND EXPECTED RESULTS

and research Centre specialized in irrigation,
water resources, sustainable agriculture and

to challenges of water resources, irrigation,

trainees and graduate students through short

programs, as well as undertakes applied and

localized technologies in water resources,
irrigation, climate change, sustainable agriculture
and food and nutrition.

1.

Management, Climate Change, Sustainable

2.

professionals.

3.
to contribute new and emerging knowledge
and technologies to its focus area, with

Sub Saharan Africa.

challenges.

West African Centre for Water, Irrigation and Sustainable Agriculture (WACWISA)

• Secretariat and students learning centre

• Established Field Training sites with Nasia farms,

area

•
specialties

KEY CAPABILITIES

58      Africa Higher Education Centres of  Excellence for Development Impact (ACE Impact)

•
Masters and PhD programmes
to date

•
and local students into Masters
and PhD programmes from 8

•
Second International Conference
on Irrigation and Agricultural

countries across the globe.

•

KEY CAPACITIES

West African Centre for Water, Irrigation and Sustainable Agriculture (WACWISA)

1.

2.

3.

5.

6.

7.

8.

10.

11.

12.

13.

PRIMARY REGIONAL AND GLOBAL PARTNERS

REGIONAL PARTNERS

GLOBAL PARTNERS

1.

2.

3.

5.

6.

1.

2.

3.

5.

6.

F A C T  S H E E T       59

Regional Water and Environmental Sanitation Centre Kumasi (RWESCK)

1. Prof. Saa Dittoh
 saaditt@gmail.com
 Irrigation Systems Economics, Natural

Resources Management

2. Prof. Abdul-Ganiyu Shaibu

 Hydrology, Soil-Crop-Water Relations, Irrigation
Infrastructure and Management, Water
Resources Management

3. Dr. Samuel J. Cobbina
 scobbina@uds.edu.gh
 Water Quality Monitoring and Assessment,

Environmental health Risk Assessment

4. Dr. Sylvester N. Ayimbila

 Irrigation Innovation Management

5. Dr. Mammud A. Akudugu
 makudugu@uds.edu.gh
 Design and implementation of Monitoring and

Evaluation (M&E) frameworks

6. Prof. Abdul-Halim Abubakari
 ahalim@uds.edu.gh
 Climate Smart Agriculture

7. Dr. Dzigbodi A. Doke
 ddoke@uds.edu.gh
 Climate Change, Water Resources and

Gender Conversations

8. Prof. Israel K. Dzomeku

 Irrigation Agronomy, Weed Science and

Management and Crop Science

9. Dr. Bernard N. Baatuuwie
 bbaatuuwie@uds.edu.gh
 GIS Modelling and Remote Sensing

10. Dr. Raymond A. Kasei
 rakasei@gmail.com
 Hydrology, Climate Change, Gender and

GIS Modelling and Surveying

PRIMARY RESEARCH FACULTY MEMBERS

38      Africa Higher Education Centres of  Excellence for Development Impact (ACE Impact)38

Africa Centre of Excellence in Coastal
Resilience (ACECoR)

University and Host Country:

University of Cape Coast, Ghana

Centre’s Website:

https://acecor.ucc.edu.gh

Centre Director:

Prof. Denis Worlanyo Aheto, PhD

E-mail Address:

daheto@ucc.edu.gh

Primary Thematic Disciplines of the Centre:

• Coastal Geomorphology and Engineering

• Climate Change Adaptation and Mitigation

• Blue economy, Governance and Social Resilience

• Disaster Risk Management and Migration and

• Ecosystems and Biodiversity.

F A C T  S H E E T       39

The Centre for Coastal Management (CCM)
which was established in December, 2013
in the School of Biological Sciences of the
College of Agriculture and Natural Sciences
(CANS) of the University of Cape Coast
(UCC) responded to the call for application.

ACECoR is, therefore, the new image for CCM which

coastal management contributing to global efforts to

feed into a broad goal of addressing the challenge of
Coastal Degradation. The main aim of the research plan

In this regard, ACECoR seeks to train 120 graduates at

BRIEF DESCRIPTION OF THE CENTRE KEY OBJECTIVES AND EXPECTED RESULTS

through short– to long-term professional and
academic training programmes.

and outreach programmes while focusing
on regional participation and the inclusion of

of sustainable use and management of marine
and coastal assets in the partner countries to

through collaboration with academia, research

international partnerships.

1.

professionals trained
2. Applied research on cross cutting issues on

marine and coastal degradation conducted
3. Access to data or information for

management of coastal degradation
enhanced

5. Marine and coastal resources are managed
in a sustainable manner

Africa Centre of Excellence in Coastal Resilience (ACECoR)

•
• Field Equipment
•
•
•

KEY CAPABILITIES
•

• Admitted First Cohort of Students (30 MPhil; 15

Short Courses
•

•
impressions for ACECoR multipurpose building

•
Assessment

MAJOR ACCOMPLISHMENTS TO DATE

40      Africa Higher Education Centres of  Excellence for Development Impact (ACE Impact)

Africa Centre of Excellence in Coastal Resilience (ACECoR)

6. Friends of the Nation, Ghana

MAIN REGIONAL AND GLOBAL PARTNERS

1. Dr. Precious A. D. Mattah
 pmattah@ucc.edu.gh

2. Dr. Noble K. Asare
 nasare@ucc.edu.gh

3. Dr. Isaac Okyere

 Fisheries Science, Coastal Management, Coastal

4. Dr. Donatus Angnuureng
 donatus.angnuureng@ucc.edu.gh

5. Dr. Michael Miyittah

6. Dr. Samuel K. Tulashie
 stulashie@ucc.edu.gh

7. Dr. Samuel K. M. Agblorti
 sagblorti@ucc.edu.gh

8. Dr. Emmanuel Acheampong
 emmanuel.acheampong@ucc.edu.gh

9. Ms. Elizabeth Effah
 elizabeth.effah@ucc.edu.gh
 Climate Change and Adaptation

3. Ms. Ivy Gyimah Akouko

Resilience

PRIMARY RESEARCH FACULTY MEMBERS

136      Africa Higher Education Centres of  Excellence for Development Impact (ACE Impact)136

Centre of Excellence in Agriculture,
Environment and Health
(CEA- AGIR)

University and Host Country:

Cheikh Anta Diop University, Dakar. Senegal

Centre’s Website:

www.cea-agir.ucad.sn

Centre Director:

Professor Babacar Faye

E-mail Address:

bfaye67@yahoo.fr

babacar2.faye@ucad.edu.sn

cea-agir@ucad.edu.sn

Primary Thematic Disciplines of the Centre:
•

infrastructures, equipment and human resources which
will be used in a nested fashion for training, research and

•
•
• Transitions and new health challenges
•

and health

F A C T  S H E E T       137

CEA-AGIR focuses on Environment-Health-
Society interactions. The development
challenge that the center wishes to take up is
entitled “Acting on the socio-environmental
system to improve the health and well-being
of populations” in West Africa.

of measures that we can summarize under the terms

AGIR means taking up the challenge of Ensuring human

Managing human resources, risks and impacts,
Integrating the challenges of socio-economic transition

BRIEF DESCRIPTION OF THE CENTRE

Centre of Excellence in Agriculture, Environment and Health (CEA- AGIR)

AGIR aims:

Sahelian sub-region the means to increase

themes of the challenge,

to strengthen the resources dedicated to
it (equipment, doctoral and postdoctoral

training and research programs that the
strengthening of our structure will allow us
to win,

multiple forms of applications arising

linked to the challenge and its themes

of the sub-region and their populations to

AGIR intends to meet these challenges through

based on a strong partnership with academic
structures and with the socio-economic sectors.

KEY OBJECTIVES AND EXPECTED RESULTS

and European research institutions.

•

are linked to the theme of the CEA.

•
of startups from training and research results in the
themes of CEA

•
professionals

•

stemming from research on CEA themes with the

KEY CAPACITIES

• Recruitment of 116 master and PhD students in

• Establishment of a distance learning platform as

• Creation of a website

MAJOR ACCOMPLISHMENTS TO DATE

138      Africa Higher Education Centres of  Excellence for Development Impact (ACE Impact)

1. Prof. Aboubacry Kane

2. Prof. Mouhamadou F Kébé
 cmkebe@gmail.com

3. Prof. Mamadou Fall
 madoufal@gmail.com

4. Prof. Abdoulaye Samb

5. Prof. Sidy Mohamed Seck

6. Prof. Lamine Ndiaye

7. Prof. Adama Faye

8. Prof. Enguerran Macia
 enguerran.macia@cnrs.fr

9. Prof. Mouhamadou Mawloud DIAKHATE

10. Prof. Fatou Bintou Sarr
 fatoubin.sarr@gmail.com

11. Prof. Lamine Gueye

PRIMARY RESEARCH FACULTY MEMBERS

1. CNRST Burkina Faso

2. MRC the Gambia

3.

Stockholm Resilience Center Danemark

5. CNRS France.

PRIMARY REGIONAL AND GLOBAL PARTNERS

64      Africa Higher Education Centres of  Excellence for Development Impact (ACE Impact)64

Centre of Excellence in
Environment and Mining (CEA-EMIG)

University and Host Country:

School of Mines, Industry and Geology (EMIG)

Centre’s Website:

www.cea-emig.ne

Centre Leader:

Dr-Ing Ousman Mahamadou

E-mail Address:

nabourkou@yahoo.fr

Primary Thematic Disciplines of the Centre:

F A C T  S H E E T       65

The CEA_EM-EMIG Centre is dedicated to
specialised training at Bachelor and Master’s
level in Mining Environment, Mining Safety
and Mine Site Rehabilitation. It is a major
challenge that the centre intends to take up
in order to overcome the lack of qualified
personnel in the UEMOA area and beyond,
in this speciality.

In addition to this specialised training, the centre

These actions are in line with the orientations of national

All of its training and action research actions will be
implemented with the collaboration of the targeted
renowned educational partners, space mining

research infrastructures of EMIG and from the full
support of its teaching Technologists and Researchers

The industrial and institutional partners will support

BRIEF DESCRIPTION OF THE CENTRE KEY OBJECTIVES AND EXPECTED RESULTS

the training of specialists in prospecting,

and rehabilitation of mining sites.

Aspects such as continuing education, short
courses and applied research will also be taken
into account.

The reinforcement of the equipment of the
centre and its partners in relation to the training
programmes, of the capacities of teachers and

• The implementation of specialized
bachelor’s and master’s degrees;

•
training programmes ;

• The implementation of short training
modules;

• An increase in the number of students
enrolled and graduating from bachelor and
master programs;

•
the short-term training course;

•
business partnership;

•
•

equipment;
•
•

Centre of Excellence in Environment and Mining (CEA-EMIG)

KEY CAPABILITIES

66      Africa Higher Education Centres of  Excellence for Development Impact (ACE Impact)

PRIMARY RESEARCH FACULTY MEMBERS

MAJOR REGIONAL AND GLOBAL PARTNERS

1. Setting up the project team and the

2.

3. Team and Committee Appointment
Decisions;

Committee;

5. Setting up the website;

6. Drafting of manuals (purchasing,

7.

MAIN ACHIEVEMENTS TO DATE

Centre of Excellence in Environment and Mining (CEA-EMIG)

1.

2.

3.

5.

6. National School of Mineral Industries of Rabat

7.

F A C T  S H E E T       13

Center for Studies, Training and
Research in Social Risk Management
(CEFORGRIS)

University and Host Country:

Joseph KI-ZERBO University (UJKZ) Burkina Faso

Centre’s Website:

http://www.ceforgris-ujkz.org/

Centre Leader:

Dr. Seindira MAGNINI

E-mail Address:

mseindira@yahoo.fr

Centre Leader:

Dr. Natéwindé SAWADOGO

Email Address:

natewinde.sawadogo@yahoo.fr

Primary Thematic Disciplines of the Centre:
• Management and Assessment of Risks and Social Impacts
• Environmental and Social Safeguard
• Research Methods in Social Sciences
• Health and safety at work
• Natural resources, societies and risk
• Educational engineering
• Expropriations, resettlement and rehabilitation
• Water-based environmental and social assessments and safeguards
• Environmental and social assessments and safeguards focused on

the agricultural sectors
• Natural resources, societies and risk
• Community Health
• Social and Gender Risk Assessment
• Social risk assessment

14      Africa Higher Education Centres of  Excellence for Development Impact (ACE Impact)

CEA-CEFORGRIS was born out of the will
of academic (Joseph Ki-Zerbo University and
Ouaga II University) and sectoral (BUNEE
and EXPERIENTS) partners, private and
public, to pool their scientific and technical
skills and coordinate their leadership in
the fields of environmental and social
safeguarding, the engineering of initial and
continuing professional training, and the
management of research and expertise, with
the aim of providing the French-speaking
region with a Center on environmental and
social safeguards.

In its implementation process, CEA-CEFORGRIS is part

BRIEF DESCRIPTION OF THE CENTRE

Center for Studies, Training and Research in Social Risk Management (CEFORGRIS)

KEY OBJECTIVES AND EXPECTED RESULTS

and Research in Social Risk Management

To train competent professionals and create

assessment and management.

• Strengthening the skills of the CEFORGRIS
coordination team and teachers;

•
assessment and management;

•

•
and training;

• Support for applied research;

• Dissemination of the results of the Centre’s work;

•
partnerships and creation of a communication

•
social risk assessment and management.

•
• Classrooms ;
• Site for building center infrastructure;
•

• Implementation of a Master program
• Student recruitment
•
• Appointment of members of the coordination team
• Management training for members of the

coordination team

EXPECTED RESULTS

KEY CAPABILITIES

MAIN ACHIEVEMENTS TO DATE

F A C T  S H E E T       15

Center for Studies, Training and Research in Social Risk Management (CEFORGRIS)

1. Gretchen WALTERS

Social Assessment and Safeguarding

 Email: gretchen.walters@unil.ch

2. Bernard COULIBALY

 France
 Training and Research in Educational Science
 Tel:
 Email:

3. Chuckzumerijié OKEREKE

Assessment and Safeguarding

 Email: c.okereke@reading.ac.uk

4. Abou-Bakari IMOROU

 Cotonou, Benin

5. Romaric OGOUWALE

 Cotonou, Benin

6. Stephan ROCHE

Geomatics

 Canada

7. Ibrahim Si ZAKARI

 Education or Research in Computer

 Email: sidizakariibrahim@gmail.com

8. M. AKA Bédia, F.

 Education or statistical research, modeling,

MAIN REGIONAL AND GLOBAL PARTNERS

16      Africa Higher Education Centres of  Excellence for Development Impact (ACE Impact)

Center for Studies, Training and Research in Social Risk Management (CEFORGRIS)

1. André Soubéïga
 soubeikam@gmail.com

2. Valérie Rouamba/Ouédraogo

3. Jean Marie DIPAMA

4. Fatoumata BADINI/KINDA
 fkindabadini@gmail.com
 Gender and Social Protection

5. Oumarou OUEDRAOGO

6. Yacouba BANHORO

7. Alexis KABORE

8. Augustin PALE

9. Ousséni OUEDRAOGO

10. Ramané KABORE
 ramaneka@hotmail.com

PRIMARY RESEARCH FACULTY MEMBERS