International symposium:
Activating purposes in managing public money and resisting corruption
Will be held in Tunisia from 25-26 January 2020 in partnership with the Tunis branch of the International Union of Muslim Scholars, the International Centre for Scientific Research and Consultancy, and the International Centre for Moderation in Jordan respectfully.
(Framing paper)
As the money in Islam is a superior sanctity, the assault on it, therefore, will meet severe punishment, by death in its defense. There are several noble Hadith which touched on this subject and some of which is the Hadith narrated by Sa'id bin Zaid bin 'Amr bin Nufail (May Allah be pleased with him) one of the ten Companions who were given the glad tidings of entering Jannah reported that: I heard the Messenger of Allah saying: He who dies while defending his property is a martyr; he who dies in defense of his own life is a martyr, and he who dies in defense of his faith is a martyr, he who dies in defense of his family is a martyr[1].
It is, therefore, no wonder that money in the souls is a place of love that is innate. As it is described by Allah the exalted in the Holy Quran when He said “the love of desirable things is made alluring for men–– women, children, gold and silver treasures piled up high, horses with fine markings, livestock, and farmland–– these may be the joys of this life, but God has the best place to return to”[2]. On the other hand, the life of the individual as well as the life of the group of people is only upright with money, so the Islamic legislation, attaches so much importance to money commensurate with its innateness in the souls on the one hand and with its role in establishing life, on the other hand. Therefore preserving money is one of the top five purposes of religion.
If the money is possessed and owned by individuals is widely inviolable in Islamic legislation, than if it is owned by the state in general, it is more inviolable, and the Sharia is more secure in preserving it, and it is surrounded by provisions with a more broad and broader code of judgment, and Islam makes money owned by individuals suspicious of collective ownership. It also benefits it from the ratio of money owned by individual feeble-minded people to the Muslim community. As mentioned by Allah the Almighty in the Holy Quran that, “do not entrust your property to the feeble-minded. God has made it a means of support for you: make provision for them from it, clothe them, and address them kindly”[3].
Therefore, the conduct of individuals in their funds is not in their interests, it is governed by the interests of the community, so that public money in it is original concept, in the provisions of its administration, in its preservation and in deterring aggression, is an excellent matter within the range of the Islamic legislation. With this great sanctity of public money, the souls, with the love of it, dare to seize it, but do not dare to take away the money owned by individuals, on the suspicion that the individual has a right to public money, as the individual within that commons and the pulse of individuals on their money is greater than the group's desire for the pain. The public has to be known to them, and its popularity in the owners is a group, and the religion has been more likely to save public money than it is to save individuals' money.
In our modern days, the disregard for public money, especially that of the state as a representative of the entire people, has increased. It is a general phenomenon, and the religious sanctity of this public money has been weakened, and there are many interpretations and justifications for attacking and abusing it, which calls for correction, and putting public money in the position where religion duly placed it, both in terms of controlling the purposes of the legislation in preserving and managing public money and resisting corruption in it, and in terms of activating these purposes by practical measures in this extent and this resistance. That is the theme of this forthcoming scientific symposium.
The second themes of the symposium comprise of the followings-
1- Ownership of money in debt
Individual ownership and controls
Collective ownership, its images and dimensions
The social role of money.
2. Public money
The concept of public money and its images.
Mismanagement of public finances.
Corruption in public finances and their images.
3- The reality of corruption in public finances
The cultural dimension of corruption in public finances.
Forms of corruption in public finances
Corruption statistics in public finances.
4- The purposes of religion in saving money
Keeping money with the right property.
Save money from aggression.
Save money by rationalising consumption
Saving money with development.
5- Activating purposes in managing public funds
Jurisdiction over public funds, terms and controls and growing public money.
The experience of endowments in managing public money
6- Activating purposes in resisting corruption in public finances
Corruption in public finances and its manifestations
The legal provisions that prevent corruption in public finances
Control of public funds.
Penalties for corruption in public finances.
The third themes-Preparation and completion dates
1- Announcement of the symposium- dated September 30, 2019
2- Acceptance of propose topic: the proposal should consist of (up to 500 words) this includes introduction and conclusions and submitted for consideration on 31 October 2019
3- Notification of approval of proposed topics scheduled for 10 November 2019
4. 1 January 2020 would be the last day for receipt of full research proposal according to scientific standards
5. Information on accepting the Research proposal will be announced on January 15, 2020.
6- 25-26 January 2020 scheduled for the completion of the symposium.
The intended participants are urged to send their proposal directly through this mail address [email protected]
[1] Book 12, Hadith 72 English book reference, Book 12,Haddith 1356
[2] Al-Quran Surat al-Imran, verse 14
[3] Al-Quran Surat an-Nissa,verse 5