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008 230119s2021 xxu||||e |||| 001 0 eng c
020 |a9780520345874
020 |a9780520345873|q(paperback)
020 |a9780520975781|q(ebook)
041 |aeng
049 |aTürk Tarih Kurumu Kütüphanesi
090 |aA.IX/5168
100 1 |aMoumtaz, Nada,|d1978-
245 10|aGod's property :|bIslam, charity, and the modern state /|cNada Moumtaz.
260 |aOakland, California :|bUniversity of California Press,|c2021.
300 |axiv, 286 sayfa ;|c23 cm
500 |aSözlük s. 239-242.
500 |aİndeks s. 268-286.
504 |aBibliyografya s. 243-268.
505 |tWaqf, a non-definition --|tState, law, and the “Muslim community” --|tThe intent of charity --|tCharity and the family --|tThe “Waqf's benefit” and public benefit --|tConclusion --|tAppendix A. Main Ottoman Mutūn and their main commentaries and glosses of the Beirut court --|tAppendix B. Umari Mosque expenditures and appointments.
520 |a“Up to the twentieth century, Islamic charitable endowments provided the material foundation of the Muslim world. In Lebanon, with the fall of the Ottoman Empire and the imposition of French colonial rule, many of these endowments reverted to private property circulating in the marketplace. In contemporary Beirut, however, charitable endowments have resurfaced as mosques, Islamic centers, and nonprofit organizations. A historical anthropology in dialogue with Islamic law, God's Property demonstrates how these endowments have been drawn into secular logics—no longer the property of God but of the Muslim community—and shaped by the modern state and modern understandings of charity and property. Although these transformations have produced new kinds of loyalties and new ways of being in society, Moumtaz’s ethnography reveals the furtive persistence of endowment practices that perpetuate older ways of thinking of one’s self and one’s responsibilities toward family and state“ --|cYayıncı.
650 4|aVakıflar|zLübnan.
650 4|aBağışlar|zLübnan.
650 4|aİslam|xHayır kurumları.
650 4|aHayır kurumları|zLübnan.
650 4|aVakıflar|xİslam hukuku|zLübnan.
650 4|aYardım kanunları ve mevzuatı|zLübnan.
