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Migration and Islamic Ethics, Issues of Residence, Naturalization and Citizenship contains various cases of migration movements in the Muslim world from ethical and legal perspectives to argue that Muslim migration experiences can offer a new paradigm of how the religious and the moral can play a significant role in addressing forced migration and displacement
A timely exploration of balancing Islamic heritage with contemporary medical and health concerns Muslim Medical Ethics draws on the work of historians, health-care professionals, theologians, and social scientists to produce an interdisciplinary view of medical ethics in Muslim societies and of the impact of caring for Muslim patients in non-Muslim societies. Edited by Jonathan E. Brockopp and Thomas Eich, the volume challenges traditional presumptions of theory and practice to demonstrate the ways in which Muslims balance respect for their heritage with the health issues of a modern world. Like members of many other faiths, Muslims are deeply engaged by the technological challenges posed by modern biomedicine, and they respond to those challenges with enormous creativity—whether as patients, doctors, or religious scholars. Muslim Medical Ethics demonstrates that religiously based cultural norms often inform medical practice, and vice versa, in an ongoing discourse. The contributors map the breadth and boundaries of this discourse through discussions of contested issues on the cutting edge of ethical debates, from fertilized embryos in Saudi Arabia to patient autonomy in Toronto, from organ trafficking in Egypt to sterilization in Tanzania. As the authors illustrate, the effects of Muslim medical ethics have ramifications beyond the Muslim world. With growing populations of Muslims in North America and Europe, Western physicians and health-care workers should be educated on the special needs of this category of patients. In every essay the richness of the Islamic tradition is visible. In the premodern period Muslim physicians were considered among the best in the world, building and improving on Greek and Indian traditions. Muslim physicians today continue that tradition while incorporating scientific advances. Scholars of Islamic law work closely with physicians to develop ethical guidelines for national and international bodies, and individual Muslims take full advantage of advances in medicine and religious law, combining them with the wisdom of Sufism and traditions of family and community. This exploration of Muslim medical ethics is therefore a foray into the richness and sophistication of the Islamic tradition itself. Designed as an engaging point of entrance for students in religious studies, anthropology, ethics, and medical humanities, this pathbreaking volume also has utility for health-care professionals and policy makers.
Based on a decade of direct diplomatic engagement with the United Nations, a decade of teaching on international relations, and another decade of research and teaching on Islamic and comparative peace studies, this book offers a friendship-related academic framework that examines shared moral concepts, philosophical paradigms, and political experiences that can develop and expand multidisciplinary conversations between the Christian West and the Muslim East. By advancing multicultural and interreligious discourses on friendship, this book helps promote actual friendships among diverse cultures and peoples. This is not a monologue. It provides a model of conversations among scholars and political actors who come from diverse international and interreligious backgrounds. The word “Islamic” should not mislead the reader to suspect that this edited volume delves only into religious discourses. Rather, it provides a forum for conversations within and between religious and philosophical perspectives. It sparks friendship conversations thematically and through disciplinary and cultural diversity. The result of the work of many prominent international scholars and diplomats over many years, it conveys at least one message clearly: friendship matters for not only our happiness but also for our survival.
A pioneering work on controversial issues within the Muslim world Islamic Ethics of Life considers three of the most contentious ethical issues of our time--abortion, war, and euthanasia--from the Muslim perspective. Distinguished scholars of Islamic studies have collaborated to produce a volume that both integrates Muslim thinking into the field of applied ethics and introduces readers to an aspect of the religion long overlooked in the West. This collective effort sets forth the relationship between Islamic ethics and law, clearly revealing the complexity and richness of the Islamic tradition as well as its responsiveness to these controversial modern issues. The contributors analyze classical sources and survey the modern ethical landscape to identify guiding principles within Islamic ethical thought. Clarifying the importance of pragmatism in Islamic decision making, the contributors also offer case studies related to specialized topics, including "wrongful birth" claims, terrorist attacks, and brain death. The case studies elicit possible variations on common Muslim perspectives. The contributors situate Muslim ethics relative to Christian and secular accounts of the value of human life, exposing surprising similarities and differences. In an introductory overview of the volume, Jonathan E. Brockopp underscores the steady focus on God as the one who determines the value of human life, and hence as the final arbiter of Islamic ethics. A foreword by Gene Outka places the volume in the context of general ethical studies, and an afterword by A. Kevin Reinhart suggests some significant ramifications for comparative religious ethics.
Preface; Foreword Michael Marmura; Conventions; Titles and locations of the original articles; Introduction; 1. Islamic theology and Muslim philosophy; 2. Ethics in classical Islam: a conspectus; 3. Ethical presuppositions of the Qur'an; 4. 'Injuring oneself' in the Qur'an, in the light of Aristotle; 5. Two theories of value in early Islam; 6. Islamic and non-Islamic origin of Mu'tazilite ethical rationalism; 7. The rationalist ethics of 'Abd al-Jabbar; 8. Deliberation in Aristotle and 'Abd al-Jabbar; 9. Ash'ari; 10. Juwayni's criticisms of Mu'tazilite ethics; 11. Ghazali on the ethics of action; 12. Reason and revaltion in Ibn Hazm's ethicical thought; 13. The basis of authority of concensus in Sunnite Islam; 14. Ibn Sina's 'Essay on the secret of destiny'; 15. Averroes on good and evil; 16. Combinations of reason and tradtion in Islamic ethics; Select bibliography; Index.
In this new book, Tariq Ramadan argues that it is crucial to find theoretical and practical solutions that will enable Western Muslims to remain faithful to Islamic ethics while fully living within their societies and their time. He notes that Muslim scholars often refer to the notion of ijtihad (critical and renewed reading of the foundational texts) as the only way for Muslims to take up these modern challenges. But, Ramadan argues, in practice such readings have effectively reached the limits of their ability to serve the faithful in the West as well as the East. In this book he sets forward a radical new concept of ijtihad, which puts context -- including the knowledge derived from the hard and human sciences, cultures and their geographic and historical contingencies -- on an equal footing with the scriptures as a source of Islamic law.
This edited volume offers expert insights into core questions of ethics, education, and religion during what is often termed the "Golden Age" of Islamic culture and intellectual history. It focuses on the scholarly oeuvre of the Muslim philosopher and historian Miskawayh (d. 1030), who is known in the contemporary Muslim world as the "founder of Islamic ethics". Written by internationally renowned scholars in Islamic studies, the chapters trace the significance of ancient Greek, Iranian, and Arabic intellectual traditions, among others, in the Islamic educational discourse. They also show how historical research on concepts of education and ethics specific to religion and culture can help find answers to key issues in contemporary societies.
Does Islamic law define Islamic ethics? Or is the law a branch of a broader ethical system? Or is it but one of several independent moral discourses, Islamic and otherwise, competing for Muslims’ allegiance? The essays in this book present a range of answers: some take fiqh as the defining framework for ethics, others insert the law into a broader ethical system, and others present it as just one among several parallel Islamic ethical discourses, or show how Islamic ethics might coexist with non-Muslim normative systems. Their answers have far reaching implications for epistemology, for the authority of jurists and lay Muslims, for the practical moral challenges of daily life, and for relationships with non-Muslims. The book presents Muslim ethicists with a strategic contemporary choice: should they pursue a single overarching methodology for judging all ethical questions, or should they relish the rhetorical and political competition of alternative but not necessarily incompatible moral discourses?
This book is a contribution to the nascent discourse on global health and biomedical research ethics involving Muslim populations and Islamic contexts. It presents a rich sociological account about the ways in which debates and questions involving Islam within the biomedical research context are negotiated - a perspective which is currently lacking within the broader bioethics literature. The book tackles some key understudied areas including: role of faith in moral deliberations within biomedical research ethics, the moral anxiety and frustration experienced by researchers when having to negotiate multiple moral sources and how the marginalisation of women, the prejudice and abuse faced by groups such as sex workers and those from the LGBT community are encountered and negotiated in such contexts. The volume provides a valuable resource for researchers and scholars in this area by providing a systematic review of ethical guidelines and a rich case-based account of the ethical issues emerging in biomedical research in contexts where Islam and the religious moral commitments of Muslims are pertinent. The book will be essential for those conducting research in low and middle income countries that have significant Muslim populations and for those in Muslim-minority settings. It will also appeal to researchers and scholars in religious studies, social sciences, philosophy, anthropology and theology, as well as the fields of biomedical ethics, Islamic ethics and global health..
There have been two main traditions of writing on ethics in the Islamic tradition, one philosophical and related to the works of Aristotle and other Greek philosophers, represented by thinkers such as Avicenna, and one theological, represented by such figures as the famous theologian al-Qadi Abd al-Jabbar. Some later scholars attempted to combine those two traditions. For the most part, however, the views of the jurists have been ignored. Abdulaziz Sachedina here calls attention to this third tradition of ethics, which has its home in legal literature. The problem is that Islamic jurists did not produce a genre of ethical manuals, and their form of ethics, which Sachedina terms juridical ethics, must be derived or extracted from works that ostensibly treat legal rulings and obligations, or scriptural hermeneutics and legal theory. Presenting an outline of the version of Islamic ethics that is embedded in the textual legacy of the Islamic legal tradition, he argues that this juridical ethics is an important, even dominant form of ethics in modern Islam. He notes that this form of ethics has been challenged by modernity and examines the variety of ways in which legal ethical thinkers have reacted. How do Muslim religious leaders come to grips with modern demands of directing their communities to live as modern citizens of nation-states? What kind of moral and spiritual resources are being garnered by their scholars to respond to the new issues in sciences, more immediately in medicine, and constantly changing social relationships? To answer these pressing questions, it is necessary to go beyond the philosophical ethics of virtue and human character and acknowledge the importance of ethics to the formulation in Muslim interpretive jurisprudence of religious and moral decisions that are based on reason and revelation.