Thematische Bibliographien / Islamic ethics

Auswahl der wissenschaftlichen Literatur zum Thema „Islamic ethics“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 3. März 2023

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Zeitschriftenartikel zum Thema "Islamic ethics":

Ansari, Abdul Haq. „ISLAMIC ETHICS“. American Journal of Islam and Society 6, Nr. 1 (01.09.1989): 81–91. http://dx.doi.org/10.35632/ajis.v6i1.2834.

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Islamic ethics as a discipline or a subject does not exist at the present.We do not have works that define its concept, outline its issues, and discussits problems. What we have, instead, is a discussion by various writers-philosophers,theologians, jurisprudents, sufis and political and economictheorists- in their particular fields of some issues that are either part of,or relevant to, Islamic ethics. Philosophers like Abu Nasr al Farabi (d. 329/950)and Abu 'Ali Miskawayh (d. 421/1030), in their ethical works, have mostlyrehashed Greek ethics. True, they have introduced, here and there, someIslamic terms and concepts and modified some notions that hurt their Islamicsusceptibilities. But this does not make their ethics Islamic. They do notraise many issues that Islamic ethics must raise, and many ideas they haveset forth cannot be considered to be Islamic unless they are seriously modified.Theologians have, indeed, discussed some very important questions ofIslamic ethics, such as the source of ethical knowledge. the meaning of ethicalterms, and the basis of moral obligation. The views they have expoundedare extremely significant. But they have been treated as part of theology ratherthan ethics, and they form only one aspect of Islanlic ethics. Works on sufism.principles of jurisprudence (usul al fiqh), principles of government and administration(al ahkam al sultaniyah), and public revenue and expenditure(al khara;), also touch upon ideas that are part of, or relevant to, Islamicethics. We have in them an analysis, for instance, of some ethical virtues,a discussion on motives, priorities and preferences, levels of obligation, andpolitical and economic justice.There is, in short, much material scattered in the works of variousdisciplines that can be utilized to develop Islamic ethics. At present, whilethe discipline of Islamic ethics does not exist, it can be developed. Thirtyyears ago, Islamic economics did not exist, but thanks to the devotion ofa number of scholars, we now have Islamic economics. I am sure that Islamicethjcs will take even less time to develop, provided we give it the requiredeffort. Let us hope this conference of ours initiates the process.In this paper, I will try first to define the task Islamjc ethics should perform,and then review, in that light, various streams of writings to whichI have referred, and see what contribution each of these can make to the subject ...

Swazo, Norman K. „Islamic Biomedical Ethics“. American Journal of Islam and Society 26, Nr. 4 (01.10.2009): 111–13. http://dx.doi.org/10.35632/ajis.v26i4.1367.

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Immediately distinctive of Sachedina’s approach to biomedical ethics is hisconception of the Shari`ah as an integrated legal-ethical tradition: TheQur’an provides jurists with moral underpinnings of religious duty, and thegrounding texts are to be taken as an ethical standard of conduct. Legal rulingsare to be extracted accordingly. In short, the Islamic juridical tradition(usul al-fiqh) presupposes ethics.Sachedina argues for an ethical foundation – a strong epistemologicalclaim– and concerns himself with conceptual bases ofmoral reasoning ratherthan with juridically derived judgment per se. He elucidates deontologicalteleologicalprinciples that are “cross-culturally communicable” yet appreciativeof “situational exigencies.” In contrast to the juridical objective ofissuing legal opinions (fatwas), bioethical pluralism motivates Sachedina’spreference for recommended moral conduct (tawsiyah). He therefore movesaway from the tendency of some scholars to conceive of bioethics merely as“applied Islamic jurisprudence.”The author’s epistemic and hermeneutic commitment commends hiswork, given the two facts that he identifies: (1) informed public debate oncritical issues of biomedical ethics within Islam is lacking, relative to thedegree of democratic governance, and (2) the epistemological and ontologicalbases of ethical inquiry remain underdeveloped in the Muslim seminariancurriculum. Consequently, there is a critical need to demonstrate toreligious scholars that Islamic ethics have much in common with secularbioethics and thus that an opportunity for dialogue exists ...

Sachedina, Abdulaziz. „Islamic Ethics“. American Journal of Islam and Society 6, Nr. 2 (01.12.1989): 378. http://dx.doi.org/10.35632/ajis.v6i2.2692.

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The paper is incomplete in its present form. Its discussion about Islamic Ethicsis superficial. Neither the complexity of theological ethics nor are philosophicaland juridical ethics admitted anywhere. Moreover, it does not evaluate thepresent status of works on ethics (e.g., Isma'il al Faruqi's contribution) andthe scholarship produced by academics like Hourani (The Ethics of 'Abd Al-Jabbar).The paper must be expanded with proper discussion about the conceptualdifficulties and the Islamic alternative. Certainly there is a need forthis discussion, but not so superficially ...

Cash, Keith. „Islamic Ethics“. Nursing Philosophy 5, Nr. 2 (Juli 2004): 185–86. http://dx.doi.org/10.1111/j.1466-769x.2004.00163.x.

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Swazo, Norman K. „Rehabilitating Islamic Ethics“. American Journal of Islamic Social Sciences 26, Nr. 2 (01.04.2009): 1–22. http://dx.doi.org/10.35632/ajiss.v26i2.376.

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The debate between modernity and postmodernity in western discourses about law and morality calls for a similar debate in contemporary Islam. For Islam, the question is whether a rehabilitation of its classical discipline of ethics (`ilm al-akhlaq) may contribute to international morality even as it disabuses Islam of privileging Islamic jurisprudence (`ilm al-fiqh), which conceives of the Shari`ah as merely law. Islam’s strong tradition of ethical discourse is similar to the West’s classical and contemporary formulations of virtue ethics. Such a renewal constitutes a postmodern opportunity for contemporary Islam as it faces the globalization of western values and jurisprudence.

Swazo, Norman K. „Rehabilitating Islamic Ethics“. American Journal of Islam and Society 26, Nr. 2 (01.04.2009): 1–22. http://dx.doi.org/10.35632/ajis.v26i2.376.

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Musa, Muhammad Adli, Mohd Edil Abd Sukor, Mohd Nazari Ismail und Muhd Ramadhan Fitri Elias. „Islamic business ethics and practices of Islamic banks“. Journal of Islamic Accounting and Business Research 11, Nr. 5 (02.01.2020): 1009–31. http://dx.doi.org/10.1108/jiabr-07-2016-0080.

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Purpose The purpose of this paper is to empirically examine the perception of Islamic bank employees in Malaysia and selected Gulf Cooperation Council (GCC) countries, namely, Bahrain, Oman and the UAE, on various issues related to Islamic business ethics and the practices of the Islamic banks at which they work. Design/methodology/approach The required data to determine Islamic bank employees’ ethical perceptions is sourced from 144 completed survey questionnaires and interviews with 12 Islamic bank senior executives. Islamic model of normative business ethics is used to measure the relationship between attitudes and behaviours of employees and the ethical practices of Islamic banks. Findings Results show that the Islamic bank personnel working in Malaysia and the GCC perceived that their banks conform to Islamic ethical norms in business. These banks were seen to be concerned with their impact on society, and ethics prevailed over profit-maximisation. The findings also suggest that despite being less regulated compared to Malaysia, Islamic bank personnel in GCC had a better impression of the ethical standard practised in their institutions compared to the feedback given by their Malaysian counterparts. Additionally, this research also proves that, in general, there is a positive correlation between attitudes and behaviours of employees and the ethical practices of Islamic banks. Research limitations/implications The main limitation of the study is that the respondents were not selected randomly but rather through a convenient sampling of personal contacts. Despite the inherent limitation of the sampling method because of the constraints of time and resources, the large number of respondents from 12 different banks are representative of the Islamic bank employees in Malaysia and the GCC. Practical implications The findings may serve as a useful input for Islamic financial institutions in improving their practices to conform with Islamic ethical norms. Originality/value The topic of Islamic business ethics and the practices of Islamic banks have not been fully understood by its stakeholders. This paper aims to give insights on how far Islamic bank business practices in Muslim majority societies fit with the prescribed business framework in Islam and its contributing value for both the organization and employees.

Mohamed, Yasien, und Norman K. Swazo. „Contributing to Islamic Ethics“. American Journal of Islam and Society 27, Nr. 3 (01.07.2010): i—xiv. http://dx.doi.org/10.35632/ajis.v27i3.1305.

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Islamic ethics (akhlaq islamiyah), which is concerned with good characterand the means of acquiring it, took shape gradually from the seventh centuryand culminated in the eleventh century with the teachings of Miskawayh(d. 1030), al-Raghib al-Isfahani (d. 1060), and al-Ghazali (d. 1111). Islamicphilosophical ethics combined Qur’anic teachings, the traditions of Muhammad(s), the precedents of Islamic jurists, and classic Greek (Hellenic) ethicalideas.Prophet Muhammad (s) said: “Verily I have been sent in order to perfectmoral character” (Fainnama bu`ithtu-li-utamima makarim al-akhlaq). Suchprophetic traditions, Qur’anic moral exhortations, and Hellenic ethical writingsbecame the main sources of inspiration for Miskawayh, al-Isfahani, andal-Ghazali. Inspired by the Arabic version of Aristotle’s NicomacheanEthics, these moral philosophers Islamized virtue ethics and focused on cultivatingcharacter and purifying the soul (al-nafs). Although al-Isfahaniinspired al-Ghazali and tried to maintain a balance between the justice of thesoul and the justice of society, the latter developed a Sufi ethics that becameincreasingly otherworldly with its focus on purifying the self. This ethicalmodel later became a source of inspiration for St. Thomas Aquinas andMaimonides.This special issue of the American Journal of Islamic Social Sciencesfocuses on Islamic ethics, especially ethics as applied to such contemporaryissues as bioethics, the environment, human rights, and evolution. Thepapers provide insight into how ethical problems are dealt with within ...

Wahyuni-TD, Ika Sari, Yudi Fernando, Evi Hasnita und Evi Hasnita. „ROLE OF ISLAMIC ETHICS TOWARDS ETHICAL ACCOUNTING PRACTICE“. Journal of Governance and Integrity 2, Nr. 1 (16.10.2018): 23–27. http://dx.doi.org/10.15282/jgi.2.1.2018.5535.

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The objective of this paper is to understand the role of Islamic ethics and its application towards a more ethical accounting practice. This paper has reviewed the literature on Islamic ethics and ethical accounting practice and found that four critical domains of Islamic ethics such as 1) accounting education; 2) principle of Islamic ethics; 3) code of ethics for accountants and 4) application of Islamic ethics for accountants. This study concludes that an Islamic guideline for accountants is a driver of ethical behaviour to comply with Islamic principles. It is highly needed in the current turbulence business environment and competitors’ pressure. The Muslim accountant can use Islamic ethics as a reference to ensure the excellent audit work to comply with Shari’ah requirements and to provide the required information demanded by society such as by doing khayr (goodness), birr (righteousness), ‘adl (equilibrium and justice), trust (Amanah), benevolence (Ihsaan) and others. The understanding and application of Islamic ethics contribute to a more ethical accounting practice.

Maksum, Muhammad. „Economics Ethics in the Fatwa of Islamic Economics“. Al-Ulum 15, Nr. 1 (01.06.2015): 107. http://dx.doi.org/10.30603/au.v15i1.218.

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The fatwa by the National Sharia Board (Dewan Syariah Nasional/DSN) of Indonesian Ulema Council (Majlis Ulama Indonesia/MUI) and The Sharia Advisory Council of Central Bank of Malaysia/Bank Negara Malaysia (BNM) on Islamic economics is dominated by its ethical aspects. The prohibition of riba (interest), for instance, is an Islamic ethic which is mostly set in both institutions. In this case, the Legal consideration contains more ethics than fatwa verdicts. The ethics in the legal consideration is commonly based on the basic ethical principles of The Noble Qur'an, the hadith and the Islamic jurisprudence. In the meantime, the ethics for the object of contract in DSN is mentioned more in the fatwa verdict than in their legal consideration while the ethics for contract performer is equally found in both areas. This thesis is discovered by reading the DSN's fatwa from 2000 t0 2010 and the MPA's fatwa from 1997 to 2010. Once identified, the ethics in both institutions is classified into a particular category. As the result, this research generates a great implication on the dominant aspect of Islamic ethics in its legal formal.

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Dissertationen zum Thema "Islamic ethics":

Byrd, Anthony R. „A Euro-American 'ulama?' Muʻtazilism, (post)modernity, and minority Islam /“. unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-11262007-191316/.

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Thesis (M.A.)--Georgia State University, 2007.
Title from file title page. John L. Iskander, committee chair; Richard C. Martin, Louis A. Ruprecht, committee members. Electronic text (75 p.) : digital, PDF file. Description based on contents viewed June 3, 2008. Includes bibliographical references (p. 73-75).

Wenzel-Teuber, Wendelin. „Islamische Ethik und moderne Gesellschaft im Islamismus von Yusuf al-Qaradawi“. Hamburg : Dr. Kovač, 2005. http://catalogue.bnf.fr/ark:/12148/cb401190737.

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Bucheery, Raja Ali M. „True and fair view : an Islamic perspective“. Thesis, University of Surrey, 2001. http://epubs.surrey.ac.uk/663/.

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Kadikon, Sulaiman. „An analysis of Islamic environmental ethics with special reference to Malaysia“. Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503614.

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Iqbal, M. „Access to assisted human reproductive technologies in the light of Islamic ethics“. Thesis, University College London (University of London), 2013. http://discovery.ucl.ac.uk/1399055/.

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The purpose of this thesis is to evaluate the hypothesis that infertile Muslim couples living in secular societies or otherwise are unduly restricted in their approach in making use of the facilities now available through modern human reproductive technologies. This is mainly because of the unbending and categorical fixation of the early interpretations of Islamic allegorical verses of the Qur’an by Islamic jurists who remain steadfast in refusing to contemplate the present advanced nature of the changing world. To date, this unilaterally uncompromising attitude of Islamic jurists has not allowed them to issue a clear mandate to infertile Muslim couples, nor has Shari’ah law been sufficiently reviewed by them to consider and incorporate modern science, enabling infertile Muslim couples to have access to the innovative facilities afforded by modern medical human reproductive technologies. The majority of Islamic states are ruled by kings, sheikhs, and dictators on the basis of outdated feudal systems; the fields of religious teachings are left in the hands of religious scholars who are obviously interpreting Qur’anic allegorical verses or Hadiths under the influence of feudal rulers. This thesis also looks into the unethical and compelling defences of patriarchal dominance over the fundamental rights of Muslim females, restraining them from acting freely, and the unfair enforcement of outdated penal systems. The undue insistence of religious encroachment over the firmly established secular systems leaves little room for sufficient attention to be paid to how to become contributors in these changing times and to become part of the globally developing human reproduction systems. Therefore, it has become necessary to deliberate and to devise a model for an appropriate structure, religious or otherwise, to guide infertile Muslim couples in sharing the benefits of modern human reproductive technologies, whilst also remaining true to the core principles of Islam.

Abu-Hajiar, Rehab. „Biomedical ethics in cultural diversity : the principle of autonomy in Islamic culture“. Thesis, https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13100527/?lang=0, 2019. https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13100527/?lang=0.

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This study examines how the concepts of biomedical ethics are considered in Islam and how historical Islamic medical scholars treated the concept of ethics in their practice of medicine. Moreover, this research explores the principle of autonomy in biomedical ethics as a factor in Islamic practice of medicine. The issue of autonomy in medical practice is an important topic of discussion requiring examination of the methods of its adaptation and application in Muslim-majority countries. The value and significance of this topic continues at a global level, involving Muslim communities in Non-Muslim countries experiencing religious and social diversity. The fieldwork of this study was conducted in Turkey, Jordan and Gaza Strip, Palestine, investigating the subject matter with practitioners in health care sectors as well as with leading academics, researchers, non-government organizations and policymakers. The results indicate that the principle of autonomy is not fully implemented in the three countries from an Islamic perspective.
博士(グローバル社会研究)
Doctor of Philosophy in Global Society Studies
同志社大学
Doshisha University

Callewaert, Teresa. „Theologies Speak of Justice : A Study of Islamic and Christian Social Ethics“. Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-315357.

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The purpose of this study is to investigate how religious ethics, while retaining its identity, can contribute to political debate and to the understanding of justice. The inquiry addresses these issues by focusing on theological perspectives which challenge the solutions offered to these questions by the liberal paradigm. Three kinds of challenges are studied, each of which is represented by one thinker from the Islamic tradition and one from the Christian tradition, in order to enable a comparative perspective on the contributions of religious traditions. The thinkers studied are: 1) modified liberalism, represented by Abdullahi Ahmed An-Na’im and Duncan B. Forrester; 2) liberationism, represented by Ali Shariati and Gustavo Gutierrez; and 3) radical traditionalism, as developed by Tariq Ramadan and John Milbank. The study is organized around three main questions. First, how can innovative interpretations of religious tradition be plausibly justified? Second, what role should religious arguments and reasons play in the political sphere? Third, what can religious ethics and theological thought contribute to the understanding of social justice? The questions are engaged by means of a critical and reconstructive engagement with the six thinkers. The suggested solutions are assessed in terms of the criteria of authenticity, communicability, and potential for transformation. It is argued that a religious ethic can rely on a tradition without accepting conservative understandings of that tradition. Furthermore, it is argued that the coherence of religious ethics can be made available for public discourse but that the hospitability of the public forum to such contributions needs to be realized through a deepened democratic culture and a critique of power structures which condition perceptions of rationality. While religious ethics do not articulate complete alternative understandings of justice, they articulate contributions by relating justice to human sociality and to transcendence.

Khatami, Seyed Mahdi. „The Virtue of Humility in the Islamic City An Investigation of Islamic Ethical Concepts and their Implications for the Built Environment“. Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/16190.

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This study investigates the intersection between the Islamic city and Islamic thought through three interconnected registers: jurisprudential, ethical and symbolic. Among these the ethical register has been relatively neglected in the field of research and the literature dealing with the Islamic city, and therefore will constitute a key focus of the thesis. The research provides an overview of four main branches of ethics (teleology, deontology, virtue ethics and contract ethics), together with related literature on the ethics of the built environment, in order to locate Islamic ethics among different kinds of ethical frameworks. Four main ethical dualities emerge: real vs. unreal, consequence vs. duty; personal vs. social, and intention vs. action. These four branches and dualities of ethics are analysed through a close reading of key passages of Islamic scripture―the Quran and the ḥadīth―and informed by a lexical study of key words, in order to scrutinise the foundational characteristics of ethics and venture possible implications for the built environment. The research is focussed on virtue ethics, since this kind of ethical framework enjoys a privileged status in the Islamic value system and is more readily capable of enabling correspondences to architecture and urbanism to be drawn. Among the virtues, Islamic theology privileges the disposition of piety (taqwā) as a pivotal component of ethics. The common translation of taqwā as ‘piety’ renders the term problematic for drawing potential architectural implications. In fact, the translation is inadequate, since taqwā inherently implies multiple semantic layers and resonances for architecture. Its literal meaning is “to protect/preserve oneself,” and suggests important analogies and affinities with clothing, with concepts of covering and adornment, as well as with interiority―all of which are key conditions of architecture. An early Islamic ḥadīth suggest, importantly, that humility is an outward manifestation of taqwā and, hence, of more direct relevance to urbanism and architecture. Moreover, in terms of Islamic architecture and the city, several scholars have recognised humility as a key theme. Yet despite this recognition, there has been little investigation in the literature of how the concept might become manifest in architecture and urbanism. The different possible understandings of humility can pose challenges in uncovering resonances for city form and space. In order to interpret the concept clearly and precisely for its applications to the built environment, a deeper understanding of its semantic layers and characteristics will be necessary. Four main layers of humility were discerned: first, humility is the opposite of arrogance; second, humility is associated with moderation; third, humility requires attentiveness to context; and fourth, humility demands a lack of concentration on the self. Furthermore the Islamic definition of humility elucidates five main characteristics: prayer; awareness and sensitivity before the Devine; patience; charity; and unity. These layers of meaning and characteristics of humility play a mediating role in connecting the ethical realm to the built environment and drawing the contours of what might be termed an ‘architecture of humility’―an architecture that respects neighbourhood and environment; meets the climatic, cultural, social and historical conditions of its location; promotes inwardness; features an integration of simplicity and beauty; affords passers-by an enriched experience; adheres to the principles of nature; recognises the importance of covering and the hierarchical order of privacy. These characteristics and layers of humility also point to the mosque’s key, integral function in the whole city, and indicate the pivotal role that porosity and the void play in the organisation of space and the public domain―that privileged, interstitial realm between the various solid masses of the city. Finally, the thesis shows how an architecture of humility can engage symbolic registers and transpose the built environment into the infinite world of the unseen.

Mohd, Zuhdi Bin Marsuki. „The practice of Islamic Environmental Ethics : A Case study of Harim and Hima“. Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504244.

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Environmental Ethics is considered as a discipline of knowledge rather than just an ethical perspective related to environmental issues. Since it is a relatively new discipline, however, most of its scholars are inclined to focus on the theoretical part, while the practical part only really came to the fore after the Brundtland Report in 1987. Therefore, one of the ways to understand the practical dimension of Environmental Ethics is by exploring the concept of Sustainable Development. In the context of this research, sustainable forestry has been chosen to illustrate in more detail the concept of Sustainable Development, which indirectly will represent the practical dimension of Environmental Ethics. The practice of sustainable forestry presents a good model for the contribution of religions in turning the theory of Environmental Ethics into practice. In this regard, the discourse on Islamic Environmental Ethics also needs to be extended by discussion of the practical dimension. As regards the concept of Sustainable Development, the practice of Harim and Himä has been chosen as a case study because of its great similarity to the practice of sustainable forestry. The analysis of the practice of Harim and Himä discloses two approaches to practising Islamic Environmental Ethics: the assimilation of substantive Shari'ah laws into environmental regulations and the application of Usul al-Fiqh to environmental policy and management. Therefore, the practice of Harim and Himä ratifies the potency of applying Islamic principles to contemporary environmental issues and provides a clear approach to turning the theory of Islamic Environmental Ethics into practice

Mahallati, Mohammad Jafar. „Ethics of War in Muslim Cultures: a Critical and Comparative Perspective“. Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102679.

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Rules of engagement, ethics of war, and codes of chivalry are all phrases which remind one of human attempts to rein in and regulate what is perhaps the most anarchic and illogical of all human activities: organized war. The role of the great religions of the world both in propagating war through crusades and jihads as well as their attempts at transcending its savagery through images of miles Christianus or the pious ghazi has also been much discussed. The aim of this thesis is to study the ethics of war in the context of Islamic societies in the Early Middle Ages from several complementary perspectives. Our sources for the period vary greatly from decade to decade and from region to region. This has often led historians of ideas and mentalities to concentrate on one aspect to the exclusion of others. This is particularly so in the case of ethics of war where most of the argument seems to concentrate on a few passages from the Qur'an, supplemented by some quotations from manuals of ḥadith and commentaries on them in the legal textbooks of the different religious schools. That all these are crucial for an understanding of Muslim attitudes and reactions to war throughout centuries is beyond dispute. But it remains, nevertheless, a lop-sided view: neglecting large areas of debate and speculation in literature, philosophy, and mystical meditations, presented as fully-fledged arguments or as occasional remarks and observations embedded in the extant texts from the period. By evaluating these scattered sources and listening to the different voices heard through them, I hope to show some of the different attitudes and responses to the ethics of war and avoid the monolithic and doggedly timeless approach which, at its worst and most extreme, envisages a non-existing consensus among the Muslims from the rise of Islam to the beginning of this new century and neglects the evidence of regional traditions and innovative thinkers by relying solely on a handful of quotes.

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Bücher zum Thema "Islamic ethics":

Beekun, Rafik Issa. Islamic business ethics. Herndon, Va: International Institute of Islamic Thought, 1997.

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Suʻūd, ʻAbd al-Wahhāb al-Tāzī. Islamic morals. 2. Aufl. [Rabat?]: ISESCO, 1988.

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Kayikci, Merve Reyhan. Islamic Ethics and Female Volunteering. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-50664-3.

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Khan, Mohammad Iqbal. Medical ethics an Islamic perspective. Islamabad: Institute of Policy Studies, 2013.

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Ali, Abbas. Business ethics in Islam. Cheltenham, UK: Edward Elgar Publishing Limited, 2014.

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Lārī, Mujtabá Mūsavī. Ethics and spiritual growth. 5. Aufl. Qom, Iran: Foundation of Islamic Cultural Propagation in the World, 2007.

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Sachedina, Abdulaziz Abdulhussein. Islamic biomedical ethics: Principles and application. New York: Oxford University Press, 2009.

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Ramadan, Tariq. Radical reform: Islamic ethics and liberation. New York: Oxford University Press, 2009.

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Hourani, George Fadlo. Reason and tradition in Islamic ethics. Cambridge: Cambridge University Press, 1985.

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Qaiser, Shahzad. Biomedical ethics: Philosophical and Islamic perspectives. Islamabad: Islamic Research Institute, 2009.

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Buchteile zum Thema "Islamic ethics":

McCosh, Andrew M. „The Islamic Tradition“. In Financial Ethics, 61–72. Boston, MA: Springer US, 1999. http://dx.doi.org/10.1007/978-1-4615-5039-6_6.

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Kazmi, Azhar. „Islamic Business Ethics“. In Encyclopedia of Sustainable Management, 1–5. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-02006-4_86-1.

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Sachedina, Abdulaziz. „Islamic Ethics: Differentiations“. In The Blackwell Companion to Religious Ethics, 254–67. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997031.ch28.

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Sidani, Yusuf. „Islamic business ethics“. In Business Ethics in the Middle East, 96–99. Milton Park, Abingdon, Oxon; New York, NY: Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315406466-5.

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Ayubi, Zahra. „Islamic gender ethics“. In The Routledge Handbook of Islam and Gender, 57–67. 1. | New York : Routledge, 2020. | Series: Routledge handbooks in religion: Routledge, 2020. http://dx.doi.org/10.4324/9781351256568-3.

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Almunawar, Mohammad Nabil, und Kim Cheng Patrick Low. „Islamic Ethics and CSR“. In Encyclopedia of Corporate Social Responsibility, 1500–1507. Berlin, Heidelberg: Springer Berlin Heidelberg, 2013. http://dx.doi.org/10.1007/978-3-642-28036-8_573.

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Ureta, Ivan. „Ethics in Islamic Finance“. In International Handbooks in Business Ethics, 1–16. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-00001-1_32-1.

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Ureta, Ivan. „Ethics in Islamic Finance“. In International Handbooks in Business Ethics, 301–16. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-29371-0_32.

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López-Farjeat, Luis Xavier. „Ethics and Political Philosophy“. In Classical Islamic Philosophy, 255–310. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781315389288-9.

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Sahin, Abdullah. „Islam, Social Work and Common Good in the Muslim Minority Context of Europe: Rethinking Shariʿa as Relational Ethics“. In Exploring Islamic Social Work, 179–200. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-95880-0_11.

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AbstractThis chapter explores the interface between Islam, social work and the common good within the Muslim minority context of Europe. The ethics-law nexus in Muslim tradition is examined to argue for a transformative Islamic engagement with the secular public space. Literature on Islam and social work is limited to providing basic information about Islam to frontline practitioners. The current inquiry intends to develop an Islamic perspective on social work and wellbeing. Increasing association of Muslims with extremism form negative public perceptions of Islam in Europe. Within this discourse of suspicion, Islam is coded as a cause of public harm and ‘Shariʿa law’ is often associated with human rights violations. This study argues that a critical dialogue among the faith-embedded and secular traditions of social ethics in Europe remains vital to fostering a shared sense of common good. Contemporary discussions on social ethics in Islam are dominated by maqāṣid ash-sharī ʿa (objectives of Islamic law) and fiqh al-ʿaqalliyyāt (Muslim minority law). Whilst the former is purported to be a metaethical discourse and the latter implying a contextualising intent, both operate within strict juristic hermeneutics. Alternatively, this inquiry rethinks Shariʿa as relational ethics and practical wisdom (ḥikma), closer to the concept of phronesis in ancient Greek philosophy, guiding human relations as imagined in Qurʾanic anthropology and its vision of a just society. Shariʿa is framed within Islam’s transformative view of human flourishing, tarbiyya. The notion of relational ethics is further grounded in dialogue with phenomenology-informed discussions on ethics, particularly in the work of Levinas, and Habermas’s ‘theory of communicative action’.

Konferenzberichte zum Thema "Islamic ethics":

Nurfahmiyati, Nurfahmiyati, Allya Roosallyn A und Westi Riani. „Islamic Work Ethics Implementation in Islamic Bank“. In Proceedings of the Social and Humaniora Research Symposium (SoRes 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/sores-18.2019.21.

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Maharani, Satia Nur, und Setya Ayu Rahmawati. „Measuring Islamic Banking Performance Using Islamic Ethics Perspective“. In Conference on International Issues in Business and Economics Research (CIIBER 2019). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/aebmr.k.210121.009.

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Suhanda, Regina, und Arasy Fahrullah. „Islamic Business Ethics on Customer Retention“. In Proceedings of the International Conference on Research and Academic Community Services (ICRACOS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/icracos-19.2020.12.

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Zahrah, Novia. „The Relationship between Islamic Religiosity, Islamic Work Ethics and Job Performance“. In ISSC 2016 International Conference on Soft Science. Cognitive-crcs, 2016. http://dx.doi.org/10.15405/epsbs.2016.08.100.

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Idrus, Syukurriah, Fauziah Noordin, Yusrina Hayati Nik Muhammad Naziman, Nadia Farleena Aznan und Azmahani Othman. „Islamic work ethics (IWE) towards the organizational commitment“. In 2011 IEEE Colloquium on Humanities, Science and Engineering (CHUSER). IEEE, 2011. http://dx.doi.org/10.1109/chuser.2011.6163760.

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Sam, Dewi Fortuna, Mr Sumarlin und Mr Suhartono. „Islamic religiosity integration in maintaining auditor professional ethics“. In Proceedings of the 16th International Symposium on Management (INSYMA 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/insyma-19.2019.20.

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Lestari, Rini, Nurfahmiyati Nurfahmiyati, Magnaz Lestira Oktaroza, Asyifa Nur Azizah, Liliani Sumarni Pratiwi und M. Rafi Farandhi Lathifiana. „Application of Islamic Work Ethics and Employee Performance“. In 4th Social and Humanities Research Symposium (SoRes 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220407.003.

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Musaeva, G. O. kyzy. „FOUNDATIONS OF HUMANISM IN ARABIC CULTURE AND PHILOSOPHY“. In Культура, наука, образование: проблемы и перспективы. Нижневартовский государственный университет, 2021. http://dx.doi.org/10.36906/ksp-2021/18.

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The article presents an analysis of the basic humanistic principles of Islamic culture in a philosophical manner. The subject of the research is the peculiarities of the development of the humanistic tradition in Islamic philosophy and culture. The work notes that representatives of Arab philosophy consider the special concept of “tawhid” as the main postulate of Islamic culture, which is interpreted as a belief in one God. The methodological basis of the research was formed by the philosophical-anthropological and historical-cultural approach. As a scientific novelty, a comprehensive analysis of humanistic principles in the philosophy and culture of medieval Islam is proposed. The article concludes that religious teaching in Arab-Muslim philosophy is inextricably linked with ethics and basic moral principles of humanistic philosophy and has a significant impact on the practical side of life in the social and cultural sphere.

Rochman, Chaerul, und Lilis Sulastri. „Development of Knowledge Management Models: Case of Islamic work ethics in State Islamic University“. In Proceedings of the 3rd Asian Education Symposium (AES 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aes-18.2019.45.

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Hameed, Shihab A., Khalid Al-Khateeb und Zubayda Mutaz. „Software Engineer Islamic Ethics: An interactive web-based model“. In 2010 International Conference on Computer and Communication Engineering (ICCCE). IEEE, 2010. http://dx.doi.org/10.1109/iccce.2010.5556785.

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Berichte der Organisationen zum Thema "Islamic ethics":

HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

Yusupov, Dilmurad. Deaf Uzbek Jehovah’s Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan. Institute of Development Studies (IDS), Juni 2021. http://dx.doi.org/10.19088/creid.2021.008.

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This study explores how intersecting identities based on disability, ethnicity and religion impact the wellbeing of deaf Uzbek Jehovah’s Witnesses in post-Soviet Uzbekistan. By analysing the collected ethnographic data and semi-structured interviews with deaf people, Islamic religious figures, and state officials in the capital city Tashkent, it provides the case of how a reaction of a majority religious group to the freedom of religious belief contributes to the marginalisation and exclusion of religious deaf minorities who were converted from Islam to the Jehovah’s Witnesses. The paper argues that the insensitivity of the dominant Muslim communities to the freedom of religious belief of deaf Uzbek Christian converts excluded them from their project activities and allocation of resources provided by the newly established Islamic Endowment Public charity foundation ‘Vaqf’. Deaf people in Uzbekistan are often stigmatised and discriminated against based on their disability identity, and religious inequality may further exacerbate existing challenges, lead to unintended exclusionary tendencies within the local deaf communities, and ultimately inhibit the formation of collective deaf identity and agency to advocate for their legitimate rights and interests.

Shammo, Turkiya, Diana Amin Saleh und Nassima Khalaf. Displaced Yazidi Women in Iraq: Persecution and Discrimination Based on Gender, Religion, Ethnic Identity and Displacement. Institute of Development Studies, Dezember 2022. http://dx.doi.org/10.19088/creid.2022.010.

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This CREID Policy Briefing provides recommendations to address the marginalisation, discrimination and exclusion faced by displaced Yazidi women in Iraq. Throughout the history of their presence in Iraq, the Yazidis have experienced harassment, persecution, killing and displacement. Most recently, they have been exposed to genocide from the Islamic State (ISIS) group after they took control of Sinjar district and the cities of Bahzani and Bashiqa in the Nineveh Plain in 2014, destroying Yazidi homes, schools, businesses and places of worship. Yazidi people were killed or forced to convert to Islam. Over 6,000 were kidnapped, including over 3,500 women and girls, many of whom were forced into sexual slavery. Men and boys were murdered or forced to become soldiers. Any remaining citizens were displaced. Seven years later, more than 2,000 Yazidi women and children were still missing or in captivity, more than 100,000 Yazidis had migrated abroad, and over 200,000 Yazidi people were still displaced, living in camps.

Yilmaz, Ihsan, Syaza Shukri und Kainat Shakil. The Others of Islamist Civilizational Populism in AKP’s Turkey. European Center for Populism Studies (ECPS), Februar 2023. http://dx.doi.org/10.55271/pp0018.

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Turkey’s history and politics allow populism and Sunni Islamist civilizationalism to thrive. The ruling Justice and Development Party’s (AKP) use of Islamist authoritarian populism in its second decade of power has widened its “otherization” of political opponents, non-Muslims, non-Sunnis, ethnic minorities, vulnerable groups, and all those who reject the AKP’s views and democratic transgressions. To comprehend how Erdogan and his deft colleagues leverage identities of Sunni Islam and Turkish ethnicity, alongside pre-existing collective fears to develop populist authoritarianism, in this article, each category of “the others” is investigated through the lens of civilizational populism. This article specifically delves into the “otherization” process towards the Kemalists, secularists and leftists/liberals, Kurds, Alevis, and practicing Sunni Muslim Gulen Movement. The different methods of AKP’s civilizational populist “otherization” continues to polarize an already divided Turkish nation, generating incalculable harm.

Eser Davolio, Miryam. Research on Islamist Extremism in the Swiss Context: Assessing and Analyzing a Sensitive Phenomenon. RESOLVE Network, März 2022. http://dx.doi.org/10.37805/rve2022.1.

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Researching and addressing “radicalization” within smaller European countries is particularly challenging. Not only is it incumbent that research and approaches take into account analyses, findings, strategies, and measures from other contexts, they must also work to craft their own national understanding of the extent and nature of the phenomena and approaches to address it. This chapter discusses the author’s reflections on experiences conducting two studies on violent jihadist radicalization in Switzerland at a time of heightened concern over potential jihadist violent extremist threats. In doing so, the chapter focuses on the ethical and methodological challenges specific to the Swiss context, as well as issues impacting research on violent extremism more generally. The two studies— both of which the author served a role in—additionally navigated the tension inherent in researching a topic of heightened public interest and media coverage.

Bourhrous, Amal, Shivan Fazil und Dylan O’Driscoll. Post-conflict Reconstruction in the Nineveh Plains of Iraq: Agriculture, Cultural Practices and Social Cohesion. Stockholm International Peace Research Institute, November 2022. http://dx.doi.org/10.55163/raep9560.

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The atrocities committed by the Islamic State (IS) between 2014 and 2017 left deep scars on the Nineveh Plains in northern Iraq. IS deliberately targeted ethnic and religious communities with the aim of erasing the traces of diversity, pluralism and coexistence that have long characterized the region. To prevent people from living as Assyrians, Chaldeans, Kaka’i, Shabaks, Syriacs, Turkmen and Yazidis, IS destroyed sites of cultural and religious significance to these communities and devastated their livelihoods, including their crop and livestock farming activities. Using a people-centered approach, this SIPRI Research Policy Paper stresses the need for a holistic approach to post-conflict reconstruction in the Nineveh Plains that not only focuses on rebuilding the physical environment and economic structures, but also pays adequate attention to restoring the ability of communities to engage in cultural and religious practices, and to mending social and intercommunity relations. The paper highlights the interconnectedness of physical environments, economic structures, cultural practices and social dynamics. It stresses the need to address the impacts of the IS occupation while taking into account other pressing challenges such as climate change and water scarcity.