Siga este link para ver outros tipos de publicações sobre o tema: Islamic ethics.
Teses / dissertações sobre o tema "Islamic ethics"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 50 melhores trabalhos (teses / dissertações) para estudos sobre o assunto "Islamic ethics".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja as teses / dissertações das mais diversas áreas científicas e compile uma bibliografia correta.
1
Byrd, Anthony R. "A Euro-American 'ulama?' Muʻtazilism, (post)modernity, and minority Islam /". unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-11262007-191316/.
Texto completo da fonteResumo:
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).
2
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.
Texto completo da fonte
3
Bucheery, Raja Ali M. "True and fair view : an Islamic perspective". Thesis, University of Surrey, 2001. http://epubs.surrey.ac.uk/663/.
Texto completo da fonte
4
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.
Texto completo da fonte
5
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/.
Texto completo da fonteResumo:
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.
6
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.
Texto completo da fonteResumo:
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
7
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.
Texto completo da fonteResumo:
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.
8
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.
Texto completo da fonteResumo:
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.
9
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.
Texto completo da fonteResumo:
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
10
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.
Texto completo da fonteResumo:
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.
11
Shameli, Abbas Ali. "Toward an Islamic model of culture & values development : a study of Sadr's theory". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape8/PQDD_0026/NQ50257.pdf.
Texto completo da fonte
12
Al-Shamali, Fahad. "Participatory decision-making : an empirical investigation of Kuwait Islamic banks". Thesis, Brunel University, 2015. http://bura.brunel.ac.uk/handle/2438/12108.
Texto completo da fonteResumo:
One of the world’s fastest growing banking methods today is Shariah compliant banking, with the number of Islamic banking and finance institutions growing from one in 1975 to more than three hundred today in more than seventy-five countries around the world, holding assets valued around US$1 trillion. However, research and understanding regarding the management in decision-making in the Islamic banking industry is underdeveloped. This study, unlike previous research, applies Islamic Work Ethics (IWE’s) and Participatory Decision-Making (PDM) to inspect both their influence and outcomes. However, despite PDM’s maturity and validity in different contexts, very little published literature strives to extend its capability in the Islamic banking context. Both PDM and IWE’s have found to lead to greater job satisfaction and commitment; however, interrelationships have not yet been studied. As a result, it is unclear if the PDM approach to determining whether or not employees should be involved in the decision-making process is applicable with IWE’s or within Islamic banking and developing country contexts. As a result, a need arises for the addition of factors, which may potentially develop the understanding of employee involvement in decision-making, as misuse and lack of understanding of PDM may lead to low job satisfaction and commitment. The current study is sorted into multiple stages as to carry out the entire research. To start with, the introduction section of this study provides the setting of the research including the background of the study, aims, objectives and research questions. Moving on, a critical literature review is provided as to identify key points in previous studies. As a result, research hypotheses are extracted, which provides the relationships being tested, of which the theoretical framework is based. Next, the methodology, which is applied in the study, is identified and justifications for data collection methods, analysis tools and multiple tests are provided. Afterwards, questionnaires were distributed to front desk employees working within the Kuwaiti Islamic banking industry as the sample for primary data. Following, vi data analysis is carried out, from which the findings and accepting and rejecting of analysis is reliant upon. Outcome identified that employee desires to be involved in decision-making was greatly influenced by IWE’s. Also, employees desire to be involved in decision-making differentiated significantly based on whether or not decisions were based on actual work or regarding fellow co-workers. Finally, theoretical and managerial implications are provided, as well as suggestions for future research.
13
Pervez, Avais. "Principles of Islamic Interest Free Banking in Pakistan: Study focusing on three Islamic Banks in Pakistan". Thesis, Mälardalens högskola, Akademin för hållbar samhälls- och teknikutveckling, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-13932.
Texto completo da fonteResumo:
Islamic Banking, the Shariah (Islamic law) compliant banking for Muslims, is unarguably at the nascent stage of its development as a financial competitor and alternative to the conventional interest – based banking system practiced around the world. This thesis looks into the principles of Islamic banks of Pakistan and focusing three Islamic Banks in Pakistan. The thesis analyzes the findings of three banks made by interviews and compare with the conventional banking system, to check that are the principles different or same. This thesis is qualitative in nature, based on theoretical and empirical findings.
14
Rehel, Erin Marie. "Female genital cutting in the context of Islamic bioethics". Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83201.
Texto completo da fonteResumo:
Female genital cutting (FGC) has received much attention since the early 1980s. Decried as both a human rights violation and a barbaric example of the patriarchal subjugation of women and girls in developing nations, FGC has only recently been examined within the cultural framework in which it takes place. This thesis will focus on the Muslim communities in Egypt and Sudan who continue to engage in FGC as a required Muslim practice. Starting from the notion that FGC has a limiting effect on a woman's overall health, this thesis will use three foundational notions from Islamic medical ethics to argue against the continuation of FGC. Specifically, it will elaborate and draw on the Islamic position in favor of organ transplantation, thus further illustrating the argument against FGC. By using principles and notions from Islamic medical ethics, this thesis will argue against FGC from within Islam.
15
Mapara, Shahina H. "A critical examination of the ethics and methodology of Syed Nawab Haider Naqvi's Islamic economics". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0031/MQ64170.pdf.
Texto completo da fonte
16
Mapara, Shahina H. "A critical examination of the ethics and methodology of Syed Nawab Haider Naqvi's Islamic economics /". Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30188.
Texto completo da fonteResumo:
While much attention has been given to the abolition of interest in Islamic economics, there has been little attention given to the ethical framework on which it is based. Syed Nawab Haider Naqvi in Islam, Economics and Society (1994), presents an axiomatic approach to generating an Islamic economic theory from the ground up. Chapter one considers Naqvi's argument for a distinct Islamic economic system. Chapter two examines Naqvi's theoretical framework and the Islamic economic system which he derives from it. The chapter compares Naqvi's approach with that of M. Umer Chapra, who also adopts an ethical framework for the foundation of an Islamic economic theory. Chapter three examines the debate surrounding the definition of riba and the importance of riba in Islamic economics. This study concludes with a recommendation for a more systematic approach in interpreting the Qur'an, which is the source of Naqvi's economic axioms.
17
Algumzi, Areej. "The impact of Islamic culture on business ethics : Saudi Arabia and the practice of Wasta". Thesis, Lancaster University, 2017. http://eprints.lancs.ac.uk/124023/.
Texto completo da fonteResumo:
The following PhD study contributes to the business ethics field in Islamic context by developing a critical approach to studying the influence of Islam and Saudi traditions in real-life contexts from managerial and organisational perspectives. Bourdieu’s theory of practice is applied to deliver insight into the cultural contexts in which managerial values and daily practices are constituted, introducing the issue of wasta within Saudi culture. Despite wasta being a sensitive topic, few studies have been implemented to effectively discuss it. Four case studies were conducted in culturally diverse private Saudi organisations located in the Kingdom’s eastern region. The data analysis delivers effective evaluation of workplace relationships and networks; extending understanding of the broader social and cultural influences within private Saudi organisations. The empirical data gathered reveals that Saudi managers’ styles include several modifications to existing contemporary managerial styles, largely to adhere to ethical codes of conduct and Islamic values. In this research, the process of improving business ethics in Saudi organisations has been shown to be challenging. This research suggests applying on-going strategies and structures to support an ethical culture in the workplace. Adopting Bourdieu’s theory of practice allowed the study to bring together a wide range of humanistic disciplines to deliver theoretical and empirical implications with which to understand the everyday lives of Saudi employees and their social networks. The theoretical connections between Bourdieu’s theory and the various dimensions of Islamic business ethics within Saudi private sector informed the overall success of this research. The results reveal that managerial power in Saudi society differs from traditional understandings, as constituted in the Western context. Ethics, identity and the strong religious belief are the fundamental components of spiritual observance and influencing interactions in the workplace.
18
Daniel, Kate. "Swedish Media Portrayals of Western Recruits to the Islamic State". Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-386480.
Texto completo da fonte
19
Mohamed, Najma. "Revitalising an eco-justice ethic of Islam by way of environmental education : implications for Islamic education". Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20280.
Texto completo da fonteResumo:
Thesis (PhD)--Stellenbosch University, 2012.ENGLISH ABSTRACT: Despite the fact that Islam remains a powerful social force in the lives of many of its adherents, contemporary scholars lament the silence of Muslims on the environmental question. However, closer scrutiny reveals a burgeoning green movement amongst Muslims the world over. While scholarly works initially elucidated the scriptural basis for Islamic ecological ethics (ecoethics), efforts are now centred on translating the ecoethics of Islam into practice. The educational landscape of Islam is frequently put forward as the primary arena for imparting its ecological teachings. This thesis examines the connections between Islam, ecology and education, and investigates the revival of Islamic ecoethics by way of environmental education in the educational landscape of Islam broadly, and the maktab in particular. The maktab, the foundational educational establishment in Islam, remains underutilised despite its important place in the educational life of Muslims. A liberation ecotheology research framework was employed to display the richness of traditional resources and institutions in meeting contemporary environmental challenges. Through a conceptual analysis of sacred texts, traditions and contemporary thought on Islam, ecology and education, this thesis constructs an eco-justice ethic of Islam and draws out the pedagogical implications for implementing this ecoethic. Content analysis, of environmental education activities in the broader educational landscape of Islam, provides insights into environmental teaching and learning. Environmental education in the maktab, which plays a pivotal role in imparting the elementary teachings and values of Islam, is brought into focus by way of a curriculum review which examines the environmental elements encapsulated in two maktab curricula produced in South Africa. Implications for environmental teaching and learning in the maktab, are then extracted. This thesis affirms the important position of religious thought as a determiner of environmental action. It presents, from within a liberatory tradition of Islam, a theocentric eco-justice ethic which is based on the sovereignty of God, the responsible trusteeship of humankind and the intrinsic value of Creation. It puts forward an activist, transformative approach to environmental education, premised upon an integrated knowledge structure and educational objectives which require reflective and critical engagement with all ecological knowledge, responsible environmental action, and social transformation. And it proposes a transformative approach to environmental education to bring the liberatory intent of the Islamic environmental tradition into focus, both in the broader educational landscape of Islam, as well as the maktab. Muslims own a fair share of the global concern around the earth’s health and wellbeing. To varying degrees, they continue to draw upon religious teachings to shape their values, beliefs and attitudes towards life - including the environment. Revitalizing ecological ethics in the educational establishment of Islam provides an impetus to not only uncover Islam’s environmental tradition, but to affect Muslim awareness and action on the ecological question.
AFRIKAANSE OPSOMMING: Ondanks die feit dat Islam ‘n sosiale krag in die lewens van baie van sy aanhangers is, beklaag hedendaagse geleerdes die stilte van Muslims op die omgewings-vraag. Nadere ondersoek toon egter ‘n ontluikende groen beweging onder Muslims die wêreld oor. Terwyl navorsing tot dusver die skriftuurlike basis vir die Islamitiese ekologiese etiek (ekoetiek) verklaar, is pogings nou gevestig op die omskepping van hierdie ekoetiek in die praktyk. Die opvoedkundige landskap van Islam is dikwels na vore gebring as die primêre arena vir die oordra van sy ekologiese leerstellings. Hierdie tesis ondervra die verband tussen Islam, ekologie en opvoeding, en ondersoek die herlewing van die Islamitiese ekoetiek deur middel van omgewingsopvoeding in die opvoedkundige landskap van Islam in die algemeen, en die maktab in die besonder. Die maktab, die belangrikste grondlegging-stigting in Islam, bly onderbenut ten spyte van sy belangrike plek in die opvoedkundige lewe van Muslims. ‘n Bevrydings-ekoteologie navorsing raamwerk was in diens geneem om die rykdom van die tradisionele middele en instellings van die Islamietise ekoetiek na vore te bring. Deur middel van ‘n konseptuele analise van heilige tekste, tradisies en hedendaagse denke oor Islam, ekologie en opvoeding, bou hierdie tesis ‘n ekogeregtigheids etiek van Islam, en ontrek die pedagogiese implikasies vir die uitvoering van hierdie ekoetiek. Inhoud analise van omgewingsopvoedingaktiwiteite in die breër opvoedkundige landskap van Islam bied verder insigte tot omgewingsopvoeding praktyke aan. Omgewingsopvoeding in die maktab, wat ‘n belangrike rol speel in die oordra van die basiese leerstellings en waardes van Islam, is by wyse van kurrikulum-hersiening ondersoek. Hierdie hersiening ondersoek die omgewings-elemente vervat in twee maktab kurrikulums wat in Suid-Afrika geproduseer is. Implikasies vir omgewingsopvoeding in die maktab word dan ontrek. Hierdie tesis bevestig die belangrike posisie van godsdienstige denke as ‘n bepaling van omgewings-aksie. Dit bied, binne ‘n bevreiheids-tradisie in Islam, ‘n teosentriese eko-geregtigheids etiek aan wat baseer is op die opperheerskap van God, die verantwoordelike herderskap van mensdom en die innerlike waarde van die skepping. Dit poneer ‘n transformatiewe benadering tot omgewingsopevoeding wat berus op ‘n geïntegreerde kennis struktuur en opvoedkundige doelwitte wat reflektiewe en kritiese omgang met ekologiese kennis vereis; verantwoordelike omgewings-aksie; en sosiale transformasie. Dit bied ook aan dat die Islamitiese omgewings-tradisie deur middel van ‘n transformatiewe benadering tot omgewingsopvoeding, beide in die breër opvoedkundige landskap van Islam sowel as die maktab, na vore gebring kan word. Muslims besit ‘n groot deel van die wêreldwye besorgdheid oor die aarde se gesondheid en welstand. Tot wisselende grade, gaan hulle voort om hulle waardes, oortuigings en houdings teenoor die lewe, insluitend die omgewing, op godsdienstige leerstellinge te baseer. Om nuwe lewe in die ekologiese etiek van Islam in die opvoedkundige vestiging te blaas, bied ‘n geleentheid aan om nie net Islam se omgewings-tradisie te ontbloot nie, maar ook om die bewustheid en optrede van Muslims op die ekologiese vraag te beïnvloed.
20
Beloushi, Hasan J. E. H. M. "The theory of maqāṣid al-sharīʿa in Shīʿī jurisprudence : Muḥammad Taqī al-Mudarrisī as a model". Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/18525.
Texto completo da fonteResumo:
The emergence of the theory of maqāṣid al-sharīʿa as a legal theory, which is a purposive approach to the law in which the main purposes of the law are considered as deriving elements of the legal rulings, has occurred in a particular socio-political and cultural context for the Shīʿa and within a particular epistemological construction. Given the lack of a historical reading of Shīʿī jurisprudence and the limitations of the methodological approaches which have to date been employed, this research applies a holistic approach. “The Bahbahānian paradigm” is identified as the overarching epistemological paradigm in modern and contemporary Shīʿī jurisprudence. The Bahbahanian paradigm was formed during the eighteenth and nineteenth centuries and is arguably characterised as being a combination of Aristotelian epistemologically, formalist methodologically and soft utilitarianism. Within this paradigm in the context of the twentieth century, maqāṣid al-sharīʿa emerged in Shīʿī thought, especially in its systematic and comprehensive theorisation by Muḥammad Taqī al-Mudarrisī - a contemporary Shīʿī scholar. The introduction of the maqāṣid al-sharīʿa approach represents a paradigm shift that departs epistemologically, methodologically and functionally from the Bahbahānian paradigm. Mudarrisī’s maqāṣid al-sharīʿa paradigm is characterized as pragmatic epistemologically, more accessible and dynamic methodologically and employing a virtue ethic. Mudarrisī’s maqāṣid al-sharīʿa reflects the eclipse of the quietist character of the previous paradigm and the ambition of the contemporary Shīʿī religious institution. This ambition comprises a more significant role in the public sphere, which is embodied in the application or renewal of the sharīʿa in reality on one hand, and confronting the systematical secularization of the modern nation-state of the public sphere on the other. Mudarrisī’s version of maqāṣid al-sharīʿa is obligated to challenge three intellectual enterprises; that is, the classical Shīʿī jurisprudential reasoning by embracing hermeneutical tools which are more accessible to religious knowledge; the Sunnī soft utilitarian maqāṣidī approaches by providing virtue ethical jurisprudence; and the secular nation-state by providing a flexible legal system.
21
Solahudin, Dindin. "Workshop for morality : the Islamic creativity of Pesantren Daarut Tauhid in Bandung, Java". Thesis, Canberra, ACT : The Australian National University, 1996. http://hdl.handle.net/1885/110510.
Texto completo da fonteResumo:
This ethnographic study attempts to portray Pesantren Daarut Tauhid in Bandung,
Java, in terms of its emergence, its nature and structure, and the role it plays in the
reinforcement of Islamic morality in a Muslim community. The initial stages and the
foundation of the pesantren are first discussed in order to understand a number of
events which were crucial to the emergence of the pesantren. The thesis then examines
the nature of the leader and his followers and the structure of interrelationships
between them. Next, the practice of Islam at the pesantren is discussed in order to
consider its creativity in expressing Islam. Finally, the thesis discusses the ways by
which the pesantren reinforces religious morality.
The study shows that the establishment of the pesantren was related in some
ways to the general phenomenon of Islamic resurgence. However, it does not follow
the common notion that Islamic resurgence involves the internal reformation of Islamic
practices in response· to the local influences of religious practices. It is, instead, more a
response to the social problems and ills that are a reflection of the erosion of religious
life. Unlike the reformist Muhammadiyah and PERSIS, Daarut Tauhid attempts less to
purge Islamic teachings and practices of non-Islamic influences than to call Muslims to
a disciplined practice of Islam, regardless of which lines of Islam they follow. In the
light of this, Daarut Tauhid focuses its attention on the earnest application of Islamic
morality. By choosing this aspect, the pesantren is less likely to be trapped in the
endless religious dispute between modernist and traditionalist because the two groups
have no disagreement in this respect.
The study also shows that Pesantren Daarut Tauhid, unlike other pesantren,
plays a deliberate, direct role in the reinforcement of Islamic morality. First, it is known
as the pesantren Bengkel Akhlaq (Workshop for Morality), an institution where
Muslims can rehabilitate their immoral behaviour. Secondly, daily life is redeveloped to
foster Islamic morality in order to refine Muslims' morality. In this sphere, the relationship between the leader and the follower is both collective and personal.
Thirdly, akhlaq (Islamic morality) is always the central theme of all public talks and
written publications. Fourthly, spiritual workshops are regularly conducted in order to
provide a forum where Muslims can rehabilitate their morality. Here, the tradition of
spiritual weeping is effectively used to generate religious consciousness and, in tum, to
propagate virtue.
Pesantren Daarut Tauhid has made a considerable contribution to the pesantren
tradition in Java. Geographically, it extends the influence of the pesantren tradition in
an urban area whereas most pesantren are concentrated in rural areas. Functionally, it
enriches the pesantren tradition as a centre for quick and effective moral rehabilitation.
While pesantren conventionally focus on learning advanced Islamic knowledge, Daarut
Tauhid turns to the more practical knowledge of conduct. The existence of Pesantren
Daarut Tauhid, with these two distinctive features, can be seen as complementary to
the existing pesantren tradition at large, in that it does not belittle rural and
conventional traditions of pesantren, but it empowers them by widening their influence
to the urban area and enriching their styles.
22
Oweidat, Lana A. "Disrupting the Western Gaze: An Arab-Islamic Intervention in Rhetoric and Composition Studies". Ohio University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1396291760.
Texto completo da fonte
23
Ḥassan, Sumaya Abdulkadir. "The virtue of temperance and the vice of overindulgence: A case study of perceptions in Muslim households". University of the Western Cape, 2018. http://hdl.handle.net/11394/6998.
Texto completo da fonteResumo:
Magister Artium - MAOverindulgence is widely regarded as a serious social problem in South Africa leading to obesity and associated medical and psychological issues. This study investigated overindulgence from the perspective of Islamic Studies. In the Muslim tradition, overindulgence is regarded as a vice which is contrasted with the virtue of temperance in the Qur’an and the Hadith. There is a long tradition of Muslim virtue ethics that draws from Greek philosophy but also from medieval Arabic sources. This study required an overview of such literature in order to profile contemporary discourse on the virtue of temperance against this historical background. Even though the virtue of temperance is praised, and the vice of overindulgence is frowned upon in Muslim communities, this does preclude overindulgence amongst Muslims, not even in the holy month of Ramadan. This may be understood in terms of the classic problem of moral formation where it is recognised that virtue cannot be taught. Knowledge of the good does not suffice for the realisation of the good. In terms of this study, this begs the question what kind of considerations play a role in motivating some Muslims to overindulge despite Muslim teachings in this regard, even amidst contexts of food insecurity. In this study, I investigated the perceptions of such considerations found within Muslim households associated with the Rylands and Belhar mosques. This required a Qualitative Approach where Semi-structured Interviews were conducted with around 10 households associated with each of these mosques. The local Imam in each case was asked to select ten such households of good moral standing. These interviews were recorded and analysed in order to describe the perceptions amongst Muslims of good moral standing with regards to the considerations that play a role in habits of over-indulgence. The study found several determinants of overindulgence within the selected Muslim households associated with the Rylands and Belhar mosques namely, food insecurity, spiritual apathy, emotional eating, conspicuous and hedonistic consumption as well as social environmental cues. However, food insecurity was exclusive to the Muslim community of Belhar who are distinctive from the inhabitants of Rylands in terms of social-economic status as well as race. This community is largely of Malay origin and is disadvantaged economically compared to their counterparts who are predominantly of Indian descent and enjoy a high-income status. The study found in both communities that Ramadan; a month of restraint, self-reflection, devotion, and worship had been turned into a month of indulgence and unhealthy eating. It was perceived that most Muslims squeeze a five-course meal in the few hours they can eat. The research further revealed that such individuals to be very meticulous of what type of food they consume when breaking their fast and would prefer oily fried foods to healthy food. This causes weight gain, health complications and sluggishness which stands in the way of worship. It was concluded that the majority gain weight due to their lifestyles. With regards to the implementation of moral formation, the study revealed self-discipline, leading by example and parents, educators and leaders playing an active role to be key in the formation of good morals. Additionally, the study found good moral formation can be achieved through habituation. Finally, the study found that the major constraints to moderate and healthy eating to be lack of self-discipline, the absence of virtue ethical education in Islamic institutions and finally Muslim leaders have prioritized the ḥalãl aspect of food and in the interim have forgotten to preach the importance of wholesome pure foods. The explanations offered in this study indicated the importance of the virtue of temperance in the fight against obesity and in the attainment of physical and spiritual wellbeing. This virtue which is a mean between two vices, namely self-indulgence and insensibility help in the journey towards a higher lifestyle and helps release all the dynamic forces that spiritually weigh down those in affluent as well as food insecure communities.
24
Byrd, Anthony Robert. "A Euro-American 'Ulama? Mu'tazilism, (Post)Modernity, and Minority Islam". Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/rs_theses/13.
Texto completo da fonteResumo:
Muslim heresiographers present the medieval rationalist school of theology known as the Mu‛tazila as heretics, while modern Western and modernist Muslim scholarship almost invariably present the Mu‛tazila as the original free-thinkers of Islam. The result is a polarized view of the Mu‛tazili tradition; Islamists view the Mu‛tazila as a heresy best forgotten while modernists, Muslim and Western, as historical proof of Islam’s essentially rational character. The present study is an attempt to problematize both perspectives by reexamining the concepts of reason (or rationalism) and tradition (or traditionalism) in light of Mu‛tazilite theology and ethics. This analysis shows that the modern heirs of Mu‛tazili thought are not be sought in Muslim scholastic theology or Enlightenment liberalism, but in the postmodern critiques of Western Muslim scholars such as Tariq Ramadan and Khaled Abou El Fadl.
25
Zein, Leila Elise. "Marketing et Islam : entre adaptation et intégration des valeurs religieuses". Thesis, Rennes 1, 2016. http://www.theses.fr/2016REN1G029.
Texto completo da fonteResumo:
Cette recherche a pour objectif d’examiner l’influence de la religion musulmane sur la pratique du marketing. Elle présente les principes, valeurs et normes islamiques indispensables pour adapter les stratégies et les outils du marketing au marché islamique. Afin d’étudier le degré d’adaptation et d’intégration de ces valeurs et normes dans les pratiques des entreprises qui s’adressent au marché islamique, une étude exploratoire a été menée auprès de ces entreprises. Puis une seconde étude exploratoire a été réalisée auprès des consommateurs dans le but d’étudier leurs positions et comportements vis-à-vis de ces pratiques ainsi que leurs perceptions sur l’arrivée d’un marketing islamique universel. Les résultats obtenus montrent que si le degré d’engagement des entreprises et le niveau d’adaptation du marketing dépendent de plusieurs variables, une adaptation et intégration complète est cependant possible. Ainsi, il apparait que l’on peut anticiper l’arrivée future d’un marketing islamique cadré, avec des outils et techniques définis, clairs à adapter et prêts à être appliquésThis research aims to examine the influence of Islam in the marketing field. It presents Islamic fundamentals, values and norms required to adapt marketing strategies and tools on the Islamic market. To study the degree of adaptation and integration of these values and standards into companies that target Islamic market, an exploratory study was conducted with these companies. Then a second exploratory study was conducted with consumers in order to study their behavior towards these practices and their perceptions about the arrival of a universal Islamic marketing. The results show that the engagement degree of companies and the level of marketing adaptation, depend on several variables, and a full adaptation and integration is possible and affirmed. Thus, it appears that there is a high probability of the arrival of an Islamic marketing with well-defined tools and techniques, ready to be applied
26
Uranga, Olivia Michelle. "Reason and Revelation: Averroes and the Evolution of Islamic Rationalism in Egypt". Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cmc_theses/464.
Texto completo da fonteResumo:
In this work I explored discussions of Islamic rationalism in the medieval Islamic period and the contemporary period in Egypt. I examine the evolution of Islamic rationalism from the works of Averroes (Ibn Rushd) to Muhammad 'Abduh in Egypt and subsequently his influence on the formation of the Wasat (Center) Party in Egypt after the wake of the Arab Spring.
27
Damon, Shameem. "Internal promotion of Islamic banking offerings at a South African traditional bank: An action research study". University of the Western Cape, 2018. http://hdl.handle.net/11394/6145.
Texto completo da fonteResumo:
Magister Commercii - MCom (Business and Finance)This master's thesis report is a record of my action research study conducted at a traditional bank in South Africa. The report follows a narrative writing style. It contains my personal learnings and reflections. In it I record my practices aimed at promoting Islamic banking products of a traditional bank. In undertaking this action research, I employed interventions whereby I improved my own learning and behaviour through practice. This action research took place within the customer facing division of a national traditional bank in the Western Cape.
28
Pettinato, Davide Domenico. "Understanding the discourse of British Muslim NGOs : Islamic relief and MADE as case studies". Thesis, University of Exeter, 2017. http://hdl.handle.net/10871/33164.
Texto completo da fonteResumo:
Inspired by the increasingly high visibility of British Muslim NGOs (BMNGOs), by the lack of research on their discourses and by the growing salience of frames theory within the mainstream NGO sector, this thesis offers a significant and original contribution by exploring, describing, and analysing the discourse of two BMNGOs carefully selected as case studies: Islamic Relief (IR) and MADE (Muslim Action for Development and the Environment). The primary aim of the thesis is empirical, driven by the research question: ‘what frames seem to be at work in the discourse of BMNGOs?’ Through an in-depth analysis of a range of public documents produced by the two case studies (e.g. annual reports and websites), the thesis identifies and analyses the main frames used by IR and MADE to articulate three key aspects of their discourses: i) organisational identity; ii) mobilisation efforts; and iii) conceptualisations of their supporter base. Guided by this overarching research question, the thesis offers an original and interdisciplinary insight into the nuances of the case studies’ meaning systems, thereby showing their complexities and resonance with multiple narratives and ideational repertoires. The emerging ‘thick descriptions’ of IR and MADE represent, in and of themselves, the main results of the study, which is intended to enable readers from different disciplinary backgrounds to gain a nuanced insight into BMNGOs’ discourses. At a secondary level, the thesis also pursues the theoretical aim to start exploring how the frames identified in the study inform the two research sub-questions: ‘how to think about BMNGOs?’ and ‘how to think about British Muslim civic engagement?’ Several observations are put forward in this regard. Taken together, these suggest that IR can be understood as a faith-based organisation that simultaneously draws on a range of heritages and increasingly offers opportunities for active citizenship among British Muslims within the framework of what is broadly characterizable as a ‘NGO-led order’. On the other hand, the thesis suggests that MADE can be understood as an exemplar of the current era of ‘loose activist networks’, more precisely as a ‘Muslim lifestyle’ social movement organisation that promotes among British Muslims a multifaceted form of civic engagement inspired by an Islamic ethical framework.
29
Asker, Marija. "I gränslandet mellan islamisk ideologi och liberal demokrati : - en studie av islamsprinciper i en nutida kontext". Thesis, Uppsala universitet, Tros- och livsåskådningsvetenskap, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323776.
Texto completo da fonteResumo:
The main purpose of the thesis is to investigate the possibility of bridging the dichotomy between Islam and the criteria of modern society by means of reinterpreting the principles (foundations) of Islam. The reformists Abdolkarim Soroush, Sedigheh Vasmaghi and Tariq Ramadan seek to prove that the methods keeping strictly within the boundaries of tradition interpreting the Quran along the lines of previous generations is not necessarily the sole means of coming to an understanding of the Quran’s message. The thesis discusses these reinterpreters’ critique of tradition and their arguments for the possibility of uniting the principles of Islam with the prerequisites of modern society. In conjunction with this, the question whether modern society presupposes a strict division between the private and the public sphere is problematized from a point of departure in Jeffrey Stout’s Democracy and Tradition. The thesis attempts to show potential conceptions of a modern society based on the principles of Islam.
30
Ozoral, Basak. "Economic engagement of religious ethics in a global economy: the rise of Islamic capital in Central Anatolia as a new economic power, 1980-present". Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=103477.
Texto completo da fonteResumo:
This study attempts to clarify the role of religious values in the rise of new pious Muslim entrepreneurs in Turkey, based on field study carried out in Kayseri from 1980 to the present. It particularly attempts to account for the influence of religion on the work ethic of these entrepreneurs, popularly known as "Anatolian Tigers." To achieve the goals of this research, in-depth interviews were held with thirty Turkish business people from both religious and secular backgrounds. The qualitative data was interpreted by using a discourse analysis technique. In this research, special attention is given to the evolving power balance between the secular elite and the new pious economic class, which replaces to some extent the earlier polarization between the republican elites and the people. The new pious economic elite is following a path of modernity by directly addressing needs that have been ignored by the secular republican project and its elites. The case of Turkey indicates that Westernization is not the only possible path to modernity. This new development, if indeed it continues, may prove to be one of the most important transformations determining the future of Turkey. The study also seeks to analyze the compatibility of the work ethic of pious entrepreneurs with capitalism in the case of Kayseri. This work will illustrate the impact of local heritage and religious values on modern economic activity.Cette étude vise à clarifier le rôle des valeurs religieux dans l'essor de nouveaux entrepreneurs pieux en Turquie, fondé sur une enquête sur le terrain menée à Kayseri (1980- Présent). Elle essaie en particulier à expliquer l'influence de la religion sur la morale de travail chez ces entrepreneurs, connus sous le nom de «tigres anatoliens». Pour atteindre les buts de ce travail, des entrevues approfondis étaient tenus avec une trentaine de dirigeants d'entreprises turques de formations variées. Les données qualitatives ont été interprétées en utilisant la technique de l'analyse de discours. Dans cette recherche, une attention particulière est prêtée à l'équilibre de pouvoir évoluant entre l'élite laïque et la nouvelle classe moyenne religieuse, ce qui remplace dans une certaine mesure la polarisation antérieure entre les élites républicaines et peuple. La nouvelle classe moyenne pieuse s'engage à bâtir son propre chemin à la modernité en affrontant les besoins non reconnus par le projet républicain séculaire et ses élites. Le cas de la Turquie révèle que l'occidentalisation ne constitue pas le seul chemin vers la modernité. Ce nouveau développement, s'il continue, sera parmi les plus importantes transformations à déterminer le futur du pays. L'étude cherche aussi à analyser la compatibilité entre le moral de travail chez les entrepreneurs pieux et le capitalisme dans le cas de Kayseri. Ce travail va illustrer l'impact de l'héritage local et les valeurs religieuses sur l'activité économique.
31
Saghaye-Biria, M. N. (Mohammed Nasser). "Al-Fayḍ al-Kâshânî (1598-1680) on self-supervision and self-accounting". Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26705.
Texto completo da fonteResumo:
By examining first the life and works of Muhammad ibn Murtada al-Fayd al-Kashani (1007/1598-1091/1680), we hope this will serve as an introduction to some of his viewpoints. We will consider his theories of muraqabat al-nafs (self-supervision) and muhasabat al-nafs (self-accounting) as expounded in his book al-Mahajjah al-Bayda', which was written as a work to enhance Ihya' al-'Ulum by al-Ghazali, (450/1058-505/1111) from a Shi'ah perspective. We will also compare the views of al-Fayd and al-Ghazali as expressed in their respective books.Self-supervision and self-accounting are two main terms of ethical terminology that enjoy a rich history in Islamic philosophy. Al-Fayd's views on the subject, as a philosopher and an ethicist of the School of Isfahan are studied in this work. The sources of al-Ghazali and al-Fayd are discussed, and differences between the approaches of al-Fayd and al-Ghazali are also covered.
32
Houot, Sandra. "Sens et médiation : contribution du magistère du s̆ayh Sa‘īd Ramadān al-Būtī à une compréhension de l'Islam contemporain". Thesis, Paris 3, 2009. http://www.theses.fr/2009PA030010.
Texto completo da fonteResumo:
L’objet de cette thèse porte sur le magistère délivré par le clerc syrien, autorité du sunnisme contemporain, Muhammad Sa‘īd Ramahān al-Būtī, né en 1929. L’intérêt porté, via une traduction au plus près des sources écrites et orales, privilégie l’« islamologie appliquée » et la démarche pluridisciplinaire qu’elle induit pour saisir la complexité d’une pensée en situation. En convoquant depuis une trajectoire singulière des lieux complémentaires d’une pluralité identitaire, les « hybrides » de la biographie comblent un déficit de connaissance de l’histoire contemporaine des relations qu'entretiennent la sphère religieuse et l’État syriens dont le conflit, ressenti comme tabou, qui opposa l’exécutif à la frange islamiste. Au prolongement, le terrain d’expérimentation d’une médiation éthique montre l’implication subjective du clerc par un déplacement du factuel vers les possibles d’un compromis de régulation. Inscrite dans le « discours religieux » qu’éclaire l’ordre graphique, en vertu du passage d’un univers théologique à un énoncé idéologique, l’expression contemporaine de la réflexion du šayh Sa‘īd s’articule autour d'une unité communautaire idéalisée. L’apport conceptuel de la psychanalyse groupale, associé à une pragmatique discursive, contribue à prendre la mesure de formations et de processus défensifs, au moyen d’usages métaphorisés du corps, dont l’acmé, l’« esprit de corps » désincarnant et redoublé par le caractère virtuel de l’Internet, reverse le conflit dans l’axiologique. À rebours, les contingences traitées dans les fatwā-s et l’expérience intime de la corporéité, mesurée à l’aune du « souci de l’autre », donnent à penser les présents enjeux éthiquesThis thesis deals with the teaching given by the Syrian scholar, Muhammad Sa‘īd Ramadān al-Būtī, born in 1929 and an authority on contemporary sunnism. Our concern, through a close translation of his written and oral works, privileges « applied islamology » and a multidisciplined method which it induces in order to grasp the complexity of a thought in progress. While mentioning, from a pecular path, places complementary of a plural identity, the « hybrids » of his biography fill a shortage in our knowledge of the contemporary history about the relationship between the Syrian religious sphere and the state, among which the conflict felt as a taboo and opposing the Executive and the islamist fringe. Following this factor, the experimental field for an ethical mediation shows the subjective involvement, through a shifting from the facts towards a possible compromise for a set of regulations. The contemporary expression for šayh Sa‘īd’s thinking, in keeping with the « religious discourse » which is enlightened by the graphic signs thanks to a changeover from a theological field to an ideological wording is stated around an idealized community unity. The conceptual contribution of the group psychoanalysis associated with a discursive pragmatics shows a defensive process by means of various metaphors for the body, among which at the height the « esprit de corps », being disembodied and emphasized by the virtual aspect of Internet, pours the conflict into an axiology. In return, the contingencies mentioned in the fatwā-s and the inmost experiencing of the corporeity, according to the idea of « care » set us thinking about the present ethical issues
33
Moghtader-Marin, Soudabeh. "Droit, souci de soi et médecine de l’âme : éthique et vie philosophique chez Ostad Elahi". Thesis, Paris 10, 2018. http://www.theses.fr/2018PA100153.
Texto completo da fonteResumo:
Cette recherche se propose d’examiner les racines de l’éthique philosophique chez Ostad Elahi (1895-1974) et la place de ce penseur dans la tradition de l’éthique iranienne et gréco-islamique. Celle-ci comprend, aux côtés de l’éthique philosophique, deux autres courants à savoir l’éthique religieuse et l’éthique mystique/spirituelle. En partant de la division classique qui, dans la philosophie antique, établit le couple theôria/praxis introduit dans la philosophie islamique, nous verrons quels sont, pour Ostad Elahi, les fondements théoriques sur lesquels il fonde son approche de l’âme et bâtit son éthique. De ce socle dérive alors l’articulation de la pratique éthique et spirituelle, une pratique aux effets thérapeutiques qu’il définit comme une « nouvelle médecine » de l’âme. À partir de ce matériau, le fils d’Ostad Elahi, Bahram Elahi (né en 1931), docteur en médecine, va développer cette approche galénique et proposer un schéma du soi qui rapproche les éléments issus de la tradition des apports de la modernitéThis research examines the roots of philosophical ethics in the works and teaching of Ostad Elahi (1895-1974), placing his contributions in the wider comparative context of earlier Greek, Zoroastrian and Islamic traditions of philosophical ethics. Beginning with the classical philosophical distinction of theȏria and praxis, we move on to outline the theoretical foundations of Ostad Elahi’s vision of the soul and ethics. There the metaphysical and spiritual backdrop of Ostad Elahi’s “theory” are complemented by a comprehensive course of ethical and spiritual practice designed to have transformative influences on the soul’s spiritual perfection, an approach which Ostad Elahi refers to as a “new medicine” of the soul. Starting from this teaching, Ostad Elahi’s son, the physician Bahram Elahi (b. 1931), has elaborated on these traditional conceptions for contemporary audiences, proposing a conception of the self where earlier philosophical and spiritual elements are expressed within the perspectives and language of modern science
34
Austin, Marne Leigh. "Nomadic Subjectivity and Muslim Women: A Critical Ethnography of Identities, Cultures, and Discourses". Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1371657565.
Texto completo da fonte
35
Andersson, Karolina. "Att sätta muslimska kvinnors rättigheter på kartan : En studie av fem feministiska teoretikersperspektiv på islam och feminism". Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-444015.
Texto completo da fonteResumo:
Muslim women’s rights, and gender equality in the Muslim world, are commonly discussed subjects within the academic world. Feminism, as a term, is often connected to this topic of discussion. This thesis aims to analyze two different perspectives concerning how these rights should be achieved: Islamic feminism, using internal resources, and Muslim feminism, using external resources. Islamic feminism, as a strategy, proposes that by interpreting the Quran, the ultimate revelation of God, Islam could provide the central and egalitarian meaning of the Quran. There is disagreement within the academic community whether Islamic feminism would enable these rights. Muslim feminism, as a counterpoint to Islamic feminism, proposes that the state must become secularized. Rendering Islam and the state as separate entities. This thesis will utilize the theoretical perspective on Islam and feminism from five feministic academics. They all have different backgrounds, standpoints, and approaches towards the development of Muslim women’s rights, as well as what strategies they suggest to improve them. These strategies encounter different kinds of difficulties. The Islamic feminism, which uses the Quran, runs the risk of being too heavily associated with already established interpretations of the Quran. It may be seen as intertwined with existing fundamentalist views. On the opposite side of the spectrum, Muslim feminism may create a divide between Islam and women’s rights. This thesis aims to present the potential of different theoretical perspectives on Islam and feminism as well as the limitations on suggested strategies for improvement of Muslim women’s rights.
36
Benussi, Matteo. "Aspiring Muslims in Russia : form-of-life and political economy of virtue in Povolzhye's 'halal movement'". Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/276156.
Texto completo da fonteResumo:
This thesis is concerned with the ways in which Muslims in Russia’s Povolzhye region define, and strive towards, spiritual and material well-being. It explores how pious subjectivities are cultivated in a secular and often politically hostile environment. In addition, it deals with Povolzhye Muslims’s pursuit of worldly success in the context of social change brought about by Russia’s transition to a market economy. Povolzhye is a prosperous, multi-ethnic and multi-confessional historical region, home to Russia’s second largest ethnic group, the Volga Tatars. Although the Tatars have been Sunni Muslims for centuries, the post-Soviet emergence of cosmopolitan, scripturalist piety trends – which I collectively refer to as Povolzhye’s ‘halal movement’ – has raised unprecedented concerns and disputes about the meaning of Muslimness and the place of Muslims in Russian society. Scripturalist virtue-ethics projects have been underrepresented within the expanding body of anthropological literature concerning Islam in the former USSR, and particularly in the Russian Federation. With its explicit ethnographic focus on Povolzhye’s halal movement, this work aims at filling this gap. The halal movement is characterised by its hypermodern transnational imagery as well as significant discursive overlapping with the realms of business and economy. The pursuit of a virtuous existence is particularly appealing to those ascending sectors of society that most successfully engage with Russia’s post-socialist free-market environment, while the idiom of piety both communicates and dissimulates novel forms of stratification and exclusion. This project brings together anthropological theories of ethical self-cultivation with approaches that focus on power, social change, and political economy. In order to explore the political life of the halal movement vis-à-vis both state institutions and the market, I employ Giorgio Agamben’s notions of ‘form-of-life’ and ‘rule/law’, which shed light on the relationship between power and virtue in original ways. In addition, particular attention is given to the social distribution of virtue and the role it plays in reproducing distinction, status, and a ‘capitalist spirit’.
37
Moalimishak, Mohamed Rashad. "[The] ethical evaluation of brain dead persons and organ transplantation in contemporary Muslim ethics". Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=105427.
Texto completo da fonteResumo:
This dissertation is primarily about the ethical evaluation ofbrain death, brain-dead persons and organ transplantation in contemporary Muslim ethics.Cette tQese est premierement au sujet de l'évaluation éthique de la mort cérébrale et les personnes dans un coma dépassé aux éthiques Musulmanes contemporaines.
38
El, Khamlichi Abdelbari. "Ethique et performance : le cas des indices boursiers et des fonds d'investissement en finance islamique". Thesis, Clermont-Ferrand 1, 2012. http://www.theses.fr/2012CLF10401/document.
Texto completo da fonteResumo:
Depuis le milieu des années 90, les indices et les fonds d‘investissement islamiques ont fait l‘objet de plusieurs études académiques. Cependant, les résultats divergent quant à leur surperformance ou leur sous-Performance. L‘objectif de notre thèse est d‘étudier les enjeux et la performance de cette catégorie d‘indices et de fonds. En ce qui concerne les indices, notre étude porte sur un échantillon de 57 couples d‘indices islamiques et de leurs benchmarks conventionnels. Nous étudions d‘abord les similitudes et les différences entre les deux catégories d‘indices. Puis, nous réalisons une revue de littérature classique accompagnée d‘une méta-Analyse. Ensuite, nous analysons l‘efficience et le potentiel de diversification de ces indices. Après, nous comparons les indices en termes de rentabilité, de risque et de performance. Nous utilisons également plusieurs mesures de performance afin de classer les indices islamiques. Enfin, nous étudions la persistance de la performance en ayant recours au modèle à quatre facteurs. Nos résultats montrent que malgré leur manque de diversification, les indices boursiers islamiques ont, en moyenne, le même degré d‘inefficience et le même niveau de performance que leurs homologues conventionnels. Quant aux fonds d‘investissement islamiques, nous étudions un échantillon de 111 fonds equity sur la période allant d‘avril 2005 à mars 2011. Nous utilisons plusieurs mesures de performance et des tests non paramétriques de la persistance entre trois sous-Périodes équivalentes. Nous trouvons une hétérogénéité en matière de performance de ces fonds et une absence de persistance pendant et après la dernière crise financièreSince the mid-Nineties, Islamic mutual funds and indices have received a significant level of academic scrutiny. However, the debate over their under-Performance or over-Performance is not over yet. The prime objective of our study is to explore the stakes, the performance and the persistence in performance of this category of indices and funds. As for indices, the study used a sample of 57 Islamic indices and their conventional benchmarks. It is carried out through a) studying the similarities and differences between Islamic and conventional indices; b) surveying the current literature by performing both narrative and meta-Analytical review of the literature, c) studying the efficiency and their potential for diversification; d) comparing the return, the risk and the performance of Islamic indices with their conventional counterparts, e) ranking Islamic indices using various performance measures; and f) studying the persistence using the four-Factor pricing model. Despite their lack of diversification, the study finds that Islamic indices have, in average, the same level of inefficiency and performance as their conventional counterparts. As for funds, the study used a sample of 111 Islamic equity funds over the period April 2005 to March 2011 and carried out through applying different performance measures and non-Parametric tests of performance persistence over three equal sub-Periods. The study finds much heterogeneity in Islamic funds‘ performance and a little evidence that supports non-Persistence in performance of Islamic mutual funds during and after the last financial crisis
39
Gupta, Priyadarshini. "Reincarnations of Neo-Orientalism: Islam and its Representations in Post-9/11 Literature". Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1502146148540323.
Texto completo da fonte
40
Khorshid, Amir Mahdi. "Development, validation and testing of an Islamic work ethic scale". Thesis, University of Huddersfield, 2016. http://eprints.hud.ac.uk/id/eprint/32631/.
Texto completo da fonteResumo:
Despite the varying levels of religiosity held by employees, in many cases representing deeply held beliefs, religiosity is usually overlooked and ignored in research in organizational behaviour and human resource management. In light of this paradox, the aim of this study is to further develop Ali’s (1988) Islamic work ethic (IWE) scale using conventional psychometric methods (Hinkin, 1995). Following theoretical development, item generation and testing of an item pool with 643 lecturers at a university in Kurdistan, the item pool was reduced to 24 items to produce a balanced multidimensional scale. The four dimensions are Work and Society, Justice, Self-Motivation and Work Principles capture the IWE scale which fits with the two resources of IWE construct (Quran and teachings of the Prophet (PBUH)). To provide evidence for scale validity, and drawing on social exchange and reciprocity theory, the relationships between the Islamic ethics scale, job satisfaction, affective, normative and continuance commitment and organisational citizenship behaviour were hypothesised and tested. Findings suggest that the Islamic work ethic plays a significant role in Islamic work settings and that the Islamic work ethic may change some widely reported relationships between variables observed in Western contexts. Findings reveal that the Islamic work ethic is a stronger predictor of citizenship behaviour than affective commitment and job satisfaction and is consistent with a strong influence of Islam on all aspects of Muslim life.
41
Pereira, Rosalie Helena de Souza. "Averróis e a Arte de Governar : (Uma leitura aristotélica d¿A República)". [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/322798.
Texto completo da fonteResumo:
Orientador: Francisco Benjamin de Souza NettoTese não autorizada para disponibilização na Internet
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-09-01T15:19:39Z (GMT). No. of bitstreams: 1 Pereira_ RosalieHelenaDeSouza_D.pdf: 3595627 bytes, checksum: b670287f49cf2c8c70f66e7ffb3307df (MD5) Previous issue date: 2008
Resumo: Nossa tese apresenta um ângulo da leitura aristotélica que, no Comentário sobre A República, Averróis faz dessa obra de Platão. Nessa leitura evidencia-se a transformação do filósofo-rei platônico no phrónimos aristotélico. Nossa interpretação se baseia na versão latina dessa obra de Averróis, realizada no século XV por Elia del Medigo. No Livro II desse tratado, há uma passagem em que é dito que o soberano deve ser "sábio segundo a ciência prática e, com isso, ter o mérito da virtude cogitativa". Distinguem-se, nessa frase, a ética de Aristóteles como ciência prática e a virtude cogitativa (phrónesis), essencial para o desempenho virtuoso do soberano. Isso corrobora o que Averróis afirma no Comentário Médio à Ética Nicomaquéia: "a prudência e a arte de governar as cidades são um único campo de investigação (subiecto)". Desse modo, a arte de governar tem dois lados, o teórico e o prático, ou seja, a ética e a política. Depois de apresentarmos a primeira parte, essencial para a contextualização histórica da obra, nossa análise se debruça sobre um estudo da "virtude cogitativa" e a identifica com a prudência ou sabedoria prática, a phrónesis aristotélica. Em razão da metodologia adotada por Averróis e das críticas que ele tece à sociedade de seu tempo, esse tratado configura-se mais como uma obra original que propriamente um comentário nos moldes tradicionais de seus comentários à obra de Aristóteles
Abstract: Our thesis presents a view of the Aristotelic reading which in the Comentary on the Republic Averroes forms of this work by Plato. In this reading the transformation of the Platonic philosopherking into the Aristotelian phrónimos becomes evident. Our interpretation is based on the Latin version of this work by Averroes, accomplished in the XVth century by Elia del Medigo. In Book II of this treatise, there is a passage in which he says that the sovereign should be "wise according to practical science, and with this, have the merit of cogitative virtue". We note, in this phrase, Aristotle¿s ethics as practical science and the cogitative virtue (phrónesis) which is essential for the sovereign¿s virtuous fulfillment. This corroborates what Averroes affirms in the Middle Commentary on Aristotle¿s Nicomachea that "prudence and the art of governing cities are a unique area of investigation (subiecto)". Thus, the art of governing has two sides, the theoretical and the practical, or, the ethical and the political. After presenting the first part, essential for the historical contextualization of the work, our analysis covers the study of "cogitative virtue", and identifies it with prudence or practical knowledge, the Aristotelian phrónesis. By reason of the methodology adopted by Averroes, and of the crititiques that he makes about the society of his time, this treatise is shaped more like an original work than a commentary on the traditional examples of his commentaries on Aristotelic works
Doutorado
Filosofia
Doutor em Filosofia
42
Al-Qasem, Leena. "Islamic ethical views in vitro fertilization and human reproductive cloning". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=78237.
Texto completo da fonteResumo:
For Muslims all over the world, whether in North America where they form minorities or in all-Muslim societies, their religion permeates every aspect of their lives and ethical decision-making. It is no wonder that when deliberating the treatment of infertility or the introduction of cloning to the world, Muslims look to their Islamic scholars and await their decision on such matters. They are the ones with the most knowledge of the Quran, Sunnah, and other sources used in Islam. This thesis will explore the ethics of assisted reproduction technologies and human reproductive cloning from an Islamic ethical perspective. I will investigate the principles and regulations that are used today in the Islamic analysis of both practices.
43
Alhomaidi, Asem. "Social norms and stock trading". ScholarWorks@UNO, 2017. http://scholarworks.uno.edu/td/2373.
Texto completo da fonteResumo:
The dissertation consists of two essays. In the first essay we compare the performance of Islamic and conventional stock returns in Saudi Arabia in order to determine whether the Saudi market exhibits characteristics that are consistent with segmented markets and investor recognition effects. We sample the daily stock returns of all Saudi firms from September 2002 to 2015 and calculate important measures, including idiosyncratic volatility (Ang et al, 2006), market integration (Pukthuanthong and Roll, 2009), systematic turnover (Loughran and Schultz, 2005), and stock turnover and liquidity (Amihud, 2002). Integration tests report that Islamic stocks are more sensitive to changes in global and local macroeconomic variables than conventional stocks, supporting the hypothesis that the Islamic and conventional stock markets are segmented in Saudi Arabia. In addition, our results show that Islamic stocks have larger number of investors, lower idiosyncratic risk, higher systematic turnover, and more liquid than conventional stocks, which supports the investor recognition hypothesis. Our results provide new evidence on asset pricing in emerging markets, the evolving Islamic financial markets, and the potential impact of other implicit market barriers on global financial markets. In the second essay we examine the effects of shared beliefs and personal preferences of individual investors on their trading and investment decisions. We anticipate that the process of classifying stocks into Shariah compliant (Islamic) and non-shariah compliant (conventional) has an effect on investibility and acceptance of the stock especially by unsophisticated or individual investors. The wide acceptance of Islamic stocks between individual investors promote and facilitate the circulation of firm-specific information between certain groups of investors. Our results indicate that stock classification has an effect on the stock price comovement through increased stock trading correlation between the groups of Islamic investors. The commonality in preferences between Islamic stocks’ holders generate commonality in trading activity and in stock liquidity. We find that classifying a stock as an Islamic stock increases its price comovement with other Islamic stocks and also increases its commonality in liquidity.
44
Farzad, Mohammad Reza. "The Islamic republic and ethnic self-determination : the case of Iranian Kurdistan". Thesis, London School of Economics and Political Science (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.324670.
Texto completo da fonte
45
Uygur, Selcuk. "The influence of religion over work ethic values : the case of Islam and Turkish SME owner-managers". Thesis, Brunel University, 2009. http://bura.brunel.ac.uk/handle/2438/4396.
Texto completo da fonteResumo:
The aim of this thesis is to explore the influence of religion on the work ethic values of small and medium-sized enterprise (SME) owner-managers in Turkey. The emergence of religious/pious business people in Turkey has been regarded as a phenomenon. This research pays special attention to the religious transformation and secularism in Turkey. It is based on semi-structured qualitative interviews with 32 Turkish SME owner-managers. The sample of the study has been divided into two groups: The practicing Muslim Turkish managers (the religious group), and non/less practicing Muslim Turkish managers (the secular group). Discourse analysis of the qualitative data, first, clarifies where to seek the religious influence on business activities. It indicates that the influence of religion should be sought within individuals‘ conduct/manner of living leading the moral values and the mentalities of the business people, rather than seeking cause and affect relationship. The contemporary Islamic interpretation in Turkey, as it is called Turkish/Anatolian interpretation of Islam, is found to re-shape the existing teachings of the religion and reproduce the religious structure through the practices. In this respect, five distinguishing characteristics emerged as signs of the religious influence behind the pious business people‘s actions: Hard work as an Islamic duty, good will (intention), responsibility, bounty/benevolence and the balance/equilibrium in one‘s life. It is also observed that the new Islamic discourse in Turkey provides moral energy exclusively for the religious business people in terms of influencing and encouraging entrepreneurial activities. Meanwhile, the study demonstrates that the work ethic values of the religious Turkish SME owner-managers have been evolving to be more rational and professional, especially after the 1980s liberal economy. This transformation has been evaluated within the concept of secularisation.
46
Shihadeh, Ayman. "The teleological ethics of Fakhr al-Dīn al-Rāzī /". Leiden : Brill, 2006. http://catalogue.bnf.fr/ark:/12148/cb402395271.
Texto completo da fonte
47
Shayegh, Elham. "Sufism And Transcendentalism: A Poststructuralist Dialogue". Miami University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=miami1373984875.
Texto completo da fonte
48
Pool, Fernande Wille-Wietske. "The ethical life of Muslims in secular India : Islamic reformism in West Bengal". Thesis, London School of Economics and Political Science (University of London), 2016. http://etheses.lse.ac.uk/3308/.
Texto completo da fonteResumo:
This doctoral research explores the complexity of ethical life of the marginalized Muslim minority in the Indian secular state, drawing on 23 months of ethnographic fieldwork in a village in West Bengal. The thesis revolves around the observation that West Bengali Muslims demonstrate and emphatic concern with dharma (ethics of justice and order),which is foremost reflected in the increasing presence of Islamic reformism. On the basis of a comprehensive exploration of the vernacular categories, ethics and practices of West Bengali Muslims, from personhood and sociality, to politics and plurality, the thesis demonstrates that Islamic reformism is a particular expression of a desire for holistic ethical renewal. This takes places in the context of pervasive corruption and political violence; a history of ambiguous communal politics; structural inequality; and the sense of ethical failure incited by suspicion and discrimination of Muslims. For Muslim West Bengalis, the crisis of Indian secularism is at once in the denial of substantive citizenship, and in the impossibility of a holistic regeneration of dharma. The thesis demonstrates that while these two desires are not inherently contradictory, but embedded in the ‘transcendental social’ of West Bengali Muslims, they are circumstantially contradictory given the secular epistemology of the modern state. Therefore, West Bengali Muslims continue to be denied not only substantive citizenship, but also human dignity. The thesis presents an analytical approach and theoretical framework that go beyond the categories ‘religion’ and ‘secularism’ to bring to the forefront people’s ethical dispositions and practices, and the vernacular engagements with modernity through locally meaningful categories. Taking seriously the conceptualisation and practice of ethical life outside the secular West requires a critique of a secular conception of ethics. Drawing on Maurice Bloch’s model of the ‘transcendental social’, in conjunction with an analysis of virtue ethics and original ethnography, this thesis offers and innovative model of ethical reality that suggests that social imagination is the source of ethics.
49
Suleman, Mehrunisha. "Does Islam influence biomedical research ethics? : a review of the literature and guidelines, and an empirical qualitative study of stakeholder perceptions and ethical analysis". Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:3369e994-d40f-40ac-b752-dfd205a164b6.
Texto completo da fonteResumo:
Islam, its texts and lived practice, finds growing importance within the global discourse on bioethics, as there is an increasing Muslim population and burgeoning interest in biomedical research and biotechnologies in the Muslim world. The aim of this thesis is to assess if and how Islam influences the ethical decision making of researchers, REC (researcher ethics committee) members, guideline developers and Islamic scholars in the biomedical research context. I began addressing this question by first reviewing the literature that has been published to explore the role that Islam plays in the literature on biomedical research ethics. There is evidence that some Muslim countries have developed "Islamic" guidelines. That is, guidelines with the explicit aim of setting out Islamic values and stating their relevance to the ethics of research. A review of research guidelines employed within countries with a significant Muslim population, was carried out, to investigate the role of Islam in such guidelines. The literature and guideline review revealed that although international guidelines have been adapted to incorporate Islamic views, studies have shown that the latter are of limited practical application within a "Muslim country" setting. An empirical study was carried out in two case study sites to assess the extent to which Islam influences ethical decision making within the context of biomedical research. 56 semi-structured interviews were carried out in Malaysia (38) and Iran (18) with researchers, REC members, guideline developers and Islamic scholars to understand whether Islam influences what they consider to be an ethico-legal problem, and if the latter emerges, then how such issues are addressed. The empirical study indicates five main conclusions. The first is that Islam and its institutional forms do impact ethical decision making in the day-to-day practice of biomedical research in countries with a Muslim population and/or in the research careers of Muslim researchers. Secondly, it shows that there are many distinctive mechanisms, such as the involvement of Islamic scholars, the process of ijtihad (independent reasoning) and the production of fatawah (legal edicts), by which Islam does identify and develop ethical views about biomedical matters. Thirdly, HIV/AIDS poses major challenges to the world of Islam as it does the rest of world. The epidemic raises issues that touch on cultural sensitivities that are important to Islamic societies and this study has shown that no simple or single response was observed to the ethical issues arising from HIV/AIDS. Fourthly, researchers face practical challenges when deliberating women's autonomy in contexts where Islam is appropriated within 'male dominated' contexts. The role and status of women is disputed in such contexts with views ranging from women needing their husband's permission to leave the home to men and women having equal freedoms. Finally, this study describes and analyses how the personal faith of researchers and their deep commitment to Islamic ethics and law influences their understanding of their legal and moral accountability and ethico-legal decision making. It shows that researchers adopt multiple roles and are required to balance numerous value systems and priorities and face moral anxiety and frustration when these different moral sources are in conflict. Overall, this study indicates that, in the countries studied, Islam does influence biomedical research ethics, and that this can be appreciated through the growing reference to Islam and its scriptural sources in biomedical research ethics literature, research ethics guidelines and the role of Islam in the day-to-day practice of biomedical researchers in the case study sites, that has been captured in the empirical study.
50
Jafari, Amin. "Essai compare sur la protection des valeurs dans les banques islamiques et conventionnelles : une protection juridique et financière des valeurs dans les banques contemporaines". Thesis, Paris 10, 2013. http://www.theses.fr/2013PA100174.
Texto completo da fonteResumo:
Cette thèse consiste à montrer que les valeurs dans une société donnée sont fortement protégées par la loi pénale. Il en est ainsi des valeurs bancaires - financières. Ce qui importe, c’est le fait que les valeurs peuvent se protéger elles-mêmes en se transformant en d’autres valeurs ou notions (notion - principe). Également, il est supposé que les valeurs dans un autre système soient protégées différemment. À travers cette thèse, nous avons tenté de démontrer la particularité des divers systèmes bancaires, les systèmes islamique et conventionnel. Cette recherche vise à démontrer tout simplement que les valeurs dans ces deux systèmes ne sont pas perçues de la même manière et qu’ils n’ont pas non plus les mêmes valeurs. En droit pénal bancaire ou en droit bancaire « non pénal », la protection peut être différente de celle du droit pénal classique. La particularité de ce domaine réside dans les tendances variables d’une réglementation à une pénalisation et inversement, d’une déréglementation à une dépénalisation. Ainsi à travers cette étude, nous parlerons d’éventualité d’un mouvement. Ce mouvement est observé au niveau de la protection des valeurs. La protection des valeurs et, à la suite le mouvement de protection, peuvent être réalisés à deux niveaux : une protection structurelle des valeurs et une protection opérationnelle des valeurs. Le recours au pénal dans la phase de protection dépend du système auquel est liée la valeur. Les alternatives de la protection pénale dans les deux étapes opérationnelles et structurelles existent, encore que, dans la finance moderne d’aujourd’hui, nous entendons beaucoup parler des nouvelles notions de la gouvernance d’entreprise, de la finance éthique, etc. En dernier lieu, cette thèse a l’intention de démontrer que, par l’effet de la globalisation, même si les valeurs divergent, leurs protections (y compris la protection pénale) vont dans un sens d’harmonisation ; il nous semble qu’une convergence soit en train de se construire. Mais quel est le rôle du droit pénal dans la vie moderne bancaire ?This thesis aims to show that the values in a given society are strongly protected by the mechanisms of law (both criminal and civil law). The protected values are those basies in banking - financial system. Given the fact that there are two major banking systems: Islamic and conventional, the significance of this research is to show that, firstly, values can protect themselves by transforming into other values / concepts (notion - principe) or by becoming structure in the banking system. Secondly, it is assumed that the protection of the values in another system would be different. Also, the theory of transformation in both levels of the existence of the values and their protection is demonstrated. In criminal banking law or in "non - criminal" banking law, the protection may be different from that of classical criminal law. The particularity of this field is variable trends of regulation to penalization and vice versa: deregulation to decriminalization. Therefore, through this study, the possibility of a movement will be discussed in respect to the transformation theory framework. The trend of movement is observed in the protection of values. Protection of values and the movement of protection, could be achieved at two levels: structural protection of values and operational protection of values. The use of the criminal in the protection phase depends on the system that value is linked. Alternatives (called extra-penal mechanisms) in criminal protection in both operational and structural steps exist; however, in modern finance, new concepts of corporate governance, ethical finance, etc. are in the center of attention. Largely because, theses concepts could protect values without interference of criminal law. In Overall, this thesis intends to demonstrate that, even if the values are different, by the effect of globalization, their protections (including criminal protection) are in a way of harmonization; it seems that convergence is beginning to build. But what is the role of criminal law in the modern banking life?