Forbidding Wrong in Islam: An Introduction. By Michael  Cook. Themes in Islamic History 3. Cambridge: Cambridge University Press, 2003. Pp. xii + 185. $55 (original) (raw)

“Muslim Ethics: Sources, Interpretations, and Challenges,” The Muslim World 69:3 (July 1979) 163-77

Islam's potential as a positive moral force in the twentieth century has not infrequently been called into question by Western observers, casual and professional alike. When such doubts are expressed, they appear to arise largely from two sources: first, the belief that the generality of Muslims, under the burden of centuries of ethical determinism, live a life of uninspired acquiescence in the dispensations of Fate; second, the suspicion that Islam has only served to tighten the grip of traditionalism on numerous third world nations, thus rendering them incapable of responding to either the demands or the benefits of technology. In response, some Muslim modernists have gone to the other extreme to demonstrate that, in fact, Islam has virtually invented the qualities of initiative and adaptability. Somewhere in between lies a point at which mutual understanding may begin to grow.

Islamic Life and Thought chapter3

In the tension between tradition and modernism, one of the most acute problems faced by the contemporary Muslim is the relationship between the Shari'ah, and especially the parts belonging to the domain of personal law, and modem theories and legal practices. However, being neither a jurisprudent or faqih in the traditional sense, nor an advocate in the modern one, but rather a student of Islam and Islamic civilisation in its intellectual and spiritual aspects, we feel it our duty to confine ourselves to the analysis and clarification of the general principles which underlie the very issue implied by the subject of this essay. The discussion of their detailed application we leave to those more competent in matters of jurisprudence.

Review of Amyn B. Sajoo (ed.), A Companion to Muslim Ethics

Sophia, 2012

A companion to Amyn Sajoo's solo-authored work, Muslim Ethics: Emerging Vistas (2004), this volume includes an insightful introduction by the editor followed by ten separately authored chapters. It covers the span of ethical reflection within and beyond Islam: ecology, health care, gender equity, economic justice, dispute resolution, tolerance and nonviolence. Anyone who thinks that Islam amounts to reflexive advocacy of jihad, directed against all unbelievers but with special force, and often violence, against non-Muslims, will find here a salutary counter voice. Indeed, it is not a single voice but a chorus of voices, all drawing on available evidence in creative, and evocative, prose. Three thematic chapters are notable for their breadth and insight. Charles Butterworth sums up early Muslim thinking about the 'virtuous city,' a frequent trope in later ethical writings. Butterworth conjoins the 10th century al-Farabi with the 14th century Ibn Khaldun, demonstrating the ethical bond between them, but also the contributions of the major Muslim philosophers Ibn Sīnā (Avicenna) and Ibn Rushd (Averroës) to the concept of citizen virtue (46-49). Complementing his arguments is Eric Ormsby in a chapter dedicated to literature. Ormsby espies multiple literary markings, in surprising places, that transform the way of knowledge into the way of hope. There are animal fables, especially the jackal Dimna in Kalila and Dimna. There are the entertainment advice from The Thousand and One Nights and reflections of the 10th century scientific explorers, the Brethren of Purity, from Basra. Adding to the popularity of their ideas is the poetry of advice from two Persian masters of verse, Nasir-i Khusrau in the 11th century and Sa'di Shirazi in the 13th (62-69). One finishes reading the chapters by Butterworth and Ormsby wondering whether the search for a way of hope within Islam stops at the artist's studio. After all, Islam has often been noted for its hostility to representation and its espousal of aniconism. Yet the chapter on art by Fahmida Suleman challenges that perception. Rather than

Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought

Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought, 2010

The book investigate the theories and ideas that are developed in Arabo-Islamic thought and underscore its ethical significance. The introduction sketches the development of Islamic ethical though, reviews previous literature on Islamic ethics, explains the framework and the methodology and explains concepts and theories used in the rest of the chapter such as normative ethic, metaethics and ethical voluntarism. First chapter: "Theoretical and historical backgrounds" analyses Euthyphro's dialogue and underscores its relevance to Islamic ethics and sheds light on some historical developments relevant to Euthyphro's dilemma. Second chapter: "Ethical Presuppositions of the Qur'an and the Hadith" focuses on Divine justice and human free will in the Qur'an, the ontological status of ethical values concepts and the source of ethical knowledge according to Islamic scripture. Third chapter: "Pre-Mu'tazilite Ethical Doctrines" focuses on the ethically significant doctrines of the Kharijites and the Murji'ites. The fourth chapter: "Mu'tazilites ethics" provides a moral interpretation of their five principles. The fifth chapter: "Ethics of 'Abd al-Jabbar" studies the presuppositions of ethical judgments of al-Qadi 'Abd al-Jabbar al-Asadabadi. The sixth chapter "Analysis of Normative ethical Judgments" analyses normative judgments developed by the Mu'tazilites and sheds some light on the post-Mu'tazilite or Ash'arite moral theory. The last two chapters are primarily concerned in interpreting Mu'tazilite ethics and reconstruct a moral theory, based on the Basrian Mu'tazilite moral thought, that can appeal to the contemporary reader interested in moral philosophy.

Islamic Worldview: Islamic Jurisprudence, An American Muslim Perspective, Vol. 1

2015

This book, by a renowned Arab American Muslim scholar, Dr Azizah Al Hibri, attempts to answer a fundamental question that concerns Muslims not only in the United States but also throughout the world at large. She explicitly asks whether practising Islam in the American diaspora is identical to its practice in other countries, or if there is a need for a new Islamic jurisprudence that takes into account the culture, customs and laws of the United States (4). The author methodically constructs an argument, piece by piece, by first laying the foundations of Islamic jurisprudence (chapters 1-3), then by describing the 'Islamic Worldview' (chapter 4), in order to address the issues dear to the author's heart, i.e., gender relations (chapters 5-7). It is a concise book including notes, an extensive bibliography and a short index. The book is well written, with crisp sentences, and a clear articulation of concepts and arguments. The author addresses the book to a general readership not versed in Islamic jurisprudence and aims at dispelling many misconceptions about Islam and its jurisprudence. Reading the book is essential for Muslims in the diaspora as well to non-Muslims who have difficulty in coping with the storm of misconceptions peddled by politicians, right-wing zealots of all denominations, as well as by a complacent media that does not try to distinguish between truth and untruth. It is quite convenient, even cheap, for those who seek political office or recognition to attack Islam through the prism of the misguided actions by a few. It is a much more difficult exercise to reach an informed level of understanding. Yet, the book is not an attempt at refuting allegations, but at providing basic concepts to guide the Muslim in the diaspora who may rely on misguided preachers or imams who have taken it upon themselves to teach Muslims about their own religion. Furthermore, many Islamic worship centres are managed by people who may have specific agendas aiming at mobilizing Muslims for a particular way of worship and rulings. They tend to promote an ultra-conservative version of Islam that puts Muslims in direct conflict with the institutions and laws of the countries in the diaspora, and, in this particular case, the United States. The author points out that the development of an Islamic Jurisprudence for the American Diaspora (IJAD) faces two obstacles: the first is the high level of Arab language illiteracy, which is a major deficiency since Arabic is the language of the Quran. Hence, 'Muslims rely extensively, (often exclusively) on the teachings of their religious leaders and local imams who tend to present Islam from their own cultural perspectives' (11). The second obstacle is due to the method of teaching the Quran, through rote memorization, which 'does not develop the students' analytical thinking nor help them recognize the Quran's deeper meanings and values' (11). It is, therefore, the duty of Muslim jurists to confront these modes of teaching. They must provide alternatives that serve better the general good or maslaha. The author recognizes the difficulty of the task, but does not stop at it. Indeed, she has published several articles in law journals introducing parts of IJAD. The author correctly argues that the centrepiece of Islamic worldview is justice. She adds the adjective of 'divine' justice (15). This concept of equity and fairness is central in Islam as many other scholars have pointed out, yet the author's contribution is her effort at 'listening carefully to the ancient juristic views, explanations, observations, and separating them from their cultural patriarchal assumptions' (15). The issue of patriarchy is crucial in the author's thinking.

THE PATRONAGE OF CIVIC RESPONSIBILITIES THROUGH THE QURANIC CONTEXT.pdf

Journal of Education and Social Sciences, 2017

The Noble Qur'an includes the divine guidance to all humanity, providing rules that lead to prosperity and peace, and facilitate safe and sustainable life for humankind.The concept of Civic Responsibilities is a part of the Muslim's duties on Earth, as he is supposed to be a reformist and do his best to build up and amend the Earth.In this paper, the presenter is going to shed the light on the very keen patronage of Civic Responsibilities in the Islamic Sharia through the Quranic Context.On basis of the objectives of Sharia, preserving and protecting the Five Necessities; Religion, Life, Mind, Progeny and property, the presenter is going to point out some of the rules prescribed in the Qur'an to protect these necessities while they pour the benefit to the whole society. Those rules will be categorized under the five necessities emphasizing how they can be fulfilled as part of the civic responsibilities. This study is expected to be a seed for more detailed studies that f...