Islamic Ethics Research Papers - Academia.edu (original) (raw)

The present essay is intended as a contribution to the study of gratitude or šukr within the Islamic tradition, beginning with the Koranic use of the root škr (and more particularly its derivative šakūr), examining its explicit implications for early lexicography (Ibn Manẓūr), noting the presence of these implications in traditional thought (Ibn Abī al–Dunyā and al–Ḫarā’iṭī) and proposing some comparisons with theological speculation (Abū Ḥāmid al–Ġazālī and Ibn Qayyim al–Ǧawziyya). In the light of the sources consulted, gratitude emerges as a crucial ingredient of faith, a cornerstone of a conscientious Islamic ethic, and not least an important linking element between the divine practice and the duties of man, both in terms of the harmony between man’s thankfulness to God and God’s satisfaction with the believer, and in terms of the close connection between the gratitude owed to God and that owed to a brother benefactor. Finally, man is seen as a creature endowed with an awareness whose highest vocation is, precisely, gratitude.
Le présent essai est une contribution à l’étude de la gratitude dans la tradition islamique, en commençant par l’usage coranique de la racine škr (et plus particulièrement du mot šakūr), en examinant ses implications explicites dans la lexicographie primitive (Ibn Manẓūr), en notant la présence de ses implications dans la pensée traditionnelle (Ibn Abī al–Dunyā and al–Ḫarā’iṭī) et en proposant quelques comparaisons avec la spéculation théologique (Abū Ḥāmid al–Ġazālī et Ibn Qayyim al–Ǧawziyya). A la lumière des sources consultées, la gratitude émerge comme un ingrédient essentiel de la foi, la pierre angulaire d’une éthique islamique consciente, et surtout un lien important reliant la pratique divine et les devoirs de l’homme, à la fois en termes d’harmonie entre la gratitude de l’homme envers Dieu et la satisfaction de Dieu à l’égard du croyant, et en termes de relation étroite entre la gratitude due à Dieu et celle qui est due à un bienfaiteur humain. Enfin, l’homme est vu comme une créature douée d’une conscience dont la plus haute vocation est précisément la gratitude.

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- Islamic Ethics, Islam, Moral Philosophy, Islamic Spirituality
- by Mohammed Rustom and +2
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- Ethics, Research Ethics, Virtue Ethics, Islamic Contemporary Studies

İslâm ahlak düşüncesine dair eserlerde, söz konusu düşüncenin tefsir, fıkıh, hadis, kelâm, tasavvuf ve felsefe gibi muhtelif disiplinlerdeki ahlaka dair tartışma ve fikirleri kapsadığı söylenegelir. Fakat zikredilen disiplinlerin her birinde ortaya konan ahlak anlayışının nasıl olduğuna dair ortak bir kanaatin varlığından söz etmek zordur. Sözgelimi "Tefsir literatürü dikkate alındığında ortaya çıkan ahlak anlayışı nasıldır, temel kavramları, öne çıkan fikirleri nedir?” diye sorduğumuzda, buna cevap sunan kuşatıcı çalışmalarla karşılaşamayız. Benzer bir durum hadis disiplini için de geçerlidir. İslâm ahlak düşüncesi ana başlığını taşıyan genel giriş eserlerinde, hadislerdeki ahlak anlayışına dair bazı değerlendirmeler varsa da bunların genellikle hadis uzmanlığı olmayan müelliflerce kaleme alındığını ve son derece dar ve kısa bölümlerde meselenin kotarılmaya çalışıldığını görmekteyiz. Bu durum dikkate alındığında, hadis alanında yapılmış bir doktora tezinden Hadis ve Ahlâk üst başlığıyla kitaplaştırılarak yayımlanmış, Suat Koca’ya ait çalışma son derece heyecan uyandırıcıdır.

- by Hümeyra Karagözoğlu Özturan
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- Ethics, Islamic Ethics, The Hadith

It is shown in this study that most of the Muslim farmers' crops in Glagahagung village are sold to the middlemen. Therefore, the this study aims to find out the reasons of the Muslim farmers sell their crops to the middlemen and to know the trading practice done by the middlemen. This study is a case study with descriptive qualitative approach. This study discovered several reasons of the Muslim farmers in Glagahagung village selling their crops to the middlemen, they are: 1) the place is close to the rice field, 2) the whole crops can only be bought by the middlemen, 3) the farmers are accustomed to sell their crops tho the middlemen, 4) the middlemen is the only buyer of the farmers' crops, 5) the middlemen ease the selling of the crops, and 6) the middlemen provide workers to harvest the crops. Those reasons demonstrate that the middlemen is perceived as something that can give advantage to the Muslim farmers in Glagahagung village. Nevertheless, though giving advantages, there are some middlemen who contravene the Islamic business norms in crops trading with the Muslim farmers in Glagahagung village.

- by Lusiana UH
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- Islamic Economics, Islamic Ethics, Muamalah
- by Sergio Cremaschi
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- History of Ethics, Christian Ethics, Islamic Ethics, Ancient Greek ethics
- by Ida Zilio-Grandi
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- Arabic Literature, Qur'anic Studies, Islamic Ethics, Divine names
- by Mohammed Ghaly
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- Islamic Studies, Islamic Ethics, Islam, Science and Islam

In den vergangenen Jahren sind Fragen von Umwelt und Klimaschutz zunehmend Gegenstand der öffentlichen Debatte geworden. Dabei ist unter anderem ein wachsendes Bewusstsein für den menschengemachten Klimawandel zu erkennen, welches sich auch in Forderungen nach politischen Veränderungen ausdrückt. In diesem Zusammenhang sind auch muslimische Stimmen zu hören, die Fragen des Umweltschutzes aus religiöser Perspektive betrachten. Die Reflexion über die Natur und den Schöpfungsbegriff, ausgehend von den islamischen Bezugstexten, aber ebenso über den normativ richtigen Umgang mit der Natur stellt auch für die islamische Theologie eine wichtige Aufgabe dar. Wie aber kann vor diesem Hintergrund eine "islamische Umweltethik" gedacht werden? Der Text stellt eine Reflexion über Voraussetzungen und Schwierigkeiten der Konzeption einer solchen Bereichsethik aus islamisch-theologischer Perspektive dar.

- by Mira Sievers
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- Ethics, Environmental Ethics, Islamic Ethics, Islamic Environmentalism

This paper presents three theoretical accounts developed to assess the moral value and legal status of acts designed to promote commercial gain in the thought of major classical Muslim scholars. There has been an increased recent interest in Islamic commercial law and ethics in recent years. Much of the recent scholarship consists of practically inclined studies that tend to lump the Islamic tradition of evaluation of commerce under the principles of social justice and avoidance of harm. Our study of three selected scholars will reveal distinct approaches that are characteristic of classical Islamic ethical discussions: anchoring moral value in this world, attributing moral goodness to salvation in the next world, and finding a balance between these two approaches. Counterintuitively, we will see that the naturalistic view that ascribes moral values to things and actions was the most restrictive, whereas the dualistic model that focuses on salvation in the next world was markedly more permissive of commercial transactions.

- by Omar Farahat
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- Business Ethics, Islamic Law, Islamic Studies, Islamic Ethics

In this study the researcher examines the claim stating that the Qur'ānic content and the behaviour of the prophet Muhammad ethically devolves with the move from Makkah to al-Madinah or from the state of weakness and dependence to the erection of power and independence, respectively. The implication of such a claim being that Islam is politically oriented and thus heavily opportunistic and aimed at achieving imperialistic goals. To test the plausibility of these assumptions, the author explores the Qur'ānic content studying chronologically the forgiveness imperative in both Makkan and Madinan periods. The act of forgiveness has been taken as a central criterion for observing whether or not the Qur'ānic ethical system fluctuates according to the context of weakness and power. The study concludes that regardless of the socio-political context, the Qur'ān prescribes and evaluates the act of forgiveness as a perpetual universal ethic. In this respect, the position which attempts to relate different ethico-behavioural patterns to each of the contexts of Makkah and al-Madinah seems untenable. Moreover, the Qur'ānic words expressing the idea of forgiveness do not confine its meaning to the outward aspect of human behaviour only, but penetrate to its inward dimensions. This is because in the Qur'ānic forgiveness is firmly related to belief in God and the Day of Judgment.

- by Arif Abdullah
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- Quranic Studies, Islamic Ethics, Biography of the Prophet Muhammad

This paper examines the roles of culture and virtues in medical ethics. It argues that principlism, which is the general approach to medical ethics in Western societies, is not comprehensive enough to fully understand how medical moral dilemmas are resolved in Western and non-Western societies. This is because principlism overlooks the importance of culture and virtues in the medical profession. To fully understand the nature of medico-ethical decision-making, we need to shift focus from principles to the virtues of the medical profession itself and the cultures of the societies within which medicine is practiced. I illustrate these claims with the example of abortion in Islamic ethics.

- by Kọ́lá Abímbọ́lá
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- Ethics, Medical Ethics, Islamic Ethics, Cultural Philosophy
- by Said Fares
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- Middle East Studies, Human Rights, Islamic Studies, Islamic Ethics
- by Bernard K Freamon
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- Islamic Ethics

Al-Ghazālī made seminal contributions to the field of ethical economic thought. Though he dedicated many chapters in his encyclopaedic Iḥyā’ Ulūm al-Dīn (The Revival of Religious Sciences) to what he considered just and Sharī‘a-based economic conduct in (Muslim) society, this specific aspect of his corpus has been largely overlooked in Western scholarship. This book aims to analyse and revive al-Ghazālī’s little studied economic teachings by emphasizing his economic philosophy and its correlation between Sharī‘a’s moral law and the tradition of taṣawwuf, situating his thought within the context of modern economic theories.
The scholarly ignorance of his economic contributions goes hand in hand with a claim made by several Western scholars (e.g., J. Schumpeter) that classical Islamic scholarship did not offer any significant development in the domain of economic thought in what was known in Europe as the Middle Ages—a claim that scholars like Ghazanfar and Islahi, attempted to refute. This book delves into an analysis of al-Ghazālī’s theoretical accounts and his economic philosophy as part of his overall ethics of happiness, looking closely at select passages from his work in order to position them at the intersection of two domains within the framework of classical Islamic economic thought, namely taṣawwuf or Sufi-mystical thought and Sharī‘a law.
This work does not assume that al-Ghazālī anticipated modern trends of Western economics; however, by merging the necessity of kasb (acquisitions of wealth) and the importance of zuhd (renunciation of the worldly endeavours) as equal components in the context of the science of the hereafer (‘ilm ṭarīq al-ākhira), he presented the culmination of ethical economic thought in classical Islamic tradition, influencing later Muslim scholars. Hence, in this rather specific reading of al-Ghazālī’s economic philosophy, he conceived of an economic analysis that was founded upon ethical teachings, an endeavor that should be ultimately regarded as a technology of self-examination.

- by Sami Al-Daghistani
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- Economics, History of Economic Thought, Islamic Studies, Sufism
- by Mutaz Al-Khatib
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- Moroccan Studies, Islamic Philosophy, Islamic Studies, Arabic Philosophy
- by Ayman Shabana
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- Law, Islamic Law, Islamic Studies, Islamic Ethics

Il saggio verte sul complesso statuto etico-giuridico della bellezza e delle arti (da proibito o ḥarām a obbligatorio o wājib), specialmente la bellezza percepita visivamente. L’indagine si basa su materiale canonico e tradizionale di ambito sunnita (Corano, Sunna secondo Muslim ibn al-Ḥajjāj e al-Tirmidhī) e prende in esame le riflessioni di alcuni intellettuali arabi contemporanei sintomatici per statura o scuola di pensiero. Precisamente, l’egiziano Muḥammad ʿImāra in L’Islam e le belle arti, il siriano Muḥammad Rātib al-Nābulusī in Enciclopedia dei Nomi Bellissimi e due sauditi, ʿAbd Allāh ibn Ḥumūd al-Farīḥ nel commentario al Ṣaḥīḥ di Muslim, e Muḥammad Ṣāliḥ al-Munajjid nella nota rubrica on-line IslamQA.

- by Ida Zilio-Grandi
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- Islamic Education, Islamic Studies, Islamic Ethics, Beauty

هر عملی که انسان انجام می دهد ضرورتا مبتنی بر یک نظام ارزشی و اخلاقی است که بر آن اساس تصمیم گیری می کند. گرچه ما اغلب به معیارهای کلیِ اخلاقیِ یکسان معتقدیم، ولی تطبیق معیارها با شرایط جزئی در فعالیتهایمان، با مشکلات زیادی مواجه می شود؛ و در نتیجه دست به تصمیم های متفاوتی می زنیم که ناشی از شرایط آن فعالیت است ولی با تجزیه و تحلیل دقیق تصمیم هایمان اغلب با مغایرت آن با معیارهای اخلاقی مواجه می شویم و کاری را که اخلاقی نیست اخلاقی دانسته، و یا کاری که اخلاقی است به وجه اخلاقی آن توجه نمی کنیم. بدین جهت عالمان اخلاق تلاش می کنند با همفکری و تجزیه و تحلیلِ شرایط خاصِ یک فعالیت، وظایف اخلاقی ما را تنظیم کرده و متناسب با نقشی که در آن فعالیت داریم دستور العملهایی اخلاقی تنظیم نمایند تا بر آن اساس سایر افراد بتوانند در یک نظام معیار، زیستِ اخلاقی داشته باشند. به مجموعة این دستورالعملهای اخلاقی، کدهای اخلاقی یا مرامنامه اخلاقی گفته می شود، که کمک می کند تا دست اندرکاران به وضوح وظایف اخلاقی خود را بدانند. در نتیجه در تنظیم مرامنامه های اخلاقی به علت اخلاقی بودن هر دستورالعملی پرداخته نمی شود و فقط به روشنی وظایف اخلاقی مشخص می گردد.
یکی از مهمترینِ این فعالیتها، کار در فضای مجازی است که متناسب با شرایط خاص خود، ما را با ملاحظات اخلاقی متفاوت مواجه کرده است؛ در نتیجه نیاز داریم تا معیارهایی برای خوب زیستن در فعالیتهایمان در فضای مجازی داشته باشیم. بدین منظور، در این نوشته در نظر است تا دستورالعمل های اخلاقی برای انواع فعالیت در فضای مجازی تنظیم شود و به عنوان معیاری برای تمامی فعالان این عرصه ارائه شود.

- by Hamidreza Ayatollahy
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- Ethics, Islamic Ethics, Virtual Worlds, Morality

Na tragu značaja kojeg učenja islama pridaju iskrenosti, a samim time i suzbijanju dvoličja, jedan od najvećih perzijskih pjesnika, Hāfiz Šīrāzī, svojim stihovima oslovljava fenomen licemjerstva. Nakon uvoda, autor se ukratko osvrće na Hāfizov jezik i njegovo razumijevanje da bi se lakše prohodilo navedenim stihovima. Oni su razdijeljeni na one koji iznose kritiku religijskog establišmenta, kritiku lažnih sufija, samokritiku i liječenje licemjerstva pri čemu ovaj perzijski pjesnik redovno upućuje na ljubav kao najbolji lijek za licemjerje. Autor se nastojao, u najvećoj mjeri, služiti samim Šīrāzījevim riječima pa otuda najveći dio ovog teksta zauzimaju njegovi neprolazni reci u ruhu bosanskog jezika.

- by Haris Dubravac
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- Ethics, Persian Literature, Sufism, Persianate Sufism
- by Tuba Isik
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- Ethics, Virtue Ethics, Islamic Ethics, Tasawuf Akhlaqi

There has been a lot of media attention devoted to the Islamic prohibition of interest and how this affects financial transactions such as mortgages. Other key Islamic principles that could have a bearing on business include social justice and inclusion, honesty, protection of the weak, and a strong sense of fair play. What are the key influences on marketing ethics and what distinguishes "Islamic" marketing?

- by Baker Alserhan
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- Islamic Law, Islamic Economics, Islamic Archaeology, Islamic Contemporary Studies
- by Stephan Kokew
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- Islam and Human Rights, Islamic Studies, Islamic Ethics, Shariah
- by S. Yaser Mirdamadi
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- Islamic Ethics

Un’intensa riflessione sui Nomi Bellissimi. Si può leggere anche così il recente lavoro di Ida Zilio-Grandi, che si propone di «illuminare l’elemento morale necessariamente sotteso alla religione islamica». In un contesto in cui ancora una volta l’attenzione è pressoché totalmente catturata dal tema del jihadismo e del fondamentalismo, il volume propone una documentata e partecipata meditazione sui valori etici veicolati dall’esperienza di fede musulmana.

- by Martino Diez
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- Islamic Studies, Islamic Ethics

تسعى هذه القراءة إلى إلقاء الضوء على أطروحات د. خالد أبو الفضل، أحد أهمّ علماء الشريعة المعاصرين وأستاذ القانون في جامعة كاليفورنيا، وتتناول أفكاره عن القيم الجوهريّة في الإسلام، التي تمثّل في نظره الركائزَ التي تقوم عليها الرؤية... more

- by Islam Ahmed
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- Islamic Law, Ethics, Women's Studies, Violence
- by Abdur Rab
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- Islamic Law, Interest, Science and Religion, Quranic Studies
- by Sanchita Bhattacharya, Ph.D.
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- Religion, New Religious Movements, Comparative Religion, Sociology
- by Isabel Schatzschneider
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- Islamic Studies, Animal Welfare, Islamic Ethics, Food ethics

Nibras Breigheche, "La vera pietà", in “Famiglia domani”, 1/2020, anno XXXVI, Asti, Editrice Gazzetta d’Asti, pp. 56-57.
Nibras Breigheche, "E Dio rise …", “Famiglia domani”, 2/2020, anno XXXVI, Asti, Editrice Gazzetta d’Asti, pp. 54-55

- by Nibras Breigheche
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- Islamic Ethics

This paper studies the field of ethical advertising as it relates to Islamic business ethics with emphasis on applicability to Nigerian marketing and advertising. Nigeria has recently been recognized as one of the emerging markets for Islamic marketing services. Last year the total advertising market in Nigeria was estimated to be around $1 Billion. The fact that conventional advertising neglected ethical considerations boosts the appeal of Islamic advertising to ethically oriented consumers. The potential of Islamic branding services in Nigeria is enormous and untapped, taking into consideration the size of middle class Muslims and their desire to run their lives according to the ethical teachings of Islam. As interest in the field of business ethics grow, the role of Islamic business become prominent the world over. This study critically analyses advertising industry and its role in the development of unethical business behaviors. The paper adopted a quantitative method of research combining critical study approach with non-experimental research and uses a questionnaire survey to gather primary data. Means, correlation and standard deviation analysis were used in analyzing data by means of SPSS package. Findings of the research show that Islamic advertising is welcomed in Muslim dominated parts of Nigeria. The study finds women less intolerable of fashion show and beauty contest as part of advertisement than men.

- by Shafiu Ibrahim Abdullahi
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- Marketing, Religion, Islamic Ethics, Nigeria
- by Ayman Shihadeh
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- Islamic Philosophy, Kalam (Islamic Theology), Islamic Ethics, Islamic Theology

The argument inherent in this study is that the Islamic framework on social coexistence and harmony stipulates moral capital as a bridge for community's inter-connectivity, interaction, and development, and that, for Muslims, morals act as an effective catalyst for constructing social coexistence and harmony. This study discusses the concept of Islamic social ethics and moral development in the context of society, followed by an inquiry into the ways and means according to which Muslim ethics may contribute and sustain social rapprochement, mutual support and social justice. The study aims to identify the prevalent framework for Muslim social morality, which can be of benefit to effective social policy, increasing civic engagement, developing an inclusive universal moral education, or furthering multicultural tolerance. Using textual approach, this study shows how Islam capitalizes on individual and collective morality towards the effective engineering of sustainable communities' relations and development. Further empirical studies on the contribution of Muslim morals in lieu of fortifying community development and social harmony would contribute to the way of elucidating the Muslim projection of theoretical moral ideals in real life conditions as well as tracing the convergences and divergences between Muslim theory and practices with regards to the application of morals to personal and communal settings, and more importantly in our context the shaping of communities' rapprochement, coexistence and harmony.

- by Prof. Benaouda Bensaid
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- Islamic Ethics, Islamic Moral Philosophy

Muslim religious leaders and scholars lectured on the higher goals of peace in Islam by defining the goals with scripture and hadith, with prophetic sayings and actions, and with attempting to demonstrate that peace is a pillar of the faith. Ironically, with the rise of violence in Muslim global communities, we have witnessed a surge of publications, podcasts, social media, and organizations dedicated to peacemaking. Muslim religious leaders (imams) and scholars ('ulama) recognize their important roles they play in reinforcing pluralism within Islam worldwide.