Islamic Ethics

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.

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.

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.

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.

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.

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.

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.

Table of contents

1. Plato and a response to ethical scepticism; 2. Aristotle and the invention of practical philosophy; 3. Diogenes and philosophy as a form of life; 4. Epicurus and ethics as care for oneself; 5. Epictetus and ethics as therapy of the passions; 6. Philo and the reconciliation of Torah and Platonism; 7. Augustine and Christianity as Neo-Platonism; 8. Moshe ben Maimon and the reconciliation of Torah and Aristotelianism; 9. Al Farabi and the reconciliation of Islam and Platonism; 10. Aquinas and the reconciliation of Christian moral doctrine and Aristotelian ethics; 11. Francisco de Vitoria and casuistry; 12. Michel de Montaigne and the art of living
13. Pierre Nicole and neo-Augustinianism; 14. Samuel von Pufendorf and the new science of morality; 15. Richard Cumberland and consequentialist voluntarism; 16. Richard Price and intuitionism; 17. Adam Smith and sentimentalism; 18. Jeremy Bentham and utilitarianism; 19. Immanuel Kant, the practical use of reason and judgment; 20. Georg Wilhelm Friedrich Hegel and a critique of Enlightenment universalism; 21. Friedrich Nietzsche against Christianity and the Enlightenment; 22. George Edward Moore and ideal utilitarianism; 23. Edmund Husserl and the a priori of action; 24. Bertrand Russell and non-cognitivism; 25. Elizabeth Anscombe and the revival of virtue ethics; 26. Richard Hare and neo-Utilitarianism; 27. Hans-Georg Gadamer and rehabilitation of practical philosophy; 28. Karl-Otto Apel and the revival of Kantian ethics; 29. John Rawls and public ethics as applied ethics; 30. Beauchamp and Childress and bioethics as applied ethics.

This essay considers virtue ethics and universalism in the wisdom literature of Musharrif al-Din Muṣliḥ Saʿdī (d. ca. 690/1291). Published in Renovatio, Spring (2018). If possible, please use this link to access: https://renovatio.zaytuna.edu/article/the-secret-of-the-morality-tale

The version uploaded here is a proof with minor errors.

Citation: Zargar, Cyrus Ali. “The Secret of the Morality Tale: Saʿdī on What It Means To Be Human.” Renovatio 2:1 (Spring 2018), pp. 81-88.

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.

تمهيد
تعدّ الرعاية التلطيفية أحد التخصصات الطبية الحديثة نسبيًا، والتي تجسّد عددًا من القيم المشتركة
عالميًا، وأهمها العمل على تخفيف الآلام وغيرها من الأعراض المسببة للقلق )مثل ضيق التنفس(،
وتحسين نوعية حياة المصابين بأمراض خطيرة، وتقديم خدمات رعاية جيدة للمرضى خلال فترة الاحتضار.
وفي هذا الصدد، يواجه أطباء الرعاية التلطيفية العديد من المعضلات الأخلاقية خلال مساعيهم الرامية
إلى تحقيق هذه الأهداف النبيلة ومحاولاتهم الدؤوبة للتعامل مع شتى الجوانب المتعلقة بالمرضى،
بدلاً من النظر إليهم باعتبارهم أشخاصًا مصابين بأوضاع صحية بائسة. ولتقديم خدمات رعاية تلطيفية
تراعي الاعتبارات الثقافية، فلا بدّ من الأخذ بعين الإعتبار معتقدات المرضى )الدينية( وأعرافهم الأخلاقية.
تتناول الدراسة الحالية بعض التساؤلات الأخلاقية المهمة عن مجال الرعاية التلطيفية والتي تظهر
عند تناولها من المنظور الإسلامي. وليست الأخلاقيات الإسلامية بمعزل عن عالمها المحيط. لذا، واكب
الاهتمامَ الشديد بممارسات الرعاية التلطيفية في العالم اهتمامٌ مماثل في البلدان ذات الأغلبية
المسلمة. ولم يفرز مجال الأخلاقيات الإسلامية المعاصرة في الطب الحيوي ما يكفي من النقاشات
التي تركّز على الرعاية التلطيفية بوجه خاص، وبالتالي اضطررنا في بعض المواضع إلى البداية من
الصفر. ومن ثمّ، فإن هذا التقرير ليس إلا بحثًا استكشافيًا نتطرق فيه إلى أفكار ونقاشات جديدة، دون
تقديم إجابات شافية حيال القضايا المطروحة.
استفادت الدراسة التي بين أيدينا من دراسة استقصائية أجراها موقع “ YouGov ” بتكليف من مؤتمر
القمة العالمي للابتكار في الرعاية الصحية “ويش”، إذ قام الموقع بإجراء استطلاع عبر شبكة الإنترنت
في عدد من البلدان ذات الأغلبية المسلمة –من بينها إندونيسيا، وماليزيا، وعمان، وقطر، والسعودية–
طُلب فيه من الجمهور تقييم خدمات الرعاية التلطيفية، بجانب طرحه تساؤلاتٍ عمّا إذا كانت مراعاة
المعتقدات والقيم الدينية للمريض تمثّل جزءًا من خدمات الرعاية التلطيفية عالية الجودة.
ليس بوسعنا القول بأن هذه الدراسة قد تناولت جميع المعضلات والمشكلات الأخلاقية المتعلقة
بالرعاية التلطيفية، إذ ينحصر تركيزها على تحليل المشكلات الأخلاقية التي يواجهها الأخصائيون في
مجال الرعاية الصحية، كما تطرح رؤى عن المشكلات الأخلاقية التي تبرز عند علاج المرضى المسلمين.
ونأمل أن تبرز هذه الدراسة لصانعي السياسات والمشرعين في مجال الرعاية الصحية مدى أهمية علاج
الثغرات القائمة في التشريعات الراهنة من خلال وضع أطر تنظيمية تتماشى مع النسيج الديني-
الأخلاقي للمجتمعات الإسلامية.

الملخص التنفيذي
باتت الرعاية التلطيفية وتخفيف الآلام جزءًا لا يتجزأ من خدمات الرعاية الصحية، وتشهد كثير من الدول
العربية إقبالاً متزايدًا على تقديم هذه الخدمات، في ظل توقعات الخبراء بزيادة نسبة الإقبال عليها. ويرجع
ذلك إلى أسباب عدّة، من بينها الزيادة في أعداد المسنين وانتشار الأمراض المزمنة التي تصيب الكبار
والأطفال من جميع الفئات العمرية وغيرها من الاعتلالات التي قد تضع إطاراً زمنيًا محدودًا لحياة المرضى.
تولي هذه الدراسة اهتمامًا خاصًا بمنظور أخلاقيات الطب الحيوي في الإسلام، مع أخذ عدد من وجهات
النظر الأخرى بعين الاعتبار. وكما هو الحال مع تقرير مؤتمر “ويش” لعام 2016 ، والذي يحمل عنوان “علم
الجينوم في منطقة الخليج والأخلاقيات الإسلامية “، يرتكز هيكل الدراسة الحالية على رؤية محددة عن
كيفية تعامل أخلاقيات الطب الحيوي في الإسلام مع الرعاية التلطيفية.
وعليه، ينقسم التقرير إلى ثلاثة أقسام تتناول الموضوعات التالية:
المنظورات الدولية، بما في ذلك لمحة تاريخية عن تطور مجال الرعاية التلطيفية وتوسّعه في
العالم، والنطاق المستقبلي لتطوره.
ممارسات الرعاية التلطيفية في الشرق الأوسط، وخاصة في دولة قطر.
منظور الأخلاقيات الإسلامية حيال الرعاية التلطيفية والمرضى المسلمين.

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.

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.

Sharīʿa entails economic teachings that are regarded as part of wider metaphysical considerations, whose ethical foundations ultimately function as a technology of self-examination pertaining to human behavioral patterns." "For instance, Abū Yūsuf (d. 798), a pupil of Abū Ḥanīfa (d. 767) and a court-appointed judge, believed that only through justice can overall development of society take place, since justice increases income…" This essay is part of the Islamic Moral Theology and the Future (IMTF) Project, co-led by Maria Dakake and Martin Nguyen. It is specifically part of the roundtable discussion that is responding to Nguyen's opening essay "here." See Dakake's opening essay "here" for a parallel line of inquiry.

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.

Im Zuge der Genese der islamischen Wissenschaftszweige, die im 8. bis 11. Jh. erfolgte, wurden vielfältige Diskurse um ethische Fragestellungen geführt. In dieser Entstehungsphase kristallisierte sich allerdings keine eigenständige Disziplin, die Ethik hätte genannt werden können, heraus. Vielmehr wurde im islamisch-ethischen Denken in der systematischen Theologie (arab. kalām) sowie der Rechts-bzw. Normenlehre (arab. fiqh) auf die überlieferten Quellen referiert, d. h. den Qur'an und die Hadithe (Überlieferungen über die Lebensweise, die Worte und Taten des Propheten Muhammad). Mit der Ausweitung des muslimischen Territoriums und der endgültigen Etablierung insbesondere der islamischen Normenlehre als eigenständige Disziplin im 9. und 10. Jh., der ein deontologisches Ethikverständnis (→ III.2) zugrunde lag, gewann die normative Orientierung im alltäglichen Leben der Muslime an Dominanz. Hierin scheint ein entscheidender Grund zu liegen, weshalb jene islamisch-ethische Strömung, die 'ilm al-akhlāq ("Wissen um die Charaktereigenschaften") genannt wurde und den Umgang mit Charaktereigenschaften reflektierte, sich in der Wissenschaftsgeschichte des Islam nicht als eigenständiger Wissenschaftszweig etablieren und durchsetzen konnte (vgl. Nekroumi 2017, 5). Gleichwohl wirkt diese Strömung bis heute nach: Ihre Anhänger-Philosophen wie auch Mystiker-beriefen sich in ihren Ethiktheorien kaum auf die Heilige Schrift, den Qur'an als Quelle für ethische Richtlinien, sondern sie waren hauptsächlich durch die antike griechische Moralphilosophie inspiriert, die sie im 10. Jh. in ihren eigenen Werken zu rezipieren begannen (vgl. Gutas 2002, 13). Die Bezeichnung 'ilm al-aḫlāq bzw. aḫlāq charakterisiert ein islamisches Verständnis von Ethik, das ein Äquivalent zum antiken wie auch zum modernen Verständnis von Ethik (im Sinne von Sitte, Brauch, Gewohnheit, kollektive Gepflogenheiten, personale Gepflogenheiten) darstellt und sowohl als Wissenschaftsdisziplin als auch in der Literatur Bedeutung besitzt. Aḫlāq-Konzepte werden gegenwärtig als Teilgebiet der praktischen islamischen Philosophie betrachtet (vgl. Walzer/ Gibb 2012).

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?

مناقشة قضية عمل المرأة من الناحية الشرعية أمر يتطلب نظرة علمية كلية شمولية تدرس الموضوع بكل ما يتعلق به من عوامل ومؤثرات حياتية مختلفة، وهذا بعد منهجي يسميه المجتهدون تحقيق المناط العام لموضوع البحث الشرعي؛ إذ هو يمتد إلى دائرة أوسع تتعلق بطبيعة الحياة الاجتماعية ونمط
العلاقات الأسرية، ويرتبط بشكل الأنظمة السياسية والاقتصادية وتصورها للمرأة ووظيفتها وموقعها من المجتمع، وكان لزاما على البحث الشرعي باعتباره حامي فلسفة الأمة وكيانها تناولُ القضية ضمن التصور الإسلامي الواسع للإنسان والمجتمع والأسرة. ويأتي هذا البحث ليقدّم إسهاما في هذا النقاش
الشرعي، محاولا تفكيك الخلفيات الأيديولوجية التي تكتنف هذه القضية، وبحث الدوافع الاقتصادية والسياسية الكامنة وراءها. ثم متابعة المآلات التي تؤول إليها اجتماعيا واقتصاديا باستحضار واقع تجارب عالمية، للخروج بتصور أكثر شمولية واتزانا في تحقيق مناط القضية في سياقها المقاصدي، الذي يضبط تصورها الفكري وأحكامها التكليفية الشرعية

الكلمات المفتاحية: عمل المرأة، مقاصد الشريعة، المآلات، الاجتماع، الاقتصاد

Discussing the issue of women's work from the Islamic point of view requires a holistic approach that examines the subject with all the different factors and influences of life. This is a methodical approach that Mujtahidūn call “Taḥqīq al-Manāṭ al-‘Āmm” for Islamic researches. It extends to a wider circle related to the nature of social life and the pattern of family relations. It is linked to political and economic systems and the perception of women and their function and location in society. This research contributes to this debatable issue, trying to dismantle the ideological backgrounds surrounding this issue and to examine the economic and political motives behind it. Then, it follows up the implications that are socially and economically derived by evoking the reality of global experiences, in order to come up with a more comprehensive and balanced vision in Taḥqīq al-Manāṭ in its Maqasidic context which controls its view and rulings.

‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬ ‫ـــــــــــــــــــــــــــــــــــــــــــ‬ ‫ــــــــــ‬ ‫ــــــــــــــ‬ ‫ﺍﺧ‬ ‫ــــ‬ ‫ﻼﻕ،‬ ‫ﺷ‬ ‫ـ‬ ‫ﻤﺎﺭﺓ‬ ‫ﺩﻫﻢ‬ ‫ﻭ‬ ‫ﻧﻬﻢ‬ ۲۳۸ ‫ﺍﺳﻼﻡ‬ ‫ﺟﻬﺎﻥ‬ ‫ﺩﺭ‬ ‫ﺍﺧﻼﻕ‬ ‫ﻋﻠﻢ‬ ] ۱ [  ) ‫ﺑﺮ‬ ‫ﻣﺮﻭﺭﻱ‬ ‫ﻣﺴﺌﻠﺔ‬ ‫ﺳﻴﺎﺳﻲ‬ ‫ﻧﻈﺎﻡ‬ ‫ﻭ‬ ‫ﺑﺸﺮ‬ ‫ﺧﻴﺮ‬ ( ‫ﻫـ‬ ‫ﺩﺍﻧﻴﻞ‬ . ‫ﻓﺮﺍﻧﻚ‬  ‫ﺗﺮﺟﻤﺔ‬ ‫ﻣﻴﺮﺩﺍﻣﺎﺩﻱ‬ ‫ﻳﺎﺳﺮ‬  ‫ــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬ ‫ـــــــــــ‬ ‫ﺍﺳﻼﻡ‬ ‫ﺟﻬﺎﻥ‬ ‫ﺩﺭ‬ ‫ﺍﺧﻼﻕ‬ ‫ﻋﻠﻢ‬ ) ‫ﻣﺴ‬ ‫ﺑﺮ‬ ‫ﻣﺮﻭﺭﻱ‬ ‫ﺌﻠ‬ ‫ﺔ‬ ‫ﺳﻴﺎﺳﻲ‬ ‫ﻧﻈﺎﻡ‬ ‫ﻭ‬ ‫ﺑﺸﺮ‬ ‫ﺧﻴﺮ‬ ( ۲۳۹ ‫ﺳﻴﺎﺳـﻲ‬ ‫ﻧﻈـﺎﻡ‬ ‫ﺑﺎ‬ ‫ﺁﻥ‬ ‫ﻧﺴﺒﺖ‬ ‫ﻭ‬ ۱ . ‫ﺍﻳـﻦ‬ ‫ﻣﺴـﺌﻠﻪ‬ ، ‫ﺑـﻲ‬ ‫ﻣﻬـﻢ‬ ‫ﺷـﻚ‬ ‫ﺗـﺮﻳﻦ‬ ‫ﻣﺴـﺌﻠﻪ‬ ‫ﺳـﻨ‬ ‫ﺩﺭ‬ ‫ﺖ‬ ‫ﺍﺧﻼﻗﻲ‬ ‫ـ‬ ‫ﺳﻴﺎﺳﻲ‬ ‫ﺍﻳ‬ ‫ﻧ‬ ‫ﺭﺍ‬ ‫ﻣﺴﻠﻤﺎﻥ‬ ‫ﻓﻴﻠﺴﻮﻓﺎﻥ‬ ‫ﻛﻪ‬ ‫ﺴﺖ‬ ‫ﻳﻌﻨـﻲ‬ ‫ﺩﺍﺩ،‬ ‫ﺟـﺎﻱ‬ ‫ﺁﻥ‬ ‫ﺩﺭ‬ ‫ﺑﺎﻳـﺪ‬ ‫ﻴﺰ‬ ‫ﻓﻠﺴﻔ‬ ‫ﺳﻨﺖ‬ ‫ﺔ‬ ‫ﻳﻮﻧﺎﻧﻲ‬ ‫ﺍﺧﻼﻕ‬ . ‫ﺑﺪﻳﻦ‬ ‫ﻣﻲ‬ ‫ﺗﺮﺗﻴﺐ،‬ ‫ﻣﺒـﺎﻧﻲ‬ ‫ﺳﻨﺖ،‬ ‫ﺍﻳﻦ‬ ‫ﺑﻪ‬ ‫ﻣﺮﺍﺟﻌﻪ‬ ‫ﺑﺎ‬ ‫ﺑﺎﻳﺴﺖ‬ ‫ﭘﻴﭽﻴﺪﮔﻴ‬ ‫ﻬﺎ‬ ‫ﺩﺭﻳﺎﻓﺖ‬ ‫ﺭﺍ‬ ‫ﻣﻴﺎﻧﻪ‬ ‫ﻗﺮﻭﻥ‬ ‫ﺍﺳﻼﻡ‬ ‫ﺑﻌﺪﻱ‬ ‫ﻱ‬ . ‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬ ‫ـــــــــــــــــــــــــــــــــــــــــــ‬ ‫ــــــــــ‬ ‫ــــــــــــــ‬ ‫ﺍﺧ‬ ‫ــــ‬ ‫ﻼﻕ،‬ ‫ﺷ‬ ‫ـ‬ ‫ﻤﺎﺭﺓ‬ ‫ﺩﻫﻢ‬ ‫ﻭ‬ ‫ﻧﻬﻢ‬ ۲۴۰ ‫ﺁﺛﺎﺭ‬ ‫ﺯﻳﺴﺖ‬ ‫ﻣﺘﻨﻮﻉ‬ ‫ﻧﻈﺮﻱ‬ ‫ﺁﺛﺎﺭﻱ‬ ‫ﻛﻪ‬ ‫ﺷﻨﺎﺧﺘﻲ،‬ ‫‪‬ـﺮﻑ‬ ‫ﺻ‬ ‫ﺷـﻨﺎﺧﺖ‬ ‫ﺑـﻪ‬ ‫ﺍﺧﺘﺼـﺎﺹ‬ ‫ﺍﻧـﺪ،‬ ‫ﺩﺍﺭﻧﺪ‬ . ‫ﻋﻠ‬ ‫ﺩﺭ‬ ‫ﺍﻣﺎ‬ ‫ﺍﺧﻼﻕ‬ ‫ﻢ‬ » ‫ﺷـﻨﺎﺧﺖ‬ ‫ﺑـﺮﺍﻱ‬ ‫ﻣـﺎ‬ ‫ﺍﻳﻨﻜـﻪ‬ ‫ﻓﻀـﻴﻠﺖ‬ ۱ ‫ﺑـﻪ‬ ‫ﺩﺳـﺖ‬ ‫ﭼﻴﺴـﺖ‬ ‫ﻧﻤــﻲ‬ ‫ﭘــﮋﻭﻫﺶ‬ ‫ﺧــﻮﺏ‬ ‫ﺑــﺮﺍﻱ‬ ‫ﺑﻠﻜــﻪ‬ ‫ﺯﻧــﻴﻢ،‬ ‫ﻣــﻲ‬ ‫ﭘــﮋﻭﻫﺶ‬ ‫ﺑــﻪ‬ ‫ﺷــﺪﻥ‬ ‫ﭘــﺮﺩﺍﺯﻳﻢ‬ « ‫ــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬ ‫ـــــــــــ‬ ‫ﺍﺳﻼﻡ‬ ‫ﺟﻬﺎﻥ‬ ‫ﺩﺭ‬ ‫ﺍﺧﻼﻕ‬ ‫ﻋﻠﻢ‬ ) ‫ﻣﺴ‬ ‫ﺑﺮ‬ ‫ﻣﺮﻭﺭﻱ‬ ‫ﺌﻠ‬ ‫ﺔ‬ ‫ﺳﻴﺎﺳﻲ‬ ‫ﻧﻈﺎﻡ‬ ‫ﻭ‬ ‫ﺑﺸﺮ‬ ‫ﺧﻴﺮ‬ ( ۲۴۱ ‫ﻣﻬﻢ‬ ‫ﻣﻘﺎﻟﻪ،‬ ‫ﺍﻳﻦ‬ ‫ﻣﻜﺎﻟﻤ‬ ‫ﺗﺮﻳﻦ‬ ‫ﺔ‬ ‫ﺍﻋﻠﻲ‬ ‫ﺧﻴﺮ‬ ‫ﺑﺎ‬ ‫ﻣﺮﺗﺒﻂ‬ ۱ ‫ﺟﻤﻬﻮﺭﻱ‬ ‫ﺍ‬ ‫ﺳﺖ‬ . ‫ﻣﻜﺎﻟﻤ‬ ‫ﺍﻳﻦ‬ ‫ﺔ‬ ‫ﻣﻬﻢ،‬ ‫ﻣﻴﺎﻧ‬ ‫ﻗﺮﻭﻥ‬ ‫ﺳﺮﺍﺳﺮ‬ ‫ﺩﺭ‬ ‫ﻛﻪ‬ ‫ﺔ‬ ‫ﺍﺑﻦ‬ ‫ﺗﺎ‬ ‫ﮔﺮﻓﺘﻪ‬ ‫ﻓﺎﺭﺍﺑﻲ‬ ‫ﺍﺯ‬ ‫ﺍﺳﻼﻣﻲ،‬ ‫ﺑـﻮﺩ،‬ ‫ﺷﺪﻩ‬ ‫ﺷﻨﺎﺧﺘﻪ‬ ‫ﺭﺷﺪ،‬ ‫ﺟﻮﺍﻧ‬ ‫ﻣﺨﺎﻟﻔﺎﻥ‬ ‫ﺍﺯ‬ ‫ﺗﻦ‬ ‫ﺩﻭ‬ ‫ﻣﺼﺎﻑ‬ ‫ﺑﻪ‬ ‫ﺭﺍ‬ ‫ﺳﻘﺮﺍﻁ‬ ‫ﺶ‬ ‫ﻣﻲ‬ ‫ﺍ‬ ‫ﻛﻪ‬ ‫ﻓﺮﺳﺘﺪ‬ ‫ﻣﻲ‬ ‫ﺍﻭ‬ ‫ﺯ‬ ‫ﺍﺯ‬ ‫ﺧﻮﺍﻫﻨـﺪ‬ ‫ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ‬ ‫ـــــــــــــــــــــــــــــــــــــــــــ‬ ‫ــــــــــ‬ ‫ــــــــــــــ‬ ‫ﺍﺧ‬ ‫ــــ‬ ‫ﻼﻕ،‬ ‫ﺷ‬ ‫ـ‬ ‫ﻤﺎﺭﺓ‬ ‫ﺩﻫﻢ‬ ‫ﻭ‬ ‫ﻧﻬﻢ‬ ۲۵۰ ‫ﺍﺑـﻦ‬ ‫ﺩﺍﺳﺘﺎﻥ‬ ‫ﺍﺻﻠﻲ‬ ‫ﻣـﻲ‬ ‫ﻃﻔﻴـﻞ،‬ ‫ﺁﻣـﻮﺯﺩ‬ ‫؛‬ ‫ﻭﻱ‬ ‫ﻣـﻮﺭﺩ‬ ‫ﺩﺭ‬ ‫ﻛـﻪ‬ ‫ﺗﻔـﺎﻭﺕ‬ ‫ﺍﻳـﻦ‬ ‫ﺑـﺎ‬ ] ِ ‫ﺗﻌﺒﻴـﺮ‬ [ » ‫ﻋﺰﻟﺖ‬ « ، ‫ﺍﻣﺮ‬ ‫ﺯﻳﺴﺘﻦ،‬ ‫ﺍﻧﺰﻭﺍ‬ ‫ﺩﺭ‬ ‫ﻱ‬ ‫ﺍ‬ ‫ﺳﺘ‬ ‫ﻧﻴﺴﺖ‬ ‫ﻌﺎﺭﻱ‬ . ‫ﻣﻲ‬  ‫ﺣﻲ‬ ‫ﺑﺮﺍ‬ ‫ﻛﻪ‬ ‫ﺁﻣﻮﺯﺩ‬ ‫ﺳﻌﺎﺩﺕ‬ ‫ﻱ‬ ‫ﺑﻪ‬ ‫ﺍﻫﻤﻴﺖ،‬ ‫ﺍﺯ‬ ‫ﺩﺭﺟﻪ‬ ‫ﻫﻤﺎﻥ‬ ‫ﺑﻪ‬ ‫ﻭ،‬ ‫ﺧﻮﺩﺵ‬ ‫ﺑﻬﺮﻭﺯﻱ‬ ‫ﻭ‬ ‫ﺑﺸـﺮﻳﺖ،‬ ‫ﻛـﻞ‬ ‫ﺑﻬـﺮﻭﺯﻱ‬ ‫ﺧـﺎﻃﺮ‬

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.

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 الإسلاميّة للحياة

Interrogating the development and conceptual framework of economic thought in the Islamic tradition pertaining to ethical, philosophical, and theological ideas, this book provides a critique of modern Islamic economics as a hybrid economic system. From the outset, Sami Al-Daghistani is concerned with the polyvalent methodology of studying the phenomenon of Islamic economic thought as a human science in that it nurtures a complex plentitude of meanings and interpretations associated with the moral self. By studying legal scholars, theologians, and Sufis in the classical period, Al-Daghistani looks at economic thought in the context of Sharī'a's moral law. Alongside critiquing modern developments of Islamic economics, he puts forward an idea for a plural epistemology of Islam's moral economy, which advocates for a multifaceted hermeneutical reading of the subject in light of a moral law, embedded in a particular cosmology of human relationality, metaphysical intelligibility, and economic subjectivity.

For more info and to download the introduction and table of contents:
https://www.cambridge.org/core/books/making-of-islamic-economic-thought/A3C2B540713055E748A82AA3594DB803

https://www.cambridge.org/us/academic/subjects/economics/history-economic-thought-and-methodology/making-islamic-economic-thought-islamization-law-and-moral-discourses?format=HB

The present work is a translation of al-Shahid al-Thani’s Munyat al-Murid fi Adab al-Mufid wa al-Mustafid. The original Arabic work, written in 954 AH/1547 CE, quickly established  itself as a core text in the Islamic seminaries, and it has long been an important source of reference for anyone interested in Islamic education and spiritual development.

Now available in English for the first time, this classic work will be a valuable addition to the core reading lists of courses on Islamic ethics and spirituality. The current edition also contains an insightful introduction consisting of a biography of the author, an overview of the body of his work, a survey of his predecessors’ views on education, a study of his ideas on education, and an examination of his methodology of education.

Edited by Mohammad Mehdi Baghi and Mohammed Ali Ismail, with an introduction by Mohammad Mehdi Baghi.

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.

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.

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.

Reforming Modernity is a sweeping intellectual history and philosophical reflection built around the work of the Morocco-based philosopher Abdurrahman Taha, one of the most significant philosophers in the Islamic world since the colonial era. Wael B. Hallaq contends that Taha is at the forefront of forging a new, non-Western-centric philosophical tradition. He explores how Taha’s philosophical project sheds light on recent intellectual currents in the Islamic world and puts forth a formidable critique of Western and Islamic modernities.

Hallaq argues that Taha’s project departs from―but leaves behind―the epistemological grounds in which most modern Muslim intellectuals have anchored their programs. Taha systematically rejects the modes of thought that have dominated the Muslim intellectual scene since the beginning of the twentieth century―nationalism, Marxism, secularism, political Islamism, and liberalism. Instead, he provides alternative ways of thinking, forcefully and virtuosically developing an ethical system with a view toward reforming existing modernities. Hallaq analyzes the ethical thread that runs throughout Taha’s oeuvre, illuminating how Taha weaves it into a discursive engagement with the central questions that plague modernity in both the West and the Muslim world. The first introduction to Taha’s ethical philosophy for Western audiences, Reforming Modernity presents his complex thought in an accessible way while engaging with it critically. Hallaq’s conversation with Taha’s work both proffers a cogent critique of modernity and points toward answers for its endemic and seemingly insoluble problems.