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  1. Ghulam-Haider Aasi (2003). Islamic Legal and Ethical Views on Organ Transplantation and Donation. Zygon 38 (3):725-734.
    In Islam, one of the core beliefs is in the life of the hereafter. At the end of time and all that exists, all human beings will be resurrected and will face the Day of Judgment. Even their body parts or organs will stand witness against them. Furthermore, in Islamic law, every action or thing is categorized either as legitimate or prohibited. This article explores ethico‐legal opinions on the issues of organ donation and transplantation in the light of these essential (...)
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  2. Rahmat Abdullah (2008). Warisan Sang Murabbi: Pilar-Pilar Asasi. Tarbawi Press.
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  3. Khalil Abdur-Rashid, Steven Woodward Furber & Taha Abdul-Basser (2013). Lifting the Veil: A Typological Survey of the Methodological Features of Islamic Ethical Reasoning on Biomedical Issues. Theoretical Medicine and Bioethics 34 (2):81-93.
    We survey the meta-ethical tools and institutional processes that traditional Islamic ethicists apply when deliberating on bioethical issues. We present a typology of these methodological elements, giving particular attention to the meta-ethical techniques and devices that traditional Islamic ethicists employ in the absence of decisive or univocal authoritative texts or in the absence of established transmitted cases. In describing how traditional Islamic ethicists work, we demonstrate that these experts possess a variety of discursive tools. We find that the ethical responsa—i.e., (...)
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  4. Mirzo Aḣmadov (uuuu). Nasri Akhloqī Badeii Ḣusaĭn Voizi Koshifī. Vazorati Maorifi Jumḣurii Tojikiston.
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  5. Wael K. Al-Delaimy (2012). Ethical Concepts and Future Challenges of Neuroimaging: An Islamic Perspective. Science and Engineering Ethics 18 (3):509-518.
    Neuroscience is advancing at a rapid pace, with new technologies and approaches that are creating ethical challenges not easily addressed by current ethical frameworks and guidelines. One fascinating technology is neuroimaging, especially functional Magnetic Resonance Imaging (fMRI). Although still in its infancy, fMRI is breaking new ground in neuroscience, potentially offering increased understanding of brain function. Different populations and faith traditions will likely have different reactions to these new technologies and the ethical challenges they bring with them. Muslims are approximately (...)
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  6. Ibn al-Ḥajjāj & Aḥmad ibn Muḥammad (2005). .
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  7. Fatima Agha Al-Hayani (2008). Muslim Perspectives on Stem Cell Research and Cloning. Zygon 43 (4):783-795.
    In Islam, the acquisition of knowledge is a form of worship. But human achievement must be exercised in conformity with God's will. Warnings against feelings of superiority often are coupled with the command to remain within the confines of God's laws and limits. Because of the fear of arrogance and disregard of the balance created by God, any new knowledge or discovery must be applied with careful consideration to maintaining balance in the creation. Knowledge must be applied to ascertain equity (...)
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  8. Ghiath Alahmad & Kris Dierickx (2012). What Do Islamic Institutional Fatwas Say About Medical and Research Confidentiality and Breach of Confidentiality? Developing World Bioethics 12 (2):104-112.
    Protecting confidentiality is an essential value in all human relationships, no less in medical practice and research.1 Doctor-patient and researcher-participant relationships are built on trust and on the understanding those patients' secrets will not be disclosed.2 However, this confidentiality can be breached in some situations where it is necessary to meet a strong conflicting duty.3Confidentiality, in a general sense, has received much interest in Islamic resources including the Qur'an, Sunnah and juristic writings. However, medical and research confidentiality have not been (...)
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  9. Amel Alghrani (2013). Womb Transplantation and the Interplay of Islam and the West. Zygon 48 (3):618-634.
    In Saudi Arabia in 2000 the world's first human uterus transplant was attempted with some success. In 2011 the second successful human uterus transplant took place in Turkey. Doctors in the United Kingdom have recently announced that uterus transplants will be carried out in the UK if doctors can raise enough funds to complete their research. As scientists continue to make progress in this domain this is anticipated to be the next breakthrough in the arena of assisted reproductive technologies. The (...)
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  10. Shaukat Ali (1975). Administrative Ethics in a Muslim State. Publishers United.
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  11. Sami Alsolamy (2014). Islamic Views on Artificial Nutrition and Hydration in Terminally Ill Patients. Bioethics 28 (2):96-99.
    Withholding and withdrawing artificial nutrition and hydration from terminally ill patients poses many ethical challenges. The literature provides little information about the Islamic beliefs, attitudes, and laws related to these challenges. Artificial nutrition and hydration may be futile and reduce quality of life. They can also harm the terminally ill patient because of complications such as aspiration pneumonia, dyspnea, nausea, diarrhea, and hypervolemia. From the perspective of Islam, rules governing the care of terminally ill patients are derived from the principle (...)
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  12. Ahsan M. Arozullah & Mohammed Amin Kholwadia (2013). Wilāyah (Authority and Governance) and its Implications for Islamic Bioethics: A Sunni Māturīdi Perspective. Theoretical Medicine and Bioethics 34 (2):95-104.
    Juridical councils that render rulings on bioethical issues for Muslims living in non-Muslim lands may have limited familiarity with the foundational concept of wilāyah (authority and governance) and its implications for their authority and functioning. This paper delineates a Sunni Māturīdi perspective on the concept of wilāyah, describes how levels of wilāyah correlate to levels of responsibility and enforceability, and describes the implications of wilāyah when applied to Islamic bioethical decision making. Muslim health practitioners and patients living in the absence (...)
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  13. Aḥmad Rajab Asmar (2008). .
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  14. Shahid Athar (2008). Enhancement Technologies and the Person: An Islamic View. Journal of Law, Medicine and Ethics 36 (1):59-64.
    The availability of newer choices in contemporary bioethics, especially enhancement technologies, poses a challenge for Muslim patients and their care providers in making appropriate decisions. How should they reconcile personal autonomy with ethical guidelines of Islamic Shariah ? This article discusses such concerns.
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  15. Mariam Attar (2010). Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought. Routledge.
    This book explores philosophical ethics in Arabo-Islamic thought.
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  16. Abūlkalām Āzād (1970). Islamic Conception of Love and Goodness. Peermahomed Ebrahim Trust.
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  17. Mājid ibn Muḥammad Baḥrānī (2010). .
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  18. ʻElî Bapîr (2006). Çend Waneyek Derbarey Îslam U Misułmanetîy W Karî Îslamîy le Ber R̄oşnayî Quran U Sunnetda. Al-Tafsīr Bo Biławkirdinewe W Rageyandin.
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  19. ʻAbd Allāh ibn al-Ḥusayn Bāʻalawī (2009). Al-Ifādah Bi-Taʻrīf Al-ʻādah.
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  20. E. M. Bogucharskiĭ (2010). Musulʹmanskiĭ Ėtiket.
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  21. Muḥammad ibn Ismāʻīl Bukhārī (1997). Imam Bukhari's Book of Muslim Morals and Manners. Al-Saadawi.
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  22. Asʻad Namir Buṣūl (1993). Good Neighbors and Other Moral Stories. Iqraʼ International Educational Foundation.
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  23. M. A. Cook (2003). Forbidding Wrong in Islam: An Introduction. Cambridge University Press.
    Michael Cook's classic study, Commanding Right and Forbidding Wrong in Islamic Thought (Cambridge, 2001), reflected upon the Islamic injunction to forbid wrongdoing. This book is a short, accessible survey of the same material. Using Islamic history to illustrate his argument, Cook unravels the complexities of the subject by demonstrating how the past informs the present. At the book's core is an important message about the values of Islamic traditions and their relevance in the modern world.
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  24. M. A. Cook (2000). Commanding Right and Forbidding Wrong in Islamic Thought. Cambridge University Press.
    What kind of duty do we have to try to stop other people doing wrong? The question is intelligible in just about any culture, but few of them seek to answer it in a rigorous fashion. The most striking exception is found in the Islamic tradition, where 'commanding right' and 'forbidding wrong' is a central moral tenet already mentioned in the Koran. As an historian of Islam whose research has ranged widely over space and time, Michael Cook is well placed (...)
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  25. Jalāl al-Dīn Muḥammad ibn Asʻad Dawānī (1839/1977). Practical Philosophy of the Muhammadan People: Exhibited in its Professed Connexion with the European, so as to Render Either an Introduction to the Other: Being a Translation of the Akhlak-I Jalaly ... From the Persian of Fakir Jany Muhammad Asaad. Karimsons.
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  26. ʻAbbās al-Mukhbir Dizfūlī (2003). .
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  27. ʻAbbās al-Mukhbir Dizfūlī (2003). Qāmūs Al-Akhlāq Wa-Al-Ḥuqūq. Būstān Kitāb Qum.
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  28. Gerardus Willebrordus Joannes Drewes (ed.) (1978). An Early Javanese Code of Muslim Ethics. Martinus Nijhoff.
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  29. Ibn Durayb & ʻIzz al-Dīn ibn Durayb (2004). .
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  30. Majid Fakhry (1994). Ethical Theories in Islam. E.J. Brill.
    INTRODUCTION An ethical theory is a reasoned account of the nature and grounds of right actions and decisions and the principles underlying the claim that ...
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  31. Abū al-Qāsim Fanāyī (2010). .
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  32. Abū Fāris & Muḥammad ʻAbd al-Qādir (2010). .
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  33. Āl Fawzān & Ṣāliḥ ibn Fawzān ibn ʻAbd Allāh (2005). .
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  34. ʻAbd al-ʻAzīz ibn Fawzān ibn Ṣāliḥ Fawzān (2003). .
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  35. ʻAbd al-Ḥakīm Fāz̤ilī (2010). .
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  36. Mohammed Ghaly (2013). Islamic Bioethics in the Twenty‐First Century. Zygon 48 (3):592-599.
    Islamic bioethics is in good health, this article argues. During the twentieth century, academic researchers had to deal with a number of difficulties including the scarcity of available Islamic sources. However, the twenty-first century witnessed significant breakthroughs in the field of Islamic bioethics. A growing number of normative works authored by Muslim religious scholars and studies conducted by academic researchers have been published. This nascent field also proved to be appealing for research-funding institutions in the Muslim world and also in (...)
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  37. Mohammed Ghaly (2012). Religio-Ethical Discussions on Organ Donation Among Muslims in Europe: An Example of Transnational Islamic Bioethics. [REVIEW] Medicine, Health Care and Philosophy 15 (2):207-220.
    This article analyzes the religio-ethical discussions of Muslim religious scholars, which took place in Europe specifically in the UK and the Netherlands, on organ donation. After introductory notes on fatwas (Islamic religious guidelines) relevant to biomedical ethics and the socio-political context in which discussions on organ donation took place, the article studies three specific fatwas issued in Europe whose analysis has escaped the attention of modern academic researchers. In 2000 the European Council for Fatwa and Research (ECFR) issued a fatwa (...)
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  38. Sayf Allāh Gharībyār (2009). Pah Islām Ke Ghwarah Akhlāq: Da Ādābo, Akhlāqo, Ikhlāqo Aw Ḥuqūqo Yaw Jāmiʻ Islāmī As̲ar. MuʼAssasah-I Intishārāt-I Al-Azhar.
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  39. Muḥammad Ghazālī (2004). Muslim Character: An American-English Translation of Muhammad Al-Ghazali's Khuluq Al-Muslim. Library of Islam.
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  40. Ghazzālī (2006). Das Kriterium des Handelns =. Wbg, Wissenschaftliche Buchgesellschaft.
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  41. Fethullah Gülen (2013). From Seed to Cedar: Nurturing the Spiritual Needs in Children. Tughra Books.
    Our understanding of morality -- Reasons for the collapse of nations -- Imitating other nations -- The honorable creature -- The authority of the church and clergy in the west -- The relation between state and religion in Islam -- Moral principles -- Living principle-centered -- High morality -- The decorations of worldly life -- To be merciful -- The highest rank of humanity.
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  42. Fethullah Gülen (2012). From Seed to Cedar: Nurturing the Spiritual Needs in Children: A Guide for Muslim Families. Tughra Books.
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  43. Fethullah Gülen (2000). Pearls of Wisdom. The Fountain.
    This book is a compilation of some of the wise sayings of M Fethullah Gülen, each of which is a criterion or pearl of wisdom by which we may seek and find our way in todays world, or a light illuminating our way, to live as a responsible ...
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  44. Jāved Aḥmad G̲h̲āmidī (2009). Morals and Morality. Al-Mawrid.
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  45. J. Mark Halstead (1997). Muslims and Sex Education. Journal of Moral Education 26 (3):317-330.
    Abstract Objections to contemporary practice in sex education are examined in the light of recent calls by Muslim leaders in Britain for Muslim parents to withdraw their children from sex education classes. The dilemma facing liberal policy makers is discussed, as they seek to reconcile the public interest, the wishes of parents with a wide diversity of beliefs and values and the perceived needs of children, and the paper concludes with a consideration of how far it is possible to develop (...)
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  46. Abd Haris (2010). Etika Hamka: Konstruksi Etik Berbasis Rasional Religius. Penerbit & Distribusi, Lkis Yogyakarta Bekerja Sama Dengan Iain Sunan Ampel Press Surabaya.
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  47. Maḥmūd ibn Maḥmūd ibn ʻAlī Ḥasanī (2012). .
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  48. Henk Have (2013). Global Bioethics: Transnational Experiences and Islamic Bioethics. Zygon 48 (3):600-617.
    In the 1970s “bioethics” emerged as a new interdisciplinary discourse on medicine, health care, and medical technologies, primarily in Western, developed countries. The main focus was on how individual patients could be empowered to cope with the challenges of science and technology. Since the 1990s, the main source of bioethical problems is the process of globalization, particularly neo-liberal market ideology. Faced with new challenges such as poverty, inequality, environmental degradation, hunger, pandemics, and organ trafficking the bioethical discourse of empowering individuals (...)
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  49. Kamāl Ḥaydarī (2007). .
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  50. Camille Adams Helminski (ed.) (2004). The Book of Character: Writings on Character and Virtue From Islamic and Other Sources. Book Foundation.
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1 — 50 / 158