Search results for 'Islamic ethics' (try it on Scholar)

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  1. Tariq Ramadan (2013). The Challenges and Future of Applied Islamic Ethics Discourse: A Radical Reform? Theoretical Medicine and Bioethics 34 (2):105-115.score: 240.0
    In this paper, I explore the concept of applied Islamic ethics, the facts, its challenges, and its future. I aim to highlight some of the deep-rooted issues that Muslims have faced historically and continue to experience today as they apply religious guidance to their daily lives. I consider the causes and rationale behind the current situation and look beyond to suggest ways in which this may evolve, calling for a radical reform. Muslims throughout the world are experiencing a (...)
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  2. George Fadlo Hourani (1985). Reason and Tradition in Islamic Ethics. Cambridge University Press.score: 240.0
    This volume collects the published essays of the late Professor Hourani on Islamic ethics in the earlier classical and formative periods of Islamic civilisation. Ethics was from the start at the core of Islam, and the construction of philosophical theories to support normative ethics made those centuries among the most profound and intensely active in the history of ethical thought. The book opens with two general and contextual pieces and thereafter it is organised by schools (...)
     
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  3. Mariam Attar (2010). Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought. Routledge.score: 234.0
    This book explores philosophical ethics in Arabo-Islamic thought.
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  4. Gillian Rice (1999). Islamic Ethics and the Implications for Business. Journal of Business Ethics 18 (4):345 - 358.score: 228.0
    As global business operations expand, managers need more knowledge of foreign cultures, in particular, information on the ethics of doing business across borders. The purpose of this paper is twofold: (1) to share the Islamic perspective on business ethics, little known in the west, which may stimulate further thinking and debate on the relationships between ethics and business, and (2) to provide some knowledge of Islamic philosophy in order to help managers do business in Muslim (...)
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  5. Iljas Ismail (1980). Islamic Ethics and Morality. Convislam.score: 210.0
  6. Eddy S. Fang & Renaud Foucart (forthcoming). Western Financial Agents and Islamic Ethics. Journal of Business Ethics.score: 204.0
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  7. Mohammed Ghaly (2014). Pre‐Modern Islamic Medical Ethics and Graeco‐Islamic‐Jewish Embryology. Bioethics 28 (2):49-58.score: 192.0
    This article examines the, hitherto comparatively unexplored, reception of Greek embryology by medieval Muslim jurists. The article elaborates on the views attributed to Hippocrates (d. ca. 375 BC), which received attention from both Muslim physicians, such as Avicenna (d. 1037), and their Jewish peers living in the Muslim world including Ibn Jumayʽ (d. ca. 1198) and Moses Maimonides (d. 1204). The religio-ethical implications of these Graeco-Islamic-Jewish embryological views were fathomed out by the two medieval Muslim jurists Shihāb al-Dīn al-Qarāfī (...)
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  8. Ayman Shabana (2013). Law and Ethics in Islamic Bioethics: Nonmaleficence in Islamic Paternity Regulations. Zygon 48 (3):709-731.score: 192.0
    In Islamic law paternity is treated as a consequence of a licit sexual relationship. Since DNA testing makes a clear distinction between legal and biological paternity possible, it challenges the continued correlation between paternity and marriage. This article explores the foundations of paternity regulations in the Islamic ethico-legal tradition, with a particular focus on what is termed here “the licit sex principle,” and investigates the extent to which a harm-based argument can be made either by appeal to or (...)
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  9. Najma Mohamed (2014). Islamic Education, Eco-Ethics and Community. Studies in Philosophy and Education 33 (3):315-328.score: 192.0
    Amid the growing coalescence between the religion and ecology movements, the voice of Muslims who care for the earth and its people is rising. While the Islamic position on the environment is not well-represented in the ecotheology discourse, it advances an environmental imaginary which shows how faith can be harnessed as a vehicle for social change. This article will draw upon doctoral research which synthesised the Islamic ecological ethic (eco-ethic) from sacred texts, traditions and contemporary thought, and illustrated (...)
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  10. S. Aksoy (2010). Some Principles of Islamic Ethics as Found in Harrisian Philosophy. Journal of Medical Ethics 36 (4):226-229.score: 186.0
    John Harris is one of the prominent philosophers and bioethicists of our time. He has published tens of books and hundreds of papers throughout his professional life. This paper aims to take a ‘deep-look’ at Harris' works to argue that it is possible to find some principles of Islamic ethics in Harrisian philosophy, namely in his major works, as well as in his personal life. This may be surprising, or thought of as a ‘big’ and ‘groundless’ claim, since (...)
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  11. Rafik Issa Beekun (1997). Islamic Business Ethics. International Institute of Islamic Thought.score: 180.0
  12. Shahzad Qaiser (2009). Biomedical Ethics: Philosophical and Islamic Perspectives. Islamic Research Institute.score: 180.0
     
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  13. A. Kevin Reinhart (2003). Islamic Ethics of Life : Future Challenges. In Jonathan E. Brockopp (ed.), Islamic Ethics of Life: Abortion, War, and Euthanasia. University of South Carolina Press.score: 180.0
  14. Bayu Taufiq Possumah, Abdul Ghafar Ismail & Shahida Shahimi (2013). Bringing Work Back in Islamic Ethics. Journal of Business Ethics 112 (2):257-270.score: 176.0
    Religion and work are seldom discussed. The two have caused scholars to question the religion’s role with work. This paper reviews research on the integrate between religion and work by examining issues of concept, definition, measurement, and reviewing research that examines the relationship of work and religion with respect to: different times, types of people, organize human interactions and sources of knowledge. We then discuss the methodological requirement for reintegrating work studies into social institutional theory and indicate what the conceptual (...)
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  15. Mohammad Saeed, Zafar U. Ahmed & Syeda-Masooda Mukhtar (2001). International Marketing Ethics From an Islamic Perspective: A Value-Maximization Approach. [REVIEW] Journal of Business Ethics 32 (2):127 - 142.score: 174.0
    International marketing practices, embedded in a strong ethical doctrine, can play a vital role in raising the standards of business conduct worldwide, while in no way compromising the quality of services or products offered to customers, or surrendering the profit margins of businesses. Adherence to such ethical practices can help to elevate the standards of behavior and thus of living, of traders and consumers alike. Against this background, this paper endeavors to identify the salient features of the Islamic framework (...)
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  16. Aasim I. Padela (2007). Islamic Medical Ethics: A Primer. Bioethics 21 (3):169–178.score: 168.0
  17. Bülent Şenay (2010). Change And Changeability: Ethics Of Disagreement And Public Space In Islamic Thought. Journal for the Study of Religions and Ideologies 9 (26):128-162.score: 168.0
    The paper advocates that a middle ground between the many theories attempting to explain Islam and its view on the relationship between politics and religion is provided by the textual and discursive approaches. Islamist and/or Islamic revivalist movements are essentially concerned with the relationship between religion and social reality in the context of ‘change’. Worldly politics and the hermeneutics of disagreement also essentially deal with ‘change’ and ‘public space’. What is ‘changeable’ and what is ‘unchangeable’ is a question of (...)
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  18. Gillian Rice (2006). Pro-Environmental Behavior in Egypt: Is There a Role for Islamic Environmental Ethics? [REVIEW] Journal of Business Ethics 65 (4):373 - 390.score: 162.0
    Egypt, a less affluent, predominantly Muslim country, suffers from numerous forms of environmental pollution, some severe. This study investigates pro-environmental behaviors of citizens in Cairo, Egypt’s largest metropolis, and studies the relationship between pro-environmental behavior and demographic variables, beliefs, values, and religiosity. Analysis shows that three types of pro-environmental behavior are present: Public Sphere, Private Sphere, and Activist Behavior, with the latter occurring less frequently. Importantly, the study identifies an ecocentric value among respondents which is correlated with Public Sphere Behavior. (...)
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  19. Jonathan E. Brockopp (ed.) (2003). Islamic Ethics of Life: Abortion, War, and Euthanasia. University of South Carolina Press.score: 160.0
    o ne -taking -Life ana Oavmg .Life The Islamic Context Jonathan E. Brockopp The great ethicists of the western world, Augustine, Aquinas, Kant, and others, ...
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  20. Ali Rizvi (2010). Islamic Environmental Ethics and the Challenge of Anthropocentrism. AMERICAN JOURNAL OF ISLAMIC SOCIAL SCIENCES 27 (3):53-78.score: 156.0
    Lynn White’s seminal article on the historical roots of the ecological crisis, which inspired radical environmentalism, has cast suspicion upon religion as the source of modern anthropocentrism. To pave the way for a viable Islamic environmental ethics, charges of anthropocentrism need to be faced and rebutted. Therefore, the bulk of this paper will seek to establish the non- anthropocentric credentials of Islamic thought. Islam rejects all forms of anthropocentrism by insisting upon a transcendent God who is utterly (...)
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  21. Dale Maurice Riepe (1988). Book Review:Reason and Tradition in Islamic Ethics. George Hourani. [REVIEW] Ethics 98 (3):588-.score: 156.0
  22. M. K. Banu Az-Zubair (2007). Who is a Parent? Parenthood in Islamic Ethics. Journal of Medical Ethics 33 (10):605-609.score: 156.0
  23. A. Kevin Reinhart (2005). Origins of Islamic Ethics: Foundations and Constructions. In William Schweiker (ed.), The Blackwell Companion to Religious Ethics. Blackwell Pub.. 244--253.score: 156.0
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  24. Salam Abdallah (2010). Islamic Ethics: An Exposition for Resolving ICT Ethical Dilemmas. Journal of Information, Communication and Ethics in Society 8 (3):289-301.score: 156.0
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  25. Abbas J. Ali & Abdulrahman Al-Aali (forthcoming). Marketing and Ethics: What Islamic Ethics Have Contributed and the Challenges Ahead. Journal of Business Ethics.score: 156.0
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  26. John Kelsay (2007). Comparison and History in the Study of Religious Ethics: An Essay on Michael Cook's "Commanding Right and Forbidding Wrong in Islamic Thought". [REVIEW] Journal of Religious Ethics 35 (2):347 - 373.score: 156.0
    Qur'an 3:104 speaks of "commanding right and forbidding wrong" as a constitutive feature of the Muslim community. Michael Cook's careful and comprehensive study provides a wealth of information about the ways Muslims in various contexts have understood this notion. Cook also makes a number of comparative observations, and suggests that "commanding" appears to be a uniquely Muslim practice. Scholars of religious ethics should read Cook's study with great appreciation. They will also have a number of questions about his comparative (...)
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  27. John Kelsay (2013). Islamic Ethics. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.score: 156.0
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  28. Ismaʼil R. al Faruqi (1989). Islamic Ethics. In S. Cromwell Crawford (ed.), World Religions and Global Ethics. Paragon House Publishers.score: 156.0
  29. Sohail H. Hashmi (2004). Islamic Ethics and Weapons of Mass Destruction: An Argument for Nonproliferation. In Sohail H. Hashmi & Steven Lee (eds.), Ethics and Weapons of Mass Destruction: Religious and Secular Perspectives. Cambridge University Press. 321--352.score: 156.0
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  30. M. Kabir (2007). Who is a Parent? Parenthood in Islamic Ethics. Journal of Medical Ethics 33 (10):605.score: 156.0
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  31. Fahri Karakas, Emine Sarigollu & Mustafa Kavas (forthcoming). Discourses of Collective Spirituality and Turkish Islamic Ethics: An Inquiry Into Transcendence, Connectedness, and Virtuousness in Anatolian Tigers. Journal of Business Ethics.score: 156.0
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  32. Mohammad Ashraf Adeel (2008). Islamic Ethics and the Controversy About the Moral Heart of Confucianism. Dao: A Journal of Comparative Philosophy 7 (2):151-156.score: 150.0
  33. Vivienne Boon (2011). Jürgen Habermas and Islamic Fundamentalism: On the Limits of Discourse Ethics. Journal of Global Ethics 6 (2):153-166.score: 150.0
    Using the example of contemporary Islamic fundamentalism, and especially the writings of Sayyid Qutb, this article raises questions about discourse ethics as a mode of conflict resolution. It appears that discourse ethics is only relevant when all parties have already agreed to settle disputes deliberatively and already share the notions of rational deliberation and individual autonomy. This raises questions not only about the capability of discourse ethics to incorporate a deep plurality of worldviews, but also about (...)
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  34. Majid Fakhry (1988). Reason and Tradition in Islamic Ethics. Journal of the History of Philosophy 26 (4):660-662.score: 150.0
  35. Tanri Abeng (1997). Business Ethics in Islamic Context. Business Ethics Quarterly 7 (3):47-54.score: 150.0
    The role of the business leader is key to develop the culture of an enterprise. To exemplify its importance in the national and globalcontext, the Muslim author from Indonesia points with admiration to Konosuke Matsushita, founder of Matsushita Electric Corporation, who already in the 1930s set up the seven ethical principles for healthy business growth, which also are commended by the Islamic imperative. Due to the current dynamic business environment, Muslims find themselves confronted with serious dilemmas and need guidance (...)
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  36. Charles E. Butterworth (1983). Ethics in Medieval Islamic Philosophy. Journal of Religious Ethics 11 (2):224 - 239.score: 150.0
    This essay focuses on three of Islam's best-known philosophers: Farabi, Avicenna, and Averroes. It sets forth and compares their ethical teaching on the following basic issues: (1) the relation of philosophy to religion, (2) the communal basis of ethics and the comcomitant role of statecraft, and (3) some specific charac- teristics of their ethical teaching. Throughout the essay the close connection of medieval Islamic with classical Greek philosophy is noted.
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  37. Oliver Leaman (1986). Reason and Tradition in Islamic Ethics By George Hourani Cambridge University Press, 1985, Xv+282 Pp., £25.50. [REVIEW] Philosophy 61 (237):420-.score: 150.0
  38. V. Rispler-Chaim (1989). Islamic Medical Ethics in the 20th Century. Journal of Medical Ethics 15 (4):203-208.score: 150.0
    While the practice of Western medicine is known today to doctors of all ethnic and religious groups, its standards are subject to the availability of resources. The medical ethics guiding each doctor is influenced by his/her religious or cultural background or affiliation, and that is where diversity exists. Much has been written about Jewish and Christian medical ethics. Islamic medical ethics has never been discussed as an independent field of ethics, although several selected topics, especially (...)
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  39. Keith Cash (2004). Islamic Ethics. Nursing Philosophy 5 (2):185–186.score: 150.0
  40. Abdulaziz Abdulhussein Sachedina (2009). Islamic Biomedical Ethics: Principles and Application. Oxford University Press.score: 146.0
    In search of principles of health care in Islam -- Health and suffering -- Beginning of life -- Terminating early life -- Death and dying -- Organ donation and cosmetic enhancement -- Recent developments -- Epilogue.
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  41. Jamal A. Badawi (2001). Islamic Business Ethics. Spiritual Goods 2001:295-323.score: 144.0
    This essay focuses on the normative teachings of Islam. Justice, honesty, and public welfare are the pillars of Islamic business ethics. These values have two major roots: (1) belief in and devotion to Allah (God), and (2) the earthly trusteeship that grounds moral accountability. The business values of productivity, hard work, and excellence are encouraged. However, at the heart of various injunctions relating to business transactions are the imperatives of lawfulness, honesty, and fair play. Products or services must (...)
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  42. Hendrik M. Vroom, Petra Verdonk, Marzouk Aulad Abdellah & Martina C. Cornel (eds.) (2013). Looking Beneath the Surface: Medical Ethics From Islamic and Western Perspectives. Editions Rodopi.score: 144.0
    Looking Beneath the Surface explores Arab-Islamic and Western perspectives on medical ethical issues: genetic research and treatment, abortion, organ donation, and palliative sedation and euthanasia. The contributions in this volume discuss the state of the (medical) art, the role of laws, counseling, and spiritual counseling in the decision-making process. The different approaches to the ethical issues, ways of moral reasoning, become clear in these contributions, especially the role of tradition for Islam and the importance of autonomy for the West. (...)
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  43. Ingmar Wienen (1999). Impact of Religion on Business Ethics in Europe and the Muslim World: Islamic Versus Christian Tradition. P. Lang.score: 144.0
  44. Rumee Ahmed (2011). The Ethics of Prophetic Disobedience: Qur'an 8:67 at the Crossroads of Islamic Sciences. Journal of Religious Ethics 39 (3):440-457.score: 136.0
    Medieval Muslim scholars were challenged with squaring their conceptions of prophetic infallibility with reports that Muhammad disobeyed revelatory commands from God. The manner in which they rehabilitated the prophetic image in these cases had corresponding repercussions in the fields of jurisprudence, theology, and legal theory. The present article uses the case of Q. 8:67 to demonstrate the intertwined nature of the Islamic sciences and the stakes involved when delimiting the prophetic ability to err and/or disobey God.
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  45. Iqtidar H. Zaidi (1981). On the Ethics of Man's Interaction with the Environment: An Islamic Approach. Environmental Ethics 3 (1):35-47.score: 134.0
    I argue that Islam provides very efficient ethical principles for dealing with the present ecological crisis, a crisis rooted in moral deprivation. I reject the maximization of benefits from natural resources without giving due consideration to the adverse environmental impact of such actions, and argue that this practice is based on injustices generated by factors like greed, extravagance, and ignorance, among others. So far, Western solutions of such problems have generally been based purely on materialistic approaches which place emphasis (...)
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  46. Shahnaz Naughton & Tony Naughton (2000). Religion, Ethics and Stock Trading: The Case of an Islamic Equities Market. [REVIEW] Journal of Business Ethics 23 (2):145 - 159.score: 132.0
    Islamic banking, based on the prohibition of interest, is well established throughout the Muslim world. Attention has now turned towards applying Islamic principles in equity markets. The search for alternatives to Western style markets has been given added impetus in Muslim countries by the turmoil in Asian financial markets in 1997. Common stocks are a legitimate form of instrument in Islam, but many of the practices associated with stock trading are not. In this paper the instruments traded and (...)
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  47. Ian S. Markham & İbrahim Özdemir (eds.) (2005). Globalization, Ethics, and Islam: The Case of Bediuzzaman Said Nursi. Ashgate Pub..score: 132.0
    Yet many in the USA and Europe are not familiar with his important work; this book seeks to rectify that gap.In Globalization, Ethics and Islam, Jewish, ...
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  48. Majid Fakhry (1975). Justice in Islamic Philosophical Ethics: Miskawayh's Mediating Contribution. Journal of Religious Ethics 3 (2):243 - 254.score: 132.0
    The author examines the development of the concept of justice in Arabic philosophical ethics, which culminates in the attempt by Miskawayh to harmonize Plato's concept of what it means to be just with Aristotle's concept of acting justly. Miskawayh's contribution, which draws upon Neo-Platonic and Stoic authors of late antiquity, is shown to shed light on possible modes of interpreting the ethical doctrines of Plato and Aristotle and even to point the way to the solution of some exegetical problems (...)
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  49. Bagher Larijani, Hossein Malek-afzali, Farzaneh Zahedi & Elaheh Motevaseli (2006). Strengthening Medical Ethics by Strategic Planning in the Islamic Republic of Iran. Developing World Bioethics 6 (2):106–110.score: 132.0
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