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

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  1. Ashk Dahlén (2003). Islamic Law, Epistemology and Modernity: Legal Philosophy in Contemporary Iran. Routledge.score: 90.0
    This book is a comprehensive analysis of the major intellectual positions in the philosophical debate on Islamic law that is occurring in contemporary Iran.
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  2. Ayman Shabana (2012). Paternity Between Law and Biology: The Reconstruction of the Islamic Law of Paternity in the Wake of Dna Testing. Zygon 47 (1):214-239.score: 90.0
    Abstract: The discovery of DNA paternity tests has stirred a debate concerning the definition of paternity and whether the grounds for such a definition are legal or biological. According to the classical rules of Islamic law, paternity is established and negated on the basis of a valid marriage. Modern biomedical technology raises the question of whether paternity tests can be the sole basis for paternity, even independently of marriage. Although on the surface this technology seems to challenge the authority (...)
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  3. Youssef Cherem (2011). As ambiguidades do direito islâmico em contextos contemporâneos (The ambiguities of Islamic law in contemporary contexts) - DOI: 10.5752/ P.2175-5841.2011v9n20p153. [REVIEW] Horizonte 9 (20):153-170.score: 90.0
    Resumo Uma das reivindicações centrais dos movimentos políticos islâmicos é cumprir ou impor a sharī'a . Mas a visão que esses movimentos têm destoa da maneira como os sistemas jurídicos muçulmanos funcionaram historicamente. A própria definição de sharī'a , sua relação com o poder político, e sua aplicação num processo que leva a uma decisão jurídica, foram simplificados durante o processo de codificação dos séculos XIX e XX, e os movimentos islamistas são herdeiros dessa concepção "ocidentalizada" de sharī'a. Frequentemente traduzido (...)
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  4. Ayman Shabana (2013). Law and Ethics in Islamic Bioethics: Nonmaleficence in Islamic Paternity Regulations. Zygon 48 (3):709-731.score: 81.0
    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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  5. Mona Siddiqui (2012). The Good Muslim: Reflections on Classical Islamic Law and Theology. Cambridge University Press.score: 78.0
    Machine generated contents note: 1. Spoken, intended and problematic divorce in Hanafi Fiqh; 2. Between person and property - slavery in Qudūrī's Mukhtasar; 3. Pig, purity and permission in Mālikī slaughter; 4. Islamic and other perspectives on evil; 5. The language of love in the Qur'ān; 6. Virtue and limits in the ethics of friendship 7. Drinking and drunkenness in Ibn Rushd.
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  6. Hadassa A. Noorda (2012). The Islamic Law of War – Justifications and Regulations. Journal of Military Ethics 11 (1):67-69.score: 70.0
    Book Review: Ahmed Al Dawoody, The Islamic Law of War - Justifications and Regulations -.
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  7. Birgit Krawietz, Georges Tamer & Alina Kokoschka (eds.) (2013). Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim Al-Jawziyya. De Gruyter.score: 66.0
     
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  8. John Kelsay (2003). Al-Shaybani and the Islamic Law of War. Journal of Military Ethics 2 (1):63-75.score: 60.0
    One of the ways Islamic tradition addresses questions of military ethics is through inquiries into the shari'a, indicating the ideal way of life and usually rendered as Islamic 'law'. Discussion of the shari?a includes an extended conversation concerning the justification and conduct of war. The work of al-Shaybani (d. 804) and other early scholars in the Hanafi school illustrates an important moment in this conversation, establishing precedents to which subsequent generations of Muslims (including contemporary Muslims) must respond. Further, (...)
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  9. Aasim I. Padela (2013). Islamic Bioethics: Between Sacred Law, Lived Experiences, and State Authority. Theoretical Medicine and Bioethics 34 (2):65-80.score: 57.0
    There is burgeoning interest in the field of “Islamic” bioethics within public and professional circles, and both healthcare practitioners and academic scholars deploy their respective expertise in attempts to cohere a discipline of inquiry that addresses the needs of contemporary bioethics stakeholders while using resources from within the Islamic ethico-legal tradition. This manuscript serves as an introduction to the present thematic issue dedicated to Islamic bioethics. Using the collection of papers as a guide the paper outlines several (...)
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  10. Abdul Kabir Hussain Solihu & Abdul Rauf Ambali (2011). Dissolving the Engineering Moral Dilemmas Within the Islamic Ethico-Legal Praxes. Science and Engineering Ethics 17 (1):133-147.score: 54.0
    The goal of responsible engineers is the creation of useful and safe technological products and commitment to public health, while respecting the autonomy of the clients and the public. Because engineers often face moral dilemma to resolve such issues, different engineers have chosen different course of actions depending on their respective moral value orientations. Islam provides a value-based mechanism rooted in the Maqasid al-Shari‘ah (the objectives of Islamic law). This mechanism prioritizes some values over others and could help resolve (...)
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  11. Henry Bayman (2003). The Secret of Islam: Love and Law in the Religion of Ethics. North Atlantic Books.score: 51.0
    Although the Islamic religion is well known, many people are less familiar with Sufism—the esoteric component of Islam. The Secret of Islam explores the mystical path of Sufism, which focuses on love and compassion. Sections proceed through the levels of Sufism: Journey of the Disciple, Actions, Spiritual Journey of the Seeker, and Flowering of the Perfect Human.
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  12. Muslihah Hasbullah Abdullah & Najibah Mohd Zin (2009). Historical Developments of Financial Rights After Divorce in the Malaysian Islamic Family Law. Asian Culture and History 1 (2):P148.score: 51.0
    Islamic family law plays a significant role in minimizing the unpleasant effects of the family break up faced by the divorced women and their children by protecting their rights to financial support after divorce. This study undertakes to discuss the historical development of the financial rights after divorce applicable among the Muslims in the pre and post colonial periods, particularly with reference to the iddah maintenance, mut’ah, arrears of maintenance, and child maintenance. The study indicates that despite the provisions (...)
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  13. Anver M. Emon (2010). Islamic Natural Law Theories. OUP Oxford.score: 51.0
    This book offers the first sustained jurisprudential inquiry into Islamic natural law theory. It introduces readers to competing theories of Islamic natural law theory based on close readings of Islamic legal sources from as early as the 9th and 10th centuries CE. In popular debates about Islamic law, modern Muslims perpetuate an image of Islamic law as legislated by God, to whom the devout are bound to obey. Reason alone cannot obligate obedience; at most it (...)
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  14. Nadia Abu-Zahra (2000). Islamic History, Islamic Identity and the Reform of Islamic Law: The Thought of Husayn Ahmad Amin. In Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.), Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris.score: 46.0
     
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  15. Farid Abdel-Nour (2006). International Human Rights and Islamic Law - by Mashood A. Baderin. Ethics and International Affairs 20 (3):388–390.score: 45.0
  16. Richard C. Foltz (2002). Iran's Water Crisis: Cultural, Political, and Ethical Dimensions. [REVIEW] Journal of Agricultural and Environmental Ethics 15 (4):357-380.score: 45.0
    By the summer of 2001, most of Iranhad been suffering a three-year drought, theworst in recent history. Water rationing was inplace in Tehran and other cities, and largeproportions of the country's crops andlivestock were perishing. Yet many academicsand other experts in Iran insist that the watercrisis is only partly drought-related, andclaim that mismanagement of water resources isthe more significant cause. Underlying thisdiscussion is a complex of overlapping yetoften conflicting ethical systems – Iranian,Islamic, and modernist/industrialist – whichare available to inform (...)
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  17. Safei El-Deen Hamed (1993). Seeing the Environment Through Islamic Eyes: Application Ofshariah to Natural Resources Planning and Management. [REVIEW] Journal of Agricultural and Environmental Ethics 6 (2):145-164.score: 45.0
    A comprehensive paradigm of environmental ethics should encompass two things: (1) a particular way of life, and (2) a path to achieve that ideal. An effective paradigm must also be internally consistent, yet externally workable in the real world. On the whole, the modern environmental movement has failed to provide these essential components and qualities in its associated philosophies, most of which suffer from being too abstract or too utopian.This paper suggests that Islam, as a religion and as a body (...)
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  18. Mohammed Ghaly (2012). Milk Banks Through the Lens of Muslim Scholars: One Text in Two Contexts. Bioethics 26 (3):117-127.score: 45.0
    When Muslims thought of establishing milk banks, religious reservations were raised. These reservations were based on the concept that women's milk creates ‘milk kinship’ believed to impede marriage in Islamic Law. This type of kinship is, however, a distinctive phenomenon of Arab tradition and relatively unknown in Western cultures. This article is a pioneer study which fathoms out the contemporary discussions of Muslim scholars on this issue. The main focus here is a religious guideline (fatwa) issued in 1983, referred (...)
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  19. John Kelsay (1994). Islamic Law and Ethics: Introduction. Journal of Religious Ethics 22 (1):93 - 99.score: 45.0
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  20. Talal Asad (2003). Boundaries and Rights in Islamic Law: Introduction. Social Research: An International Quarterly 70 (3):683-686.score: 45.0
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  21. Karen Bauer (2010). Debates on Women's Status as Judges and Witnesses in Post-Formative Islamic Law. Journal of the American Oriental Society 130 (1):1-21.score: 45.0
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  22. Hadassa Noorda (2012). Review on Ahmed Al-Dawoody, The Islamic Law of War–Justifications and Regulations. Journal of Military Ethics 11:1-67.score: 45.0
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  23. Janina Safran (2009). Maya Shatzmiller, Her Day in Court: Women's Property Rights in Fifteenth-Century Granada.(Harvard Series in Islamic Law.) Cambridge, Mass.: Islamic Legal Studies Program, Harvard Law School, 2007. Pp. Ix, 277; 1 Table. $28.95. [REVIEW] Speculum 84 (1):219-221.score: 45.0
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  24. Farid Abdel-Nour (2006). International Human Rights and Islamic Law, Mashood A. Baderin (New York: Oxford University Press, 2005), 304 Pp., $45 Paper. [REVIEW] Ethics and International Affairs 20 (3):388-390.score: 45.0
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  25. B. Dupret (2007). What Is Islamic Law?: A Praxiological Answer and an Egyptian Case Study. Theory, Culture and Society 24 (2):79-100.score: 45.0
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  26. Yasin Dutton (2008). Agostino Cilardo, The Qur'ānic Term “Kalāla”. Studies in Arabic Language and Poetry,“Hadi”,“Tafsīr”, and “Fiqh”: Notes on the Origins of Islamic Law.(Journal of Arabic and Islamic Studies Monograph Series, 1.) Edinburgh: Edinburgh University Press, 2005. Pp. Xiii, 116; Diagrams. $50. [REVIEW] Speculum 83 (4):970-971.score: 45.0
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  27. Bogac A. Ergene (2004). Evidence in Ottoman Courts: Oral and Written Documentation in Early-Modern Courts of Islamic Law. Journal of the American Oriental Society 124 (3):471-491.score: 45.0
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  28. M. Fierro (2000). New Perspectives on the Formation of Islamic Law (Critical Overview of Recent Publications). Al-Qantara: Revista de Estudios Árabes 21 (2):511-523.score: 45.0
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  29. Wael B. Hallaq (forthcoming). The Use and Abuse of Evidence: The Question of Provincial and Roman Influences on Early Islamic Law. Journal of the American Oriental Society.score: 45.0
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  30. A. S. Kaye (2001). The Origins of Islamic Law (Book). Journal of the American Oriental Society 121 (4):713-715.score: 45.0
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  31. Leonard Librande (1988). David S. Powers, Studies in Qur'an and Ḥadīth: The Formation of the Islamic Law of Inheritance. Berkeley, Los Angeles, and London: University of California Press, 1986. Pp. Xiii, 263. $30. [REVIEW] Speculum 63 (4):982-984.score: 45.0
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  32. Catherine Mayeur-Jaouen (2010). Judith E. Tucker, Women, Family, and Gender in Islamic Law. Clio 1:06-06.score: 45.0
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  33. Ziba Mir‐Hosseini (2006). Muslim Women's Quest for Equality: Between Islamic Law and Feminism. Critical Inquiry 32 (4):629-645.score: 45.0
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  34. P. J. Riga (1991). Islamic Law and Modernity: Conflict and Evolution. American Journal of Jurisprudence 36 (1):103-117.score: 45.0
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  35. Ibrahim Sulaiman (1985). Why Nigeria Needs Islamic Law? Inquiry 2 (3):50.score: 45.0
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  36. M. J. Viguera Molins (1999). The Contributions of Salvador Vila Hernandez, Rector of the University of Granada, to the Study of Islamic Law. Al-Qantara: Revista de Estudios Árabes 20 (2):531-541.score: 45.0
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  37. Mohammed Ghaly (2014). Pre‐Modern Islamic Medical Ethics and Graeco‐Islamic‐Jewish Embryology. Bioethics 28 (2):49-58.score: 42.0
    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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  38. 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.score: 42.0
    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 (...)
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  39. Ayman Shabana (forthcoming). Religious and Cultural Legitimacy of Bioethics: Lessons From Islamic Bioethics. [REVIEW] Medicine, Health Care and Philosophy:1-7.score: 42.0
    Islamic religious norms are important for Islamic bioethical deliberations. In Muslim societies religious and cultural norms are sometimes confused but only the former are considered inviolable. I argue that respect for Islamic religious norms is essential for the legitimacy of bioethical standards in the Muslim context. I attribute the legitimating power of these norms, in addition to their purely religious and spiritual underpinnings, to their moral, legal, and communal dimensions. Although diversity within the Islamic ethical tradition (...)
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  40. Ahmad Syukri Saleh, Ahmad Syukri Baharuddin & A. A. Miftah (eds.) (2009). Islam and Contemporary Issues on Islamic Education, Law, Philosophy, and Economy. Pps Iain Sts Jambi.score: 42.0
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  41. Iysa A. Bello (1989). The Medieval Islamic Controversy Between Philosophy and Orthodoxy: Ijm̄aʻ and Taʼwīl in the Conflict Between Al-Ghazālī and Ibn Rushd. E.J. Brill.score: 39.0
    ... Abu Hamid al-Ghazall enumerates twenty questions upon which he contends the philosophers have formulated heretical theories against which the Muslim ...
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  42. Aasim I. Padela (2007). Islamic Medical Ethics: A Primer. Bioethics 21 (3):169–178.score: 39.0
  43. Hamid Mavani (2014). Two Shi'i Jurisprudential Methodologies to Address Medical and Bioethical Challenges: Traditional Ijtihād and Foundational Ijtihād. Journal of Religious Ethics 42 (2):263-284.score: 39.0
    The legal-ethical dynamism in Islamic law which allows it to respond to the challenges of modernity is said to reside in the institution of ijtihād (independent legal thinking and hermeneutics). However, jurists like Mohsen Kadivar and Ayatollah Faḍlalla have argued that the “traditional ijtihād” paradigm has reached its limits of flexibility as it allows for only minor adaptations and lacks a rigorous methodology because of its reliance on vague and highly subjective juridical devices such as public welfare (maṣlaḥa), imperative (...)
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  44. Jonathan E. Brockopp (2003). The Good Death in Islamic Theology and Law. In , Islamic Ethics of Life: Abortion, War, and Euthanasia. University of South Carolina Press.score: 39.0
  45. Christian Joppke (2013). Legal Integration of Islam: A Transatlantic Comparison. Harvard University Press.score: 39.0
    Neutrality, liberalism, and islam integration in Europe and America -- Limits of excluding: the French burqa law of 2010 -- Limits of including: Germany's reticence to "cooperate" with organized Islam -- "Reasonable accommodation" and the limits of multiculturalism in Canada -- The dog that didn't bark: Islam and religious pluralism in the United States -- Islam and identity in the liberal state.
     
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  46. Salvatore Manusco (2010). African Legal Hybirdity : Interaction of Western, Islamic and Native Law in the Comorian Legal System. In Eleanor Cashin-Ritaine, Seán Patrick Donlan & Martin Sychold (eds.), Comparative Law and Hybrid Legal Traditions: Lausanne, 10-11 September 2009. Schulthess.score: 39.0
     
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  47. Muhammad Tahirulqadri (1995). Islamic Penal System & Philosophy. Minhaj-Ul-Qur'an Publications.score: 39.0
     
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  48. Muḥammad T̤āhirulqādrī (1999). Islamic Philosophy of Punishments. Minhaj-Ul-Qur'an Publications.score: 39.0
     
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  49. Yudian Wahyudi (2007). Al-Afghānī and Aḥmad Khān on Imperialism: A Comparison From the Perspective of Islamic Legal Philosophy. Pesantren Nawesea Press.score: 39.0
  50. Seyyed Hossein Nasr (1967). Islamic Studies: Essays on Law and Society, the Sciences, and Philosophy and Sufism. Librairie Du Liban.score: 38.0
     
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