The NGO Forum, held in Houairou, China, in the fall of 1995, was a defining moment in the global dialogue among women on issues relating to Islam. Prior to that event, discussions of Islamic shari'ah law (law based on religious foundations), in particular, and Islam, in general, had been escalating both in the West and in Muslim countries. In the regional conferences held in preparation for the United Nations Fourth World Conference on Women, held concurrently with the NGO Forum, the (...) intellectual fault‐lines surrounding these issues became pronounced between two radically different schools of thought. The first school of thought argued that shari'ah law was outmoded and should be discarded in favor of a modern Western secular model. The second school of thought denied any problems under existing shari'ah laws. Each group felt very strongly about its point of view. The battle was joined in Houairou. (shrink)

The first issues of the journal Hypatia, published from 1983 through 1985, truly heralded the rebirth of a feminist philosophy. Women in philosophy had been silenced since the days of the fourth-century Alexandrian woman philosopher and mathematician, Hypatia. With the establishment of the journal by the Society for Women in Philosophy, feminist issues and philosophy were legitimized. The first three issues of the journal were actually published as special issues of Women's Studies International Forum. From this unique incubational arrangement, the (...) journal has grown to be a successful independent voice for feminist philosophical concerns. In response to demand, essays from those early, now out-of-print issues are being published in book form as a testament to the rebirth of feminist philosophy. (shrink)

Polygamy, forced marriage, female genital mutilation, punishing women for being raped, differential access for men and women to health care and education, unequal rights of ownership, assembly, and political participation, unequal vulnerability to violence. These practices and conditions are standard in some parts of the world. Do demands for multiculturalism — and certain minority group rights in particular — make them more likely to continue and to spread to liberal democracies? Are there fundamental conflicts between our commitment to gender equity (...) and our increasing desire to respect the customs of minority cultures or religions? In this book, the eminent feminist Susan Moller Okin and fifteen of the world’s leading thinkers about feminism and multiculturalism explore these unsettling questions in a provocative, passionate, and illuminating debate. Okin opens by arguing that some group rights can, in fact, endanger women. She points, for example, to the French government’s giving thousands of male immigrants special permission to bring multiple wives into the country, despite French laws against polygamy and the wives’ own bitter opposition to the practice. Okin argues that if we agree that women should not be disadvantaged because of their sex, we should not accept group rights that permit oppressive practices on the grounds that they are fundamental to minority cultures whose existence may otherwise be threatened. In reply, some respondents reject Okin’s position outright, contending that her views are rooted in a moral universalism that is blind to cultural difference. Others quarrel with Okin’s focus on gender, or argue that we should be careful about which group rights we permit, but not reject the category of group rights altogether. Okin concludes with a rebuttal, clarifying, adjusting, and extending her original position. These incisive and accessible essays — expanded from their original publication in Boston Review and including four new contributions — are indispensable reading for anyone interested in one of the most contentious social and political issues today. The diverse contributors, in addition to Okin, are Azizah al-Hibri, Abdullahi An-Na’im, Homi Bhabha, Sander Gilman, Janet Halley, Bonnie Honig, Will Kymlicka, Martha Nussbaum, Bhikhu Parekh, Katha Pollitt, Robert Post, Joseph Raz, Saskia Sassen, Cass Sunstein, and Yael Tamir. (shrink)

James E. Tomberlin [6] has recently argued that the logical systems of conditional obligation proposed by Azizah al-Hibri [1] and Peter Mott [5] are incapable of resolving at least one variant of the notorious contrary to duty imperative paradox, formulated originally by Chisholm [2]. Tomberlin concedes that these systems offer the very best of the' “conditional obligation approach” to deontic logic and concludes his critical discussion with the pessimistic remark that “the best of this approach is simply not (...) good enough. Deontic logic … is obliged to turn elsewhere for its proper formulation and resolution of the deontic paradoxes”. Below I argue that Tomberlin's three central arguments against al-Hibri and Mott are fallacious. (shrink)

SummaryInstead of telling us why one should or should not derive an ‘ought’ from an ‘is’, most philosophers try to see whether this can or cannot be done. Since there are no clearly stated rules of inference for the ordinary language, the is‐ought dichotomy is re‐examined within the context of the deontic logic. This paper shows that rules like ‐AB ÓOB enables us to adopt the theorems of the propositional logic normatively, because logical standards for exactness, truth, completeness, etc. are (...) all values and conventions accepted by the deontic logicians right from the beginning.RésuméLa plupart des philosophes reste attachée à une manière incorrecte de poser la question de la dichotomie entre ce qui est et ce qui devrait être. Au lieu de se demander, avec Hume, si nous avons de bonnes raisons ?on;autoriser ou ?on;interdire des raisonnements qui concluent de ľêtre au devoir être, des philosophes tels que Searle se demandent si de tels raisonnements sont possibles dans une langue naturelle. Comme, dans une telle langue, nous n'avons pas de règie univoque pour la déduction logique, j'examine la règie de la logique déontique AB OAOB selon la formalisation de Azizah al‐Hibri. Je montre que la règie ne viole pas du tout ľinterdiction de conclure ?on;énonces de faits à des énoncés normatifs. Car dans la logique déontique, les règies et les théorèmes de la logique des propositions sont utilisés dans un sens normatif.ZusammenfassungIn bezug auf die ‘Sein‐Sollen‐Dichotomie’ scheinen die meisten Philosophen bis jetzt auf einer falschen Fragestellung zu beharren. Anstatt wie Hume zu fragen, ob wir gute Gründe haben, Schlüsse von Sein und Sollen zuzulassen oder zu verbieten, versuchen Philosophen wie etwa Searle festzustellen, ob wir dies im Rahmen der natürlichen Sprache tun konnen. Da wir in der natürlichen Sprache keine eindeutige Regel für logische Schlüsse haben, wird die Regel der deontischen Logik nach der Formalisierung von Azizah al‐Hibri untersucht. Es wird gezeigt, dass die Regel keineswegs das Verbot, von 1st‐Sätzen auf Soll‐Sätze zu schliessen, verletzt. Denn in der deontischen Logik werden die Regeln und Theoreme der Satzlogik in einem norrnativen Sinn gebraucht. (shrink)

This article explores the possibility of mutual legitimation between Sunni religious foundations and Abbasid political interests. The main argument centers on anecdotes that elevate the images of al-ʿAbbās as imam and of his son Ibn ʿAbbās as the expert of the science of hadith. It shows the overall relation between historical and religious anecdotes, and how the medieval reader could not accept the authority of hadith collections from their first student, Ibn ʿAbbās, without accepting the political primacy of the Abbasid (...) family from the early days of Islam. (shrink)

Today, every Muslim is expected to have a personality that can respond to the demands of religion in life. Because this ability can bring global goodness to humans. However, Muslims today are faced with a variety of causes that cause Muslim personalities to deviate and cases of behavior and this character deviation that needs to be addressed. The criminality that exists in society is certainly contrary to religious values to is commonplace and requires special attention in handling it. This article (...) aims to convey Fakhruddīn al-Rāzī’s idea of reconstructing morals based on faith. Using the descriptive method of analysis, researchers analyzed data in the form of the concept of ‘aqīdah and morals from the perspective of Fakhruddīn al-Rāzī. Apart from that, it also discussed the concept of morals and its division, the process, and the role of morals in humans. So ‘aqīdah becomes the main basis of Muslims in determining their outlook on life in every thought, word, action, and produce commendable morals because these praiseworthy morals are proof of the primacy of human faith. ‘Aqīdah and morals have a close relationship which results in human deeds and actions. All of them will be commendable if there is continuity between nafs, ‘aql, spirit, and qalb in interpreting the human itself and the nature of the world. So, this is where the role of ‘aqīdah as a Muslim worldview in equalizing the goals of nafs, ‘aql, spirit, and qalb to achieve ḥaqīqī happiness, namely the return of humans to their Creator. (shrink)

The Abbasid caliphate covers about five centuries; It represents a period when fiqh/theological sects were formed, classical works on Islamic sciences were compiled, and important historical, scientific, and cultural centers such as Baghdad were established. The influence of this period on Muslim societies continues to this day. Based on this, the Abbasids; It is the subject of research in terms of religion, history, and politics. Tayep al-Hibri's work named "The Abbasid Caliphate -A History-" which has gained a well-deserved reputation (...) with the research he published on this subject is one of the most important among them. The author, who examines the caliphate as an institution, also shows its effects in the modern world. According to him, the leadership, whose absence was felt with the death of the prophet in the period of caliphates, was tried to be replaced by considering the religious and political spheres together. The author describes the Umayyad period as a reign in which religious sensitivities remained in the background. A religious comparison between this period and the Abbasids constitutes one of the main goals of the author in the book. According to the author's assumption, the Umayyads adopted a spruce management style. The Abbasids, on the other hand, appealed to the religious understanding of the society they ruled by ascribing a religious meaning to their politics. Recent studies on the religious policies of the Umayyads and Abbasids do not prevent us from rejecting the author's hypothesis. (shrink)

This paper aims to assess knowledge management maturity at HEI to determine the most effecting variables on knowledge management that enhance the total performance of the organization. This study was applied on Al-Azhar University in Gaza strip, Palestine. This paper depends on Asian productivity organization model that used to assess KM maturity. Second dimension assess high performance was developed by the authors. The controlled sample was (364). Several statistical tools were used for data analysis and hypotheses testing, including reliability Correlation (...) using Cronbach’s alpha, “ANOVA”, Simple Linear Regression and Step Wise Regression. The overall findings of the current study suggest that KMM is suitable for measuring and lead to enhance high performance. KMM assessment shows that the university maturity level is in level three. Findings also support the main hypothesis and it is subhypotheses. The most important factors effecting high performance are: Processes, KM leadership, People, KM Outcomes, Knowledge Process. Furthermore the current study is unique by the virtue of its nature, scope and way of implied investigation, as it is the first study at HEI in Palestine explores the status of KMM using the Asian productivity model. (shrink)

The concept of reincarnation is believed to be the rebirth of humans in the world as a form of part of their life journey in accordance with their actions during life with various forms of reincarnation—including being able to be reborn as humans or animals. This article aims to discuss Mullā Ṣadrā’s eschatological thoughts, especially his criticism of the concept of reincarnation which has been believed by Hindus and Buddhists. Reincarnation is a topic of discussion for philosophers including Islamic philosophers (...) in discussing the spirit, soul, body, death, and resurrection. Ṣadrā’s rejection of the concept of reincarnation is found in one of his main works entitled al-Asfār al-Arba‘ah. By using analytical and descriptive methods, it was concluded that Mullā Ṣadrā rejected the concept of reincarnation with his five philosophical arguments, including the natural unity argument, the material and form needs argument, Kawn and Fasād’s argument, the vacuum argument, and the argument with five premises. These philosophical arguments are based on Ṣadrā’s main philosophical principle, namely the substantial movement of the soul. Even though he rejects the concept of reincarnation, Ṣadrā still believes in the resurrection of the soul and body after death, which will continue the journey towards the highest perfection in the afterlife. (shrink)

Two commentaries by Kamalpaşazade and Birgivi Efendi on Samarqandī's Risālah fī ādāb al-baḥth which is also included.

Faults; religious aspects; Islam; Islamic daʻwah.

Islam; customs and practices; Islamic ethics; Islamic law.

Greek philosophy; stoicism; influence; Islamic philosophy; history; MA thesis.

Classical work on logic by a Muslim scholar ; includes comments and explanations by Sheikh Muḥammad ʻAbduh, edited and introduced by a modern scholar.

On trends towards modernism in early Arab-Islamic thought to the 15th century.