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  1. Islamic Legal and Ethical Views on Organ Transplantation and Donation.Ghulam-Haider Aasi - 2003 - 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. Warisan Sang Murabbi: Pilar-Pilar Asasi.Rahmat Abdullah - 2008 - Tarbawi Press.
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  3. Lifting the Veil: A Typological Survey of the Methodological Features of Islamic Ethical Reasoning on Biomedical Issues.Khalil Abdur-Rashid, Steven Woodward Furber & Taha Abdul-Basser - 2013 - 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. Islamic Ethics and the Controversy About the Moral Heart of Confucianism.Mohammad Ashraf Adeel - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):151-156.
    This essay briefly evaluates the ongoing controversy between LIU Qingping and GUO Qiyong (and their followers) about the “moral heart ”of Confucianism in order to draw acomparison with Islamic ethics for mutual illumination of the two traditions.
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  5. Nasri Akhloqī Badeii Ḣusaĭn Voizi Koshifī.Mirzo Aḣmadov - unknown - Vazorati Maorifi Jumḣurii Tojikiston.
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  6. Ethical Concepts and Future Challenges of Neuroimaging: An Islamic Perspective.Wael K. Al-Delaimy - 2012 - 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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  7. .Ibn al-Ḥajjāj & Aḥmad ibn Muḥammad - 2005
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  8. Muslim Perspectives on Stem Cell Research and Cloning.Fatima Agha Al-Hayani - 2008 - 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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  9. What Do Islamic Institutional Fatwas Say About Medical and Research Confidentiality and Breach of Confidentiality?Ghiath Alahmad & Kris Dierickx - 2012 - 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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  10. Womb Transplantation and the Interplay of Islam and the West.Amel Alghrani - 2013 - 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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  11. Muslims and Meat‐Eating.Kecia Ali - 2015 - Journal of Religious Ethics 43 (2):268-288.
    Religious thinking, including among Muslims, connects food and sex, as well as women and animals; both food practices and gender norms are significant for communal identity and boundary construction. Female bodies and animal bodies serve as potent signifiers of Muslim identity, as patriarchal thought sustains the hierarchical cosmologies that affirm male dominance in family and society and allow humans to view animals as legitimately subject to human violence. I argue that Muslims in the industrialized West—especially those concerned with gender justice—ought (...)
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  12. Administrative Ethics in a Muslim State.Shaukat Ali - 1975 - Publishers United.
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  13. Islamic Views on Artificial Nutrition and Hydration in Terminally Ill Patients.Sami Alsolamy - 2014 - 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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  14. Wilāyah (Authority and Governance) and its Implications for Islamic Bioethics: A Sunni Māturīdi Perspective.Ahsan M. Arozullah & Mohammed Amin Kholwadia - 2013 - 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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  15. .Aḥmad Rajab Asmar - 2008
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  16. Enhancement Technologies and the Person: An Islamic View.Shahid Athar - 2008 - Journal of Law, Medicine & 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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  17. Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought.Mariam Attar - 2010 - Routledge.
    This book explores philosophical ethics in Arabo-Islamic thought.
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  18. Islamic Conception of Love and Goodness.Abūlkalām Āzād - 1970 - Peermahomed Ebrahim Trust.
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  19. The Islamic Concept of Education Reconsidered.Khosrow Bagheri & Zohreh Khosravi - 2006 - AMERICAN JOURNAL OF ISLAMIC SOCIAL SCIENCES 23 (4):88-103.
    Some authors have analyzed the Islamic concept of education in parallel to the assumed contrast between Islam and the liberal tradition. Hence, given the latter’s rationalist tendencies, an almost indoctrinatory essence is assumed for the Islamic concept of education. However, we argue that rationality is involved in all elements of the Islamic concept of education. There might be some differences between the Islamic and liberal conceptions of rationality, but these are not so sharp that the derivative Islamic concept of education (...)
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  20. .Mājid ibn Muḥammad Baḥrānī - 2010
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  21. Çend Waneyek Derbarey Îslam U Misułmanetîy W Karî Îslamîy le Ber R̄oşnayî Quran U Sunnetda.ʻElî Bapîr - 2006 - Al-Tafsīr Bo Biławkirdinewe W Rageyandin.
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  22. Al-Ifādah Bi-Taʻrīf Al-ʻādah.ʻAbd Allāh ibn al-Ḥusayn Bāʻalawī - 2009
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  23. The Moral Status of Abortion in Islam: A Comparative Study of Muslim and Western Normative Ethics Regarding the Act of Terminating the Life of A Foetus.Paweł Bernat - 2015 - International Journal of Social Science and Humanities Research 3 (4):273-278.
    In the West there seems to be a clear cut-line between the proponents and opponents of abortion. The former tend to justify their choice by calling for consequentialistic arguments, while the latter are, in huge majority, deontologists. The issue of abortion has been long debated in Islam. Those debates however lacked in intensity and rabidity when compared with their Western counterparts. This article is an attempt to compare the two standpoints and point at the reasons of that discrepancy. The paper (...)
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  24. Musulʹmanskiĭ Ėtiket.E. M. Bogucharskiĭ - 2010
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  25. Islam and Bioethics.Jonathan E. Brockopp - 2008 - Journal of Religious Ethics 36 (1):3-12.
    Muslim theologians, jurists, and healthcare workers have been addressing the challenges of modern biotechnology for years. Major textbooks on religion and bioethics cover Islam in one or two articles, offering only a general introduction to these important discussions. The five articles in this issue of the "Journal of Religious Ethics", originating from a conference at Pennsylvania State University, are unusual in the specificity of their topics-brain death, feeding tubes, sex selection, spiritual counseling, and organ transplantation-and in their engagement with complex (...)
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  26. Imam Bukhari's Book of Muslim Morals and Manners.Muḥammad ibn Ismāʻīl Bukhārī - 1997 - Al-Saadawi.
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  27. Good Neighbors and Other Moral Stories.Asʻad Namir Buṣūl - 1993 - Iqraʼ International Educational Foundation.
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  28. Forbidding Wrong in Islam: An Introduction.M. A. Cook - 2003 - 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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  29. Commanding Right and Forbidding Wrong in Islamic Thought.M. A. Cook - 2000 - 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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  30. 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.Jalāl al-Dīn Muḥammad ibn Asʻad Dawānī - 1839 - Karimsons.
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  31. .ʻAbbās al-Mukhbir Dizfūlī - 2003
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  32. Qāmūs Al-Akhlāq Wa-Al-Ḥuqūq.ʻAbbās al-Mukhbir Dizfūlī - 2003 - Būstān Kitāb Qum.
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  33. An Early Javanese Code of Muslim Ethics.Gerardus Willebrordus Joannes Drewes (ed.) - 1978 - Martinus Nijhoff.
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  34. .Ibn Durayb & ʻIzz al-Dīn ibn Durayb - 2004
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  35. Ethical Theories in Islam.Majid F. Fakhry - 1994 - Brill.
    This book consists of a systematic analysis of the basic concepts of Islamic ethics and is based on a vast amount of material in Arabic which is not easily accessible to Western scholars, especially those who have no knowledge of the Arabic language.
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  36. .Abū al-Qāsim Fanāyī - 2010
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  37. .Abū Fāris & Muḥammad ʻAbd al-Qādir - 2010
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  38. .Āl Fawzān & Ṣāliḥ ibn Fawzān ibn ʻAbd Allāh - 2005
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  39. .ʻAbd al-ʻAzīz ibn Fawzān ibn Ṣāliḥ Fawzān - 2003
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  40. .ʻAbd al-Ḥakīm Fāz̤ilī - 2010
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  41. Islamic Bioethics in the Twenty‐First Century.Mohammed Ghaly - 2013 - 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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  42. Religio-Ethical Discussions on Organ Donation Among Muslims in Europe: An Example of Transnational Islamic Bioethics. [REVIEW]Mohammed Ghaly - 2012 - 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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  43. Pah Islām Ke Ghwarah Akhlāq: Da Ādābo, Akhlāqo, Ikhlāqo Aw Ḥuqūqo Yaw Jāmiʻ Islāmī As̲ar.Sayf Allāh Gharībyār - 2009 - MuʼAssasah-I Intishārāt-I Al-Azhar.
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  44. Muslim Character: An American-English Translation of Muhammad Al-Ghazali's Khuluq Al-Muslim.Muḥammad Ghazālī - 2004 - Library of Islam.
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  45. Das Kriterium des Handelns =. Ghazzālī - 2006 - Wbg, Wissenschaftliche Buchgesellschaft.
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  46. From Seed to Cedar: Nurturing the Spiritual Needs in Children.Fethullah Gülen - 2013 - 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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  47. From Seed to Cedar: Nurturing the Spiritual Needs in Children: A Guide for Muslim Families.Fethullah Gülen - 2012 - Tughra Books.
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  48. Pearls of Wisdom.Fethullah Gülen - 2000 - 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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  49. Morals and Morality.Jāved Aḥmad G̲h̲āmidī - 2009 - Al-Mawrid.
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  50. Muslims and Sex Education.J. Mark Halstead - 1997 - 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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1 — 50 / 172