The book evaluates on-going ethical conversations to learn how emotional communication is received, teachings internalized, and a religious world-view brought to life. Exploring how religious values saturate people's consciousness to induce subtle shifts in moral and ethical sensibilities, this book is about people's practices that illuminate how Islam is lived. Based on fieldwork conducted in Ankara between 2010-2016, the study enquires into people's ethical, religious, and moral motivations, through the use of the ethnographic method and "thick description". Conversations and (...) interviews with officials, community leaders, students, entrepreneurs, professionals, and blue-collar workers, were subjected to close scrutiny to foreground societal change and churning. To capture perspectives absent or deliberately overlooked in mainstream public discourse and scholarship, fieldwork was conducted in locations ranging from homes, offices, university dorms, and the shrines of saints. In listening closely to how people talk about their religious practices, the book addresses the question of how Islamic subjectivities are being forged in Turkey. The study unveils how people are pushed to re-think old practices and attitudes in the process of reinterpreting Islam in the light of contemporary concerns. Filling a gap in the literature where micro-level, grounded analyses of culture and society are relatively rare, the book is a key resource for readers interested in anthropology of religion and gender, ethnography, Turkey and the Middle East. (shrink)

The raison d'etre of this dissertation is the Muslim dilemma when confronted with some of the biotechnological innovations which relate to the precautionary measures to prevent the birth of children, technological manipulation in order to overcome infertility and the termination of fetal life. All of these issues are directly related to human life and thus pose serious problems. The Muslim is one whose life is regulated by the teachings of the Qur'an and Sunnah of the Prophet. Hence, his action is (...) considered proper or right if it conforms to their broad teachings and improper or wrong if it contra-dicts the very spirit of their teachings. This study is thus focused on the teachings of the Qur'an and the relevant ahadith pertaining to the beginning of human life, the sanctity of married life, and the sanctions for the termination of human life. The objective is to analyze the relevant injunctions and present them in a systematic way to prepare ground for the assessment of such biotechnological issues so as to ascertain their legality under the Shari'ah. ;In order to comprehend the ethical system envisaged by the Qur'an and Sunnah vis-a-vis the biomedical issues it is essential that we acquaint ourselves with the fundamental concepts pertain- ing to health care, medical treatment and medical ethics. Thereafter, a detailed discussion follows on reproductive control, biotechnical parenting and abortion. Each of these issues are elaborately analyzed in the light of the spirit and principles envisaged by the relevant injunctions. ;Proper grasp of the implications of these issues within the Islamic framework is expected to provide the perplexed Muslims with the necessary guidelines in the event that circumstances demand that they opt for either the contraceptive devices or the modern tech-niques to overcome infertility or abortion. (shrink)

Based on a decade of direct diplomatic engagement with the United Nations, a decade of teaching on international relations, and another decade of research and teaching on Islamic and comparative peace studies, this book offers a friendship-related academic framework that examines shared moral concepts, philosophical paradigms and political experiences that can help developing and expanding multi-disciplinary conversations between the Christian West and the Muslim East. By advancing multicultural and inter-religious discourses on friendship, this book helps promoting actual (...) friendships among diverse cultures and peoples. This book has no published parallels, so far, in the current century. Most important, it is not a monologue. Rather, it provides a model of conversations among scholars and political actors who come from diverse international and inter-religious backgrounds. The word "Islamic" should not mislead the reader to suspect that this edited volume delves only into religious discourses. On the contrary, it provides a forum for conversations both within and between religious as well as philosophical perspectives. In short, the book is a forum for friendship conversations both thematically and also in terms of disciplinary and cultural diversity. This volume presents a model for intellectual conversations about friendship. The result of the work of many prominent international scholars and diplomats over many years, it conveys at least one message clearly: friendship matters for not only our happiness but also for our survival. (shrink)

The aim of this study is to examine moral reasoning in a cross cultural Islamic context. The moral reasoning of female business students in the United Arab Emirates is described based on Kohlberg’s theory of Cognitive Moral Development (CMD). Business students were asked to participate in a brief individual interview which involved reading three moral dilemmas and answering open-ended questions. Results were analyzed based on each dilemma as well as acrossall three. Most students made their decisions at the (...) first two levels of Kohlberg’s stages, prioritizing how their decision would secure rewards for themselves and compliance with rules to maintain the social order. However, a fairly large percentage also scored at the highest stage of reasoning. Results are explored based on the sociocultural context and implications for ethics education are outlined, including an emphasis on examining conflicting cultural values and the use of context-specific dilemmas for teaching ethics. (shrink)

Textbook Islam, nation building, and the question of violence / Gregory Starrett and Eleanor Abdella Doumato -- Egypt : promoting tolerance, defending against Islamism / James A. Toronto and Muhammad S. Eissa -- Iran : a Shi'ite curriculum to serve the Islamic state / Golnar Mehran -- Jordan : prescription for obedience and conformity / Betty Anderson -- Kuwait : striving to align Islam with Western values / Taghreed Alqudsi-Ghabra -- Oman : cultivating good citizens and religious virtue / (...) Mandana E. Limbert -- The Palestinian national authority : the politics of writing and interpreting curricula. Genesis of a new curriculum / Nathan Brown ; A conflict of historical narratives / Seif Da'Na -- Saudi Arabia : from "Wahhabi" roots to contemporary revisionism / Eleanor Abdella Doumato -- Syria : secularism, Arabism, and Sunni orthodoxy / Joshua Landis -- Turkey : sanctifying a secular state / Ozlem Altan -- Textbook meanings and the power of interpretation / Gregory Starrett -- Conclusion : tailor-made Islam / Eleanor Abdella Doumato and Gregory Starrett. (shrink)

Study of Islamic ethics for Islamic middle schools in Indonesia.

The ethical development of business graduates is a critical issue. Yet, little empirical evidence exists on the factors affecting business graduate ethical development and behaviour using an Islamic perspective. This study examines the effects of mentoring support, the perceived standard of ethical conduct of peers, and individual ethical attributes of National female (Emirati) business graduates from the United Arab Emirates. Research has shown that formal and informal mentoring relationships benefit new employees by enabling them to further learn and (...) grow within an organisation. On the other hand, some employees have also shown that these relationships can have a negative impact on a new employee’s ethical orientation. The aim of this study is to investigatethe ethical orientations of Emirati female business graduates as they move from the relative sanctity of home and university into a new multicultural, westernised business environment. The results suggest that the ethical evaluations and behavioural intentions of Emirati graduates are affected by a multiplicity of sources including professional bodies and both mentors and peers in the workplace. It may be prudent at such a significant time in the UAE’s development that educators consider introducing ethical education into tertiary curriculum. (shrink)

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 (...) John Harris has nothing to do with any religion in his intellectual works. The major features of Harrisian philosophy could be defined as consequentialism or utilitarianism with liberal overtones. Despite some significant and fundamental differences in the application of principles (ie, abortion, euthanasia), the similarities between the major principles in Harrisian philosophy and Islamic ethics are greater at some points than the similarities between Islamic ethics and some other religious ethics (ie, Christian, Judaism). In this study I compare Harrisian teachings with major Islamic principles on ‘Responsibility’, ‘Side-effects and Double-effects’, ‘Equality’, ‘Vicious choice, guilt and innocence’, ‘Organ transplantation and property rights’ and ‘Advance directives’. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAquinas on Being. By Anthony Kenny. Oxford: Clarendon Press, 2002. Pp. x + 212. Price not given.Before and after Avicenna: Proceedings of the First Conference of the Avicenna Study Group. Edited by David C. Reisman, with the assistance of Ahmed H. al Rahim. Leiden: Brill, 2003. Pp. xix + 302. Price not given.Beside Still Waters: Jews, Christians, and the Way of the Buddha. Edited by Harold Kasimow, (...) John P. Keenan, and Linda Klepinger Keenan. Boston: Wisdom Publications, 2003. Pp. 284. Paper $14.95.The Buddhist Unconscious: The ālaya-vijñāna in the Context of Indian Buddhist Thought. By William S. Waldron. London and New York: RoutledgeCurzon, 2003. Pp. xvi + 269. Price not given.Comparative Political Philosophy: Studies under the Upas Tree. Edited by Anthony J. Parel and Ronald C. Keith. Lanham, Maryland: Lexington Books, 2003. Pp. xxxviii + 260. Paper $26.95.The Confucian Quest for Order: The Origin and Formation of the Political Thought of Xun Zi. By Masayuki Sato. Leiden: Brill, 2003. Pp. xviii + 500. Price not given.Gathering the Meanings: The Compendium of Categories: The Arthaviniścaya Sūtra and Its Commentary Nibandhana. Translated from the Sanskrit by N. H. Samtani. Berkeley: Dharma Publishing, 2002. Pp. xxxiv + 390. Price not given.I Have Arrived, I Am Home: Celebrating Twenty Years of Plum Village Life. By Thich Nhat Hanh. Berkeley: Parallax Press, 2003. Pp. 253. Paper $25.00.Identity and the Moral Life. By Mrinal Miri. New Delhi: Oxford University Press, 2003. Pp. xvii + 132. Hardcover Rs 645.00.Indian Philosophers and Postmodern Thinkers: Dialogues on the Margins of Culture. By Carl Olson. New Delhi: Oxford University Press, 2002. Pp. xv + 331. Hardcover Rs 950.00.Islamic Humanism. By Lenn E. Goodman. New York: Oxford University Press, 2003. Pp. xiii + 273. Price not given.Letting Go: The Story of Zen Master Tōsui. Translated by Peter Haskel. Honolulu: University of Hawai'i Press, 2001. Pp. xv + 167. Hardcover $45.00. Paper $16.95.A Life Journey to the East: Sinological Studies in Memory of Giuliano Bertuccioli (1923-2001). Edited by Antonino Forte and Federico Masini. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xxxv + 280. Price not given.The Measure of Things: Humanism, Humility and Mystery. By David E. Cooper. Oxford: Clarendon Press, 2002. Pp. ix + 372. Price not given. [End Page 277]Mencius, Hume and the Foundations of Ethics. By Xiusheng Liu. Aldershot, Hampshire: Ashgate Publishing Limited, 2003. Pp. vii + 204. Price not given.Monks and Monarchs, Kinship and Kingship: Tanqian in Sui Buddhism and Politics. By Chen Jinhua. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xiii + 310. Price not given.Music in the Sky: The Life, Art, and Teachings of the 17th Gyalwa Karmapa Ogyen Trinley Dorje. By Michele Martin. Ithaca: Snow Lion Publications, 2003. Pp. 351. Paper $18.95, U.K. £12.95.New Confucianism: A Critical Examination. Edited by John Makeham. New York: Palgrave Macmillan, 2003. Pp. 262. Hardcover $55.00.On the Boundaries of Theological Tolerance in Islam: Abū Hāmid Al-Ghāzalī's Faysal al-Tafriqa Bayna al-Islām wa al-Zandaqa. By Sherman A. Jackson. Oxford: Oxford University Press, 2002. Pp. xiv + 156. Hardcover Rs 295.00.Pandita Ramabai's American Encounter: The Peoples of the United States (1889). By Pandita Ramabai and translated and edited by Meera Kosambi. Bloomington: Indiana University Press, 2003. Pp. xi + 284. Hardcover $59.95. Paper $29.95.Parmenides of Elea: A Verse Translation with Interpretative Essays and Commentary to the Text. By Martin J. Henn. Westport, Connecticut: Praeger, 2003. Pp. 147. Hardcover $59.95.Philosophes taoïstes, tome II: Huainan Zi, texte traduit, présenté et annoté sous la direction de Charles le Blanc et de Rémi Mathieu. Paris: Éditions Gallimard, 2003. Pp. lxxxiii + 1182. Hardcover €56,90.The Philosophy and Ethics of the Vīraśaiva Community. By Dan A. Chekki. Lewiston, New York: The Edwin Mellen Press, 2003. Pp. xxv + 287. Hardcover $119.95.Poems of Hanshan. Translated by Peter Hobson with introduction by T. H. Barrett. Walnut Creek, California: AltaMira Press, 2003. Pp. viii + 151. Hardcover $65.00. Paper $19.95.Psychoanalysis and Buddhism: An Unfolding Dialogue. Edited by Jeremy D. Safran. Boston... (shrink)

The paper explores the role and meaning of maṣlaḥa and its possible appropriation in the field of Islamic legal and economic thought, as laid down by various medieval and contemporary Muslim scholars. Questions that are pertinent to the research are the following: how has maṣlaḥa been incorporated in legal reasoning and what kind of meaning does it convey; what type of economic reading does it presuppose; do ethics, law, and scriptural sources play equally important role as reference in (...) developing the concept in economic terms, are some of the questions that this paper will try to provide answer to. Further, as there is a tendency to believe that Islamic economic thought cannot be equated only with legal and juridical underpinnings, it is pertinent to pose a question if economic ideas have flourished independently from its legal framework. Maṣlaḥa in its capacity has always remained part and parcel of Islamic legal theory, and has been rarely addressed within the frame of economic thought; therefore a new reading is required to deal with the position of economic teachings within Islamic tradition. The paper consists of three sections, whereby the contributions made by Muslim medieval scholars on Islamic economics will be presented. The first chapter provides a historical overview of Islamic law and the concept of maṣlaḥa in relation to the field of Islamic economics, including Abu Hamid al-Ghazali’s monumental Iḥya ‘ulūm al dīn, which presents a milestone in converging Sufi ethical teachings of Islam in accordance with the legal methodology of Islamic law. The second part aims to discern and examine the economic jurisprudence and economic theory in Islam as it is understood by some of the mainstream theoreticians of Islamic studies, advocating the view that Islamic economics is inextricably related to the gist of Islamic legal reasoning. In this section the ideas of Muhammad Baqr al-Sadr will be presented as he proposes a new reading of Islamic economics as a doctrine and not a science. The third part questions Islamic legal establishment and its normativity, the claim that legal norms have always been part of the Islamic economic reasoning. This claim rests upon the idea that Islamic legal patterns were also socially constructed, including some aspects of Islamic economic reasoning. Concluding remarks will draw upon the idea that despite the fact that Islamic legal and economic literature are based upon the religious scriptures of Islam, the Qur’an and Tradition, it is more appropriate to claim that they rest upon the ethical cosmology that surpasses purely theological concerns. (shrink)

Defining the Perian word, ‘Fotowat’ or ‘Chivalry’ is not an easy task; in the rite of ‘Fotowat’, before entering any profession, one must set one’s soul free and pay attention to the moral teaching...

There are differences in the approach to law and ethics in Western philosophy compared to law and ethics in Islamic philosophy. Western philosophy itself is divided into several schools, including natural law philosophy, legal realism or positivistic philosophy, historical philosophy of law, sociological philosophy of law, and utilitarianism. These schools have different views on the position of law and ethics. In the discourse of Islamic philosophy, Law and Ethics or Morality are seen as interrelated (...) principles. While Western philosophy is divided into several schools and dichotomizes between Law and Ethics, in Islamic philosophy they are integrated into the view that law and ethics are a unity and represent the spirit of Islamic teachings. This research aims to explain the role of law and ethics in Western philosophical schools. This research will explain how Western philosophical thought relates to law and ethics, and how the integration of law and ethics occurs in the context of Islamic philosophy. This research is a type of literature review or bibliographic study. The method applied in this research is descriptive analysis using a comparative approach. In the issue of Law and ethics, Western philosophical schools are divided into two views: those that unite law and those that separate law and ethics. The view that unites law and ethics includes natural law philosophy and historical philosophy of law. The view that separates law and ethics includes legal realism, positivism, social jurisprudence, and utilitarianism. Meanwhile, in the context of Islamic philosophy, the relationship between law and ethics is considered an integrated dimension in human life that cannot be separated. (shrink)

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 (...) how this ethic is enlivened in the educational landscape of Islam. Knowledge of the relationship between human beings and the natural world, of the creative order upon which the world was created, and of right living, is essential in this educational project and the global ecoIslamic movement employs a range of institutes, from the masjid to the maktab, to impart the environmental message of Islam. Despite the manifestation of environmental education activities across the educational establishment, much of what passes as Islamic education today is not representative of the holistic, integrated and comprehensive educational philosophy of Islam. Contemporary social concerns, such as the environmental question, can, in my view, act as an impetus to develop a pedagogy which endeavours to be true to the religious traditions, values and ethics of Islam, while also displaying the transformative force of this faith. Muslims, at more than one-fifth of the world population, own a fair share of global concern around the earth’s health and well-being. Across the world, many continue to base their life and lifestyle decisions on the teachings of Islam, and are showing the relevance of traditional resources and institutions in meeting one of the greatest challenges facing humanity—the health of our planet. (shrink)

Purpose: Organ donation and transplantation are practices that are supported by all of the world's major religions, including Sikhism, Christianity, Hinduism, and Judaism. Recent developments in the fields of organ donation and organ transplantation have sparked a renewed sense of optimism for the treatment of critical illnesses. The jurists permitted organ transplants on the basis of certain principles, including ownership and categories of property. On the other hand, moralists strive to deny the ownership of human organs by using principles such (...) as faith and Almighty Allah’s absolute authority. Then main objective of this research paper is on one hand to identify and emphasize arguments for and against organ donation and transplantation in the framework of scared provisions of Islam and its corresponding legal requirements and on the other hand to understand and teach the people that not only Islam allows organ donation but also encourage its followers to assist one another and make an effort to promote organ donations in society. Methodology: The doctrinal methodology. Explanatory and analytical research approaches are used in this work. It is worth mentioning that this research study is entirely based on library sources. Most of the sources are reputable and trustworthy textbooks, scholarly published and unpublished journal articles, law reports, and online websites related to the research area. Findings: According to the arguments as well as clear and explicit rulings, principles and authentic evidence from the Holy Quran, it is clear that the donation and transplantation of human body organs is permissible. The Holy religion of Islam persuades its followers to participate in charity, assist people, and donate organs to save the lives of those patients who are waiting for organ transplant. Recommendations: Theoretically, this work is very useful in contributing to the existing body of literature of knowledge. Practically, this work identifies the circumstances in which Muslim jurists not only allow but encourage its followers to assist one another and make an effort to promote organ donations in society in order to save people’s life. It is recommended that both the donor and the recipient of an organ must belong to the same nationality or legal jurisdiction in order to prevent the growth of an international organ trade, which would be far more difficult to regulate. Additionally, in order to protect the health of both the recipients and the donors, it is imperative that transplants from unknown sources be prohibited. (shrink)

A growing body of literature has thought to draw the link between Islamic ethics and environmental stewardship to explain the foundational principles of why humans should care about the environment, which gave rise to the coining of the term “Eco-Islam”. But only recently have we started to witness the birth of empirical examinations of the Eco-Islam concept, going beyond the why principles and so explaining what is meant by the environment, the role of humans towards it, and its (...) regard as explained in the holy book of Muslims—the Qur’an. However, these foundational (why and what) principles do not suggest specific behavioural actions. This study conceptually and methodologically advances the existing literature from the belief (why and what) level of Islamic teachings about the environment to the action level by addressing questions such as: how can we take our belief of “Eco-Islam” to actually guide behaviours and outcomes? And in which business contexts are these behavioural principles more immediately applicable? To achieve this, we have undertaken qualitative research to analyse the content (i.e. verses) of the holy Qur’an. Our findings yield a framework that proposes key behavioural application principles (how) of Eco-Islam. Examples of practical applications of the framework and policy implications are discussed. (shrink)

Islamic ethics and education; social life; Turkey; congresses.

PurposeThe purpose of this paper is to study the ethical behaviour of Muslim IT professionals in an attempt to stop many unethical practices such as software piracy, software intellectual property violations and general software development.Design/methodology/approachThis study examines the computer ethical principles presented in the Association for Computing Machinery code of conduct from an Islamic point of view through studying some relevant verses of The Holy Quran and Hadiths of Prophet Mohammed. An evaluation of the benefits of this (...) newly proposed Islamic computer code of ethics is presented by surveying how IT students, IT professionals and software house owners would adhere to it. The evaluation was carried out by teaching different groups of participants aspects of the ACM code of conduct and the proposed Islamic computer ethics code and then surveying their opinions by a questionnaire.FindingsThe study demonstrates that teaching computer ethics in general, and computer ethics from an Islamic point of view in particular, clearly contributes to ethical behaviour of Muslim IT professionals with regards to software development issues.Research limitations/implicationsIt is not possible to put participants through real life scenarios and practically observe how they would react to different ethical situations. The empirical research thus relies on what participants said they would do.Practical implicationsThe newly developed Islamic code of computer ethics and its proposed implementation method can be utilised by organisations for their benefit.Originality/valueThe study is the first to address the issue of computer ethics and Islam for IT professionals. This paper presents a first Islamic computer code of ethics and presents a methodology for applying it. It also reports a study undertaken in Bahrain of how attitudes might be influenced by teaching computer ethics in general, and computer ethics from an Islamic point of view in particular. (shrink)

Ethical principles are among the topics that are widely emphasised in the Islamic society. Ethics is a set of values, do's and don'ts that can play an important role in the effective management of organisations. If employees of organisations, especially medical staff, are working in the atmosphere of Islamic ethics, they show functional behaviours in line with the goals and missions of organisation. Due to the direct relationship and treatment of nurses with recipients of medical services, (...) nurses' behaviours have significant impact on the quality of services provided by medical centres. Therefore, the purpose of this study is to explore the relationship between Islamic ethics and commitment of 1100 Muslim nurses in Indonesia in 2021. This study was performed by descriptive-analytical correlational method. Data were collected using Islamic ethics and organisational commitment questionnaires and measured by Pearson correlation coefficient in Statistical Package for the Social Sciences (SPSS) and structural equation modelling analysis (SEM) in linear structural relationships (LISREL). The results indicate that Islamic ethics have significant and positive relationship with nurses' commitment as p = 0.542 and t = 5.63. CONTRIBUTION: According to the research findings, it can be concluded that commitment of nurses can be improved by applying Islamic ethics in medical centres. (shrink)

Islamic philosophy and Sufism evolved as distinct yet interpenetrating strands of Islamic thought and practice. Despite differences, they have shared a concern with the perfection of the soul through the development of character. In The Polished Mirror, Cyrus Ali Zargar studies the ways in which, through teaching and storytelling, pre-modern Muslims lived, negotiated, and cultivated virtues. Examining the writings of philosophers, ascetics, poets, and saints, he locates virtue ethics within a dynamic moral tradition."--Amazon.com.

_A groundbreaking examination of a crucial concept in Islamic thought and tradition from an author noted for her work on interfaith and intercultural dialogue_ Considering its prominent role in many faith traditions, surprisingly little has been written about hospitality within the context of religion, particularly Islam. In her new book, Mona Siddiqui, a well-known media commentator, makes the first major contribution to the understanding of hospitality both within Islam and beyond. She explores and compares teachings within the various Muslim (...) traditions over the centuries, while also drawing on materials as diverse as Islamic belles lettres, Christian reflections on almsgiving and charity, and Islamic and Western feminist writings on gender issues. Applying a more theological approach to the idea of mercy as a fundamental basis for human relationships, this book will appeal to a wide audience, particularly readers interested in Islam, ethics, and religious studies. (shrink)

In this paper, we draw upon Islamic teachings to address two questions. How do Islamic ethics deepen and advance our understanding of the whistleblowing act? To what extent are Islamic ethics of whistleblowing promoted in practice? First, we have undertaken a thematic content analysis of the holy book of Qur’an, supported by the Sunnah (Prophetic Traditions). This has yielded a novel Islamic ethics-based framework of whistleblowing comprising the five aspects of the whistleblowing process: (...) _What_ should one blow the whistle about? _Who_ should blow the whistle? _Why_ should one blow the whistle? _How_ should one blow the whistle? And _to Whom_ should one blow the whistle? Second, using the developed framework, we have analyzed the whistleblowing policies of 20 Islamic banks and financial institutions across 11 countries. This analysis reveals that there exists a narrow view of what ought to be reported as wrongdoings, a confined scope of potential whistleblowers, a lack of connection with Islamic motivations, missing steps in the actual whistleblowing process, and a lack of gradation in relation to rectifying corrupt acts, thus highlighting a framework–policy gap. This is the first study to conceptualize the whistleblowing process from an Islamic perspective. The developed framework offers guiding procedures that individuals can consult to guide whistleblowing reasoning behavior and that organizations can use while developing whistleblowing policies. It also serves as a foundation for the development of organizational whistleblowing policies in different sectors. (shrink)

Background: Islam and Muslims are underrepresented in the medical literature and the influence of physician’s cultural beliefs and religious values upon the clinical encounter has been understudied. Objective: To elicit the perceived influence of Islam upon the practice patterns of immigrant Muslim physicians in the USA. Design: Ten face-to-face, in-depth, semistructured interviews with Muslim physicians from various backgrounds and specialties trained outside the USA and practising within the the country. Data were analysed according to the conventions of qualitative research using (...) a modified grounded-theory approach. Results: There were a variety of views on the role of Islam in medical practice. Several themes emerged from our interviews: (1) a trend to view Islam as enhancing virtuous professional behaviour; (2) the perception of Islam as influencing the scope of medical practice through setting boundaries on career choices, defining acceptable medical procedures and shaping social interactions with physician peers; (3) a perceived need for Islamic religious experts within Islamic medical ethical deliberation. Limitations: This is a pilot study intended to yield themes and hypotheses for further investigation and is not meant to fully characterise Muslim physicians at large. Conclusions: Immigrant Muslim physicians practising within the USA perceive Islam to play a variable role within their clinical practice, from influencing interpersonal relations and character development to affecting specialty choice and procedures performed. Areas of ethical challenges identified include catering to populations with lifestyles at odds with Islamic teachings, end-of-life care and maintaining a faith identity within the culture of medicine. Further study of the interplay between Islam and Muslim medical practice and the manner and degree to which Islamic values and law inform ethical decision-making is needed. (shrink)

Principles of Islamic teaching in the light of Korān and Hadith (Islamic traditions).

Public health ethics is a subfield of bioethics that focuses on population health. This study aims to conform the principles of biomedical ethics to Islamic values in the context of public health. It culturally helps to optimize health care delivery. The approach is based on the method of immanent critique. The principle of the common good in Islam has a rational justification to draw public interests and ward off harms. The rule of “no harm”, with an (...) emphasis on the preferability of preventing harm to increase benefits, is consistent with the principle of utility, intending to produce a maximum balance of benefit over harm in the context of public health. Thus, on the one hand, the government is obliged to prevent harm and improve public benefits and, on the other hand, as a steward of health and with reference to the article “limitation of the ownership dominance”, it has the right to protect public health with the least justifiable harm. Islam attention to human dignity, individual justice and good will in the rule of goodness implies that Islam, beyond distributive justice, knows that human flourishing and the cultivation of moral virtues are a requisite for the realization of social justice. The present study discusses about the adjustment of the principles of PHE to the principles of the Islamic jurisprudence and, at the same time, it explains why the optimal PH in Muslim societies requires research in order to define accurate indicators of benefit and harm based on the teachings of revelation and reason. (shrink)

Ethicists and others who study and teach the social implications of science and technology are faced with a formidable challenge when they seek to address “emerging technologies.” The topic is incredibly important, but difficult to grasp because not only are the precise issues often unclear, what the technology will ultimately look like can be difficult to discern. This paper argues that one particularly useful way to overcome these difficulties is to engage with their natural science and engineering colleagues in (...) laboratories. Through discussions and interactions with these colleagues ethicists can simultaneously achieve three important objectives. First they can get a great deal of assistance in their research into the social implications of future technologies by talking with people that are actively creating those futures. Second their presence in the lab and the discussions that result can be a very powerful method for educating not only students, but faculty about the ramifications of their work. And third, because the education is directly linked to the students’ everyday work it is likely that it will not just be a theoretical exercise, but have direct impact on their practice. (shrink)

One of the contexts for the development of social capital and spiritual health is cultural capital. The relationship between religion as an independent variable and social capital as a dependent variable has been analysed. This article aims to analyse the role of cultural capital in the development of social capital and spiritual health from the perspective of religion and negative Islamic teachings. This study attempts to answer the question, 'what is the role of cultural capital on the development (...) of social capital and spiritual health from the perspective of negative Islamic teachings?' In this article, an attempt has been made to compare the negative aspect of education in the form of the Qur'anic concept of 'cultivation', with its positive aspect in terms of principles, approach and method, in order to return to the model arising from Qur'anic and mystical teachings. The research method is descriptive and analytical, and data processing is interpretive and critical. Data collection has been performed utilising documentary and library study methods. The research findings demonstrate that 'ethics, science, values, norms, rituals and art' are the most important elements of embodied cultural capital, which are effective in the development of social capital. CONTRIBUTION: Therefore, there is a substantial relationship between religion, negative Islamic teachings, the development of embodied cultural capital and the development of social capital and spiritual health. (shrink)

One of the contexts for the development of social capital and spiritual health is cultural capital. The relationship between religion as an independent variable and social capital as a dependent variable has been analysed. This article aims to analyse the role of cultural capital in the development of social capital and spiritual health from the perspective of religion and negative Islamic teachings. This study attempts to answer the question, 'what is the role of cultural capital on the development (...) of social capital and spiritual health from the perspective of negative Islamic teachings?' In this article, an attempt has been made to compare the negative aspect of education in the form of the Qur'anic concept of 'cultivation', with its positive aspect in terms of principles, approach and method, in order to return to the model arising from Qur'anic and mystical teachings. The research method is descriptive and analytical, and data processing is interpretive and critical. Data collection has been performed utilising documentary and library study methods. The research findings demonstrate that 'ethics, science, values, norms, rituals and art' are the most important elements of embodied cultural capital, which are effective in the development of social capital. CONTRIBUTION: Therefore, there is a substantial relationship between religion, negative Islamic teachings, the development of embodied cultural capital and the development of social capital and spiritual health. (shrink)

This book describes how the ethical conduct of business has become a topic of major interest in the USA and a subject for serious study in American universities and business schools. In Europe, including Great Britain, public concern is increasing about the moral aspects of business behaviour. Professor Mahoney shows how this growing concern is reflected in the programmes of business studies offered by various European universities and business schools. The results of a survey point to future developments in (...) this area. (shrink)

In contrast to the conventional fund management industry with a profit-oriented logic based on risk and return, ethical and faith-based funds should follow the religious principles of their investment-style philosophy. Islamic funds should obey the theological teachings of the primary sources of Islam, the Quran and Sunnah, as stakeholders expect these religious teachings to influence the investment decisions of fund managers. In practice, Islamic fund managers use Accounting and Auditing Organization for Islamic Financial Institutions ’s screening criteria, (...) based on secondary sources of Islam, which allow investments that are only partially halal to be included in their portfolios. This study finds that a more religious logic in screening practices, although impairing diversification, does not necessarily harm performance. Thus, Islamic investment funds, and the wider ethical fund management industry, should, and could, adopt stricter screening criteria that match their investment mandates and bring more ethical business practices to the industry. (shrink)

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. It also confirms earlier research that characterized Egyptians’ perceptions of the environment as being set in the context of health and cleanliness. Religious teachings and religiosity are shown to be associated with pro-environmental behavior, thus lending support to the presence of an Islamic environmental ethic. (shrink)

Arguing that psychology and business ethics are best brought together through a multi-level, broad-based agenda, this essay articulates a vision of psychology and business ethics to frame a future research agenda. The essay draws upon work published in JBE, but also identifies gaps where published research is needed, to build upon psychological conceptions of business ethics. Psychological concepts, notably, are not restricted to phenomena “in the head”, but are discussed at the intra-psychic, relational, and contextual levels of (...) analysis. On the basis of this presentation, I discuss future directions for development in psychology and business ethics, including but not limited to studies of personality, emotion, decision making, motivation, and the biological bases of psychology and business ethics. An inclusive approach to these and related areas, it is argued, will both bring about depth of understanding on the psychological bases of business ethics, and allow dialogue across disciplinary areas within JBE. (shrink)

Migration and Islamic Ethics, Issues of Residence, Naturalization and Citizenship addresses how Islamic ethical and legal traditions can contribute to current global debates on migration and displacement; how Islamic ethics of muʼakha, ḍiyāfa, ijāra, amān, jiwār, sutra, kafāla, among others, may provide common ethical grounds for a new paradigm of social and political virtues applicable to all humanity, not only Muslims. The present volume more broadly defines the Islamic tradition to cover not only theology (...) but also to encompass ethics, customs and social norms, as well as modern political, humanitarian and rights discourses. The first section addresses theorizations and conceptualizations using contemporary Islamic examples, mainly in the treatment of asylum-seekers and refugees; the second, contains empirical analyses of contemporary case studies; the third provides historical accounts of Muslim migratory experiences. (shrink)

In the last fifty years there has been a surge of immigration to the Western Hemisphere on the part of Middle Eastern and South East Asian Muslim religious leaders who are responding to a call from Muslim communities for religious leadership. In the United States alone, there have been over 1,500 Muslim clergy in the Sunni Tradition immigrate to America within the last twenty years. What is strikingly absent is the training needed to be a clergy person as understood in (...) American society. There is no question that the imams are well trained in the teachings of Islam and the recitation of the Friday prayers. What quite clearly does not exist is an understanding of the concept of professional ministry on the part of these immigrant imams and this has lead to serious problems for the Muslim communities being served and for the imams who serve them. Based on my major data-base study and subsequent book, Muslim Clergy in America: Ministry as Profession in the Islamic Community (2010), I will explore the essential “components” of professional ministry as understood in American society and will illustrate their value and viability within the Islamic communities in America. (shrink)

This study focuses on two main arguments about the secularization of Protestant work ethic (PWE) and the uniqueness of Islamic work ethic (IWE). By adopting a linguistic point of view, this study aims to grasp a common understanding of PWE and IWE in the field of work ethic research. For this purpose, 109 articles using the keywords PWE and IWE in their titles were analyzed using content analysis. The findings support the argument that emphasizes universally shared values (...) of PWE. In addition, the findings reveal that IWE provides a unique perspective on how to improve organizational performance, but at the same time differs in work orientation and commitment across cultures. (shrink)

Medical ethics is a practical key element in the medical curriculum. Movies can be used as an effective and innovative way to involve students in discussions and reflections on ethical issues. This study aimed to evaluate the appropriateness of medical movies as a tool in medical ethics education. During the last teaching session of the medical ethics courses, the movie “Extreme Measures” was shown to the medical students. The present study is a descriptive-analytical (...) class='Hi'>study of 302 students’ manuscripts. The quantitative content analysis of the students’ manuscripts was carried out using a checklist that contained 11 titles and 75 subtitles. Each student’s checklist was compared to the student’s final exam score. The most recognized issue was justice, and the least recognized one was confidentiality and privacy. Nonmaleficence, respecting autonomy and informed consent, honor and integrity, end of life, duty and responsibility, conflict of interest, beneficence, relationship with colleagues and altruism were located in-between. There was a relationship between students’ final exam scores and their manuscripts’ scores. According to our findings, relevant movies with standard categorization can be used as a useful method for medical ethics education and assessment. (shrink)

Study of the historical events of early Islamic period; includes Islamic teachings.

Healthcare whistle blowing, despite the benefits it has brought to healthcare systems in many developed countries, remains generally regarded as a pariah activity by many of the most influential healthcare professionals and regulatory institutions. Few if any medical schools or law department health law and bioethics classes, teach whistle blowing in a formal sense. Yet without exception, public inquiries initiated by healthcare whistle blowers have validated their central allegations and demonstrated that the whistle blowers themselves were sincere in their desire (...) to implement the fundamental virtues and principles of medical ethics, bioethics and public health law. In many jurisdictions, the law, this time remarkably in advance of professional opinion, has offered legislative protection for reasonable allegations of whistleblowers made in good faith and in the public interest concerning a substantial and imminent threat to public safety. One reason for this paradoxical position, explored here, is that healthcare whistle blowing lacks a firm virtue-based theoretical bioethical and jurisprudential foundation. The hypothesis discussed is that the lack of this bioethical and jurisprudential substrate has contributed to a situation where healthcare whistle blowing suffers in terms of institutional support due to its lack of academic legitimacy. This article commences the process of redressing this imbalance by attempting to lay the theoretical foundations for healthcare whistle blowing. As a case study, this article concludes by discussing the Personal and Professional Development course at the ANU Medical School where healthcare whistle blowing is a formal part of a virtue-based curriculum that emphasises the foundational importance of conscience. Illustrative elements of that program are discussed. (shrink)