applied Islamic ethics

The following review explores Intercultural Information Ethics (IIE) in terms of comparative philosophy, supporting IIE as the most relevant and significant development of the field of Information Ethics (IE). The focus of the review is threefold. First, it will review the core presumption of the field of IIE, that being the demand for an inter- mission in the pursuit of a founding philosophy for IE in order to first address the philosophical biases of IE by western philosophy. Second, a history of the various philosophical streams of IIE will be outlined, including its literature and pioneering contributors. Lastly, a new synthesis of comparative philosophies in IIE will be offered, looking towards a future evolution of the field. Examining the interchange between contemporary information ethicists regarding the discipline of IIE, the review first outlines the previously established presumptions of the field of IIE that posit the need for an IE as grounded in western sensibilities. The author then addresses the implications of the foregoing presumption from several non-western viewpoints, arguing that IIE does in fact find roots in non-western philosophies as established in the concluding synthesis of western and eastern philosophical traditions.

A version of this paper was originally published in *International Journal of Decision Ethics*, Volume 1, Issue 2, pp. 125-149. Published in 2006, this paper is based on ideas developed several years earlier. It represents an early stab at developing the *philosophical* potential latent within the teaching of the Imams of the AhlulBayt (S) in the context of more contemporary philosophical concerns; in this case via a comparison and contrast with Kant's theory of the "good will". Among other things, this paper contains a rebuttal to C. D. Broad's claim that Kant's argument on the intrinsic goodness of the good will is fallacious.

There are some things the author would change in this paper if it were to be rewritten. For one, the ideas in this article were developed at a time when the perspective of its author (on, e.g. a framework of comparative philosophy, Shīʿī sources) was more under the influence of Henry Corbin. For example, the author's use of 'prophetic', as in 'prophetic sources', has its roots in Corbin. There are other obvious influences as well, each of which needs to be critically revisited and reevaluated.

Corbin was one of the only philosophers to attempt to tap the philosophical potential latent in the teachings of the Imams and to place them in a wider philosophical context. As seminal as his work was and remains, Corbin's framework (one of Meta-Gnosticism) is significantly flawed in certain respects for purposes of situating the thought of the Imams (S). This author is currently working on an alternative philosophical framework.

Much work remains to be done for the research presented in this paper to reach any authoritative conclusions. As the afore-mentioned framework for situating the philosophical intentions of the AhlulBayt (S) becomes more mature, the author may revisit this discussion and bring it up to date. *Inshā Allāh*.

The practice of independent legal reasoning (ijtihād) is a core tool for achieving the moral mission of the discipline of Islamic jurisprudence (fiqh); it generates juristic rulings that help people become morally committed humans. Without ijtihād, it would be inconceivable that Islamic divine law could achieve its moral mission in every time and every place. Modern scholarship has not fully explored the link between ijtihād and ethics. Most academic studies focused on the purported “closing” of the gate of ijihād, as demonstrated in the writings of many Western scholars. Muslim scholars who wrote critical works on ijtihād were occupied with questions related to the heritage of school-based fiqh and how far contemporary scholars should abide by, or move beyond, this heritage, and how ijtihād could be implemented in the modern times. In this thematic issue, we emphasize the link between ijtihād and ethics. All articles included in this issue address key ethical questions, many of which are the product of the age of modernity.

الطب أحد المجالات البارزة التي شهدت تغيرات جذرية، سواء على مستوى المعرفة أم على مستوى الممارسة، الأمرُ الذي فرض العديد من التساؤلات والتحديات التي نشّطت عملية الاجتهاد الفقهي المعاصر في المجال الطبي، وفرضت تأثيرات مهمة في ميدان الفقه والفتوى. يناقش هذا البحث سؤالاً مركزيًّا هو: كيف اشتغل العقل الفقهي في مسائل الطب، وأيُّ أثر تركته التطورات الطبية في التفكير الفقهي؟. وتستدعي مناقشة هذا السؤال العام الإجابةَ على أربعة أسئلة فرعية هي: الأول: ما صفة الفتوى والمفتي في ظل التطورات التي حفت بكلٍّ منهما؛ خصوصًا مع استبدال المجامع الفقهية مصطلح "القرار" بمصطلح الفتوى؟ والثاني: ما شكل العلاقة بين الفتوى والطب؛ مع التغيرات التي طرأت على مجال الطب ووظيفته وسلطته؟ والثالث: ما التغيرات التي طرأت على الأحكام الطبية بين الفقه الموروث والنوازل المعاصرة؟ والرابع: ما المنهجية التي سلكها المفتي المعاصر لإصدار حكمه على الوقائع الطبية؟. ولأجل الإجابة على هذه الأسئلة سيدرس البحث الفتاوى المختلفة المتصلة بمسائل الطب للوقوف على التأثيرات والتغيرات التي طرأت على كل من الفتوى والطب لجهة طبيعة المجال ووظائفه وسلطة القائمين عليه والمنهجية المتبعة في إصدار الأحكام.
يبدأ البحث ببيان مفهومي الفتوى والقرار وصفة المفتي والتطورات التي طرأت عليها، ثم يوضح الصلة بين مجالي الفتوى والطب وأشكال تعلق كل منهما بالآخر، ثم ينتقل بعدها إلى رصد التبدلات التي طرأت على الأحكام المتصلة بالطب بين الفقه الموروث والنوازل المعاصرة، ليخلص إلى دراسة مسالك الفتوى في النوازل الطبية، والتأثيرات التي تركها الطب الحديث على التفكير الفقهي.

No doubt life in its all forms enjoys a very high status in Islam. Human life is one of the most sacred creatures of God. Therefore, it must be appreciated, respected and protected. In this regard, the paper refers to different parts. The first part studies the value of life in Islam. It helps to understand why life must be appreciated and respected. The second part sheds some light on the nature of the Islamic bioethics. Discussing the sources and authorities in the Islamic bioethics, in this part we will study the way of life protection which is regulated by the Islamic law and bioethics. Part three reflects on some important issues in bioethics from an Islamic perspective. Concerning the Islamic believes, physical health maintenance and disease treatment are two important aspects of the Islamic teachings. In respect to the beginning of human life; firstly, we will see that reproduction must occur in the context of a legitimate and stable family. Secondly, we will study family planning and abortion. With respect to the end of life, issues such as suicide and euthanasia will be studied. Finally organ transplantation will be discussed. [https://jmehm.tums.ac.ir/index.php/jmehm/article/view/11]

Since Lynn White’s 1967 essay, The Historical Roots of Our Ecological Crisis, religion has generally been perceived as either the source of much of the modern environmental crisis, or as negatively impacting attitudes towards that crisis. Consequently, religious ethics, which continue to play a role for the majority of people across the world, have generally been excluded from active and positive participation in the debate. However, criticism offered by White was directed not at religion as a monolith whole, but rather at the Christian reading of the Biblical tradition.
The present analysis first aims to demonstrate that Whyte’s argument, regardless of its validity vis á vis Christianity, cannot be applied to religion as a whole, and to Islam in particular. This is demonstrated by considering the two arguments Whyte offers, leading to the indictment of Christianity – namely the Biblical supposition of man as a supreme creation, and of the rest of creation as possessing value only insofar as it is valuable to man. The second aim is to introduce Islamic environmental ethics as an effective model through which to consider ethical solutions to modern environmental issues. This is accomplished through a brief analysis of Islamic ethics, the Islamic understanding of man and nature, and finally by bringing the two together to posit the general form of Islamic environmental ethics.

چكيده:
امروزه در جوامع اسلامي نوعي ابهام در خصوص جايگاه و نسبت فقه و اخلاق پزشكي وجود دارد. اين مشكل ناشي از ابهام در خصوص ماهيت رابطة اخلاق اسلامي و فقه است. هر دوي فقه و اخلاق،احكام ارزشي (گزارههايي حاوي محمولاتي همچون بايد، نبايد و …) صادر ميكنند.
در اين مقاله ابتدا با استناد به منابع فقهي و اخلاقي رابطه تاريخي و سنتی اين دو علم تصوير گشته است و سپس نسبتهای ممکن بین این دو حوزه معرفتی در عصر مدرن معرفی شده و مورد ارزیابی قرار گرفته¬اند.
در پايان با استفاده از رابطه مطلوب تصوير گشته سه مدل مناسب براي سيستم بررسي ارزشي فعاليت پزشكي در جامعه اسلامي ارائه شده است:
1. براساس مدل اول، فقه مرسوم در مراكز حوزوي كه متكفل صدور احكام با متدولوژي ويژه خود ميباشد توانايي لازم براي پاسخدهي به سوالات ارزشي جامعه اسلامي دارد و Bioethics بايد به فقه پزشكي ترجمه گردد و مراكز اخلاق پزشكي حداكثر براي فقه پزشكي موضوعشناسي كرده و زمينه را براي اجراي آن آماده ميكنند.
2. براساس مدل دوم در جوامع كنوني اسلامي ميتوان با تغيير متدولوژي و مباني وجود شناختي و معرفتشناختي فقه تمام داوريهاي ارزشي را به فقه ارجاع داد. اخلاق عموماً متكفل تهذيب نفس و حداكثر آداب معاشرت است.
3. براساس مدل سوم بايد فقه را به خاطر انتقادات وارده، كه در متن به تفصيل آمده، ناكارآمد دانسته و در جوامع اسلامي براي بررسي ارزشي امور به جاي فقه از اخلاق فلسفي سكولار، آن طور كه در جوامع مسيحيت تجربه شده، استفاده نمود.

كلمات كليدي: فقه، اخلاق، فقه پزشكي، اخلاق پزشكي اسلامي

Certo pensiero islamico contemporaneo insiste sull'idea che il buon credente debba conformare il proprio comportamento al modello divino oltre che a quello profetico, dunque all'essere e al fare di Dio (cfr. la dottrina dei Nomi). A partire dalla definizione del termine rifq nel Lisān al-ʿarab di Ibn Manẓūr, questo saggio propone alcune riflessioni attorno alle occorrenze di rifq e dell'attributo al-rafīq - attributo tanto divino quanto umano – nella principale letteratura tradizionistica. Quel che emerge è l'alto statuto religioso della forma di gentilezza qualificabile di rifq, la quale assume di volta in volta il senso di garbo e amabilità dei modi, di sollecitudine e cura anche nel senso di cura medica, e di solidarietà di gruppo tra credenti e tra coniugi; nonché il senso di tenerezza e premura nei confronti dei più deboli, quindi dei bambini e degli animali.


Une certaine pensée islamique contemporaine insiste sur l'idée que le bon croyant doit régler son comportement non seulement sur le modèle du Prophète, mais aussi sur le modèle de Dieu, donc se conformer à l'être et à l'action de la divinité (cf. la doctrine des Noms). Partant de la définition du terme rifq dans le Lisān al-ʿarab de Ibn Manẓūr, cet essai propose quelques réflexions autour des occurrences de rift et de l'attribut al-rafīq - un attribut autant divin qu'humain - à travers les textes principaux de la littérature de Tradition.  Ce qui en ressort est le haut statut religieux de la forme de gentillesse dite rifq, qui revêt tour à tour le sens de délicatesse et d'amabilité, de sollicitude et de soins, au sens également de soins médicaux, et de solidarité entre les croyants et entre époux ; sans oublier le sens de tendresse et d'attentions vis-à-vis des plus faibles, donc des enfants et des animaux.


Certain contemporary Islamic thought insists on the idea that the good believer must conform his behavior not only to the Prophetic model, but also to the divine model (see the doctrine of the Beautiful Names). Beginning with the definition of the term rifq in Lisān al-ʿarab by Ibn Manẓūr, this essay reflects on several occurrences of rifq and of the attribute al-rafīq  – an attribute equally divine as it is human – in principal Traditional literature. That which emerges is the high religious regard for the form of kindness named rifq, which assumes a variety of forms: courtesy and politeness, endearment and care for others (even in the sense of medical care), and solidarity among believers and between spouses – without omitting the sense of tenderness and consideration with regards to the more feeble, specifically children and animals.

Abstract
The paper addresses the relationship between the murīd and shaykh on the engagement of the spiritual journey (wuṣūl) to God.  The main question is how can a murīd initiate the spiritual journey by using self-cultivation to attain to God, and is the shaykh necessary in this journey? After striving and being morally self-moderate with these qualities, the ṣufi must engage in the process of adhkār al-tarbiyah; an intensive process of self-cultivation therapy to gain connection to the Divine. In this paper, I have explained the operation of these ṣufi activities and how the murīd-shaykh relationship is intended to produce a moderate human being in terms of his interactions with created entities, with his fellow human beings, and more extensively in communication with his Lord, which is al-Wuṣūl. The study confirms that al-Wuṣūl is a process, not a final destination. The role of the shaykh in this engagement is to guide the murīd and make sure he stays on the right path, as the cultivation of wuṣūl is a lifelong endeavor.

The Islamic ethical tradition has drawn generously on the Aristotelian ethical framework, and consequently emphasises the nature of the virtues and the cultivation of wisdom.

Link: https://www.abc.net.au/religion/islamic-virtue-ethics/13034478

Jureidini, Ray & Hassan, Said (Eds.). (2020). Migration and Islamic Ethics. Leiden, The Netherlands: Brill. This book addresses how Islamic ethical and legal traditions can contribute to current global debates on migration and displacement; how Islamic ethics of muʾakha, 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. Available at: (Open Access) https://doi.org/10.1163/9789004417342

Asked to serve in an ongoing position as Editor for the International Review of Information Ethics, I join a team of seven editors for IRIE. "The IRIE is the official journal of the International Center for Information Ethics (ICIE). It envisions an international as well as intercultural discussion focusing on the ethical impacts of information technology on human practices and thinking, social interaction, other areas of science and research and the society itself."