Ethics in the Islamic Tradition on War

Conventionally, the first Muslim-Buddhist encounters are thought to have taken place in the context of the Arab-Muslim expansions into eastern Iran in the mid-seventh century, the conquest of Sind in 711 and the rise of the Islamic empire. However, several theories promoted in academic and popular circles claim that Buddhists or other Indians were present in western Arabia at the eve of Islam and thus shaped the religious environment in which Muhammad’s movement emerged. This article offers a critical survey of the most prominent arguments adduced to support this view and discusses the underlying attitudes to the Islamic tradition, understood as a body of ideas and practices, and Islamic Tradition, understood as a body of texts. Such theories appear to be radical challenges of the Islamic tradition insofar as they seek to reinscribe the presence of religious communities in conventional narratives of Islamic origins that do not acknowledge them. On the other hand, they often operate with an unreconstructed reliance upon the sources of the Islamic Tradition. The assessment focuses ondescriptions of the Ka’ba and objects associated with it as well as on a story about an Indian physician who diagnosed an illness of Muhammad’s wife Aisha. While Indian or Buddhist connections with western Arabia and early Islam do not appear to be entirely impossible, the evidence does not amount to a persuasive case for the early seventh century.

Medical science as a science is considered important in the history of science and the wisdom. The importance of this science in a way that even in Islamic traditions as one of the basic science is mentioned. The aim of this study is to review and critique patients' rights by using theories of philosophers (Farabi, Avicenna and Mulla Sadra). In this study we use the the principles of Islamic philosophers ancient psychology such as two-dimensional human being, emphasizing the primacy of the spiritual dimension, explaining various aspects of the the human spirits and physical dimension as a single whole, to critique of various areas of modern medicine will discussed in the field of ontological, epistemological methodology. Outcome of this research can be due to lack of disease diagnosis by doctors. Analysis that was done with the fields of psychologythe most fundamental right of a patient to be extracted. The method used in this study is analytical - descriptive which uses philosophical texts, are studied comments Islamic scholars. Insist on medical current method, the rejection of the two-dimensional of human in practice areas, denial of the connection between soul and body and interaction effects between these two and also medical specialization that result the review is to replace the entire review nothing more than real rights abuses patients and is ignoring medical ethics. Insists on such a procedure will lead to lack of diagnose diseases and provides prescribing the destructive drugs. This article a descriptive analytical research method. It seams to be achieved Patient Rights only with regard to the two-dimensionality of human. Please cite this article as: Shiravand M, Ranjkesh M. Review and critique the Medical law With Explanation Philosophical Foundations of Islamic Scholars (Farabi, Ibn Sina, Mulla Sadra). Iran J Bioethics 2016; 6(20): 167-182.

This chapter consists of four sections. In the first part, the aim is to present a discussion on some defining themes underpinning progressive Muslim worldview. The second and the third section historically contextualize and place progressive Muslim thought in relation to their intellectual predecessors coming from both the non-Muslim majority and Muslim majority worlds. The last part outlines progressive Muslim approach to conceptualizing and engaging with the Islamic tradition and the concept of moder-nity/modern episteme.

The Jewish Woman Poetry in the middle-age not represent a field of study in itself because most of the evidences of women literary production had not been part of Jewish Literary Heritage. Considerable exeption, Islam represent a context in wich woman writings have been not only transmitted but also seen as a part of the literary tradition. Relating largerly upon two literary sources, the Nuzhat al-julasâ' fi ash'âr al-nisâ of Suyuti (1445-1505) and the Nafh al Tib min ghsn al-Andalus of al-Maqqari (1578-1632) this article would like to focalise the poetical production in classical arabic of Qasmuna Bint Ismâ'il bin Baghdalla al-Yahudi, one of the very few Jewish Poetess lived in al- Andalus between XI-XII century. Both the sources quotes the Rayât al-mubarrizin wa-ghayât al-mumayyzin, the Geographical, Historical and Literary work of the famous Andalusian Historian Ali Ibn Musa Ibn Sa'id al Magribi al-Andalusi (1213-1286) manuscript in a large part losted. Aim is to focus the poetical production of Qasmuna Bint Ismâ'il al Yahudi and his transmission through Arabic Anthologies dedicated to the Arabic Literary Tradition in al-Andalus and Islam. More than her religious belonging to Islam as a religion, the main reason for the transmission of Qasmuna's collection of poems seem to be the language and the style of composition, as well as her andalusian origins. For the nature of relations between Jewish communities and Islam in the Middle Ages, arabic historiographical sources become a cross-cultural narrative setting for Jewish and Islamic History, and their study fundamental in order grasp the develop of Jewish Thought in Middle Ages.

Traditional art has a characteristic, namely the art devoted for religious interests. Thus art, religion, and society become unity. Traditional culture the people of Cirebon much influenced by the culture of Sundanese, Javanese, Hindu, Chinese, and Islam. Cultural influences are then visualized by the symbols guide each culture, which disguise one another as well as forming a whole. One of the culture result is srabad that is the result of creative ideas as a compromise measure from the view of some people was believe about the restriction of drawing living being as a whole. In the development of srabads themes then influenced the development of Cirebons art tradition. This research was the study of the existence srabad which indicated the strength of the relationship of art and spiritual forms. This study was also a means of identified the influence of culture, explorated of the meaning and characteristics srabad. To achieved these objectives, this study used qualitative research, used the descriptive method, by took a sample of srabad. Data was collected through observation, study of literature, interviews and documentation. Data analysis was conducted by collecting and reviewing all existing data. Examination of the validity of the data was done by triangulation. The results showed that, first, the culture of Sundanese, Javanese, Chinese and Islamic art traditions greatly influence Cirebons art; second, srabad is the result of a spiritual conception of society of Cirebon, in its communication to the self, God, and nature; Third, traditional art of Cirebon including srabad, created and held with in the frame work of religious needs, beside as the spectacle is also as the guidance, will shift its meaning if interpret not as a whole. Keywords: Srabad, Fine art tradition, Cirebon

Islamic tradition and the justice of war

Discussions of middle Bengali Muslim works have rarely focused on the aesthetic dimensions of this strand of literature. The in-depth analysis of the earliest Bengali version of the famous tale of Joseph and Zulaikha attempted here shows its connections to many Islamic literary traditions, such as the stories of the prophets, the matnawi (in this case of ʿAbd ar-Rahman Gami) and the north Indian 'premakhyan'. Most importantly, however, the focus on the poetic form also allows reconstructing the story’s re-creation along a specific aesthetics of performance and response. While the new ending that is added in the Bengali version in many ways reflect the work’s embeddedness in North Indian literary traditions and the history of regionalization during the late Mogul empire, the most important means for the story’s recreation lies on the plain of its metrical structure. While it largely follows the matnawi by employing its equivalent, the Bengali meter of payar, other meters are used as well, most often the tripadi. In the first systematic probe into the semantic function of such a metrical system which is typical for many middle Bengali works, the alternation of different meters is linked with the alternation of the narrative modes of diegesis and mimesis. This excavation of important aspects of the aesthetics of production and reception considerably stands in contrast to judgments denying the middle Bengali Muslim works an aesthetic structure of their own and opens up comparative questions in different directions. It contributes to an overdue shift in the study of pre-colonial Muslim traditions in Bengal, from teleological paradigms of identity towards a literary history which asks the texts what they tell us about their recipients’ expectation and reception.

Among the fields of ethics, medical ethics has a special place, because of the special status of the medical profession. Justice is one of the four principles of biomedical ethics that is often considered synonymous with fairness and moral obligation to act according to its fair judgments in medical domains. In Islamic ethics Justice means putting everything in its proper place and is entitled to the right level. In this paper we have attempted to study the principle of justice as one of the four principles of medical ethics. In a comparative study, advantages and challenges of religious and non-religious view to justice and its place in medical ethics have been analyzed and evaluated. This article is the result of a cross. We have used valid books and Internet sources and articles for data collection. After explaining the concepts and principles of justice in medical ethics, also Islamic Virtue Ethics, subscriptions and moral differences between the two devices in concept of justice are expressed. Regardless of the emphasis on the necessity and importance of professional ethics, Justice in the concept that Islamic ethics emphasis on it, is more comprehensive than medical ethics. Because justice in medical ethics is derived from social justice that is available by appropriate and balanced legislation and guidelines. But in religion justice is an institutionalized in human and includes all personal and social aspects of his life.

Mediasi adalah salah satu metode resolusi konflik yang banyak menjadi kajian dalam studi Alternative Dispute Resolution (ADR), atau Resolusi Konflik Alternatif). Kelebihan dari teori ini terletak pada metodenya yang sepenuhnya menyerahkan proses resolusi tersebut kepada para pihak yang sedang konflik. Mediator dengan demikian sekadar memfasilitasi proses resolusi tersebut agar berjalan dengan baik. Keputusan akhir tetap berada pada para pihak yang berkonflik. Namun begitu, selama ini kajian mengenai mediasi ini tidak pernah melibatkan nilai-nilai agama. Sistem ilmu mengenai hal ini lahir dari masyarakat sekuler sehingga dilihat sebagai subjek yang terpisah dari kajian agama. Penulis berpendapat bahwa sejatinya banyak nilai-nilai yang sudah ditawarkan oleh agama terkait mediasi ini. Islam sebagai contoh telah menawarkan metode mediasi sebagai salah satu sarana dalam pencapaian perdamaian, khususnya dalam hal konflik keluarga. Dalam tulisan ini penulis mendeskripsikan tentang teori umum mediasi dalam sistem keilmuan ADR dan kemudian menghubungkannya dengan tradisi mediasi dalam masyarakat Islam yang diambil dari Quran 4:35. Dalam argumentasinya penulis mengemukakan bahwa interpretasi terhadap ayat tersebut dengan menggunakan teori-teori mediasi modern sangat penting untuk dilakukan, sehingga implementasi teori mediasi Islam dapat lebih ditingkatkan efektifitasnya.

The Gulen Hizmet Movement (GHM) is a largely progressive, pluralistic and transcontinental civic movement inspired by Islam, which makes it unique in the Muslim world. Similar movements exist but they are confined to single nations (eg. Indonesia’s Muhammadiyah and Nahdlatul Ulama) and there are other transnational movements but they are not progressive in outlook (eg. Tablighi Jemaat). The financial dynamics of the movement, particularly the economic resources raised and deployed by Gulen-inspired schools (GISs) and how they function as business enterprises continues to be the subject of debate, criticism, and curiosity across the public sphere in its native Turkey, and research discourses on a global scale. The relatively few studies on the financial aspects of the GHM that have been published tend to arrive at widely varying conclusions. Not surprisingly, in general, scholars who are sympathetic to the movement and write from an insider’s viewpoint arrive at different conclusions to those who are outside of and are generally more critical of the movement. While the former argue that funding for the schools comes largely from within the greater Turkish community, the latter claim that the sources of funding include foreign agencies with their own agendas. Although these studies arrive at sharply contrasting positions, what they share in common is a lack of empirical evidence. This thesis interrogates the financial transparency of GISs, the economics of altruism, and motivations behind the philanthropic acts of financial supporters based on examination of financial bookkeeping and semi-structured interviews with 72 participants — mainly sponsors, financial managers and administrators of a GIS in Istanbul, Turkey, and in Melbourne, Australia — between 2012 and 2015. The empirical findings of this thesis elucidate the manner in which the people of Anatolia contribute their financial resources to the Gulen-inspired educational institutions until the institutions are financially self-sufficient. In addition, the findings of this research provide evidence that the adherents of Gulen live in order to give; hence their giving is not limited to zekat or ‘tithing’, the charity that is compulsory in Islamic faith. I argue that there is a significant difference between ‘giving zekat’ and ‘living to give’. In the difference between giving and living to give, the hizmet concept emerges and finds its foundation and meaning: endless service. One of the most important questions about the movement are those investigating how GISs function as businesses and about which sector the movement’s schools fit. The findings of my research challenge the studies that examine the role of money within the GHM and that categorise GISs as social businesses or profit oriented capitalist enterprises. I address queries through the lens of economic theories and conclude that while GISs share some similarities with ‘social businesses’ such as those promoted by Muhammad Yunus, they overwhelmingly do not meet the criteria of social businesses or for-profit businesses. Rather they are civil society enterprises of that operate with their own models originating from the hizmet concepts of philanthropy, voluntarism, and generosity, which in turn arise out of traditional Anatolian Islamic tradition.

This paper discusses how main characters in The Black Album go through and beyond practices of consumerism and Islam fundamentalism, finding their own identities among various ethical positions in late capitalism. Representations of different characters from the author illuminate the enormous impact of consumerism, which even fundamentalist believers are not immune from. On the other hand, Kureishi also indicates that, via the romantic ethic, individualism and liberalism articulated with consumerism, an individual is capable of evading extravagant desire and achieving spiritual development. The consumer society does not merely take root on commodities and their signs. Its management relies on the ethic inherent in the logic of capitalism. Colin Campbell has pointed out that the consumer society is guided by the dual logic of modernity, namely the logic of reason manifested in calculation and experiment, and the logic of dream originated from passion and aspiration. Working ethic and romantic ethic are resulted from this dual logic, and in turn maintain the operation of capitalism in the end of production and consumption. Yet, characters in this novel do not necessarily follow its ethical principles even if they are products of consumer captialism. Furthermore, to resist over-expansion of the romantic ethic and the ethnic exploitations long present in the Western consumer society, there is a fictional community, despite its breeding in Britain, insistent on Islamic fundamentalism to withstand fragmentation of the personal or communal identity. Examining characters with widely different ethic and cultural identity, Kureishi's novel validates the balance between the working and romantic ethic in the consumer society, and explores the possibility of transcending self-indulgence and asceticism.

What is the administrations of Islamic states? It is the historical phenomenon origin s from history, religion, culture, tradition, politic, geopolitical insinuation of Islamic nation . The history of organizations is the main part of the social and political history and the most important sign of social and political life and progress of human beings. The advent of Islam, besides establishing a new religion in the world, caused substantial and fundamental changes in the administrative systems and governmental institutes and organizations throughout the world. Bureaucracy and government in Islamic countries have domestic originality and Islamic foundation. Recommendations for governmental organization of the affairs and the importance of central government arose from the formation of the first nation-state in Arabian Peninsula, so that subsequently until nine century AC, about 1500 cities were created with the attributes and model of such nation-state which was the core of Islamic government. The classic form of Islamic bureaucracy has been experienced for about more than thousand years in several points of Islamic world. Such successful experience, which had basis in the Caliphate, Imamate and sultanate and in one case in republic state, originates in the bureaucracy experiences of the world in middle age and caused surprise among the European researchers, such as Francis Bacon.

The aim of this paper is to study of influence Islamic work ethic (IWE) and organizational commitment (OC) with mediator role organizational justice (OJ) among staff at the Yasuj University of medical sciences. The total sample of this study was among total 250 staff at the (Yasuj) University of Medical Sciences. Two hundred fifty questionnaires were distributed that only 157 questionnaires were returned. We employed three mixed questionnaires with survey way. We used of random sampling method and Cochran test for determination of sample size. The recent research from objective aspect is applicative and in class correlation descriptive researches. In this research we used of rational method that often used by researchers that use the properties a science research. Path analysis influences indicate that (IWE) has two variables (interpersonal relationship and attitude work ethic) that indirectly and positively influence on organizational commitment also two variables (IWE) directly and positively affective on three variables of organizational justice (procedural justice-interpersonal justice-distributional justice) and the end of experiment the all of hypothesizes have been validated. This study is the first in the published literature to used mediator role organizational justice among organizations with notice to emphasis instructions Islam to justice. Please cite this article as: Sarmadi MR, Seif MH, Motezaeipoor MN. The Causal Model of Islamic Work Ethic and Organizational Commitment: Mediator Role of Organizational Justice (The Studied of Case: Yasuj university of Medical Sciences). Iran J Bioethics 2017; 6(22): 71-80.

Associated with the development of Islamic education management is a solution that offered Islamic education providers to develop properly and succeed as expected. The solution offered is, firs that the management of Islamic education should be oriented to the understanding of the concept Tauhid, meaning that each education provider must have the same understanding of the nature of Islamic education gools, common vision, and mission, and unity in the leadership. Second, Islamic education providers should have a property trust, which means that each is involued in the implementation of Islamic education must have high spirit, good work ethic, and must be carried with great responsibility.Third, any Islamic education providers must recognize correctly that this task is a means of worship to God, which means that each component involved must have the nature submissive, obedient, and faithful in carrying out their respective duties. Fourth, realize very well that the bevavior of Islamic education providers must have an understanding of the functions of the caliph, which means that each human being to the task as a leader on earth, good leaders are leaders who carry out their duties with care that puts the interests and general welfare of the personal.

This paper is intended to examine the Islamic sciences that have big chance to be integrated with science through the practice of Islamic education. This is done so Islam will be able to re-concern about science vision such it happened in the early days of Islam. There are several models offered of contemporary Muslim scientific epistemology which have big influence among the Islamic world. Some existing offers is the need for shifting the paradigm in the field of Islamic scientific epistemology, namely from Islamic epistemology normative-textual-bayani to the contemporary Islamic scientific epistemology in intuitive-spiritual-Irfani pattern (in axiological) that have many relationship with ethical dimensions to the development of science. Moreover, it needs a redefinition or reconceptualization of the discourse of science in the Islamic world.