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How do Chinese Muslims have their own voices heard under China's tightening online censorship amid a global health crisis like COVID-19? Based on 13-month ethnographic fieldwork, this article examines the active participation and creative use of digital media by Chinese Muslims during the pandemic. This study uses multi-sited ethnography (MSE) and digital ethnography to identify major features of networked Islamic counterpublic in China. It shows how Chinese Muslims creatively blend Islamic discourses of hygiene, scientific discourse, official regulations, and global discourses of public health through digital media. It also examines how Chinese Muslims selectively use digital platforms to cultivate Islamic ethics and strengthening global connections to Muslim world both online and offline. Furthermore, this study shows how resilient the networked Islamic counterpublic in China has been in terms of strategically voicing dissent in the shadows of anti-Muslim sentiments and state policies during a major global pandemic of our time. [ABSTRACT FROM AUTHOR]

On one hand, Islamic banking and finance is an aspiration to radically transform banks and the financial system to conform with interpretations of Islamic ethics and morals. On the other hand, such high aspirations patently conflict with the existing global, US$3.6 trillion market dominated by profit‐oriented private banks. These aspirations also potentially conflict with the technical details of how financial products are constructed to be "Shariah compliant." How do Islamic financial practitioners reconcile their vision of the Islamic good society with the products and processes observed at work? One such theological tool and cultural concept is to interpret Islamic financial products as relying on hiyal, a legal stratagem used to provide remedies and alleviate predicaments, to provide an escape from the unlawful to the lawful. This essay summarizes how thinkers in Malaysia are developing the concept of hiyal either to critique or to promote Islamic finance. As a contribution to anthropological and postcolonial theorizing, the essay concludes by exploring how the concept of hiyal can help us understand contrivances, conspiracies, cons, and stratagems. This theoretical tool kit can assist social scientists in exploring the gap between people's economic behaviors and their aspirations for what a good economy should look like. [ABSTRACT FROM AUTHOR]

Emergent meanings of gender dysphoria in medical consultations between transgender people and psychiatrists in Pakistan attempt to answer the question- who is genuinely transgender? The use of biomedical models to investigate the 'realness' of trans experience has orchestrated complexities of care as psychiatric evidence of gender dysphoria becomes the gateway to citizenship. Psychiatrists become accessories of state bureaucracy as assessors of legitimate citizenship claims in relation to the Transgender Persons (Protection of Rights) Act 2018. I follow the developing meanings of gender dysphoria as it becomes socially imbricated with Sunni Muslim medical ethics regarding the 'natural' body. Even as gender variant citizens discover their selves as political participants, their bodies need to correspond with biopsychological truths of citizenship in an infrastructure of suspicion. How does the sociality of the medical encounter make space for proving or denying gender dysphoria as a genuine psychic state? This paper looks at the varied ways in which doctor-patient interactions become a place of evidence production to satisfy state legislative demands of citizen psychology. Using an interdisciplinary approach that draws on legal literature and medical anthropology, I explore diagnostic practices and expectations of gender dysphoria to explicate the meaning of transgender health within psychiatric care. [ABSTRACT FROM AUTHOR]

This paper explores the epistemological affordances of Islamic ethics as alternative knowledge within intercultural education. Despite the calls for epistemological plurality in intercultural education that centre epistemologies of the South, educators may find it hard to reaffirm their situated knowledges and practices because they may have been overwhelmed by the wide endorsements of the mainstream literature. Drawing on in-depth interviews with 25 EFL teachers, this study aims to (a) unpack educators' perspectives around the adoption of alternative knowledges anchored in local epistemologies and sensibilities, (b) foreground educators' epistemic positioning around alternative knowledges and how they are perceived as sites for cognitive and pedagogical renewal to account for local particularities and conditions and (c) examine inter-epistemic tensions within educators' reasoning in terms of how they navigate (in)congruencies between the mainstream and Islamic philosophy at the conceptual, pedagogical and practical levels. Findings reveal that educators acknowledge the legitimacy of Islamic ethics and their epistemological/pedagogical significance in intercultural education. However, some factors may problematize educators' attempts at making use of Islamic ethics including the additional burden of reflecting alternative knowledges while attending to contextual factors (class size, the course's orientation, exams, time constraints, etc.) and the lack of sufficient training in intercultural education. [ABSTRACT FROM AUTHOR]

In recent years, preimplantation genetic testing (PGT) of IVF embryos have gained much traction in clinical assisted reproduction for preventing various genetic defects, including Down syndrome. However, such genetic tests inevitably reveal the sex of IVF embryos by identifying the sex (X and Y) chromosomes. In many countries with less stringent IVF regulations, information on the sex of embryos that are tested to be genetically normal is readily shared with patients. This would thus present Muslim patients with unintended opportunities for sex selection based on personal or social biases without any pressing need or valid medical reason. Additionally, there are other patients who claim using PGT for preventing genetic defects as a pretext or "convenient excuse," with a secret intention to do sex selection when it is banned in their home country. Currently, non-medical sex selection is a highly-controversial and hotly debated issue in Islam, because there is generally a strong preference for having sons over daughters due to widespread cultural norms of elderly parents depending on their sons for financial support, as well as the need for male heirs to continue the family lineage within the backdrop of local patriarchal cultures. There is a risk of gender imbalance and social disequilibrium occurring in Islamic societies due to prevalent sex selection. Hence, the question is whether opportunistic sex selection with PGT would contravene Islamic ethics and principles, which will thus be discussed here. [ABSTRACT FROM AUTHOR]

The attitude of Saudis and expatriate managers toward work has taken on added value in recent years. This has come about as the Kingdom of Saudi Arabia has embarked on profound and ambitious economic and social changes outlined in Vision 2030. Managers are instrumental in successfully executing these strategic moves. However, managers face intense and immediate challenges when publicly voicing their concerns. This study was undertaken to shed light on the nature of work ethics and work involvement in the Kingdom. The research subjects were men and women managers and encompassed both citizens and expatriates. We found differences in the attitudes of men and women and between citizens and expatriates. The results were viewed in the sociopolitical context, and issues related to work ethics and to the role of women and expatriates were delineated. Business and social implications for policymakers and multinational corporations were provided. [ABSTRACT FROM AUTHOR]

This study adds to the business ethics and knowledge-hiding domain such that how ethical leadership impacts knowledge-hiding behavior amidst interpersonal justice as well as how Islamic work ethics invigorated interpersonal justice and knowledge-hiding. We argue that ethical leadership will trigger interpersonal justice and lessen knowledge-hiding behavior. We further, explored that IWE will weaker the link between interpersonal justice and knowledge-hiding behavior. A multi-wave and multi-context survey comprising 348 employees supported the study hypotheses. The obtained results indicated that ethical leadership is inversely associated with knowledge-hiding behavior, and the said link is mediated via interpersonal justice. Further, employees higher on IWE confirmed the moderating effect. For business ethics and the knowledge-hiding domain, we unveiled important mediator and moderator that buffer the knowledge-hiding behavior. For organizations, the results demonstrate that interpersonal justice and IWE help employees to involve in positive behavior and mitigate the deviant behavior. [ABSTRACT FROM AUTHOR]

"Secret Marriage" is a category accommodating a range of arrangements that seek to conceal a marital union, typically from an existing spouse, the family of the bride or groom, a segment of the community, or the state. These contentious unions have seen an upsurge in recent times in Muslim-majority countries, and, more recently, in minority-Muslim communities in the West. This essay examines the phenomenon in minority communities using three interrelated lenses of analysis: the legal, the moral, and the socio-institutional. Taking this multi-faceted approach, in this essay, I first examine the legal doctrines of the four Sunni schools of law on the requirement of publicity and witness testimony in marriage before situating that legal discussion about contractual validity within a comprehensive analysis of the broader moral and religious legitimacy of entering into a secret union. I argue that while jurists stipulate disparate minimums for contractual validity, nearly all secret marriage arrangements are nonetheless considered invalid (fāsid), meaning they are incorrectly conducted by failing to meet the required conditions for the contract to produce its legal effects (ṣiḥḥa) and are also prohibited (ḥarām) in themselves or for their entailments, meaning contracting such a marriage is sinful and entails punishment. As I show, even as some jurists may make arguments that may seem to imply that some versions of secret marriage meet the basic conditions to make them technically valid, these same jurists nonetheless argue that such marriages are immoral, religiously deficient, unbecoming of a Muslim, and little more than a pretext for illicit sex. Apart from the theoretical question of whether a secret marriage meets the conditions of contractual validity, parties to a secret marriage in Muslim communities today further engage in a number of sins and transgressions and cause harms to spouses, children, parents, extended family, and the community that must also be reckoned with. The essay concludes with recommendations for how religious authorities can take steps towards regulating marriage in minority-Muslim communities, highlighting the need for public education on Muslim marriage practices that is embedded in a deeper religious morality centering the Sunna to counteract the dominant legalism in the Muslim community that underlies numerous contemporary dilemmas. [ABSTRACT FROM AUTHOR]

Summary: Islam as a universal religion, presents a comprehensive and practical system of ethics for the entire humanity in every field of life. Medical ethics is one of the most important components of this extensive ethics system. Islamic medical ethics is the approach of dealing with and handling the healthcare practice and process according to the Islamic moral system and legislative sources (primarily 'The Quran' and 'Hadith'). It is also adopted and promoted by several international organizations. Islamic ethics endorses the basic principles of biomedical ethics, i.e. Beneficence, non-maleficence, confidentiality, justice, truth-telling, autonomy and informed consent, which have been mainly derived from the "Hippocratic Oath", with some additions and modifications. Moreover, Islamic teachings present some additional moral values over these basic ethical principles. The present manuscript aims to concisely highlight the evolution and history of bio-medical ethics, briefly describe its basic concepts and focus on the influence of teachings, principles and characteristics of Islam on this important aspect of medical practice. In the end, some important relevant topics such as the general responsibilities of the doctor, protection of life, legal status of treatment and status of treatment with prohibited substances, in the light of Islam, are also discussed briefly. [ABSTRACT FROM AUTHOR]

The book "Mysticism and Ethics in Islam" explores the concept of perfected character and the science of ethics in Islamic intellectual history, with a focus on the role of Sufism. The book is a collection of articles written by a mix of established and early career academics, with diverse specializations. The articles cover various periods of Islamic history and discuss topics such as dream interpretation, virtues in Sufi ethics, and the relationship between mysticism and ethics. The book aims to provide a clearer understanding of the terms "ethics" and "mysticism" in the context of Islam and their interrelation. [Extracted from the article]

This paper explores artificial intelligence (AI) ethics from an Islamic perspective at a critical time for AI ethical norm-setting. It advocates for a pluralist approach to ethical AI benchmarking. As rapid advancements in AI technologies pose challenges surrounding autonomy, privacy, fairness, and transparency, the prevailing ethical discourse has been predominantly Western or Eurocentric. To address this imbalance, this paper delves into the Islamic ethical traditions to develop a framework that contributes to the global debate on optimal norm setting for designing and using AI technologies. The paper outlines Islamic parameters for ethical values and moral actions in the context of AI's ethical uncertainties. It emphasizes the significance of both textual and non-textual Islamic sources in addressing these uncertainties while placing a strong emphasis on the notion of "good" or "maṣlaḥa" as a normative guide for AI's ethical evaluation. Defining maṣlaḥa as an ethical state of affairs in harmony with divine will, the paper highlights the coexistence of two interpretations of maṣlaḥa: welfarist/utility-based and duty-based. Islamic jurisprudence allows for arguments supporting ethical choices that prioritize building the technical infrastructure for AI to maximize utility. Conversely, it also supports choices that reject consequential utility calculations as the sole measure of value in determining ethical responses to AI advancements. [ABSTRACT FROM AUTHOR]

The article focuses on the analysis of Ibn ʿArabī's Fihrist, specifically examining the two-letter sequence and symbolism of Abjad Huwa in the context of book titles and letter coding. Topics include the utilization of the alpha-numeric abjad system, the complex ordering of two-letter sets, and the structural analysis of the entire section and also highlights key themes in Ibn ʿArabī's works, such as the divine name of Majesty (al-jalāla) in the context of the word 'Allah'.

The public sphere in Indonesia features prominent piety demonstrations among middle-class Muslims, showcasing religious performances like al-Quran recitation competitions, Islamic films, and the selection of Muslim ambassadors, which collectively color the Islamic public sphere. Previous studies of middle-class Muslims and their religious practices have closely related to a perspective of the commodification of religion. Therefore, this study aims to provide another perspective on the practice of festival piety as a part of efforts to standardize their piety. This research focused on Putri Muslimah, Muslimah Preneur, and Duta Santri events. This research uses a qualitative-descriptive approach with a live-online observation method at the three festivals. The obtained data were analyzed and interpreted using a festival piety concept. It found three findings. First, Puteri Muslimah Indonesia, Duta Santri, and Muslimah Preneur are the locus for forming and demonstrating the piety of middle-class Muslims. Second, piety in the three festivals is a form of cultivation in which one is defined through a compromise of Islamic normativity and class composition. Third, practicing festival piety in the three festivals revives Islamic norms in dressing and class intervention through public spectacles. These findings demonstrate a new explanation of the standardization of Islamic ethics through the operation of Islamic normativity in class ideology. [ABSTRACT FROM AUTHOR]

In Islamic ethics, it is very important to pay attention to the spiritual dimension of man and the role of moral vices in jeopardizing mental health. In this regard, Islamic sages have divided the existential powers of man to treat moral vices and stated the rule of reason over other powers of the soul as a criterion for mental health. They refer to moral virtues as values that are essential for mental health. Islamic sages have proposed solutions for the treatment of moral diseases, among them: modification of attitude, spiritual explanations, and treatment based on the tendency to virtue versus moral vice. Considering that in Islamic ethics moral vices are mentioned as psychological diseases and methods for their treatment are stated, these methods can be used in the treatment of psychological disorders as well. Our goal in this research is to provide guidance for developing a native Islamic model based on the role of Islamic virtue ethics in CBT and Logotherapy, which are two important theories in contemporary psychotherapy, considering the multidimensional nature of human beings and the influence of these dimensions on each other. [ABSTRACT FROM AUTHOR]

Background and Purpose: This study aimed to understand banking practices to legitimise their role in society and meet stakeholder needs in terms of their products and services. This study narrowed its scope to use the underpinning thrust of value-based intermediation (VBI) as it is a primary pillar of the VBI framework. Towards these same ends, the study also sought to gauge how banks integrated their products and services with the framework. Methodology: This study employed the triangulation approach, which comprised of a content analysis of annual reports of the bank and trend analysis of court cases. This study used Bank Islam Malaysia Berhad (BIMB) as an explorative study. Findings: The findings indicated a decrease of total occurrences over the years on litigation cases involving BIMB, related to know-your-customers compliance. Meanwhile, the analysis of annual reports of the bank indicated that shariah non-compliance incidents are due to operational failures and lack of shariah knowledge among the staff. This study highlighted the need for the banks to strengthen the know-your-customer compliance, besides enhancing and promoting Islamic financial literacy and ethics to their stakeholders. Contributions: This study contributes a novelty in this area of study by using data triangulation on court cases and annual reports to provide a more comprehensive perspective on the issue. This study also added to the current literature on VBI, especially within Malaysian context. [ABSTRACT FROM AUTHOR]

Drawing on ethnographic fieldwork in Saint Petersburg between 2015 and 2016, this article puts work on postsocialist precarity in conversation with scholarship on piety and interspecies care in Muslim contexts to explore how Aliya, a low‐income Slavic convert to Islam, responded to social and economic hardships by tending to stray dogs. In doing so, she did not turn away, turn inwards, or turn political in the conventional sense of the word. Instead, she engaged in what I term 'embracing precarity', which I define as a response to uncertainty, grounded in Islamic spirituality, ethics, and care. By embracing canine tactility – often in departure from cultural norms concerning stray dogs in Islam and at the risk of deepening her own vulnerability – Aliya embarked on a path towards God with nonhuman others. The emergent relatedness between her and the dogs illustrates how striving for an ethical Muslim life amid uncertainty may open one up to experimentation, improvisation, and becoming with precarious others in a pursuit of a relationship with God and a favourable afterlife. [ABSTRACT FROM AUTHOR]

This article theorizes Islamic feminism as a form of 'friendship with/in tradition', drawing creatively on Sufism. It unpacks these feminist friendships as forms of 'radical, critical fidelity' which includes commitments and loyalties to tradition while simultaneously engaging critically with sexism, patriarchy, and homophobia. Core epistemological and ethical concerns are explored, including the nature of relationships to tradition; analytical methods for engaging with Muslim tradition from a gendered lens; religious authority and authoritarianism; and most significantly, engaging with emancipatory horizons of imagination that are attentive to the contemporary axes of power and privilege. The paper turns to rethinking approaches to hierarchy and possibilities for abuse, focusing on the shaykh–murīd and broader teacher–student relationships. It presents a nuanced approach to engaging with hierarchies as a serious analytical category that requires attention. Positing fluidity, transparency, and accountability as central to cultivating responsible hierarchical practices, the article suggests that friendship as a modality of relationships can contribute to such positive transformations. This article, emerging from a project on Muslim feminist ethics, presents creative theorizations of Islamic feminism as a liberatory project of human and divine friendships, inspired by Sufi ideas of walāya. [ABSTRACT FROM AUTHOR]

Environmental problems become humanitarian problems, such as damaged area layers, erosion, and disease outbreaks that make the ecosystem unbalanced, which will endanger humans. Meanwhile, the discussion of Islamic relations and environmental ethics has always continued to be debated, ranging from handling and solving to sustainable businesses. This paper aims to elucidate the eco-religious paradigm and implications of ecological ethics in Islamic studies, including environmental movements. The study employs the analytical descriptive literature research issue. Islamic study and environmental ethics functionally serve as a tool or media that provides insight into various approaches to comprehending the relationship between Islam and environmental ethics so as not to be trapped in the fanaticism of secularism and human arrogance in dealing with nature. This study contributes theoretically through relationship theory, inter-relationship to interaction in terms of religious and environmental ethics points of view. Also, it seeks to make practical contributions in the form of human spiritual awareness to preserve the environment as a form of constructing natural values (hablu min al-'alam). Furthermore, environmental ethics continues to evolve, adjusting to the need to assemble harmony in the future. [ABSTRACT FROM AUTHOR]

They call for the abandoning of various so-called false and historically adulterated traditional practices and beliefs of Muslims and a renewed commitment to pure Islam - the Islam which was practiced by the first few generations of Muslims. To not include all Muslims and Islamic revivalist movements in a discussion about contemporary Islamic revivalism is to ignore vital dimensions of the modern Muslim experience, which can render generalizations about contemporary Islamic revivalism not only weak, but even invalid. In Arabic, Islamic revival is called I tajdid, i which literally translates to "regeneration" or "renewal". In academic works, "Islamic revival" is an umbrella term used to describe Islamic revivalist movements or the contemporary global phenomenon of Islamic revivalism. [Extracted from the article]

This study was conducted in Saudi Arabia to compare expatriates to Saudis in terms of their beliefs and work involvement. Furthermore, the study aims to contrast four measures related to work involvement and investigate expatriates' and citizens' commitment to work. A total of 990 surveys were distributed. The final sample included 481 responses, a response rate of 48.6%. It was found that Saudi managers scored higher than expatriates on individualism, while expatriates showed higher commitment than Saudis toward IWE and Belief About Work measures. Likewise, the results show that there were strong correlations among Islamic Work Ethic (IWE), Individualism, and Belief About Work and Consumer Ethics scales. Theoretical and cultural underpinnings are presented. [ABSTRACT FROM AUTHOR]

The Islamic law of war sought to humanize armed conflict by protecting the lives of non-combatants, respecting the dignity of enemy combatants, and forbidding damage to an adversary's property except when absolutely required by military necessity or when it happens unintentionally, as collateral damage. Prophet Muhammad (PBUH) led wars in His life and practiced these rules. War ethics like other body of law are derived from Qur'an and Sunnah which are ultimate sources of law in Islamic tradition. The basic idea working behind war laws in Islam is the protection of human life. This article describes war ethics in Islamic tradition particularly in the light of Seerat-un-Nabi and on other hand deals with international humanitarian laws regarding war. Studying the points of correspondence between Islamic law and modern international humanitarian law is not a matter of intellectual luxury; it is of strategic importance. [ABSTRACT FROM AUTHOR]

Background and Objectives: Ethical performance is essential for educational leaders, but the ethical decision-making (EDM) process is poorly understood in different contexts. Islamic countries, with a distinctive philosophy, require their theories of ethics. This study aims to explain a model of EDM based on the teachings of Sahifa Sajjadiyya, a collection of supplications and moral guidance by Imam Sajjad, the fourth Shia Imam. Methods: This study was conducted to examine the text of Sahifa Sajjadiyya and extract all the concepts related to the ethics of managers using conventional content analysis. To ensure the accuracy of the interpretation, the researchers consulted various commentaries on the text, such as Riyad-al-Salekin (in Arabic) and several Persian explanations. The consensus of researchers and external audits also verified the validity and reliability of the results. Results: The model derived from this study has three main categories that every manager should consider in every decision: Necessities, facilitating factors, and inhibiting factors of EDM. Each category has interrelated subcategories. Conclusion: According to the findings of this study, the central variable of this model is faith in God's absolute sovereignty as the basis for EDM. The influencing factors that can range from inhibition to facilitation include the manager's individual characteristics, organizational atmosphere, and community culture. These concepts can be used to design decision-making evaluation questionnaires for managers. [ABSTRACT FROM AUTHOR]

Drawing on social exchange theory, this study investigated the impact of workplace stressors on creativity and job burnout among engineers. Moreover, it also investigated the conditional role of Islamic work ethics in the above relationships. For testing the hypotheses, data from 161 engineers and their respective managers were collected using a time-lagged approach from various organizations in Pakistan. Further, a structural equation modelling technique was utilized for testing the proposed relationships. The findings suggested a positive impact of challenge and hindrance stressors on employees' burnout. Moreover, challenge and hindrance stressors were found to have a negative impact on employees' creativity. Finally, the results supported a conditional role of Islamic work ethics in the relationships of challenge stressors with creativity and job burnout. While existing literature has focused on the work-related outcomes of workplace stressors, this research has simultaneously incorporated the role of work and non-work factors. Finally, the integration of Islamic work ethics provided a novel perspective for understanding how employees' values and beliefs facilitate effectively managing their behavioural and attitudinal outcomes, particularly under stressful circumstances. [ABSTRACT FROM AUTHOR]

The present article proceeds in three parts: first, I describe George F. Hourani's approach and its continued relevance in the study of Islamic ethics. Next, I demonstrate the weaknesses of Hourani's approach, particularly his commitment to mapping Islamic thought anachronistically onto a menu of "isms" derived from modern ethical theory. To highlight the urgency of reexamining Hourani's approach and influence, I also demonstrate how scholars' continued reliance upon Hourani perpetuates the limitations of his approach in the study of Islamic ethics today. Finally, I call attention to the ongoing efforts of scholars in the study of Islamic ethics to do better. I conclude that if Islamic ethics is to thrive, the field must reexamine its reliance on Hourani. [ABSTRACT FROM AUTHOR]

Trust is a fundamental aspect of interpersonal and social relations, contributing to healthy relationships, effective communication, cooperation, risk-taking, and social stability. Religion, customs, and traditions shape society's values and belief systems, influencing trust within a community. The innate need for trust begins from birth, as humans depend on caregivers and seek safety in social relationships. Trust is essential for feeling secure, and lack of trust leads to unease and caution in unfamiliar environments. Trustworthiness is vital for gaining society's love, respect, and trust. Honesty is a foundational trait, and individuals who prioritize honesty are regarded as trustworthy. Religion and cultural norms significantly shape social structures and customs, promoting moral values and providing guidance. Religion plays a crucial role in social integration, establishing common values, and fostering stability, solidarity, and moral behavior. Trust and confidence in God and society are essential for religion to fulfill its functions, including providing solace, combating guilt, and guiding moral decision-making.. The Prophet Muhammad, the founder of Islam, exemplified exceptional morals and virtues. Muslims regard his life as a model to emulate, as recommended in the Quran. The Prophet's trustworthiness and truthfulness were evident throughout his life, earning him the title "al-Amin." Even his adversaries acknowledged his integrity and truthfulness. The Kaaba arbitration, where the Prophet played a significant role in rebuilding the Kaaba and resolving disputes, demonstrated his trustworthiness. His honesty and trustworthiness left an indelible impression on society, inspiring admiration and respect. This article explores the exemplary morals and personality of Prophet Muhammad, focusing on his trustworthiness and truthfulness. Through his life and teachings, the Prophet continues to serve as a guiding light for Muslims, offering valuable lessons in integrity, honesty, and trustworthiness for individuals and society at large. [ABSTRACT FROM AUTHOR]

With the increasing challenge of addressing environmental health issues, various approaches have been proposed to reduce environmental problems. For Muslims all over the world, the Qur'an, Hadith, and Sunnah are recognised as the authoritative messages for spiritual and behavioural guidance on how humans can react to protect the environment and health. This review aims to integrate the environment with health from the perspective of Islam. An exploration of Qur'anic, Hadith, and Sunnah Muslim scholar views and articles was carried out to identify environmental health issues. Integrating Islamic aspects into environmental health includes: (i) environmental dimensions of natural and social environments; (ii) dimensions of health including disease, wellness, intellectual health, transcendence, and Qalbe Salim; and (iii) principles that can be used to describe people's attitudes towards the environment through unity, balance, and responsibility. Differences between Islamic and Western views on the environment include that taqwa-centric is the highest level of environmental responsibility, with religious duty serving as the key driver of environmental activity. About 89 verses were identified in 42 Qur'anic chapters, with a strong emphasis on the health aspect in relation to the water, biodiversity, corruption of the earth, waste minimisation, and climate change. The Hadith and Sunnah highlight cleanliness as another important value in Islamic ethics, focusing on environmental conservation. Current and future research trends may be able to identify research gaps concerning the Islamic aspect of handling environmental health issues, which can then be implemented into the educational system. These findings imply that Islam could be a powerful source and educational medium for environmental health interventions in large communities, as well as for improving and preserving a healthy environment. [ABSTRACT FROM AUTHOR]

By thoughtfully engaging with tradition, Muslim feminists honor our heritage while nurturing gender justice. Nurturing Gender Justice: Qur anic Interpretation and Muslim Feminist Thought Here I attempt to categorize Muslim feminists' methodological interventions that are aimed at advancing gender equality from within the tradition.[1] I highlight four notable areas of intervention that have significantly contributed to this ongoing pursuit: intertextuality, intratextuality, I fiqh i (jurisprudence), and Sufi and philosophical texts. [Extracted from the article]

This part of the chapter will provide a broader view, where Islamic finance should be guided by financing techniques that can increase economic opportunities and be oriented toward all people, especially non-Muslims who are the majority in certain countries. But unfortunately, a lack of understanding of Islamic finance creates obstacles to its development, leading to unfavorable prejudices against Islamic finance. Contemporary Issues in Islamic Law, Economics and Finance: A Multidisciplinary Approach: edited by Flavia Cortelezzi and Alessandro Ferrari, et al., Routledge (2023). [Extracted from the article]

This article studies Islamisation in Turkey by analysing some performances of the Supreme Council of Radio and Television (RTÜK), the state agency with the duty of licensing and supervising the various media organizations. As the article demonstrates, Islamisation at RTÜK occurs with its informal incorporation of Islamic ethical principles in its professional decisions. This instance of Islamisation is significant, for it operates informally by engaging Islamic rules directly. RTÜK demonstrates neatly how a state agency can reference Islamic principles in the very act of justifying the rationale of its official decisions about the content of the media organ under its review. It is with such analyses that this article aims to propose a more rigorous conceptualisation and explanation of Islamisation in Turkey than the ones commonly available in the literature: It provides an in-depth analysis of Islamisation in the news media, a field that Islamist political actors know full well to be strategic in the transformation of a society; and by demonstrating that Islamisation endeavours in Turkey are not confined to the obvious organs of propagandisation like the news media, but they penetrate informally also the supposedly neutral statutory rules and regulations. [ABSTRACT FROM AUTHOR]

Theoretical and methodological discussions of ethnography and ethics have appeared regularly in the Journal of Religious Ethics for at least the past 13 years. Many of these conversations have been preoccupied by the relationship between "normative" work in religious ethics and "descriptive" work on moral worlds and patterns of reasoning. However, there has often been a perceived impasse when it comes to drawing "normative" ethical arguments from fine‐grained ethnographic study. This paper begins by assessing significant contributions to religious ethics made by ethnographers of Islam, focusing on the way they render a stark descriptive/normative binary irrelevant. I then turn to an example from my own fieldwork that expands our understanding of the relationship between ethnography and ethics. Through this example, I argue that ethical thinkers working outside the academy—theologians, activists, and cultural producers—also draw on an "ethnographic imagination" to make moral arguments. I end by reflecting on how the "ethnographic imagination" situates religious ethics as part of broader humanistic inquiry, showing that careful accounts of how people do live are always enmeshed with visions of how we should live. [ABSTRACT FROM AUTHOR]

Each essay provides good reasons for studying religious ethics or the ethics of moral traditions. The idea was that religious ethics and secular ethics were two species of the same genus, ethics. By joining the "thin" ethics of inclusivity and equal respect with the "thick" ethics of critical humanism, religious ethics can produce a holistic account of itself, one that joins the right and the good. [Extracted from the article]

American Muslims regularly encounter a tacit distinction between the civic and religious spheres of their daily lives. Islamic legal norms are not invoked incessantly to highlight the differences between Muslims and their fellow citizens, but instead are considered relevant for particular issues at particular times. Through examining examples of how Muslims engage with the American economic and legal system, it is shown that much of one's engagement with the civic structures of American life is seen as unproblematic. Understanding this distinction helps Muslims participating in American life to properly conceptualize the relationship between their religious faith and their roles as citizens in the larger body politic. [ABSTRACT FROM AUTHOR]

In this paper, I will share findings from a qualitative study that offers a thematic analysis of 76 interviews with Muslim patients and families as well as doctors, nurses, allied health professionals, chaplains and community faith leaders across the United Kingdom. The data show that for many Muslims, Islam—its texts and lived practice—is of central importance when they are deliberating about death and dying. Central to these deliberations are virtues rooted within Islamic theology and ethics, the traditions of adab (virtue) and aqhlaq (proper conduct). Themes analysed include theological and moral understandings around the virtues of hope and acceptance. The study provides an analysis of these themes in relation to the experiences of Muslim patients and families arriving at meaning making around death and dying and how this interfaces with their interaction with biomedicine and healthcare. The study shows that the juxtaposition of different values and moral frameworks require careful negotiation when Muslim patients and families encounter the healthcare system. The study also describes how healthcare professionals and staff of other faiths and no faith encounter Muslim beliefs and practices, and the challenges they face in interpreting virtues and values rooted in faith, especially when these are perceived to be mutually opposed or inconsistent. [ABSTRACT FROM AUTHOR]

Patience is a trait that is praised by religion because it is one of the great virtues of prophethood. However, the community environment destroys the order of the community that fails to control angry emotions resulting in immoral in the neighborhood community. There are many cases of arguments due to anger involving behavior of communities that are very worrying. Therefore, the patient approach should be emulated based on the practice shown by the Prophet PBUH. The implementation of patience reflects the moral ethics of Muslim society. This article uses literature review through several primary and secondary sources. This article also uses deductive and thematic methods. The results of the study found that patience is part of the value of human moral development. The component of patience needs to be practiced in dealings involving the legacy of social life in the neighboring lifestyle community. Therefore, elements such as language reservation in the neighboring community encourage honoring neighbors, maintaining neighborly harmony, and avoiding bad neighbors need to be tempered with patience. Therefore, the relevance of patience should be nurtured from a young age. In addition, it should be applied in social interaction oriented to a prophetic approach to create harmony among community members, especially neighbors in continuing struggle of challenging life. [ABSTRACT FROM AUTHOR]

Government is a rational necessity for mankind because a society without government leads to chaos. Government regulates the affairs of the individual and the community, implements the limits, and ensures the dignity and independence of the human society. Thinking in the main goals of the divine prophets, it is clear that achieving great goals such as liberating people from the domination and captivity of foreigners, comprehensive human education, reviving human values, establishing justice, bringing people to excellence and growth, etc., requires formation. In this context, transparency is a key attribute, which can bring much power to the expected level as an effective mechanism for protecting citizens' political, economic, social and cultural rights. This concept is thus a valuable solution in the fight against sinister phenomena, such as political and economic corruptions, which are ranked as the biggest challenges facing any society. Even though transparency is nowadays deemed an emerging concept, its roots can be traced back to Islamic teachings, mainly during the short reign of Imam Ali, (peace be upon him [PBUH]). As a central figure, Imam Ali considered transparency as essential, and shared his views on governance and practical methods with the people and all audiences based on complete honesty and openness. As per Alavi thoughts, some criteria and indicators, both structural and behavioural, are involved in order to ensure the public good and meet the interests of all by providing the prerequisites for the realisation of transparency, at odds with the predominant ideas that transparency in governance, like many concepts in the political and governance-related spheres, has a western origin. Contribution: The concept of transparency, with a proven history in global experiences, accordingly holds a special place in the literature of Islamic governments. Given the importance of this topic, the present study with an emphasis on transparency aims to examine Islamic teachings on governance in Islamic societies, and reflect on governance transparency components in such societies, relying on expert opinions. [ABSTRACT FROM AUTHOR]

The 177-verse Arabic Poem of the Intellect (Qaṣīdat al-ʿAql) composed by the Indian Fatimid-Ṭayyibī Dāʿī al-Muṭlaq Sayyidna Taher Saifuddin (d. 1385/1965) breaks new ground in substance and form. In form, the poem creatively amalgamates the genres of qaṣīdah (poem), risālah (treatise), and waṣiyyah (testament) to produce an eloquent and innovative hybrid text. In content, it uniquely combines a philosophical exposition on Islamic theology and ethics with a road map to living a Pure Life. After an opening frame that provides a philosophical foundation, the poem's three large thematic sections draw on the Qurʾan, the Prophet's Hadith, and the sermons of Imam ʿAlī to describe principles of belief and approach, articles of character and deeds, and the grounding of both—abstract philosophy and concrete instructions—in love for and allegiance to the divine guides, the Imams and Dāʿīs, who are "God's rope." It has a gentle tone, preaching harmony between all people on earth, tranquility in one's life, cheerfulness and positivity, and an atmosphere of love and caring. The closing section brings the poet directly into the frame of reference, stating that he, as the incumbent Dāʿī, is himself the manifestation of God's rope in the current time, and those who follow his guidance will return to Paradise. The present article provides a window into Sayyidna Taher Saifuddin's remarkable poem, translating and analyzing it against the backdrop of Fatimid and Ṭayyibī theological works and, briefly, the colonial and post-colonial fabric of early 20th century India, to explore a significant and largely unknown chapter of Arabic poetry. [ABSTRACT FROM AUTHOR]

Using genetic tests on deceased patients’ samples for diagnostic purposes affects the family members' health and lives but raises some ethical issues in today’s practice of medicine and research. In this paper, we address a common ethical dilemma of clinicians regarding whether to perform genetic tests on a deceased patient’s sample upon a request from first-degree relatives against the patient's wishes in the last days of life. In this paper, a real case scenario is presented that echoes the abovementioned ethical challenge. Reviewing the genetic basis of the case, the ethical arguments for and against the reuse of genetic material in a clinical context are discussed. An ethico-legal analysis of the case is proposed based on Islamic medical ethics resources. As reusing stored samples of expired patients without their consent also challenges the researchers in the field of genetics, a debate is included on the post-mortem use of genetic data and samples for research. Finally, defining the special features of the presented case and positive benefit-risk ratio, it is concluded that reusing the patient's sample may be justified if the first-degree family members insist on genetic testing and are comprehensively informed about the benefits and harms. [ABSTRACT FROM AUTHOR]

It is becoming increasingly difficult to ignore the relationship between instigated workplace incivility, organizational justice, and employees' turnover intention. We examine the organizational justice-outcomes' relationship in the presence of Islamic work ethics (IWE) and trust in leader (TIL) in the tourism industry. Drawing upon equity theory, we analyzed 363 valid responses via PLS-SEM. The two–wave time lagged design was used for data collection. Our results revealed that Islamic work ethics and trust in leader do affect the hypothesized relationships, signifying those employees high on Islamic work ethics do not tend to show instigated workplace incivility. Recommendations are provided. [ABSTRACT FROM AUTHOR]

While some, such as the recent Sawyer Seminar on Humanitarianisms, have sought to do so by pluralizing humanitarianism in order to underscore various and distinct genealogies, others, such as Amira Mittermaier, have posited a Muslim "non-humanitarianism" to disrupt secular logics and affects of care for the poor. How might our understanding of humanitarianism and development be enriched if we centered Muslims, not only as the largest recipients of care but also as significant actors and donors? By centering Muslims, then, this special issue situates Muslims squarely I within i global powers of neoliberalism, state direction, and secularism, while simultaneously remains to the ways that Muslims themselves understand the worlds they live in. This special issue examines social welfare interventions lead by Muslim individuals and organizations and Muslim-majority nation-states that often speak of and/or understand their work as somehow Muslim or "Islamic.". [Extracted from the article]

The release of over 6,000 genetically modified mosquitoes (GMM) into uninhabited Malaysian forests in 2010 was a frantic step on the part of the Malaysian government to combat the spread of dengue fever. The field trial was designed to control and reduce the dengue vector by producing offspring that die in the early developmental stage, thus decreasing the local Aedes aegypti population below the dengue transmission threshold. However, the GMM trials were discontinued in Malaysia despite being technologically feasible. The lack of systematic studies in terms of cost-benefit analysis, questionable research efficacy and safety-related concerns might have contributed to the termination of the field trial. Hence, this research aims to evaluate the feasibility of GMM release in Malaysia by using a holistic approach based on an Islamic ethical-legal assessment under the maslahah-mafsadah (benefit-risk) concept. Three main strategies based on the maslahah-mafsadah concept approach have been applied: 1) an evidence-based approach, 2) an impact-based approach and, 3) a priority approach. The analysis concluded that GMM could be categorised as zanniyyah (probable). GMM is a promising alternative for dengue control, but many issues must be addressed before its widespread adoption. [ABSTRACT FROM AUTHOR]

Ethics have a significant influence on business practices and consumption behavior. This influence is increasing as evidenced in the growing global demand for ethical products, particularly Halal products. We, in this study, use the functional Magnetic Resonance Imaging (fMRI) technique to investigate consumers' reaction to advertising messages of ethical products, specifically Halal products. We used a blocked design approach to measure brain activities when consumers are presented with images of Halal and non-Halal food products. The level of brain activation in the ventromedial prefrontal cortex (vmPFC) increased significantly for Muslim participants (9.51) compared to non-Muslims participants (2.94), when both groups were presented with Halal images. The elevated activity in the vmPFC of Muslim consumers in this study supports the hypothesis that ethical obligations significantly impact the consumption behavior of Muslims. Furthermore, the fact that the reaction of Muslims to images of Halal foods results in elevated activities in the vmPFC suggests that their reaction is cerebral instead of emotional. The results of this study suggest that, to improve their chances of success in Muslim markets, marketing managers of multinational companies should use advertising messages that 1) highlight the ethical dimensions of their offerings, and 2) use cognitive instead emotional appeals. [ABSTRACT FROM AUTHOR]

By Daveed Gartenstein-Ross and Thomas Joscelyn (Columbia, NY: Columbia University Press, 2022. By Marion Holmes Katz (Columbia, NY: Columbia University Press, 2022). viii + 309 pp. By Michael Francis Laffan (Columbia, NY: Columbia University Press, 2022. I The Muslim Difference: Defining the Line between Believers and Unbelievers from Early Islam to the Present. i By Youshaa Patel (New Haven, CT and London: Yale University Press, 2022). xvii + 341 pp. [Extracted from the article]

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. [ABSTRACT FROM AUTHOR]

Muslim scholars have defined ethics as enduring traits and characteristics in the individual that cause actions appropriate to those traits to be issued spontaneously without the need for human thought and reflection. Islamic ethics state the rightness or wrongness of these attributes within the framework of Islamic concepts, while the concepts of Islamic work ethics deal with the functioning of the framework of Islamic concepts in the form of human work activities in various organisations. Furthermore, work ethics can be effective in the organisation when it can shape the culture of the organisation. Research shows that Islamic work ethics have a significant relationship with various individual, professional and organisational factors. The purpose of this study is to investigate the relationship between Islamic work ethics and organisational culture. The statistical population of this research consists of 1500 Muslim staff of 30 service organisations (financial, educational, medical and hotel organisations) in Moscow, Russia, in 2021, of which 306 people have been selected as statistical samples using Krejcie and Morgan’s sample size table. Data analyses were performed by statistical software, Statistical Package for the Social Sciences (SPSS). The results of this study confirm the significant and positive relationship between Islamic work ethics and organisational culture among the Muslim Russian staff (β = 0.53; T = −8.65). Contribution: This study examines the relationship between Islamic work ethics and organisational culture in Russia and has expanded the results of previous studies conducted in other contexts. [ABSTRACT FROM AUTHOR]

This essay discusses Urdu-language akhlaq (ethics) texts produced and circulated in late-colonial India (1858–1947), situating them both within a classical genre of Islamic ethics and in the context of Indian vernacular print culture. It focuses on three akhlaq texts published between the 1870s and 1930s to consider contemporary Muslim ethical concerns and schema, arguing that the genre points to a widespread, everyday, and unexceptional Muslim subjectivity that placed a high value on ethical striving. The essay offers new perspectives on the history of Muslims in late-colonial India by highlighting a non-institutional, diffuse, and capacious intellectual formation whose ideas were disseminated through print in a commercial market. It also expands existing notions of Muslim authority from individuals—such as the ulama (Muslim clerical class)—and institutions—such as madrasas (religious schools and seminaries)—to include literary genres themselves. Finally, the article broadens the range of Muslim subject-positions represented in scholarship on Islam in colonial India. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic has resulted in changes in the way working is perceived. The concept of work from home which was previously only associated with specific types of work has had to be implemented for many sectors in Malaysia. This concept is novel in Malaysia, thus creating a lot of uncertainties in both law and practice, including the issue of work ethics. This mode of working may be the new norm in the future, which makes it important to examine the work ethics for work from home. The objectives of this study are firstly, to analyse the concept of Islamic work ethics, and secondly, to integrate Islamic work ethics in a work from home arrangement. It is believed that the application of Islamic work ethics by both the employers and the employees may avoid conflicts at work due to different expectations. In this context, the research is based on secondary sources and analyses of existing literature, and on reading of Islamic texts (the Quran and Hadith). Islamic work ethics consist of universal values where they underline the responsibilities of employer to live up to promises, consider an employee's situation, negotiate with an employee to improve their contract, and equal treatment of employees. Apart from that, employees are also responsible for keeping their promises, being honest, working in a team and performing their jobs in good faith. This research found that Islamic work ethics can hinder conflicts between employer and employee. They are suitable for integration in working from home arrangements as the new normal in Malaysia and directly encourage the implementation of organisational justice. [ABSTRACT FROM AUTHOR]

Recent developments in genomic technology, especially those enabling gene editing, promise to put an end to hitherto intractable medical problems and to usher us into the age of personalized medicine. These technologies, however, raise a number of serious ethical challenges. Given the global impact of this technology, recent international regulations emphasize the need for intercultural dialogue on these ethical issues. This paper concentrates on Islamic perspectives on human genetic modification. It examines Islamic juristic discourses on the issue of genetic modification and highlights the different layers within these discourses. The paper identifies the main positions regarding human genetic modification along with the underlying arguments for each of them. In general, these positions are articulated in light of the nature as well as the intended objectives of the different procedures. The paper devotes special attention to the treatment‐enhancement distinction and argues that within Islamic discourses this distinction is quite nuanced. The paper points out important substantive and methodological gaps and emphasizes the evolving nature of Islamic discourses on this issue. [ABSTRACT FROM AUTHOR]

Although scholars have examined the link between religiosity and consumer ethics, the idea of Muslim consumer ethics has not received much traction within academia. The idea of Muslim consumer ethics is a manifestation of religious revivalism. Yet, its discussion must consider the critical roles played by Muslim youth and their consumption of new media because the latter has a profound effect on shaping and directing popular Muslim youth cultures. Muslim consumer ethics encompass the moral and humanistic dimension of living in a globalized world as an extension of an individual's religious practice. This phenomenon of ethical consumption has also been commoditized in a lucrative halal industry that fosters a Muslim identity market. [ABSTRACT FROM AUTHOR]

While there are Muslims who hold that the two identities Muslim and homosexual are mutually exclusive and that it is illegal to practise homosexual acts, the ongoing Muslim revisionist movement seems to provide a more understanding approach. Members of this movement argue that although the act of homosexuality is mentioned in the Qur'ān, this term is not inherently similar to the contemporary understanding of homosexuality based on love (mawaddah) and mutual consent. This paper provides a comprehensive understanding of theological, historical and sociological discourses to demonstrate some of the challenges facing contemporary sexual ethics in relation to Muslim homosexuality and its relationship to power (religious, patriarchal and neo-colonialist). It argues that conservative and centrist scholars have always presented homosexuality based on cis-hetero morality standards, but not from a deep understanding of the Qur'ān and the Hadith. It also argues that from a conservative view, homosexuality has never been addressed from either a medical/psychological (essentialism) or a social constructivist perspective, thereby further denying the existence of men who are not attracted to females as explained in the Qur'ān (24:31). On a historical level, this paper offers a discussion of legal, social and political genealogies of the history of same-sex attraction among Muslims by addressing relevant questions related to pre-colonial and post-colonial legacies. This paper then considers sociological and scientific approaches (constructivism and essentialism theories) that explain a place for same-sex unions in Islam. [ABSTRACT FROM AUTHOR]