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This article analyzes the religio-ethical discussions of Muslim religious scholars, which took place in Europe specifically in the UK and the Netherlands, on organ donation. After introductory notes on fatwas (Islamic religious guidelines) relevant to biomedical ethics and the socio-political context in which discussions on organ donation took place, the article studies three specific fatwas issued in Europe whose analysis has escaped the attention of modern academic researchers. In 2000 the European Council for Fatwa and Research (ECFR) issued a fatwa on organ donation. Besides this "European" fatwa, two other fatwas were issued respectively in the UK by the Muslim Law (Shariah) Council in 1995 and in the Netherlands by the Moroccan religious scholar Muṣṭafā Ben Ḥamza during a conference on "Islam and Organ Donation" held in March 2006. The three fatwas show that a great number of Muslim religious scholars permit organ donation and this holds true for donating organs to non-Muslims as well. Further, they demonstrate that transnationalism is one of the main characteristics of contemporary Islamic bioethics. In a bid to develop their own standpoints towards organ donation, Muslims living in the West rely heavily on fatwas imported from the Muslim world.

The thought of humanism originated in Athens. As a universal ideology, humanism is the foundation of modern civilization in the western and the eastern world. As an ideology, humanism is adopted by many third world countries, including Indonesia. Although there have been many discussions on Humanism, studies on Humanism in Islam perspective related to tolerance, freedom, and equality in Indonesia's context have not been carried out. This study attempts to fill that gap including the values of tolerance, freedom, and equality of rights in Indonesia. It is conducted to discover the Islamic humanism developed in Indonesia. The results of the study are: (1) the Islamic humanism is very relevant in Indonesian context which has life philosophy of Pancasila; (2) tolerance as part of Islamic humanism still stands tall in Indonesia because people assume that it has high enthusiasm for safeguarding human dignity; (3) freedom of society in religion, expressing opinion, politics, and other national and state life activities has been guaranteed by the law, although there are still some restrictions by the government on freedom of society; (4) equality rights wise, there are still some Indonesian people who still get unfair law treatment, for example many low-economic level citizens who steal trivial items get severe penalties, while the corruptors stealing bigger amount of money often roam freely without supervision.

Intro -- Half Title -- Title Page -- Copyright Page -- Dedication -- Contents -- Acknowledgments -- Notes on Transliteration -- Introduction -- Part I: Facts and Stances -- Chapter 1: What Is Palestinian Islamic Jihad? -- Chapter 2: Excerpts from Facts and Stances -- Chapter 3: Political Document of Palestinian Islamic Jihad -- Chapter 4: Islamic Principles and Concepts -- Part II: PIJ, Colonialism, and the Palestinian Cause -- Chapter 5: Why History? -- Chapter 6: The Palestinian Cause Is the Central Cause of the Islamic Movement . . . Why? -- Chapter 7: Excerpts from "Afghanistan The Roots of the Conflict . . . The Revolution . . . The Future . . . Is It a New Resurgence of the Crusaders?" -- Chapter 8: The Centrality of Palestine and the Contemporary Islamic Project -- Chapter 9: Palestine Is on a Collision Course with the Western Colonial Project -- Part III: Iran and the Shiites -- Chapter 10: Excerpts from Khomeini: The Islamic Solution and Alternative -- Chapter 11: The Sunni and the Shiite: A Fabricated and Regrettable Pandemonium -- Chapter 12: Excerpts from Facts and Stances -- Part IV: State, Violence, and Civil Society -- Chapter 13: Restructuring the PLO : The View of Palestinian Islamic Jihad -- Chapter 14: Principal Notes on the Issue of a Palestinian State -- Chapter 15: Fundamentalism and Secularism -- Chapter 16: Excerpts from "The Islamic Movements and the developments of the Palestinian Cause" -- Chapter 17: Creedal and Intellectual Foundations for the "Culture of Resistance" -- Chapter 18: The Philosophy of Martyrdom -- Chapter 19: Excerpt from The Jihadist March of Palestinian Islamic Jihad -- Chapter 20: Anwar Abu Taha on the Arab Spring and PIJ's Position -- Bibliography -- Index.

Ibn Khaldun's theory of history has been extensively discussed & interpreted in widely divergent ways by Western scholars. In the context of present debates, it seems most appropriate to read his work as an original & comprehensive version of civilizational analysis (the key concept of 'umran is crucial to this line of interpretation), & to reconstruct his model in terms of relations between religious, political & economic dimensions of the human condition. A specific relationship between state formation & the broader context of civilizational processes appears as the most central theme. This civilizational approach is then contrasted with the most influential recent Western interpretation, put forward by Ernest Gellner. Gellner translates Ibn Khaldun's analysis into functionalist terms & thus tones down its historical & civilizational specificity. The consequences are most obvious when it comes to discussing the unity & diversity of the Islamic world, especially with regard to the Ottoman Empire. 19 References. [Reprinted by permission of Sage Publications Ltd., copyright 2004.]

Reforming Modernity is a sweeping intellectual history and philosophical reflection built around the work of the Morocco-based philosopher Abdurrahman Taha, one of the most significant philosophers in the Islamic world since the colonial era. Wael B. Hallaq contends that Taha is at the forefront of forging a new, non-Western-centric philosophical tradition. He explores how Taha's philosophical project sheds light on recent intellectual currents in the Islamic world and puts forth a formidable critique of Western and Islamic modernities.Hallaq argues that Taha's project departs from—but leaves behind—the epistemological grounds in which most modern Muslim intellectuals have anchored their programs. Taha systematically rejects the modes of thought that have dominated the Muslim intellectual scene since the beginning of the twentieth century—nationalism, Marxism, secularism, political Islamism, and liberalism. Instead, he provides alternative ways of thinking, forcefully and virtuosically developing an ethical system with a view toward reforming existing modernities. Hallaq analyzes the ethical thread that runs throughout Taha's oeuvre, illuminating how Taha weaves it into a discursive engagement with the central questions that plague modernity in both the West and the Muslim world. The first introduction to Taha's ethical philosophy for Western audiences, Reforming Modernity presents his complex thought in an accessible way while engaging with it critically. Hallaq's conversation with Taha's work both proffers a cogent critique of modernity and points toward answers for its endemic and seemingly insoluble problems

Cultural Revolutions argues that reason itself is cultural, but no less reasonable for it. Lawrence Cahoone systematically defines culture and gauges the consequences of the ineradicably cultural nature of cognition and action, yet argues that none of this implies relativism. Cahoone offers a definition of culture as teleologically organized practices, artifacts, and narratives and analyzes the notion of cultural membership in relation to race, ethnicity, and primordialism. He provides a theory of culture's role in how we form our sense of reality and argues that the proper conception of culture dissolves the problem of cultural relativism. Applying this perspective to Islamic fundamentalism, Cahoone identifies its conflict with the West as representing the break between two of three historically distinctive forms of reason. Rather than being irrational, he shows, fundamentalism embodies a rationality only recently devalued, but not entirely abandoned by the West.

Human values were reflected in Islamic architecture and among these important values were (the value of privacy - Neighborhood Rights - social solidarity - Moderation- Equity- Sincerity - Aesthetic values). Islam has paid great attention to Neighborhood Rights as they have a significant impact on Islamic creed. Persons and groups are in need to Neighborhood rights as a requirement of their daily lives. Islamic values have had a great impact in ascension of human relations and in achieving the security, safety and tranquility that Islam has been keen to establish among Muslims each other and among Muslims and other religions. Ibn Umar reported Allah's Messenger (may peace be upon him) as saying: "Gabriel impressed upon me (the kind treatment) towards the neighbor (so much) that I thought as if he would soon confer upon him the (right) of inheritance." (Agreed upon).The architectural style in the Islamic city has been characterized that it is a material reflection of the human relations that Islam established hundreds years ago. This has led to form a strong and a coherent social base that reflects the cohesion of neighbors in a framework of good knowledge of the rights and duties emanating from the Islamic decree. Research Methodology: Monitoring and extrapolating the concepts of values and neighborhood rights and their types and the extent of the impact of the neighborhood rights on architectural formations in the Islamic ages by analyses the levels of realization of neighborhood rights in Islamic architecture.Research problem: The main problem of the research is the disappearance of human values that Islamic architecture was characterized by from the modern architecture, especially the rights of neighborhood. This has negatively affected the current architectural product, making it unsuitable for society. The research aims to monitor the rights of the neighborhood and the extent to which they are not applied in modern day architecture in practice and theoretically especially with modern regulations, laws and legislation. All these regulations have affected the Islamic architecture in Egypt this is to know the importance of human values that affect architecture, especially the rights of the neighborhood and the following Islamic human values, in order to benefit from them in contemporary architecture. conclusions: The concept of human values is a broad concept and has many directions where human values represent general and fundamental criteria in which members of society participate and contribute to the integration and identification of the behaviors of the individual within society. Human Values have affected Human as well as architecture and led to establishing a modern architecture which is environmentally compatible and coherent to the human through establishment of Islam principles. A surviving and mature building can be reached by studying the architectural heritage of Islamic architecture and learning about its philosophy and thought. Neighboring rights and privacy have a major role in Islamic architecture, especially Islamic residences. The rights of neighborhoods are the main value in the Islamic house which the building of this type of architecture is based on, as these buildings provide psychological comfort and a sense of tranquility. We also note the quest of the Muslim architect to achieve that value in Islamic architecture. The placement of wooden curtains to separate surfaces has a significant role in shrouding the containment of the buildings (to separate the roofs from each other) and to prepare the roofs for personal usage.

Aria Nakissa shows how hermeneutic theory and practice theory can be brought together to analyze cultural, legal and religious traditions. These ideas are developed through an analysis of the Islamic legal tradition, which examines both Islamic legal doctrine and religious education. In terms of disciplinary orientation, the book combines anthropology and Islamicist history, utilizing both ethnography and in-depth analysis of Arabic religious texts.

Taking a multi-cultural approach to political theory, this book explores a sample of Western and non-western thinkers' positions on key questions of normative political philosophy. The author includes thinkers from Confucian, Buddhist, Hindu, Islamic, African, and Western traditions to synthesize a new approach to political theory. Her thesis is that there are very few scholars employing a multicultural approach to political theory, and that engaging in dialogue with other cultural traditions can bring a superior understanding of others and lead to an increase in global understanding.

One of Averroes' (Ibn Rushd) earliest works is dedicated to law. The work comprises a summary of al-Ghazali's work on legal theory called al-Mustasfa min 'ilm al-usul. This volume presents a new edition of the Arabic text accompanied by a French translation and commentary. The edition is preceded by a study that draws attention to the main points of difference between the two philosophers.

The triumph of Islamic politics in Andalusia (Spain) is one of the most glorious historical assets of Islam. In addition to the glory of Islam in Baghdad, Andalusia became an important civilization milestone as a bridge for Europe to pick up the enlightenment and golden phase. Although, the contribution of Islam to the glory of Modern Europe is not widely echoed by Western historians, the traces of its history cannot be erased. Through the works of Muslim intellectuals, such as Ibn Rushd, Ibn Bajah, Ibn Khaldun, and so on, Europeans were reminded of the classical traditions of their ancestors. The study of Islamic philosophy initiated by Muslim philosophers succeeded in reviving the classical tradition of Greek philosophy. This kind of scientific climate later became the trigger for the birth of the reform, renaissance, and modernization movements in mainland Europe. Undeniably, the political and intellectual triumph of Islam in Andalusia, which was geographically more accessible to Europeans than the Abbasids in Baghdad, became an important bridge for the rise of Europe to the pinnacle of modern civilization.

Did the Reformation introduce a new approach to philosophy? How did this historical caesura influence key thinkers in the history of modern philosophy up to the twenty-first century? This volume discusses the Reformation as a philosophical event in the early modern era – and its astonishing impact on key issues in philosophy until today. The contributors analyse central patterns of Luther's thinking from a philosophical angle and identify essential traits from the Reformation in modern philosophy, for example, in Kant, Hegel, Schelling, Kierkegaard, and Nietzsche. The volume also includes texts on contemporary phenomenology, aesthetics, political philosophy, and pragmatism, where Paul, Luther, Protestantism, and Marxism have experienced a revival. Finally, authors also discuss Jewish and Islamic approaches to philosophy in the wake of the Reformation.

The era in which Abū Naṣr al-Fārābī emerged as a canonical scientist significantly contributed to his education and shaped his scientific worldview. The formation of al-Farabi's spiritual worldview and his ideas is directly associated with embracing the ancient philosophical tradition, more precisely, Aristotle's philosophy and logic. The focus of the article is alFarabi's analysis of Aristotle's principles in the study of logic and their further development. Al-Farabi's worldwide reputation as the Second Teacher after Aristotle, the First Teacher, in the East is directly rooted in his mastery and advancement of the science of logic. In simple terms, the philosopher states that logic leads a person to a straight path to being capable of radically discerning between good and bad, truth and lies, and honesty and deceit. This, in turn, steers humanity away from succumbing to mistakes or getting into trouble. Al-Farabi constructs a comprehensive scientific analysis of the socio-cultural foundations of Aristotle's doctrine of logic and the ability to adapt it in his unique way to society. The study of the theoretical basis of al-Farabi's teachings on logic and its significance involves employing hermeneutic, comparative, and stylistic methods in the research of the texts.