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Islam and Environmental Ethics
This Element explores environmental ethics in Islam. Its core argument is that Islamic culture and civilization are rich in environmental concerns; Islam has unique considerations and directions about what sort of human-nature relationship there should be. Muslim environmental commentators have explored basic environmental or eco-ethical principles that are deeply embedded in the Qur'an and Sunnah. Protecting and conserving the environment are not only moral duties but also an obligation in Islam. The Islamic environmental ethical system offers both conceptual paradigms and operational components to realize environmental justice and sustainable development.
American Journal of Islamic Social Sciences 32:2
The American Journal of Islamic Social Sciences (AJISS), established in 1984, is a quarterly, double blind peer-reviewed and interdisciplinary journal, published by the International Institute of Islamic Thought (IIIT), and distributed worldwide. The journal showcases a wide variety of scholarly research on all facets of Islam and the Muslim world including subjects such as anthropology, history, philosophy and metaphysics, politics, psychology, religious law, and traditional Islam.
American Journal of Islamic Social Sciences 31:4
The American Journal of Islamic Social Sciences (AJISS), established in 1984, is a quarterly, double blind peer-reviewed and interdisciplinary journal, published by the International Institute of Islamic Thought (IIIT), and distributed worldwide. The journal showcases a wide variety of scholarly research on all facets of Islam and the Muslim world including subjects such as anthropology, history, philosophy and metaphysics, politics, psychology, religious law, and traditional Islam.
Islam and Environmental Ethics
This Element explores environmental ethics in Islam. Its core argument is that Islamic culture and civilization are rich in environmental concerns; Islam has unique considerations and directions about what sort of human-nature relationship there should be. Muslim environmental commentators have explored basic environmental or eco-ethical principles that are deeply embedded in the Qur'an and Sunnah. Protecting and conserving the environment are not only moral duties but also an obligation in Islam. The Islamic environmental ethical system offers both conceptual paradigms and operational components to realize environmental justice and sustainable development.
American Journal of Islamic Social Sciences 32:3
The American Journal of Islamic Social Sciences (AJISS), established in 1984, is a quarterly, double blind peer-reviewed and interdisciplinary journal, published by the International Institute of Islamic Thought (IIIT), and distributed worldwide. The journal showcases a wide variety of scholarly research on all facets of Islam and the Muslim world including subjects such as anthropology, history, philosophy and metaphysics, politics, psychology, religious law, and traditional Islam.
American Journal of Islamic Social Sciences 32:4
The American Journal of Islamic Social Sciences (AJISS), established in 1984, is a quarterly, double blind peer-reviewed and interdisciplinary journal, published by the International Institute of Islamic Thought (IIIT), and distributed worldwide. The journal showcases a wide variety of scholarly research on all facets of Islam and the Muslim world including subjects such as anthropology, history, philosophy and metaphysics, politics, psychology, religious law, and traditional Islam.
Insight Turkey 2016 -Summer 2016 (Vol. 18, No.3)
The date of July 15, 2016 is a watershed in the history of democracy as well as in the history of Turkey. On the night of July 15, the world witnessed an exceptional and historic event. The Turkish people heroically stood up against the brutal coup plotters; they became an example for other peoples on how to defend your nation and on what is the real meaning of national self-determination. At the same time, they gave a valuable lesson to the Western governments on how to support a democratically elected government. But more than anything, Turkish people proved to themselves that it is they who decide for themselves, for their future. After all, isn’t that what democracy is all about? The memory of what happened on July 15 will never be erased from the minds and hearts of the people who were in Turkey that night. We all lost someone on the night of July 15 –a mother, a father, a child, a friend or someone that we did not even know but we broke into tears when we saw them giving their life for this country.
Rāshid al-Ghannūshi̇̄
This book discusses various dynamic facets of the life of Rāshid al-Ghannūshi̇̄, a distinguished Islamic thinker and activist not only in Tunisia and North Africa, but in the entire Muslim world. It especially focuses on those aspects related to his intellectual understanding and response to a number of critical contemporary issues. In the 21st Century, Rāshid al-Ghannūshi̇̄ is considered as the most moderate among the Muslim thinkers and intellectuals, particularly when it comes to the question of Islam-democracy compatibility and power sharing theory. This book also offers an account of a previously little known, yet much talked about Muslim voice in the post-Arab Spring era. It further shows how the intellectual Muslim thinkers’ own perspectives and expectations from Islamic movement(s) and their interaction with the ‘western oriented local leadership’, as well as their (secular) policies color their understanding of Islam and various other major issues.
Rethinking Reform in Higher Education
The Reform in Higher Education in Muslim Societies is in sum a paradigm shift in perspective driven by important considerations including the aims of education itself. It may require reforming existing disciplines, inventing new ones, as well as working in conjunction with current knowledge(s) and discourses by taking effective account of the ethical, spiritual norms of Muslim society, the guiding principles that it operates under, which in turn mark the underlying basis of its makeup and spiritual identity. Rather than creating divisions, reform of Higher Education in Muslim Societies recognizes the plurality and diversity of the modern networked world, and seeks to replace sterile and uniform approaches to knowledge with a broader and more creative understanding of reality as lived on different soils and different cultures. Moderation, balance and effective communication are paramount features of the underlying philosophy.
