Abstract
Complete volume, containing all articles CONTENTS Introduction: Feriel Bouhafa, Towards New Perspectives on Ethics in Islam: Casuistry, Contingency, and Ambiguity I. Islamic Philosophy and Theology Feriel Bouhafa, The Dialectics of Ethics: Moral Ontology and Epistemology in Islamic Philosophy Frank Griffel, The Place of Virtue Ethics within the Post-Classical Discourse on ḥikma: Fakhr al-Dīn al-Rāzī’s al-Nafs wa-l-rūḥ wa-sharḥ quwāhumā Ayman Shihadeh, Psychology and Ethical Epistemology: An Ashʿarī Debate with Muʿtazilī Ethical Realism, 11th-12th C. Hannah C. Erlwein, The Moral Obligation to Worship God Alone: Fakhr al-Dīn al-Rāzī’s Analysis in the Tafsīr Anna Ayse Akasoy, Philosophy in the Narrative Mode: Alexander the Great as an Ethical Character from Roman to Medieval Islamicate Literature II. Islamic Jurisprudence Ziad Bou Akl, From Norm Evaluation to Norm Construction: The Metaethical Origin of al-Ghazālī’s Radical Infallibilism Felicitas Opwis, The Ethical Turn in Legal Analogy: Imbuing the Ratio Legis with Maṣlaḥa Robert Gleave, Moral Assessments and Legal Categories: The Relationship between Rational Ethics and Revealed Law in Post-Classical Imāmī Shīʿī Legal Theory Omar Farahat, Moral Value and Commercial Gain: Three Classical Islamic Approaches III Hadith, Quran, and Adab Mutaz al-Khatib, Consult Your Heart: The Self as a Source of Moral Judgment Tareq Moqbel, “As Time Grows Older, the Qurʾān Grows Younger”: The Ethical Function of Ambiguity in Qurʾānic Narratives Enass Khansa, Can Reading Animate Justice? A Conversation from Alf Layla wa-Layla (The Thousand and One Nights) Nuha AlShaar, The Interplay of Religion and Philosophy in al-Tawḥīdī’s Political Thought and Practical Ethics William Ryle Hodges, Muḥammad ʿAbduh’s Notion of Political Adab: Ethics as a Virtue of Modern Citizenship in Late 19th Century Khedival Egypt
Highlights
Moral knowledge is expected to rest on intuitive judgments, which are universally accessible to human beings
Hourani defines objectivism as: “any theory which affirms that value has a real existence in particular things or acts, regardless of the wishes or opinions of any judge or observer” (1960: 269), a view which he claims prevailed in Western thought before the twentieth century going back to Socrates, Plato, Aristotle, the Stoics, and Aquinas
It showcases how ascribing objectivity to rational ethics cannot be restricted to an intuitive perspective, which asserts an intrinsic value to human actions
Summary
28 See BOUHAFA in this special issue and MCGINNIS 2019. On the role of ethics in Ibn Rushd’s conception of Poetics see VILCHEZ 2017: 329. We witness a serious engagement with ethicist discourse, which draws on certain moral theories to depict Islamic ethical discourse from the perspective of realist, deontological theory, as well as divine command theory, consequentialist or emotivist theory This approach helps unpack essential distinctions that are made by theologian-cum-jurists. SHIHADEH’s (2006: 51) analysis of Rāzī’s ethics shows how Asharite disagreement with the Mutazilite realist view of the value of good and bad rests on their contention that moral language stems from agentrelative, linked to pleasure and pain and perfection and imperfection of the individual Such emotivist position developed by Ghazālī draws on moral psychology which rests on “inclinations (mayl), that consist of estimation (wahm) and imagination (khayāl), and stem from the natural disposition (ṭab) rather than reason” (SHIHADEH 2006: 55, 59).
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