Biomedical ethics is a burgeoning academic field with complex and far-reaching consequences. Whereas in Western secular bioethics this subject falls within larger ethical theories and applications (utilitarianism, deontology, teleology, and the like), Islamic biomedical ethics has yet to find its natural academic home in Islamic studies.
In this pioneering work, Abdulaziz Sachedina - a scholar with life-long academic training in Islamic law - relates classic Muslim religious values to the new ethical challenges that arise from medical research and practice. He depends on Muslim legal theory, but then looks deeper than juridical practice to search for the underlying reasons that determine the rightness or wrongness of a particular action. Drawing on the work of diverse Muslim theologians, he outlines a form of moral reasoning that can derive and produce decisions that underscore the spirit of the Shari'a. These decisions, he argues, still leave room to revisit earlier decisions and formulate new ones, which in turn need not be understood as absolute or final. After laying out this methodology, he applies it to a series of ethical questions surrounding the human life-cycle from birth to death, including such issues as abortion, euthanasia, and organ donation.
The implications of Sachedina's work are broad. His writing is unique in that it aims at conversing with Jewish and Christian ethics, moving beyond the Islamic fatwa literature to search for a common language of moral justification and legitimization among the followers of the Abrahamic traditions. He argues that Islamic theological ethics be organically connected with the legal tradition of Islam to enable it to sit in dialogue with secular and scripture-based bioethics in other faith communities. A breakthrough in Islamic bioethical studies, this volume is welcome and long-overdue reading for anyone interested in facing the difficult questions posed by modern medicine not only to the Muslim faithful but to the ethically-minded at large.

This volume examines the limits Islam, Judaism, and Christianity have set for the use of coercive violence. It probes the agreements and disagreements of these major religious traditions on pacifism (the abjurance of all force) and quietism (the avoidance of force unless certain stringent conditions are met). The distinguished contributors examine the foundations for nonviolence in each religion, criticize the positions each religion has taken, address the inherent challenges nonviolence poses, and evaluate the difficulty of practicing nonviolence in a secular society. The concluding essay defines the common ground, isolates the points of conflict, and suggests avenues of further inquiry. The most important contribution this volume makes is to demonstrate that no Western religious tradition provides a basis for the glorification of violence. Rather, each accepts warfare as a regretted necessity and sets strict limits on the use of force. This work offers new insights for those interested in the ethics of warfare, peace studies, religious traditions, and international affairs.

There is a growing consensus among experts and the educated public alike that democratization will reduce the many problems of the Muslim world. The question that remains is how Islam should be incorporated into the public sphere. Islamic Democratic Discourse is in itself a dialogue that explores the multi-faceted relationship between Islam and democracy. Each chapter, by a preeminent scholar of the Muslim tradition and its contemporary challenges, provides insight into Islamic political thought and its connection to Western democracy. Tamara Sonn and Tarek Ramdan consider the elements of government in classical Islam. Osman Bakar and Ali Paya provide regional studies of the search for compatibility between Islam and democracy. And finally, editor Muqtedar Khan and Marc Lynch are among those who offer a global perspective on the discourse on Islam and democracy. Unlike many recent efforts which seek to either underscore or dispute the compatibility of Islam and democracy, this eclectic collection begins a comprehensive conversation on Islam's role in the public sphere and charts a course toward an authentic Islamic theory of democracy. Islamic Democratic Discourse is a crucial addition to the libraries of scholars interested in the future of Islam in the modern world.

There is a growing consensus among experts and the educated public alike that democratization will reduce the many problems of the Muslim world. The question that remains is how Islam should be incorporated into the public sphere. Islamic Democratic Discourse is in itself a dialogue that explores the multi-faceted relationship between Islam and democracy. Each chapter, by a preeminent scholar of the Muslim tradition and its contemporary challenges, provides insight into Islamic political thought and its connection to Western democracy. Tamara Sonn and Tarek Ramdan consider the elements of government in classical Islam. Osman Bakar and Ali Paya provide regional studies of the search for compatibility between Islam and democracy. And finally, editor Muqtedar Khan and Marc Lynch are among those who offer a global perspective on the discourse on Islam and democracy. Unlike many recent efforts which seek to either underscore or dispute the compatibility of Islam and democracy, this eclectic collection begins a comprehensive conversation on Islam's role in the public sphere and charts a course toward an authentic Islamic theory of democracy. Islamic Democratic Discourse is a crucial addition to the libraries of scholars interested in the future of Islam in the modern world.

There have been two main traditions of writing on ethics in the Islamic tradition, one philosophical and related to the works of Aristotle and other Greek philosophers, represented by thinkers such as Avicenna, and one theological, represented by such figures as the famous theologian al-Qadi Abd al-Jabbar. Some later scholars attempted to combine those two traditions. For the most part, however, the views of the jurists have been ignored. Abdulaziz Sachedina here calls attention to this third tradition of ethics, which has its home in legal literature. The problem is that Islamic jurists did not produce a genre of ethical manuals, and their form of ethics, which Sachedina terms juridical ethics, must be derived or extracted from works that ostensibly treat legal rulings and obligations, or scriptural hermeneutics and legal theory. Presenting an outline of the version of Islamic ethics that is embedded in the textual legacy of the Islamic legal tradition, he argues that this juridical ethics is an important, even dominant form of ethics in modern Islam. He notes that this form of ethics has been challenged by modernity and examines the variety of ways in which legal ethical thinkers have reacted. How do Muslim religious leaders come to grips with modern demands of directing their communities to live as modern citizens of nation-states? What kind of moral and spiritual resources are being garnered by their scholars to respond to the new issues in sciences, more immediately in medicine, and constantly changing social relationships? To answer these pressing questions, it is necessary to go beyond the philosophical ethics of virtue and human character and acknowledge the importance of ethics to the formulation in Muslim interpretive jurisprudence of religious and moral decisions that are based on reason and revelation.

In 1948, the General Assembly of the United Nations adopted and proclaimed the International Declaration of Human Rights, a document designed to hold both individuals and nations accountable for their treatment of fellow human beings, regardless of religious or cultural affiliations. Since then, the compatibility of Islam and human rights has emerged as a particularly thorny issue of international concern, and has been addressed by Muslim rulers, conservatives, and extremists, as well as Western analysts and policymakers; all have commonly agreed that Islamic theology and human rights cannot coexist. Abdulaziz Sachedina rejects this informal consensus, arguing instead for the essential compatibility of Islam and human rights. He offers a balanced and incisive critique of Western experts who have ignored or underplayed the importance of religion to the development of human rights, contending that any theory of universal rights necessarily emerges out of particular cultural contexts. At the same time, he re-examines the juridical and theological traditions that form the basis of conservative Muslim objections to human rights, arguing that Islam, like any culture, is open to development and change. Finally, and most importantly, Sachedina articulates a fresh position that argues for a correspondence between Islam and secular notions of human rights.

The Islamic Roots of Democratic Pluralism tackles the most significant issues facing Muslims today. Sachedina argues that we must reopen the doors of religious interpretation - to correct false interpretations, replace outdated laws, and formulate new doctrines. His book critically analyzes Muslim teachings on such issues as pluralism, civil society, war and peace, and violence and self-sacrifice.

Biomedical ethics is a burgeoning academic field with complex and far-reaching consequences. Whereas in Western secular bioethics this subject falls within larger ethical theories and applications (utilitarianism, deontology, teleology, and the like), Islamic biomedical ethics has yet to find its natural academic home in Islamic studies. In this pioneering work, Abdulaziz Sachedina - a scholar with life-long academic training in Islamic law - relates classic Muslim religious values to the new ethical challenges that arise from medical research and practice. He depends on Muslim legal theory, but then looks deeper than juridical practice to search for the underlying reasons that determine the rightness or wrongness of a particular action. Drawing on the work of diverse Muslim theologians, he outlines a form of moral reasoning that can derive and produce decisions that underscore the spirit of the Shari'a. These decisions, he argues, still leave room to revisit earlier decisions and formulate new ones, which in turn need not be understood as absolute or final. After laying out this methodology, he applies it to a series of ethical questions surrounding the human life-cycle from birth to death, including such issues as abortion, euthanasia, and organ donation. The implications of Sachedina's work are broad. His writing is unique in that it aims at conversing with Jewish and Christian ethics, moving beyond the Islamic fatwa literature to search for a common language of moral justification and legitimization among the followers of the Abrahamic traditions. He argues that Islamic theological ethics be organically connected with the legal tradition of Islam to enable it to sit in dialogue with secular and scripture-based bioethics in other faith communities. A breakthrough in Islamic bioethical studies, this volume is welcome and long-overdue reading for anyone interested in facing the difficult questions posed by modern medicine not only to the Muslim faithful but to the ethically-minded at large.

In this book, sponsored by the Center for Strategic and International Studies, Abdulaziz Sachedina tackles the most significant issues facing Muslims today. As Islam and Muslims enter the 21st century, Sachedina argues, it is necessary to reopen the doors of religious interpretation - to reexamine and correct false interpretations, replace outdated laws and formulate new doctrines that respond to changing social contexts. Always using the Quran as a yardstick, Sachedina demonstrates how and why Islamic law came to reflect political and social influences, leading to regulations that violate the spirit and the letter of the Quran. He critically analyzes Muslim teachings on issues of pluralism, civil society, war and peace, violence and self-sacrifice, the status and role of non-Muslims, and capital punishment.

In 1948, the General Assembly of the United Nations adopted and proclaimed the International Declaration of Human Rights, a document designed to hold both individuals and nations accountable for their treatment of fellow human beings, regardless of religious or cultural affiliations. Since then, the compatibility of Islam and human rights has emerged as a particularly thorny issue of international concern, and has been addressed by Muslim rulers, conservatives, and extremists, as well as Western analysts and policymakers; all have commonly agreed that Islamic theology and human rights cannot coexist.
Abdulaziz Sachedina rejects this informal consensus, arguing instead for the essential compatibility of Islam and human rights. He offers a balanced and incisive critique of Western experts who have ignored or underplayed the importance of religion to the development of human rights, contending that any theory of universal rights necessarily emerges out of particular cultural contexts. At the same time, he re-examines the juridical and theological traditions that form the basis of conservative Muslim objections to human rights, arguing that Islam, like any culture, is open to development and change. Finally, and most importantly, Sachedina articulates a fresh position that argues for a correspondence between Islam and secular notions of human rights.