Migration and Islamic Ethics, Issues of Residence, Naturalization and Citizenship addresses how Islamic ethical and legal traditions can contribute to current global debates on migration and displacement; how Islamic ethics of muʼakha, ḍiyāfa, ijāra, amān, jiwār, sutra, kafāla, among others, may provide common ethical grounds for a new paradigm of social and political virtues applicable to all humanity, not only Muslims. The present volume more broadly defines the Islamic tradition to cover not only theology but also to encompass ethics, customs (...) and social norms, as well as modern political, humanitarian and rights discourses. The first section addresses theorizations and conceptualizations using contemporary Islamic examples, mainly in the treatment of asylum-seekers and refugees; the second, contains empirical analyses of contemporary case studies; the third provides historical accounts of Muslim migratory experiences. (shrink)

The Gods of our Ancient World are migrating toward the South. Pushed back by supermarkets, television shows and the rights of man divorced from himself, they have ended up taking refuge in the last Christian region that faces Islam: in Andalusia that is one of their last lands of asylum. They have left traces of their passage in our museums upon which we construct pyramids in order to feign our veneration for them. Now and then they accompany the silence of (...) a symphony to the rhythm of the high priest's baton. However, in the South they are alive. Accommodating themselves to the din of household appliances and of tourism, they appear sometimes in all the splendor of the Midi during the passage of the virgins of peace and bleeding christs. But most frequently they hide in the midst of the Andulusian festival, under the flanks of the fighting bulls or in taverns that are filled with raucous songs. Be it that they intrude upon a play in order to transform it into a ritual; be it that they honor art and sensuality in their celebrations — they choose for their appearances the blurred boundary between the world of the sacred and of the profane. (shrink)

Their treatment of such human rights political participation, freedom of conscience, and religious toleration demonstrate, Oh says, that Islam should have a ...

Post–World War II developments concerning citizenship and access as one of the dimensions of citizenship are examined through the prism of noncitizenship and rights, using the drafting of the asylum paragraph of the 1949 Grundgesetz of the Federal Republic of Germany as a specific case study. The aim of this article is to look into the creation of the right to asylum in West Germany, to examine its political history by exploring its development and by searching for its conceptual, (...) political, and rhetorical origins. The article investigates the birth of the unique conceptualization of asylum in the debates of the Parliamentary Council, the constitutional and quasi-parliamentary assembly responsible for the writing of the postwar Basic Law, and examines the political choices, motivations, and compromises behind its creation. To connect the matter of asylum to a wider problematic related to noncitizens and rights, the article benefits from the political philosophy of Hannah Arendt, with reference to her writings on human rights and refugees in the immediate post–World War II period. (shrink)

ABSTRACT For several generations before the First World War, the idea that the British constitution contained a ‘right of asylum' for foreign nationals was commonplace. Though this belief had profound consequences for Britain's treatment of political and religious exiles, its relations with foreign states, and the drafting of its extradition and immigration laws, there has been little enquiry into its origins. This article delineates the emergence of the idea of a constitutional ‘right of asylum', locating it in a (...) series of political clashes over the ‘Alien Act' that took place during the decade after the Napoleonic Wars. This legislation, which established controls over foreigners during the French Revolution and the quarter-century of war that followed, was increasingly challenged by the Whig and radical oppositions after Waterloo, both for its specific arbitrary provisions and as a more fundamental violation of the rights of aliens guaranteed by key constitutional documents like Magna Carta and the Habeas Corpus Act. By the mid-1820s these objections cohered into a conviction that asylum itself could be claimed as a right. This conviction and the arguments that spawned it were repeated for many subsequent decades, forming the basis of the widespread Victorian belief in the ‘right of asylum’. (shrink)

This report seeks to discuss the threats to liberal democracy and explore how to devise a new path towards democratic transition and the challenges faced: civil war, sectarian and religious conflicts, ethnic and national tensions, international terrorism and regional wars, and societal violence. The impact on democratic transformation, especially the sense of threat, whether literal or theoretical, led to the tendency of demagogic towards a populist outlook in pluralistic societies, generating reactions across other societies suffering from external alienation and internal (...) tyranny. The world is currently faced with the decline of the core values of the concept of democracy at the global level which has led us to the following questions: the principle of the rule of law, peaceful trading of power, human rights, the principles of equality and sovereignty. The populists attempt to exploit the ideas of the stereotypical, especially on hatred of the other, and the xenophobia against foreigners when faced with the wave of asylum and migration seekers, diminishing freedoms and citizenship rights, coupled with the rejection of economic globalization, to the implementation of a protectionist policy. Victories such as Brexit or Donald Trump’s in the United States have brought forward scenes of fear and hatred of ‘the other’, encouraging intolerance and extremism. This led to a rise in policies against foreigners, migration, terrorism, Islam and protectionist economics. This report will look at a future beyond traditional democracy, discovering what the next stage in democracy will be, in terms of the survival of society, raising problematic questions: Is democracy, by virtue of their dynamics, able to respond to the changing realities, and whether it can renew itself and overcome some of its issues to invent new methods and literature? (shrink)

This study highlights various totalitarian and undemocratic practices in which Bangladesh’s current Awami League-led coalition regime engages. It shows that since its inception in early 2009, the regime has tried to mobilize and manipulate public support from within through—among other means—creating the discourse of “war crimes” and to obtain international support through the discourse of “Islamism” and terrorism. Although “a secular plan” to combat and replace “Islamism” may soothe the nerves of many in the international community, its deployment in Bangladesh (...) has paradoxically produced a dangerous culture of disappearances and extrajudicial killings, infringements on freedom of speech and the stifling of dissenting voices, and the interception of opposition programs and the torture of opposition leaders and activists. The regime has also made a mockery of the law and the country’s judicial system. Many commentators believe that the country’s law courts are now simply an extension of the regime’s political clout. In these circumstances, political repression continues unabated, and victims of persecution are left with inadequate legal recourse. In the name of combating “Islamic terrorism,” Bangladesh’s ruling regime has resorted to a reign of terror that is in many respects tantamount to what we know as fascism. (shrink)

Animals have encountered cruelty and suffering throughout the ages. It is something perpetrated up till this day, particularly, in factory farms, animal laboratories, and even in the name of sports or amusement. However, since the second half of the twentieth century, there has been growing concerns for animal welfare and the protection of animal rights within the discourse of environmentalism, developed mainly in the West. Nevertheless, a recently developed Islamic Ecological Paradigm rooted in the classical Islamic traditions contests the ‘Western’ (...) monopoly of modern environmentalism, sug­gesting that there is much in Islamic traditions dealing with environmental issues in­cluding non-human animal species. IEP asserts that several centuries ago Islamic traditions significantly focused on and strongly advocated for animal welfare and animal rights. This paper explores and examines animal rights within the broader spectrum of Islamic environmentalism or Islamic eco-ethic. While the philosophical roots of IEP concerning animal rights date far back in seventh century, it can potentially make both ethical and educational contributions to the twenty-first century environmentalism and animal rights movements. (shrink)

This research focuses on the issue of human rights violations, particularly those affecting Muslim women in Indonesian diaspora marriages in Russia. Despite the regulations set by the Family Code of the Russian Federation, there have been reports of abuse, expulsion, withholding of documents and unilateral divorce. The purpose of this qualitative research using Smith’s phenomenological approach is to analyse the root causes of these violations and provide solutions. Data were collected through in-depth interviews, observation and documentation analysis. The results showed (...) that domestic violence was caused by a lack of self-concern and lack of cultural, legal and legal administration literacy. This lack of literation contributes to the violation of the rights of married diaspora women in Russia. Self-protection can be enhanced by increasing faith-based marriage literacy and cultural and legal literacy. Contribution: This research provides insight into the factors contributing to human rights violations in Indonesian diaspora marriages in Russia and proposes solutions to prevent such violations. The findings of this study can also serve as a basis for future research in the field of human rights and diaspora. (shrink)

Saudi Arabia has ratified the Convention on the Elimination of All Forms of Discrimination against Women and the Convention on the Rights of the Child. However, it has made general reservations to the effect that where there is a conflict between a Convention article and Islamic Law principles, Islamic Law shall have precedence. The family law rights of women and children in the Kingdom of Saudi Arabia have been criticised for not reaching the standards set by CEDAW and CRC. This (...) article looks at the internationally set standards of these rights and compares them with the Family Law rules of Islamic Law as applied in Saudi Arabia. The applications in Saudi Arabia are then examined by looking at certain practices, case judgments and recent developments in the country in this field. Amongst these developments are the first case in which a Saudi judge annuls a child's marriage, the first death sentence declared on a father who abused his daughter causing her death, and the Saudi Divorce Initiative which aims to educate women and call for the protection of their rights during marriage and after its dissolution. The article stresses that despite the many improvements, there remains a need for codifying the Islamic Law of Personal Status in Saudi Arabia as this measure would be the basis that defines and protects the rights of women and children in Family Law. (shrink)

In jails, the prisoners are often maltreated by the jail authorities.They are abused, and, their fundamental rights as human beings are frequentlyviolated. Although laws upholding the rights of prisoners are plenty,unfortunately, these seem ineffective in preventing the abuse of prisonersin jails. This paper examines the problems of jailed prisoners in general andhighlights their violations of human rights. In particular, this paper discussessexual abuse of prisoners, their mental and physical tortures, and enforcement ofprison labour laws. The paper also focuses on overcrowding (...) in jails, inadequateeducational facilities for prisoners and poor health care facilities. This articleanalyses these issues from the perspectives of Islamic Law and attempts toprovide a conceptual frame work of solutions. An analytical approach isemployed in this study. (shrink)

In dialogue with the political philosophy of Hannah Arendt and Seyla Benhabib the author draws on the idea of a right to have rights and raises the question under which political conditions asylum can be a subjective right for political refugees. He argues that mere spontaneous acts of humanitarianism will not suffice to define the institutional commitments of liberal democracies in refugee policy. At the same time, no duty for any particular state to take up refugees can be (...) derived from a right to have rights. The quest for institutional solutions for a timely migration and asylum policy will rather enhance the discourses on the self-understanding of liberal democracies. With a critical eye on German asylum legislation and legal practice, the author contends that it will be a task of any co-ordinated European right of asylum to define political persecution in relation to the first dimension of human rights in order to differentiate the right of asylum from immigration legislation. (shrink)

The situation around the seeking of refuge, both in Australia and abroad, has become a core human rights issue of our time, engendering protest and activism from the public, researchers, healthcare professionals and academics. The question remains: do bioethicists have duties to advocate on behalf of such populations, and if so, why? I argue that if our work is founded upon the principle of justice, then we do have such duties, and that our research, in itself, can become a form (...) of advocacy. (shrink)

Why are human rights abuses of refugees at the EU’s geographical periphery tolerated by other EU states? This chapter uses the case of Hungary and Germany to explore how the former abolished the institution of asylum, shedding light on the human rights abuses of refugees, and why states such as the latter seem to condone such actions. It argues that core EU member states condone human rights abuses at the geographical periphery of the EU as long as they contribute to (...) keeping refugees from accessing their territory. If the ‘dirty work’ is being done by others, the moral self-portrait of a generous refugee-receiving state remains, on the surface, untarnished. The chapter aims at disenchanting this image. (shrink)

The Rights of Others examines the boundaries of political community by focusing on political membership - the principles and practices for incorporating aliens and strangers, immigrants and newcomers, refugees and asylum seekers into existing polities. Boundaries define some as members, others as aliens. But when state sovereignty is becoming frayed, and national citizenship is unravelling, definitions of political membership become much less clear. Indeed few issues in world politics today are more important, or more troubling. In her Seeley Lectures, the (...) distinguished political theorist Seyla Benhabib makes a powerful plea, echoing Immanuel Kant, for moral universalism and cosmopolitan federalism. She advocates not open but porous boundaries, recognising both the admittance rights of refugees and asylum seekers, but also the regulatory rights of democracies. The Rights of Others is a major intervention in contemporary political theory, of interest to large numbers of students and specialists in politics, law, philosophy and international relations. (shrink)

Many scholars, Muslim and Western, struggle to understand the concept of human rights in Islam and its status in contemporary Islamic societies. There is much debate because often the discussion of “universal” human rights does not address the subject of religion at all. Furthermore, the language of “universal” human rights, as presented in Universal Declaration of Human Rights, is not explicit in Islam’s primary and secondary sources, including the Qur’an and Hadith. The Rights of God: Islam, Human Rights, and Comparative (...) Ethics attempts to address this sensitive and largely unexplored relationship between Islam and human rights, by further focusing on, what the author calls, “comparative religious ethics,” which “seeks to understand ethical values across religions and cultures.” To demonstrate diversity of opinions on this issue, Irene Oh studies and compares the religious ethics of Abul A’la Maududi, Sayyid Qutb, and ‘Abdolkarim Soroush. This text opens the door for further research to investigate into the issue, and uncovers that “universal” ideas of human rights have found their way into Islamic thought. (shrink)

Criticisms have been made against international laws and conventions on asylum and refugees, arguing that these have been based on a male model of definition, which have ignored women’s persecutions. This article will argue that recent developments in European asylum policy have the potential to deepen this discrimination and to further reduce the rights of female asylum seekers. Although there have been some positive developments in jurisprudence that have recognised that gender-specific persecution may be the basis for granting asylum, these (...) advances remain relatively sporadic and are undermined by the operation of random and discretionary exercises of power by bureaucrats and decision makers in many cases. Further, although new developments in asylum policy are in theory “gender neutral,” differences in the material circumstances of men and women who arrive to seek asylum may mean in effect that the implications of these policies are deeply gendered. (shrink)

My aim is to extend and complement the arguments that others have already made for the claim that women who are citizens of economically disadvantaged states and who have been trafficked into sex work in economically advantaged states should be considered candidates for asylum. Familiar arguments cite the sexual violence and forced labor that trafficked women are subjected to along with their well-founded fear of persecution if they’re repatriated. What hasn’t been considered is that reproductive rights are also at stake. (...) I explain how reproductive rights are implicated in sex trafficking. Moreover, I contend that sex traffickers’ abuse of women’s reproductive rights is persecutory and that that this persecutory abuse obliges destination states to offer asylum to transnational sex trafficking victims. I start by sketching reproductive human rights doctrine. I then examine studies of women who are in post-trafficking recovery programs in order to ascertain the impact of their past experience of forced sex work on their reproductive freedom and health. On the basis of these findings, I maintain that, among other outrages, sex trafficking systematically violates victims’ reproductive human rights. In view of this abuse, women trafficked into sex work might seem to be prime candidates for asylum in destination states. Yet, economically well-off destination states are not particularly receptive to this idea, and international law provides some justification for their chilliness. Preliminary to challenging them, I explicate four ways in which international anti-trafficking law and international refugee law interfere with viewing women trafficked into sex work as refugees and approving their applications for asylum. The second half of my paper aims to overcome those legal obstacles. In the interest of parsimony and because there are many continuities between U.S. refugee law and anti-trafficking law and the policies of similar destination states, I focus mainly on the U.S. in this part of the paper. To anchor my argument, I spotlight two precedents in refugee law for taking reproductive human rights seriously and several precedents for treating trafficked women as members of a distinct social group as required by refugee law. I then urge that a law enforcement gestalt has gained undue influence over U.S. legal practices where anti-trafficking law intersects with refugee protection law. A human rights gestalt is needed as a counterweight, for otherwise victims of sex trafficking and the reproductive abuse they’ve suffered are erased. Taking up a human rights perspective and mobilizing the precedents I’ve identified, I show that respecting the reproductive human rights of women who have been trafficked into sex work entails that affluent destination states must recognize their right to asylum. (shrink)

The transference of knowledge which takes place in various Islamic educational systems, from basic to higher education, is mostly normative and happens doctrinally, giving little space for reinterpretation. Higher education, which is expected to bring about progress, often fails under these circumstances, with its strong tendency to preserve classical Islamic traditions without alteration. This problem is clearly discerned at the Faculty of Islamic Law within Islamic universities in Indonesia, which has a strong reputation for dealing with, as well as the (...) authority to deal with, social and theological issues in Indonesia. The existing Islamic law curriculum, which is based solely upon classical Islamic thought, precludes the emergence of transformative solutions to modern problems. The author takes the view that curriculum reform is imperative, and has produced this document whose aim is to promote and improve the teaching of human rights in the Islamic University in Indonesia. This project adapted the principles of Participatory Action-Reflection Research, which combines action, reflection, participation and research. Several bottlenecks inhibiting effective teaching of human rights were identified and the author has made recommendations on how they might be removed. This project is designed to be a pilot project in developing Human Rights Education in Islamic higher education in Indonesia. (shrink)

Family ties play a particular and distinctive role in immigration policy. Essentially every country allows ‘family-based immigration’ of some sorts, and family ties may have significant importance in many other areas of immigration policy as well, grounding ‘derivative’ rights to asylum, providing access to citizenship and other benefits at accelerated rates, and serving as a shield from the danger of removal or deportation. Furthermore, status as a child may provide certain benefits to irregular migrants or others without proper immigration standing (...) that is not available to adults. Despite the fact that these benefits are extremely widespread, the justification for them remains less than fully clear, and the extent of the benefits required by considerations of justice (as opposed to expediency or other policy considerations) is debated. While essentially all states recognize at least some of these rights, a significant number of them wish to reduce, rescind, or place significant conditions on them. The role of the family in immigration policy, then, stands in need of further clarification. In this paper I attempt to provide the needed clarification and justification. I discuss first questions about family unification or formation, focusing in particular on how broad a right must be provided by states wishing to have a just immigration policy, and on whether this right violates norms of liberal neutrality. I then discuss the family in relation to refugee and asylum policy, considering both when family ties should be given weight in refugee protection decision and when harm to a family member should, on its own, be able to be grounds for applying for refugee protection. I turn next to the question of when, and to what extent, family ties should be able to serve as a “shield” to removal or deportation, and finish with a discussion of the special rights of and obligations to children in immigration settings. (shrink)

``I am therefore I have rights," argues this paper. Mere existence qualifies a human being for universal human rights. Yet human beings do not live in solitude; they are always embedded in a network of social relations which determines their rights and duties in its own terms. Consequently, the debate about the universality and relativism of human rights can be best understood by combining legal and sociological perspectives. Such an approach is used in this article to explore the tensions and (...) contests around the universality of human rights in Islamic law. Whether all human beings or just citizens are qualified for the inviolability of human rights is a question which divided Muslim jurists into two schools: Universalistic School, emanating from Abu Hanifa, advocated for the universality of human rights, while Communalistic School, originating from Malik, Shafii and Ibn Hanbal, advocated for civil rights. Universalistic School was adopted by such great cosmopolitan empires as Umayyads, Abbasids, Mughals and Ottomans. It was also reformed by the Ottomans during the nineteenth century in the light of the new notions of universal human rights in Europe to purge remaining discriminatory practices against non-Muslim citizens and to justify constitutionalism and democracy. Yet the universalistic tradition in Islamic law has been forgotten as the chain of memory was broken after the collapse of Ottoman Empire. This article briefly unearths the forgotten universalistic approach in Islamic law to build upon it a modern universalistic human rights theory for which there is a pressing need at this age of globalization. (shrink)

Karl Marx, the revolutionist philosopher, interpreted history as a world view which is the dimension of social development. His dialectic effort and materialistic conception are intended to preserve the rights of social being particularly of the working people who are repeatedly being oppressed. Class struggle is the ultimate solution of distinctions among classes through which there will be no class and the existing working class will revolt against capitalist economy and, as a result, they will control means of production which (...) will create the situation of the dictatorship of the working people. These class distinctions will be removed through the establishment of scientific communism referred by Marx. This article shows how Marx’s life and thought changed the course of history and how he influenced society to make a better place for living. I intend to show the reasons behind the worldwide acceptance of Marxism theoretically. My aim is to show how his theories and ideas are significant in socio-political aspects of philosophy. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 259-279. (shrink)

More than a quarter of the global population of two billion children live in Islamic countries; therefore, their protection is vital while a handful of them are suffering from lack of hygiene, education, and poverty. The current armed conflict in different ways also has an effect and seriously impacts children as victims and associates in armed groups. Organization of Islamic Conference as a collective voice of its 57 members, initiated a series of efforts in this regard. Islamic texts and traditions (...) show significant importance for child protection, but what has been done until today by OIC as a main intergovernmental Organization guided by Islamic principles, values and norms, is not sufficient. Covenant on the Rights of the Child in Islam is the first human rights binding document adopted by OIC as part of consecutive efforts of OIC to promote protection of children. Although it is regarded as an important step, its adequacy for protection of children affected by armed conflicts is under question. Furthermore, in comparison to International Humanitarian Law and Convention on the Rights of the Child, it does not reflect proportionately and further provisions for children affected, with regard to the extent and the dimensions of conflicts in Islamic countries. (shrink)

The common method of the traditional Islamic Jurisprudence in seminaries has been challenged by Ayatollah Yousef Saanei, one of the ten prominent Iranian Grand Ayatollahs. Saanei is well known for attempting to institutionalize a new method of Ijtihad, known as searching Ijtihad, which seeks to reconsider the common mode of understanding religious texts and jurisprudential inferences. His experiences of observing the systematic ineffectiveness and discrimination in popular jurisprudence regarding women’s rights, family, and religious minorities persuaded him to take scientific action (...) in revising the common jurisprudential method. In the present paper, the necessity of revising the common jurisprudential approach in seminaries from Saanei’s point of view is firstly studied. Afterwards, the foundations, principles, and methods of modern Saanei’s Ijtihad will be investigated to determine the structure and foundations of his jurisprudential method and evaluate its impact on resolving the contradictions between traditional perceptions of religion and human rights. (shrink)

This article analyses existing biases – whether due to misinterpretation, culture or politics – in the application of women’s rights under Islamic Shari’a law. The paper argues that though in its inception, one purpose of Islamic law may have aimed at elevating the status of women in pre-Islamic Arabia, biases in interpreting such teachings have failed to free women from discrimination and have even added “divinity” to their persistent subjugation. By examining two case studies – Saudi Arabia and Egypt – (...) the article shows that interpretative biases that differ in application from one country to the other further subject women to the selective application of rights. Dictated by norms, culture and tradition rather than a unified Islamic law, the paper shows how culture and politics have contributed to such biases under the pre-text of Islamic dictate. As such, it proposes a re-examination of “personal status” laws across the region in light of international human rights norms. (shrink)

Verse 4:34 of the Qur'an has historically been interpreted to give husbands authority over their wives. Even today, such as in a recent case in the United Arab Emirates, Islamic courts have held that the husband has some leeway in "disciplining" wives who act in a rebellious manner to their husbands. This article challenges this interpretation through a comprehensive legal analysis, taking into account the context under which the verse came about, including the societal norms and conditions of the time; (...) the Prophet Muhammad’s profound views against violence towards women; the values of marriage emphasized in the Qur’an; the Qur’an’s incremental approach to improving social behavior and practice; and the higher objectives of Islamic law. (shrink)

When denial of medical treatment is being used as a lever to move people out of the country, ethicists and healthcare professionals should speak out.An ugly feature of political life throughout the Western world, and beyond, is the suspicion towards, and maltreatment of, migrants from poor to rich countries. People who would otherwise be horrified at being labelled racist nevertheless find it acceptable to support practices which can range from stigmatisation to confinement in brutalising conditions in “reception” and “removal” centres.1–5An (...) hour spent searching through government and NGO websites concerned with the treatment of asylum seekers and refugees in developed world countries is an hour well spent – but profoundly depressing. This is not only because of the frankly Orwellian language used by the governments of the UK and Australia , or because of the conditions and treatment meted out, but also because of the apparent support these practices have among the voting public. In the pointedly optimistic reports of Her Majesty’s Inspector of Prisons, for example, one can find praise for the fact …. (shrink)

In this essay, I shall explore some of the constitutive features associated with a philosophy of Islamic education. Firstly, I argue that the rationale of Islamic education is to engender a good person – a person of virtue who has the capacity to enact justice to everyone wherever he or she might be. Secondly, I shall show how such a form of universal justice can be achieved through the acts of ummah (communal engagement), shūrā (public deliberation) and jihād (just striving, (...) including the recognition of the rights of others). (shrink)

The purpose of this paper is to investigate the nature of rhetoric and rhetorical strategies that are implicit in the standalone sustainability reporting of the top 24 companies of the Fortune 500 Global. We adopt Bormann’s :396–407, 1972) SCT framework to study the rhetorical situation and how corporate sustainability reporting messages can be communicated to the audience. The SCT concepts in the sustainability reporting’s communication are subject to different types of legitimacy strategies that are used by corporations as a validity (...) and legitimacy claim in the reports. A content analysis has been conducted and structural coding schemes have been developed based on the literature. The schemes are applied to the SCT model which recognizes the symbolic convergent processes of fantasy among communicators in a Society. The study reveals that most of the sample companies communicate fantasy type and rhetorical vision in their corporate sustainability reporting. However, the disclosure or messages are different across locations and other taxonomies of the SCT framework. This study contributes to the current CSR literature about how symbolic or fantasy understandings can be interpreted by the users. It also discusses the persuasion styles that are adopted by the companies for communication purposes. This study is the theoretical extension of the SCT. Researchers may be interested in further investigating other online communication paths, such as human rights reports and director’s reports. (shrink)

The purpose of this article is to respond to Jacques Derrida’s reading of Immanuel Kant’s laws of hospitality and to offer a deeper exploration into Kant’s separation of a cosmopolitan right to visit ( Besuchsrecht) and the idea of a universal right to reside ( Gastrecht). Through this discussion, the various laws of hospitality will be examined, extrapolated and outlined, particularly in response to the tensions articulated by Derrida. By doing so, this article will offer a reinterpretation of (...) the laws of hospitality, arguing that hospitality is not meant to capture all the conditions necessary for cosmopolitan citizenship or for a thoroughgoing condition of cosmopolitan justice as Derrida assumes. This is because hospitality could be understood as the basic normative requirement necessary to establish an ethical condition for intersubjective communication at the global level, where discursive communication regarding the substance of a future condition of cosmopolitan justice is to be subjected to global public reason. (shrink)

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. (shrink)

© The Author. Published by Oxford University Press on behalf of the Oxford Centre for Islamic Studies. All rights reserved. For Permissions, please email: [email protected] book engages with the established scholarly tradition in sociology related to the study of Islam. Such engagement is required to clear the ground to make possible access to the lived reality of Islam in the contemporary world. A large part of the book is author’s conversation with the tradition of scholarship around the study of Islam (...) in its global and local context. This conversation consists of critical appraisals, methodological questions and useful distinctions that must inform a sociological venture into examining the ‘Islamic ecumene’ in the context of history and present frames of globalism.The author admits that the field is continuously challenged in the global public sphere on account of the politicization of Islam-related themes. The author identifies the relations of religion... (shrink)

Given that most of the adults’ life is spent in the workplace, and because the quality of working life has a significant effect on family life and community health, it is crucial to study the components involved in the improvement of the workplace and people’s health in the work environment. Therefore, by examining the common literature of Islamic values, spirituality and spiritual health, an attempt has been made in this research to explain organisational values and spiritual health in the management (...) of organisations and to analyse the relationship of these variables with each other in Iraq using an Islamic approach. Similar to any other community, an Islamic community requires management proportional to its specific circumstances. In fact, an Islamic community needs a type of management that intertwines with divine and Islamic values and ethical principles and prioritises Islamic ideals. Therefore, this study aims to evaluate the role of organisational values in the improvement of Islamic values of Iraqi Muslims. To this end, 2800 employees selected from 30 oil and chemical compound manufacturing organisations are examined. According to the results, the Islamic values governing the Iraqi organisations play an effective role in the improvement of employees’ spiritual health.Contribution: Divine and religious values and Islamic ethics have always been considered in Islamic communities, where formal and informal procedures are taken into consideration. An Islamic approach to management is combined with Islamic values, behaviours and ethics, and these values affect Islamic administration. Therefore, a proper understanding of Islamic values will help develop the right plan for human resource management, as well as the maintenance of organisational and community health. (shrink)

Recent studies highlight the need for ethical and equitable digital health research that protects the rights and interests of racialized communities. We argue for practices in digital health that promote data self-determination for these communities, especially in data collection and management. We suggest that researchers partner with racialized communities to curate data that reflects their wellness understandings and health priorities, and respects their consent over data use for policy and other outcomes. These data governance approach honors and builds on Indigenous (...) Data Sovereignty (IDS) decolonial scholarship by Indigenous and non-indigenous researchers and its adaptations to health research involving racialized communities from former European colonies in the global South. We discuss strategies to practice equity, diversity, inclusion, accessibility and decolonization (EDIAD) principles in digital health. We draw upon and adapt the concept of Precision Health Equity (PHE) to emphasize models of data sharing that are co-defined by racialized communities and researchers, and stress their shared governance and stewardship of data that is generated from digital health research. This paper contributes to an emerging research on equity issues in digital health and reducing health, institutional, and technological disparities. It also promotes the self-determination of racialized peoples through ethical data management. (shrink)

This review of Irene Oh's The Rights of God focuses on women's rights in Islamic theory and practice. Oh suggests that religious establishments, and the texts they disseminate, often press believers to recognize and reject social problems, such as racial and gender discrimination. Islamic scholars and texts have played a more ambiguous role in efforts to recognize women's rights within Muslim states. Modernist intellectuals have used Islamic texts to support the advancement of women's rights, but members of the more conservative (...) religious establishment have typically curbed or rejected these efforts. Muslim women themselves have established various responses to the question of Islam's compatibility with women's rights. While some embrace the value and compatibility of both, others reject the propriety of either Western conceptions of rights, or the Islamic tradition, as harmful for women. Muslim reformers and feminists have much to learn from comparative studies with other faith communities that have undergone similar struggles and transformations. (shrink)

In the 21st century, amid converging global political, social, and economic forces we are questioning the fundamental values we hold true, driven by an antagonism between different schools of philosophy--between left- and right-wing politics. This book provides a comprehensive analysis of western political philosophy and underlines the core principles of each argument. It then argues that neither have we solved nor do we have any pathway to eventually solve, the question of right and wrong--we are essentially moral relativists (...) in disguise. In order to break out of this cycle of uncertainty, the book proposes a solution of knowledge-based cognition: policy based on a concrete and proven understanding of an absolute and certain body of truths. This requires an analysis and blending of non-western political philosophical traditions, such as those espoused by Islam and Confucianism. This book gives an original critique of western political philosophy and is the first book to engage in a reconstruction of Islamic political philosophy." -- Back cover. (shrink)

ExcerptIn his insightful book Human Rights as Politics and Idolatry, Michael Ignatieff observes that “[t]he challenge of Islam has been there from the beginning.”1 Ignatieff is not alone among Western observers. And in this context, I would like to begin by stating up front that I am neither an opponent of human rights per se nor among those tradition-bound Muslims—though that I am–who abstain from either endorsing the construct or rejecting it outright, presumably as an exercise of sorts in “passive (...) resistance.” Similarly, I do not believe, as another scholar characterizes the position of revealed religion, that “human rights are a secular usurpation of the rights of God.”2 In fact, as I will show, for well over half a millennium, Muslims have theorized on what could only be considered a concept of human rights, while simultaneously recognizing the “rights of God.” Nor do I believe, contrary to popular perception, that the purportedly “secular” roots of human rights necessarily place them outside the reach of Islam, unless, of course, one assumes, as I do not, that the dominant understanding of “secular” in the West is the only meaning the term can legitimately carry. These are among the reasons why, for me, the idea of summarily rejecting human rights seems so unnecessary if not misguided. (shrink)

This paper argues that within the Islamic mystical tradition of Sufism lies an important perspective for approaching human rights. Sufism, while usually perceived as only dealing with spiritual matters, actually expresses a distinct message of service to mankind, and thus should be examined within the discussion of Islam and human rights. Along with Sufism's emphasis on service, the Sufi message of unity with God, and specifically the message of recognizing the existence of God in all creatures resonate soundly within the (...) human rights discourse. With these points in mind, Sufi philosophy heightens the importance of human rights, while also allowing for self-construction regarding issues of human rights, and should be considered as another approach within the Islamic framework that is highly compatible with international human rights. (shrink)

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. (shrink)

Under the UDHR, all persons have the right to "seek and to enjoy . . . asylum from persecution." From this designation as fundamental followed codification of the right in the 1951 Convention relating to the Status of Refugees and the 1967 Protocol Relating (collectively 'the Convention'), the "centrepiece" of treaties and customary norms that make up international refugee law. It defines and regulates the status and rights of refugees; its purpose is to safeguard the basic rights of (...) persons "outside their country of origin," who have fled due to a legitimate fear of persecution. Fundamentally, it guarantees that asylees and refugees enjoy rights without discrimination; without penalization for illegal territorial entry; and, without expulsion or return to "territories where . . . life or freedom would be threatened on account of . . . race, religion, nationality, membership of a particular social group or political opinion," —or 'non-refoulement'. What follows is background on development of the principle of non-refoulement, evasive US Asylum Cooperative Agreements ('ACAs') and implementing legislation, and the resulting erosion to the right to asylum. (shrink)

Biography of Ibn Rushd... Averroes, old heathen, If only you had been right, if Intellect Itself were absolute law, sufficient grace. Our lives could be a myth of captivity. Which we might enter: an unpeopled region.