MUSLIM PERSPECTIVES ON STEM CELL RESEARCH AND CLONING

In Islam, the acquisition of knowledge is a form of worship. But human achievement must be exercised in conformity with God's will. Warnings against feelings of superiority often are coupled with the command to remain within the confines of God's laws and limits. Because of the fear of arrogance and disregard of the balance created by God, any new knowledge or discovery must be applied with careful consideration to maintaining balance in the creation. Knowledge must be applied to ascertain equity and justice for all of humanity. Research in Islam must be linked to the broad ethical base set forth in the Qur'an and the Sunnah. Whether embryonic stem cell research or cloning is ethically acceptable in Islam depends on the benefits derived from such applications. What is most important for the scholars is to adhere to the concepts of compassion, mercy, and benefit to everyone.     

THE ETHICS OF PROPHETIC DISOBEDIENCE: Qur'an 8:67 at the Crossroads of Islamic Sciences

Medieval Muslim scholars were challenged with squaring their conceptions of prophetic infallibility with reports that Muhammad disobeyed revelatory commands from God. The manner in which they rehabilitated the prophetic image in these cases had corresponding repercussions in the fields of jurisprudence, theology, and legal theory. The present article uses the case of Q. 8:67 to demonstrate the intertwined nature of the Islamic sciences and the stakes involved when delimiting the prophetic ability to err and/or disobey God.     

“I WANTED ONE THING AND GOD WANTED ANOTHER . . . ”: The Dilemma of the Prophetic Example and the Qur'anic Injunction on Wife‐Beating

Chapter 4, verse 34 of the Qur'an permits husbands to physically discipline recalcitrant wives. Modern Muslims who find this husbandly privilege discomfiting often rely on Muhammad's prophetic practice to mitigate the meaning of this verse. In light of Muhammad's example of never hitting his own wives, as found in one prophetic report, they reinterpret the verse as restricting and/or voiding a husband's right to physically discipline his wife. This essay provides a critical and expository survey of prophetic reports related to the husbandly privilege to physically discipline wives. The essay argues that the modernists are correct in positing that Muhammad's prophetic practice was to morally censure husbands who hit their wives. However, taken as a whole, it is impossible to ignore that Muhammad's example also unilaterally upheld physical discipline as a husband's marital right.     

Greater self‐enhancement in Western than Eastern Ukraine,but failure to replicate the Muhammad Ali effect

Based on the cross‐cultural research linking individualism–collectivism and self‐enhancement, this research examines regional pattern of self‐enhancement in Ukraine. Broadly speaking, the western part of Ukraine is mainly Ukrainian speaking and historically oriented towards Europe, whereas Eastern Ukraine is mainly Russian speaking and historically oriented towards the Russian cultural sphere. We found self‐enhancement on a “better than average” task to be higher in a Western Ukrainian sample compared to an Eastern Ukrainian sample, with differences in independent self‐construals supporting assumed regional variation in individualism. However, the Muhammad Ali effect, the finding that self‐enhancement is greater in the domain of morality than intelligence, was not replicated. The discussion focuses on the specific sources of this regional difference in self‐enhancement, and reasons for why the Muhammad Ali effect was not found.     

Tradition,Reason, and Qur’anic Exegesis in the Modern Period: The Hermeneutics of Said Nursi

Key figures in modernist Qur’an exegesis include Sayyid Ahmad Khan (d. 1898) and Muhammad ?Abduh (d. 1905). This article presents the exegetical principles of Bediuzzaman Said Nursi (1877–1960), a Muslim thinker and a major twentieth-century Turkish scholar who is not necessarily to be labelled a ‘modernist’, on tafsīr bi-al-ma?thūr (tradition-based exegesis) and tafsīr bi-al-ra?y (reason-based exegesis) with special reference to the views of early Muslim modernist thinkers. It particularly refers to Nursi’s work on u?ūl al-tafsīr, Mu?ākamāt (Reasonings), and his one-volume commentary, Ishārāt al-i?jāz (Signs of Inimitability), in order to understand his method of tafsīr. The purpose of the article is to place Nursi within the historical framework of Qur’an exegesis and it argues that, while there are some similarities between ?Abduh and Nursi since the latter is influenced by the former, the methodological differences are clear. While ?Abduh’s method is text-based, Nursi’s is based on kalām (Islamic theology). While ?Abduh is critical of the classical style tafsīr and linguistic discussions in tafsīr, Nursi can be considered to be a modern representative of the Ottoman exegetical school and a follower in the way of al-Zamakhsharī (d. 538?1144), Fakhr al-Dīn al-Rāzī (d. 606?1210) and al-Bay?āwī (d. 685/1286).     

On Taboos: The Danish Cartoon Crisis 2005–20081

Abstract : The international crisis following the publication of 12 Muhammad cartoons in the Danish newspaper Jyllands‐Posten (September 30, 2005) raises the general question of how to exercise the freedom of expression in relation to religious taboos. After briefly reviewing the Cartoon Crisis from September 2005 to the bombings on the Danish Ambassay in Pakistan in June 2008, the article addresses Lutheran resources for coping with secularisation and desecularisation, in particular as regards the taboos that persist as a part of religious and humanistic values. The thesis is that the Lutheran doctrine of the two kingdoms has given rise to two models of interpretation that have both been historically active. The doctrine of the two regiments has been interpreted both as a ‘liberalist’ argument for a principled separation of religion and politics, and as a ‘social‐conservative’ (later Social Democratic) argument for the view that the state should take care of its citizens' welfare through education, the legal system and social services. In today's global and multi‐religious world, this leads us to ask the question to what extent a welfare society, for the sake of peace and social order, should, or should not, protect religious sensitivities. Should religious communities always be kept out of public life, or can they be recognised as non‐governmental organizations in civil society, hence as potential partners for the state?     

Europe,the New Abyssinia: On the Role of the First Hijra in the Fiqh al-Aqalliyyāt al-Muslima Discourse

Since the mid-1980s, Muslim jurists and theologians have discussed the permissibility of mass-scale Muslim permanent voluntary settlement in majority non-Muslim countries and the unique challenges Muslim minorities face in secularizing Christian societies. Their efforts constitute a new field in Islamic jurisprudence, fiqh al-aqalliyyāt al-Muslima (the religious law of Muslim minorities). A number of participants in this field have introduced analogies between present realities and the first hijra – the migration to Christian Abyssinia (Ethiopia) with the blessing of the Prophet Muhammad. The objectives of this article are twofold: (a) to point to the roles of these analogies in fiqh al-aqalliyyāt al-Muslima discourse and (b) to demonstrate how Islamic jurists and theologians interpret similar or almost similar mythical narratives to support conflicting arguments. The article draws on a qualitative reading of several dozen religious decisions, treatises and sermons by jurists and theologians collected from mosques, Islamic centres and libraries in Europe, as well as from online resources.     

Quest for divinity: a critical examination of the thought of Mahmud Muhammad Taha

Quest for Divinity makes an intriguing contribution to explain the debatable thought of Mahmud Muhammad Taha. The author analyzes competently different complexities, inter-relatedness, and comprehensiveness of the thinker's doctrine, which articulates the unique accomplishment of his individuality. The author's fluent style, comparative research, and serious attempt to scrutinize the Jumhuri thought and reform project based on academic sources, in addition to personal acquaintance with the movement, provide an opportunity to both scholars and students of religious studies to understand closely major similarities, differences, and spiritual linkages that tie up the Jumhuris with both Sufi spiritualities and orthodox Muslim faith. Still, there is essential need to comprehend the thinker's stands and ideas in their pure originality and totality, as a full package of his doctrinal commitments, rather than tearing them apart by a piece-meal approach, with due consideration to the significant analysis the author offers.     

Jesus and Muhammad

This essay foregrounds the reformatory teachings of two of the greatest men that walked the earth – Jesus and Muhammad. The majority of the followers of these honoured prophets attribute their success to the power and influence of their transcultural theologies and see them as nothing more than founders of independent religions. Another presumption is that their religions are mutually exclusive. This essay looks beyond creedal orthodoxies and inflexible articles of faith to find commonalities in the approaches of prophets Jesus and Muhammad while exploring the possibility of imagining their missions as liberatory responses to the socio-political conditions that prevailed during their times.     

Two Accounts of Qur'anic Revelation

This essay examines the notions of revelation and prophecy as offered by Fazlur Rahman and Nasr Hamid Abu Zayd. Their ideas regarding prophecy and revelation contribute to the clarification of some foundational issues in Islamic theology. For both Rahman and Abu Zayd, theology begins with the idea that divine revelation is intended for human beings. So, even though this revelation is divine in origin, it is also mostly intelligible. This rethinking of the idea of revelation is welcomed by some Muslim thinkers, but has not met with so positive a reception in more traditional Islamic circles. I argue that what makes these human-centric accounts of revelation controversial is the idea of Muhammad's “contribution” to the revelation process and the article investigates this idea as it is formulated in the work of these two scholars.