Right to marry and found family: a most challenged human right in post modern era

Author(s):  
Rajyalakshmi Vundamati
Keyword(s):  
2020 ◽  
Vol 10 (2) ◽  
pp. 163-176
Author(s):  
Imroatun Imroatun ◽  
Ilzamudin Ilzamudin

The terms in the philosophy of Islamic education need more attention because of the variety of content and methods that sometimes appear paradoxes in their studies. This could be the result of the theoritization of Islamic education which was still dominated by classical Islamic thinkers in the pre-modern era. Moreover, the term philosophy is still not recognized as a part of comprehensive Islamic studies. Through historical research, this article intends to explore further the basic terms of Islamic education which are infused from Arabic. Rather than other terms, ta'dib has a historical syncornization and scope that corresponds to the fact that education is a human right in a scope that includes the basics in the Quran and Hadith.


2014 ◽  
Vol 7 (1) ◽  
pp. 61
Author(s):  
Iffah Muzammil

Many contemporary Muslim scholars argue that Islamic jurisprudence (<em>fiqh</em>) is not ready to face the demands of the modern era. Modernity is so powerful that it weakens the foundation of <em>fiqh </em>on the one hand, and opens up new opportunities that cannot be reached by <em>fiqh </em>on the other. The method that <em>fiqh </em>has introduced is in itself incapable of adapting to new situation and also incapable of addressing new issues such as the issue of human right, constitusionalism and the like. It is in this context that the contemporary Muslim scholars speak out for reform in the methodology of <em>fiqh </em>as well the application of thismethodology in addressing new issues. This paper is concerned with discussing this problem by referring to the thought of some leading authority in this regard such as Abdullahi Ahmed an-Na‘im, Aboe el-Fadl and Nas}r H{âmid Abû Zayd. The paper argues that for these scholars, <em>fiqh </em>has lost its role and power in the modern society because of its discriminative trait. <em>Fiqh </em>must therefore deal with this negative image if it is to restore its influence in the modern civilization.


2019 ◽  
Author(s):  
Daphina Misiedjan
Keyword(s):  

2019 ◽  
Vol 2 (1) ◽  
Author(s):  
Artem Koptelov
Keyword(s):  

2017 ◽  
Vol 23 (2) ◽  
Author(s):  
SANJAY A. KHAIRNAR

In modern era about 80% of the world population depends on herbal alternative system of medicine. Seventy thousand plants are used in medicine and about 2000 plants are used in Indian Ayurveda. The activities of the curative plants are evaluated by their chemical components. Few of them are important as a medicine but also posses poisonous or toxic properties. The toxicity is produced in them due to the synthesis of toxic chemical compounds may be in primary or secondary phase of their life. Most of the users of such medicinal plants in crude form are tribal and peoples living in the forests and their domestic stock . Most of the time these peoples may not aware about the toxicity of such plants used by them and probably get affected sometimes even leads to death. In the study area during the field survey of poisonous plants, information are gathered from the traditional practicing persons, cow boy and from shepherds. About 20 plant species belonging to 17 families are reported as a medicinal as well as toxic. From the available literature, nature of toxic compound and symptoms of their intake on human being are recorded. In the study area the plants like, Abrus precatorious commonly known as a Gunj or Gunjpala, Jatropha curcas , (Biodiesel plant), Croton tiglium (Jamalgota), Citrullus colocynthis (Kadu Indrawan, Girardinia diversifolia (Agya), Mucuna purriens (Khajkuairi), Euphorbia tirucali (Sher), E. ligularia (Sabarkand), Datura metel ( Kala Dhotara), Datura inoxia (Pandhara Dhotara) and Asparagus racemo-sus (Shatavari) etc . are some of the toxic plants used as a medicine and harmful also.


Author(s):  
Rosemary J. Jolly

The last decade has witnessed far greater attention to the social determinants of health in health research, but literary studies have yet to address, in a sustained way, how narratives addressing issues of health across postcolonial cultural divides depict the meeting – or non-meeting – of radically differing conceptualisations of wellness and disease. This chapter explores representations of illness in which Western narrators and notions of the body are juxtaposed with conceptualisations of health and wellness entirely foreign to them, embedded as the former are in assumptions about Cartesian duality and the superiority of scientific method – itself often conceived of as floating (mysteriously) free from its own processes of enculturation and their attendant limits. In this respect my work joins Volker Scheid’s, in this volume, in using the capacity of critical medical humanities to reassert the cultural specificity of what we have come to know as contemporary biomedicine, often assumed to be


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