The Issue of Slavery in Contemporary Islam

2020 ◽  
pp. 333-376
Author(s):  
Mohsen Kadivar

Although the rules on slavery are part of Islamic jurisprudence, there are a few verses about slaves in the Qur’an. In addition, there are a lot of hadith about them. However, this was a “temporal rule” and the time of slavery is now over. As such, slavery is now an “abrogated rule” of Islam. It is a forbidden and illegal act. This chapter describes the process of this paradigm shift. With the elimination of the conventions of reasonability, which was the main basis for the ratified ruling (hukm imda’i) on slavery and ownership of humans in Islam, it is natural that this ruling too be recognised as a temporary and seasonal ruling of shari‘a, a ruling whose limit and duration of credibility has come to an end and which in these times is lacking credibility and legitimacy. That is to say, slavery, servitude and the owning of humans in such a context is illegitimate and forbidden (haram). There is no evidence for permanent and continuous ratification (imda’) of the slavery ruling. All ratified rulings (al-ahkam al-imda’i) are conditional on continuity of justice and reasonability.

2012 ◽  
Vol 12 (1) ◽  
pp. 1
Author(s):  
Moh Dahlan

This study aims to examine how the significance of multicultural paradigm of usul fiqh in social and national life which is diversity. Approach to study uses a paradigm shift in Kuhn’s opinion and theoritical framework of this study uses a “static and dynamic multiculturality” in Baidoeri’s opinion. The results of this study indicated that the diversity of life and religion of this nation need paradigms of multicultural opinion to create social and national life which are quiet, peaceful, tolerant as well as mutual respect and cooperation. As the largest Muslim nation, Muslims of Indonesia should have a multicultural paradigm of us}u>l fiqh to build a fiqh opinion which is tolerant and accommodating towards differences and diversity of socio-culture, politics and religion, rather than monocultural paradigm of ushul fiqh that aims to formalize the Islamic jurisprudence that is exclusive and discriminatory.


2009 ◽  
Vol 26 (2) ◽  
pp. 1-22
Author(s):  
Norman K. Swazo

The debate between modernity and postmodernity in western discourses about law and morality calls for a similar debate in contemporary Islam. For Islam, the question is whether a rehabilitation of its classical discipline of ethics (`ilm al-akhlaq) may contribute to international morality even as it disabuses Islam of privileging Islamic jurisprudence (`ilm al-fiqh), which conceives of the Shari`ah as merely law. Islam’s strong tradition of ethical discourse is similar to the West’s classical and contemporary formulations of virtue ethics. Such a renewal constitutes a postmodern opportunity for contemporary Islam as it faces the globalization of western values and jurisprudence.


2009 ◽  
Vol 26 (2) ◽  
pp. 1-22
Author(s):  
Norman K. Swazo

The debate between modernity and postmodernity in western discourses about law and morality calls for a similar debate in contemporary Islam. For Islam, the question is whether a rehabilitation of its classical discipline of ethics (`ilm al-akhlaq) may contribute to international morality even as it disabuses Islam of privileging Islamic jurisprudence (`ilm al-fiqh), which conceives of the Shari`ah as merely law. Islam’s strong tradition of ethical discourse is similar to the West’s classical and contemporary formulations of virtue ethics. Such a renewal constitutes a postmodern opportunity for contemporary Islam as it faces the globalization of western values and jurisprudence.


1985 ◽  
Vol 30 (1) ◽  
pp. 17-17
Author(s):  
Marion Perlmutter
Keyword(s):  

1994 ◽  
Vol 39 (2) ◽  
pp. 197-198
Author(s):  
Raymond T. Garza
Keyword(s):  

2011 ◽  
Author(s):  
Wendy L. Bedwell ◽  
Aaron S. Dietz ◽  
Kathryn E. Keeton ◽  
Daniel Tani ◽  
Gerald Goodwin ◽  
...  
Keyword(s):  

2016 ◽  
Vol 04 (01) ◽  
pp. 4-10

AbstractImmunosuppression permits graft survival after transplantation and consequently a longer and better life. On the other hand, it increases the risk of infection, for instance with cytomegalovirus (CMV). However, the various available immunosuppressive therapies differ in this regard. One of the first clinical trials using de novo everolimus after kidney transplantation [1] already revealed a considerably lower incidence of CMV infection in the everolimus arms than in the mycophenolate mofetil (MMF) arm. This result was repeatedly confirmed in later studies [2–4]. Everolimus is now considered a substance with antiviral properties. This article is based on the expert meeting “Posttransplant CMV infection and the role of immunosuppression”. The expert panel called for a paradigm shift: In a CMV prevention strategy the targeted selection of the immunosuppressive therapy is also a key element. For patients with elevated risk of CMV, mTOR inhibitor-based immunosuppression is advantageous as it is associated with a significantly lower incidence of CMV events.


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