Abduljalil J. Catholique , No: 28, , s. Abu, Shanab, R. Review , 13 1 , , s. Page 2. Arabica , 22, , s.

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Series: Studien zur Friedensethik , vol. This book addresses the arguments of contemporary Muslim thinkers regarding war and peace. The chapters of the book discuss the topic from different disciplinary perspectives, such as theology, philosophy, religious studies, cultural studies and the political sciences.

The book is divided into three parts: a the methodology and theory of Islamic peace ethics, b jus ad bellum and c jus in bello. Merati, Najia Mukhtar, Charles M. Are you a member of a university or a similar institution? Log in via Shibboleth. Reset password? If you are an admin, please login with your "personal data". Please do not hesitate to contact customer support. Please enter your email address below. We will send you an email with further instructions.

You will then be prompted to create a new password for your digital account. If you have received an access code, please enter it here:. Login de en. Extended Search. Journal Article. Edited Book. Monographic Book. European Union. Health Science. Social Work. Search Delete search. Introduction page 9— Methodologies and Theories of Islamic Peace Ethics. Methodology and Theory page 17— Peace ethics or fiqh al-jihad law of war?

An inter-cultural and translation challenge. An over-juridification of Islamic normative system? An over-Islamization of Muslims? Religion and violence: the over-theologization of socio-political problems? Philosophical foundations of the question.

A challenging example. Religion, human rights, and human reason. Religion, violence, and peace. Universality versus Plurality of Norms. The Impact of Discursive Constructions. Justifying violence and Islam. The rules of war.

The importance of considering the consequences. Different kinds of jihad. Back to absolute principles. Principles and how to apply them. Further Reading. Jus ad bellum page 83— Sunni page 83— The intricate interplay between religion and violence. The notion of authority. The Islamic Defenders Front. Concluding remarks.

Introduction: Socio-political context, problem spaces and discursive actors. Intellectual backgrounds and interpretive methods.

Rhetorical Strategies - Citizenship. Charles M. Divergent pathways. Simona E. Russian traditional Islam. Muslims as supporters of the secular state: official Islamic institutions. Islam as an element of Russian political system. Islam as revolutionary force. A Russian interpretation of jihad. Universality of Islam. Divine promise for Islam prevailing. The Structure of the Argument. The Internal Logic of the Argument.

Rhetorical Tools and Strategies. Argument from scripture. Argument from necessity. Argument from virtue. Argument from instrumentality. Rhetorical questions. Master narratives. Antinomy tibaq. Metaphors of battle field. Sufi page — Jus in bello page — The boundaries and interpretations. Why lying in war is permitted? Lying in war is permissible, because it is necessary. Lying in war is not permissible, but trickery is. Lying in war is basically prohibited, and there is no room for lying in the war.

Short biographies of the authors page — The Institute of Theology and Peace ithf page — Heydar Shadi Ed. Bibliographic information. Islamic Peace Ethics Heydar Shadi [ed. Heinz-Gerhard Justenhoven Dr. Includes bibliographic references.

Kohlhammer, Stuttgart, erschienen. Printed and bound in Germany. This work is subject to copyright. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers.

No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Nomos or the editor. Jus ad bellum A. Merati B. A significant characteristic of these proceedings is taking into account the confessional, geographical, and ideological diversity of contemporary Islamic peace ethics.

They are divided into three parts: a. Methodology and Theory, b.


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