By Amyn B. Sajoo

Fresh political and social occasions in addition to advances in technological know-how and expertise have posed demanding situations to the normal Muslim discourse on ethics. during this most up-to-date within the sequence of Occasional Papers produced by way of the Institute of Ismaili reports, Amyn B. Sajoo examines those demanding situations, and during a severe research of the results of rising projects in political pluralism and civic tradition, in bio-medicine and environmental conservatism, considers how the contours of public ethics in Islam will be redefined to supply shared conceptions of the great in pluralist societies.

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P. ³⁷ While those traits may be seen as necessary conditions for a liberal ethos, Carothers notes their embrace across ideological lines. e same is true of the other dening elements above, from equal citizenship to the freedom of worship: each is cherished instrumentally qua civic good in this ‘procedural liberal’ perspective. Indeed, the logic extends to the institutional basis of secular culture – the separation of church and state – that accompanies the autonomy of state and civic spheres in civil society.

Reasoning more intricate than ever, between the application of given norms on the one hand and of professional standards on the other. ⁴⁷ e problem is illuminated when one considers the standard bioethical guidelines that have come to be adopted by clinicians in the West, viz. ⁴⁸ ‘Do no harm’ (nonmalecence or darar in Arabic) as a rule of professional conduct may be well grounded universally as a starting point for the clinician; but determining what constitutes ‘harm’ and how to resolve conicts between the principles themselves (such as when the wishes of the patient clash with the obligations of the clinician) requires a degree of specicity that clearly takes us outside the realm of biomedicine itself.

Muslim intellectual and activist critiques – unlike those of their Western counterparts – are directed less at existing indigenous ‘models’ than at putative/emerging ones, even if they are acutely mindful of particular approaches (like the opposing ones of Iran and Turkey). e stakes range far beyond mere theory, to the realm of competing choices with far-reaching social and political implications. III Before venturing into the rationales for an ethically-oriented Muslim approach to civic culture, it is necessary to delineate the elements that dene the latter outside the bounds of liberal, conservative or other political ideology.

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