IJIBE International Journal of Islamic Business Ethics最新文献

{"title":"Al-Ghazālī’s Heart as a Medium of Light: Illumination and the Soteriological Process","authors":"L. Ferhat","doi":"10.1163/24685542-12340050","DOIUrl":"https://doi.org/10.1163/24685542-12340050","url":null,"abstract":"\u0000This article focuses on the centrality of the heart in al-Ghazālī’s (d. 505/1111) thought. More specifically, it shifts the focus from al-Ghazālī’s doctrinal position, at stake when he defines the heart—which has already received much attention—to the practical aspect of the heart, namely its role within al-Ghazālī’s reformative project. In doing so, it brings to the fore the entanglement between knowledge acquisition, character refinement, and illumination at the end of the soteriological path, that is, the path leading to the soul’s salvation. Paying particular attention to the heart as a medium of light, this article seeks to extend the recent interrogation of philosophy as a way of life, expanding philosophy’s perceived boundaries in contemporary thought. In al-Ghazālī’s writings, the heart serves not only as the essence of man, but also as a synecdoche for the individual, that is, for the very essence of human subjectivity. As a medium of light, through proper training and spiritual practices, the heart becomes the locus of knowledge acquisition, character refinement, and the final conversion of the gaze. Al-Ghazālī’s conception of the heart, then, stands at the crossroads of Sufism and philosophy, where a conception of knowledge that is inseparable from ethics and aesthetics emerges. By examining this merging of ethics and aesthetics in al-Ghazālī’s thought, this article argues for the significance of aesthetics to al-Ghazālī, despite his ambivalence towards analogies and sense-perception.","PeriodicalId":33481,"journal":{"name":"IJIBE International Journal of Islamic Business Ethics","volume":"9 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87538514","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Repentance and the Return to God: Tawba in Early Sufism, written by Atif Khalil","authors":"Muhammad U. Faruque","doi":"10.1163/24685542-12340022","DOIUrl":"https://doi.org/10.1163/24685542-12340022","url":null,"abstract":"","PeriodicalId":33481,"journal":{"name":"IJIBE International Journal of Islamic Business Ethics","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88057038","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Humility in Islamic Contemplative Ethics","authors":"Atif Khalil","doi":"10.1163/24685542-12340048","DOIUrl":"https://doi.org/10.1163/24685542-12340048","url":null,"abstract":"\u0000From the origins of Islamic history, humility (khushūʿ/tawāḍuʿ) has occupied a central place in Muslim piety. This has been in large part due to its defining role in the Qurʾān and ḥadīths, and no less because it stands as the opposite of pride (kibr)—the cardinal sin of both Iblīs and Pharaoh in Scripture. By drawing on the literature of Sufism or taṣawwuf from its formative period to the 20th century—spanning the writings of such figures as al-Makkī (d. 386/996), al-Qushayrī (d. 465/1072), Ibn al-ʿArabī (d. 638/1240), Rūmī (d. 672/1273), al-Sha⁠ʿrānī (d. 973/1565), al-Darqāwī (d. 1239/1823), and al-Sharnūbī (d. 1348/1929)—the article examines the defining characteristics of this virtue, its marks or signs, and the dangers that lie in its embodiment. In the process, we shall see how humility occupies a place somewhere in between pride, conceit, and self-admiration, on the one hand, and self-loathing, self-denigration, and outright self-hatred, on the other. Although humility is, in theory, to be exercised towards both God and other human beings, the precise nature of its embodiment, as we might expect, varies in relation to both. The article ends with an epilogue on what it means to transcend humility altogether.","PeriodicalId":33481,"journal":{"name":"IJIBE International Journal of Islamic Business Ethics","volume":"29 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80466045","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"De-Universalising Male Normativity: Feminist Methodologies for Studying Masculinity in Premodern Islamic Ethics Texts","authors":"Z. Ayubi","doi":"10.1163/24685542-12340044","DOIUrl":"https://doi.org/10.1163/24685542-12340044","url":null,"abstract":"\u0000Historically, texts of the Islamic intellectual tradition characterised the ideal Muslim by exclusively referring to men and their concerns. Only recently have scholars of Islam begun to engage in critical study of the category of masculinity. This essay focuses on theories and methodologies of studying masculinity and manhood in premodern Islamic ethics. I demonstrate the gains to be made from gender-critical study of masculinity by way of consolidating approaches scholars have taken and arguing for feminist reasons and methodologies for unpacking male normativity. Because premodern Islamic ethics texts across multiple genres of the scriptural and intellectual tradition presume male readers and subjects, we must take male normativity, the assumption that Muslim ethics is for men, male bodies and practiced by persons marked by maleness, as our critical starting point.","PeriodicalId":33481,"journal":{"name":"IJIBE International Journal of Islamic Business Ethics","volume":"41 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88033038","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"A Daring Obedience: Ibn ʿArabī’s Futuwwa on the Right Side of the Law","authors":"Cyrus Ali Zargar","doi":"10.1163/24685542-12340045","DOIUrl":"https://doi.org/10.1163/24685542-12340045","url":null,"abstract":"\u0000While Sufi writings have largely depicted futuwwa as the selfless virtue of upright young men, there has been, throughout Islam’s intellectual history, an underlying current characterised by brave rebelliousness, a current tied to the virtue’s complex relationship with urban fraternal societies. This paper investigates Muḥyī al-Dīn Ibn ʿArabī’s (d. 638/1240) deliberate response to futuwwa’s implications of recalcitrance. Making a case for a law-abiding variety of the virtue, Ibn ʿArabī builds a theoretical frame in which this manly trait, one of consideration and altruism, mimics divine attributes, especially a divine calculating wisdom. In doing so, Ibn ʿArabī performs a role that Jeff Mitchell describes as the prerogative of noble elites, historically speaking, namely, the social construction of virtue. As is argued here, while Ibn ʿArabī makes a careful case for a law-abiding futuwwa, the lingering resonances of the virtue’s gangster associations indicate that social influence is, to a degree, reciprocal. That is, while Ibn ʿArabī’s framing of futuwwa makes a detailed and metaphysically-substantiated case for law-abidingness, his argument also suggests, however implicitly, that the virtue cannot completely escape its non-elite outlaw framework.","PeriodicalId":33481,"journal":{"name":"IJIBE International Journal of Islamic Business Ethics","volume":"25 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82216602","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Virtue and Manliness in Islamic Ethics","authors":"Cyrus Ali Zargar","doi":"10.1163/24685542-12340047","DOIUrl":"https://doi.org/10.1163/24685542-12340047","url":null,"abstract":"Recent interest in virtue ethics has led to increased interdisciplinary and interreligious lines of inquiry, moving away from a focus on Aristotelian approaches to less-studied, often non-Eurocentric ones, including the study of Asian religions (e.g., Seok 2017). In Islamic studies, research in ethics has largely centred on matters pertaining to law and meta-ethics (especially in theology), on account of a perception of Islamic virtue ethics as largely a derivation of Greek practical philosophy (e.g., Hourani 1985). Recent studies on virtue ethics— many of which have been reviewed in this issue—have tried to bridge this gap, and for good reason: Islamic writings on the refinement of human character traits (tahdhīb al-akhlāq) often present original perspectives of great relevance for ethicists today. It is, moreover, at the meeting place of the study of gender and virtue ethics that Islamic thought displays a trajectory of development that can perhaps inform “world philosophy” more broadly. Especially in its conception of “manliness” (murūʾa or muruwwa) or “youngmanliness” ( futuwwa) as a virtue, one of particular significance to Sufism, Islamic virtue ethics captures the paradoxes of having developed a rich vocabulary of moral perfection applicable in contemporary contexts, while also doing so in ways that fix gender norms. It is with that in mind that the articles in this special issue respond to one of three themes, tied together by an original conference on the topic of futuwwa in Doha, hosted by Hamad Bin Khalifa University’s Research Center for Islamic Legislation and Ethics (CILE) in November 2019, where five of the nine authors in this collection presented earlier drafts. Those themes are (1) futuwwa (“youngmanliness” or “chivalry”), especially in premodern Sufi texts; (2) masculinity and male normativity in premodern Islamic texts, especially Sufi texts, as seen through gender critical theories; and (3) virtue ethics in classical Islamic writings, including that of Abū Ḥāmid al-Ghazālī (d. 505/1111) and Sufi authors. Futuwwa presents a fascinating case for the relationship between norms, gender, and Islamic programs of piety. Many of the authors here take an interest in the way failure to live up to standards of renunciation qualifies as unmanly behaviour, in contrast to the behaviour of a “youngman” ( fatā). As the epitome of proper manly behaviour, futuwwa was something much more than merely a virtue for the specialists, that is, the spiritual elite and their trainees: It became","PeriodicalId":33481,"journal":{"name":"IJIBE International Journal of Islamic Business Ethics","volume":"113 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89042702","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Embodying Asceticism: Masculinity, Manliness, and the Male Body in Muḥammad al-ʿArabī al-Darqāwī’s Majmūʿ Rasā⁠ʾil","authors":"Brittany Landorf","doi":"10.1163/24685542-12340049","DOIUrl":"https://doi.org/10.1163/24685542-12340049","url":null,"abstract":"\u0000This study examines the logics of masculinity, manliness, and the corporeal male body in shaykh Muḥammad al-ʿArabī ibn Aḥmad al-Darqāwī al-Ḥasanī’s (d. 1239/1823) Majmūʿ Rasā⁠ʾil (“Collection of Epistles”). It argues that al-Darqāwī’s Rasā⁠ʾil constructed a prescriptive pious masculinity defined by mastery of the body and self, practical acts of ascetic devotion and humility, the hierarchical relationship between a Sufi master and his disciples, and the denigration of normative masculine virtues and behaviours. While al-Darqāwī instructed his followers to practice tajrīd, or divestment from the material world, and to eschew the habits of the men of murūʾa, this act did not seek to completely transcend the masculine body. Rather, his understanding of prescriptive pious masculinity was centred in embodied ascetic acts which created an analogous relationship between the physical act of purifying the corporeal body with the disciplining of the self (nafs). Mastering the body and the self, al-Darqāwī wrote, would lead to both growing near to God as well as, importantly, his Sufi followers’ mastery over other men, their wives and children, and even the natural environment. Al-Darqāwī’s Rasā⁠ʾil highlight the tension between Sufism as a spiritual and mystical path that seems to transcend gender hierarchies with its imbrication in epistemologies, ontologies, and cosmologies shaped by a masculine way of being in the world.","PeriodicalId":33481,"journal":{"name":"IJIBE International Journal of Islamic Business Ethics","volume":"52 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83791645","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Futuwwa as the Noblest Character Traits (Makārim al-Akhlāq) in Anṣārī’s Manāzil al-Sāʾirīn with al-Kāshānī’s Commentary","authors":"Mukhtar H. Ali","doi":"10.1163/24685542-12340043","DOIUrl":"https://doi.org/10.1163/24685542-12340043","url":null,"abstract":"\u0000This paper investigates the Sufi concept of futuwwa (spiritual chivalry) in ʿAbdallāh Anṣārī al-Harawī’s (d. 481/1089) classic manual of spiritual wayfaring, Manāzil al-Sāʾirīn (“Stations of the Wayfarers”). After briefly taking stock of the earliest statements on futuwwa cited in al-Qushayrī’s (d. 465/1073) Risāla, we take a closer look at the Manāzil’s commentarial tradition, offering a complete translation of both Anṣārī’s chapter on the subject and ʿAbd al-Razzāq al-Kāshānī’s (d. 731/1330) commentary. In Anṣārī’s view, there are three aspects to futuwwa. The first aspect is in relation to oneself, the second is in relation to others, and the third is in relation to God. Futuwwa in relation to oneself is to accept trials and tribulations in stride. With respect to others, it is to hold oneself but not others accountable, seeing outward injuries as inward blessings. With respect to one’s relation to God, it is to abandon means and ends, relying on God alone through the heart’s reception, not the intellect’s endeavour. The discussion section offers an ontological-ethical investigation through a close reading of the text and its commentary, then offers a broader perspective on futuwwa, which is tantamount to the noblest character traits (makārim al-akhlāq). In the final analysis, futuwwa symbolises the quality of the spiritual warrior who conquers his lower self to attain the makārim al-akhlāq.","PeriodicalId":33481,"journal":{"name":"IJIBE International Journal of Islamic Business Ethics","volume":"18 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84599627","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Al-Ghazālī’s Virtue Ethical Theory of the Divine Names: The Theological Underpinnings of the Doctrine of Takhalluq in al-Maqṣad al-Asnā","authors":"Yousef Casewit","doi":"10.1163/24685542-12340042","DOIUrl":"https://doi.org/10.1163/24685542-12340042","url":null,"abstract":"\u0000Abū Ḥāmid al-Ghazālī’s (d. 505/1111) al-Maqṣad al-Asnā fī Sharḥ Maʿānī Asmāʾ Allāh al-Ḥusnā (“The Highest Aim in Explaining the Meanings of God’s Most Beautiful Names”) is more than just a commentary on the ninety-nine names of God. In setting out to expound on a virtue ethical theory of the divine names, the Maqṣad in effect amounts to a sustained theological meditation upon one of the most fundamental paradoxes of monotheism: how to locate and affirm both divine incomparability (tanzīh) and comparability (tashbīh). In order to avoid any semblance of theological immanentism, or “the affirmation of God’s comparability” (tashbīh), al-Ghazālī begins by positing that an unbridgeable chasm, or irreducible “disparity” (tafāwut), separates the Lord from the servant. This chasm accounts for a disconnect not only between God’s unqualified Essence and the human being, but also between the transcendent meanings (maʿānī) that reside in the Essence and our limited apprehension of those transcendent meanings in the mind. At the same time, he insists that this chasm does not annul the ethical relevance and ontological reality of the attributes (taʿṭīl). Rather, the latter are somehow comparable (tashbīh) and do serve as prototype for human ethical conduct. In addressing this apparent paradox, al-Ghazālī’s Maqṣad exudes a palpable theological anxiety. This article explores the ways in which he addresses this theological conundrum by grounding his treatise in Ashʿarī theology and Sufi ethics. It closely analyses his cautious use of diction, hyper-systematised exegetical methodology, and staunch commitment to a set of hermeneutical principles which serve to undergird his virtue ethical theory of the divine names. Later generations of commentators picked up on al-Ghazālī’s theological anxiety, and critiqued the work for excessive immanentism (tashbīh), excessive transcendentalism (tanzīh), or excessive hermeneutical systematisation (takalluf).","PeriodicalId":33481,"journal":{"name":"IJIBE International Journal of Islamic Business Ethics","volume":"46 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75257402","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"THE EFFECT OF CUSTOMER RELATIONSHIP MANAGEMENT (CRM) ON MUZAKI LOYALTY","authors":"Nihayatu Aslamatis Sholihah, A. Fahrullah","doi":"10.30659/IJIBE.5.2.90-99","DOIUrl":"https://doi.org/10.30659/IJIBE.5.2.90-99","url":null,"abstract":"The aim of this research is to test the effect of customer relationship management (data and information, human resources, process, and technology) towards muzakki loyalty case study Yatim Mandiri Surabaya. this research was conducted with an associative quantitative approach. Number of samples that used in this research is 100 peoples who is active muzakki ini Yatim mandiri Surbaya and use purposive sampling technique. This research use a questionnare that calculates with Likert scale and analyzed with SPSS 23 version. The result of this research indicated that customer relationship management varible has significant effect and positive of muzakki loyalty. Based on the partial test result indicated that customer relationship management has partial effect of muzakki loyalty, and �based on the coefficient of determination test result, indicated that customer relationship management variable has a big impact as 33,7% of muzakki loyalty.","PeriodicalId":33481,"journal":{"name":"IJIBE International Journal of Islamic Business Ethics","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43010324","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}