Coercion and responsibility in Islam : a study in ethics and by Mairaj U. Syed

By Mairaj U. Syed

An exam of the way Muslim students from 4 faculties of legislation and theology debate the moral matters that coercion generates while contemplating a person's ethical company and accountability in situations of speech acts, rape, and homicide. It proposes a brand new version for analysing moral proposal and compares Islamic with Western proposal at the related cases.

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An exam of the way Muslim students from 4 colleges of legislation and theology debate the moral matters that coercion generates while contemplating a person's ethical company and accountability in instances of Read more...

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And sometimes a conflict between the position of one tradition and that 20 20 Introduction of another is entirely responsible for the form of a scholar’s argumentation. Analysis of the coerced speech jurisprudence of the Ḥanafites and the Shāfiʿites provides an example of this phenomenon. 37 By a domain of inquiry I mean a specific problem area, such as coerced harm to others, coerced speech, or definitions of coercion. The constraints that structure a given domain transcend individual traditions and in fact seem to guide the thinking of anyone who approaches the problem in question from a shared disciplinary viewpoint, such as law or philosophy.

According to the Ashʿarites, God is the creator of all things and events, including volitional human action. For this reason, the Ashʿarites did not consider the absence of compulsion or coercion to be a condition of moral responsibility. However, although all Ashʿarites explicitly noted that coercion does not, prima facie, negate moral responsibility, their justification for this position changed over time. Early Ashʿarites held, contrary to the Muʿtazilites, that there is no rational argument for holding that God would not impose on human beings obligations that they do not have the capacity to perform.

5 The subjects of theological inquiry were not uniform from one tradition to the next, and what captured the attention of practitioners of the discipline varied historically. Regardless, the core aim of the discipline was to provide a conceptual framework that fleshed out God’s relationship to the cosmos, with special attention to the nature of His relationship to human beings. This framework took a largely rationalist form. Formulating such a framework required theorization of the nature of God’s essence and attributes and their interrelations, the nature of the cosmos, the nature of physical and moral agency, and the nature of the hereafter and its connection to human action and Divine benevolence.

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