In this paper, I argue that Islamic theism is best explained by the hypothesis of Divine Commission, whereby Muhammad is viewed as being divinely commissioned to serve the overall salvific purposes of God. To this end, I present three observation reports relating to Islamic theism and evaluate HDC against an alternative hypothesis, the hypothesis of Non-Commission whereby Muhammad is not viewed as being divinely commissioned. I argue that the probability of the observation reports is greater on the assumption that HDC (...) is true than on the assumption that NC is true. Accordingly, this gives us reason to prefer HDC as a better explanation of Islamic theism. (shrink)

We argue that there is a neo-colonial knowledge regime operating in business ethics. This knowledge regime engages in systematic epistemic violence of exclusion and distortion against indigenous alternative knowledge formations from the Global South. Thus, the question posed for the business ethics field from a critical perspective is how to ethically respond and challenge this situation of power and domination. We propose the idea of epistemic healing as an ethical critical response for reversing epistemic violence in business ethics. Epistemic healing (...) requires identifying and then calling back to the center of discussion in business ethics knowledge traditions of the other that it has excluded and made peripheral. We illustrate this principle of epistemic healing in the context of Islamic business ethics given that it contains epistemic violence against Islam, particularly Sufism, an important knowledge tradition of the Muslim other from the Global South. Breaking silence on the neocolonial knowledge regime operating in the construction of business ethics, introducing the concept of epistemic healing, and illustrating the latter’s fecundity in advancing debate in business ethics while also helping reverse the field’s epistemic violence against alternative knowledge commitments and resources of the other from the Global South are the important contributions of this paper. (shrink)

This article offers an overview of the various formulations of jihad during the first six Islamic centuries (7th–13th CE), showing them to be embedded in particular socio‐historical contexts. If the essential significance of jihad as righteous cause (i.e., action for the sake of a moral order) is shown to have been variously altered according to the needs and conditions of the Muslim community, significant possibilities arise for a contemporary understanding of jihad that is relevant to the needs and circumstances of (...) the Muslim community today. Some features of the jihad tradition, although specific to a particular period and with little relevance today, continue to inform the current discussion on jihad. Discussion of the jihad tradition, then, should take care to distinguish the historically incidental features of the tradition from those with an enduring relevancy. By doing so, the jihad tradition will be able to contribute to discussions on the relation of religion to the public order and political organization, even those not limited to Islam. (shrink)