In January, Routledge will release The Collective Dimension of Freedom of Religion: A Case Study on Turkey by Mine Yildirim (Norwegian Helsinki Committee Freedom of Belief Initiative in Turkey). The publisher’s description follows:
The right to freedom of religion or belief, as enshrined in international human rights documents, is unique in its formulation in that it provides protection for the enjoyment of the rights “in community with others”. This book explores the notion of the collective dimension of freedom of religion or belief with a view to advance the protection of this right.
The book considers Turkey which provides a useful test case where both the domestic legislation can be assessed against international standards, while at the same time lessons can be drawn for the improvement of the standard of international review of the protection of the collective dimension of freedom of religion or belief. The book asks two main questions: what is the scope and nature of protection afforded to the collective dimension of freedom of religion or belief in international law, and, secondly, how does the protection of the collective dimension of freedom of religion or belief in Turkey compare and contrast to international standards? In doing so it seeks to identify how the standard of international review of the collective dimension of freedom of religion can be improved.
In December, Brill Publishers will release The Negotiability of Debt in Islamic Finance: An Analytical and Critical Study by Abdulaziz A. Almezeini (Georgetown University Law Center). The publisher’s description follows:
The challenges posed by the non-liquidity and non-diversity of the Islamic debts market make the market an inefficient tool on contributing to Muslim economic growth. Islamic scholars and experts created sukuk as an Islamic debt instrument to avoid riba (usury), but the sukuk market (especially in the Gulf) still struggles with the prohibition of the trade of debt due to the prohibition of the two Fiqh Academies.
Trading and securitizing debts should be permitted in Islamic law, with one condition, that the debt should be considered low risk. This new rule, the permissibility of trading debts, is supported by three Islamic legal bases, istishab, qiyas, and maslaha, which are recognized by all four Islamic schools of legal thought. Furthermore, permitting the trading of debts is more consistent with the principles and theories of Islamic law than is forbidding it. It is consistent with the obligations theory that debt is a personal right. It is consistent with the mal (property) theory that debt may be sold according to the three Islamic schools of legal thought, all of which consider debt as property. It is consistent with other modern Islamic financial transactions that are permitted by the two Fiqh Academies, such as tawarruq and murabaha.
In January, Oxford University Press will release Social Justice and the Legitimacy of Slavery: The Role of Philosophical Asceticism from Ancient Judaism to Late Antiquity by Ilaria L.E. Ramelli (Thomas Aquinas University). The publisher’s description follows:
Were slavery and social injustice leading to dire poverty in antiquity and late antiquity only regarded as normal, “natural” (Aristotle), or at best something morally “indifferent” (the Stoics), or, in the Christian milieu, a sad but inevitable consequence of the Fall, or even an expression of God’s unquestionable will? Social Justice and the Legitimacy of Slavery shows that there were also definitive condemnations of slavery and social injustice as iniquitous and even impious, and that these came especially from ascetics, both in Judaism and in Christianity, and occasionally also in Greco-Roman (“pagan”) philosophy. Ilaria L. E. Ramelli argues that this depends on a link not only between asceticism and renunciation, but also between asceticism and justice, at least in ancient and late antique philosophical asceticism.
Ramelli provides a careful investigation through all of Ancient Philosophy (not only Aristotle and the Stoics, but also the Sophists, Socrates, Plato, the Neoplatonists, and much more), Ancient to Rabbinic Judaism, Hellenistic Jewish ascetic groups such as the Essenes and the Therapeutae, all of the New Testament, with special focus on Paul and Jesus, and Greek, Latin, and Syriac Patristic, from Clement and Origen to the Cappadocians, from John Chrysostom to Theodoret to Byzantine monastics, from Ambrose to Augustine, from Bardaisan to Aphrahat, without neglecting the Christianized Sentences of Sextus. In particular, Ramelli considers Gregory of Nyssa and the interrelation between theory and practice in all of these ancient and patristic philosophers, as well as to the parallels that emerge in their arguments against slavery and against social injustice.
In December, Cambridge University Press will release The Political Bible in Early Modern England by Kevin Killeen (University of York). The publisher’s description follows:
This illuminating new study considers the Bible as a political document in seventeenth-century England, revealing how the religious text provided a key language of political debate and played a critical role in shaping early modern political thinking. Kevin Killeen demonstrates how biblical kings were as important in the era’s political thought as any classical model. The book mines the rich and neglected resources of early modern quasi-scriptural writings – treatise, sermon, commentary, annotation, poetry and political tract – to show how deeply embedded this political vocabulary remained, across the century, from top to bottom and across all religious positions. It shows how constitutional thought, in this most tumultuous era of civil war, regicide and republic, was forged on the Bible, and how writers ranging from King James, Joseph Hall or John Milton to Robert Filmer and Thomas Hobbes can be better understood in the context of such vigorous biblical discourse.