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Arabo-Islamicate poetics can be divided into three rubrics: philosophical aesthetics, balāgha (rhetoric, poetics, stylistics), and paratextual commentary. Philosophical aesthetics encompasses the writings of al-Fārābī Ibn Sīnā, Ibn Rushd, and Naṣīr al-Dīn Ṭūsī, who creatively adapted the Aristotelian tradition to Islamic learning. Balāgha encompasses indigenous literary discourses and originated in an effort to delineate the aesthetic dimensions of the Qur’ān while using poetry to prove the Qurʾān’s inimitability (iʿjāz). The paratextual tradition encompasses commentaries, anthologies, and other forms of literary history. The models of literary criticism first articulated in Arabic within these frameworks inspired multilingual poetics that spanned the Islamic world. Often alongside their work in Arabic, critics and rhetoricians writing in Persian, Hebrew, Ottoman, Chaghatay, and many other types of literature took Arabic genres and literary norms as templates for theorizing poetics in their respective literature. Hence, the scope of Arabo-Islamicate poetics is broader than the history of the Arabic language and encompasses a range of Islamic literary cultures, extending from Delhi to al-Andalus and from Baghdad to the Malay Archipelago.

In Islamic bioethics, the issue of moral agency arises in connection with decisions that a human being is supposed to be able to make in certain medical and health-related situations. Islamic treatments of bioethical issues usually draw on the juristic decisions, rulings, and opinions that make up the classical Islamic legal-ethical tradition called Sharī‘a. However, tradition is largely premodern and needs to become sensitized to modern issues and problems. Tradition can provide religious, moral, and legal guidance and direction, with the Qur’ān and the Prophet’s Sunna as the chief sources of a bioethical system.

The geographical extension of Islam into Christian lands generated a wide variety of responses and a tremendous amount of consternation amidst its subject and neighboring populations. This was the case in the early centuries of Islam as well as the age of Ottoman expansion into Europe at the time of the Protestant reformation. Just as the conflict between Martin Luther and the papacy was beginning, the issue of how Europe should respond to the military campaigns of the Turks in Hungary became increasingly paramount. Luther was initially aloof to the matter. But the farther the Turks moved up the Danube River basin toward Vienna, and the more he heard about the pope clamoring for a crusade and German preachers expressing ambivalence toward and sometimes preference for the Turk, the more he was pressed to address the issue of war with the Ottomans. Unsurprisingly, given his view of the secular realm, he came out strongly in favor of war, for in his mind it was just. He continued to support every preparation for it so long as it was not construed as a crusade. He also believed that physical warfare was not enough. It had to be accompanied by the spiritual disciplines of prayer and repentance. About the time of the siege of Vienna, Luther also began to view the Turkish threat as an apocalyptic threat. He was convinced that the rise of the Turks was foretold in the eschatological prophecies in scripture, especially Daniel 7. He also believed that, while the Turks would be successful for a time, their days were numbered as the last days were soon approaching. Until then, Christians needed to be warned about the dangers of Islam. He had heard and read that many Christians who ended up in the Ottoman Empire eventually became Muslims. So he spent most of his energy in writing about and inquiring into the theology and culture of the Turks for the purpose of encouraging and equipping Christians to resist it. Some of his work was practical and pastoral. His later work was polemical and apologetical. Throughout it all, he remained committed to making as much information on Islam available as possible. This culminated in his involvement in the publication of a Latin translation of the Qur’ān in 1543, a work that was included in the first collection of texts relating to Islam to ever be printed.