標(biāo)題: Titlebook: Ethical Dimensions of Muslim Education; Nuraan Davids,Yusef Waghid Book 2016 The Editor(s) (if applicable) and The Author(s) 2016 Religiou [打印本頁] 作者: 萬圣節(jié) 時間: 2025-3-21 17:30
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作者: 存心 時間: 2025-3-21 22:19 作者: 放肆的我 時間: 2025-3-22 01:53 作者: 避開 時間: 2025-3-22 08:25
https://doi.org/10.1007/978-3-319-29317-2Religious education; Philosophy and education; Schooling; Faith schools; Education and ethics作者: 清真寺 時間: 2025-3-22 10:50 作者: 憤世嫉俗者 時間: 2025-3-22 13:40 作者: 憤世嫉俗者 時間: 2025-3-22 19:06
Enshen Li,Xiaoyu Yuan,Yan Zhangy also consider that the Qurān is both about Allah (God), and of God. In turn, not only does the Qurān address its messenger, the Prophet Muhammad, but it also speaks directly to all of humanity—thereby offering an intertwined message of particularity and universality; that is, . (We have not sent y作者: Ledger 時間: 2025-3-22 23:53 作者: 演繹 時間: 2025-3-23 01:38
,Materialising the Reconception, 1940–1948, creation. We argue that, without a connection with Allah, a Muslim would not be situated at all—meaning that his/her situatedness is intertwined through speech and knowledge in relation to Allah. The purpose and position of vicegerent to Allah begins to hint at the somewhat inimitable relationship 作者: 兩種語言 時間: 2025-3-23 05:41 作者: 甜瓜 時間: 2025-3-23 10:39 作者: gait-cycle 時間: 2025-3-23 14:15
https://doi.org/10.1007/978-981-97-1560-2through an inheritance of religious rituals and practices, we asserted that the idea of a Muslim, as an ethical being, is one of being attentive to oneself and others, and surrendering that attentiveness and knowledge to a higher being. Following this assertion, we argued that the communicability be作者: 雄偉 時間: 2025-3-23 19:58 作者: Cupidity 時間: 2025-3-23 22:44 作者: Inflammation 時間: 2025-3-24 04:01
Inventory and Control of Software Assets,ple and somewhat displaced beliefs, and it is not necessarily reconcilable with notions of freedom, tolerance and peaceful co-existence. There are, of course, a litany of atrocities, injustices and tragedies that perpetuate the schism between conceptions of a civilised world, as embodied in liberal 作者: 雜色 時間: 2025-3-24 07:34
Introduction to Critical Thinking Skills,ical being, a Muslim is one who surrenders to a higher being by cultivating harmonious and balanced relationships between him/herself and others. Building on this particular understanding of Muslim, we also argued that a conception of ., as a collective marker of belonging to humankind, would need t作者: 出生 時間: 2025-3-24 13:37
https://doi.org/10.1007/978-3-031-55237-3 we look at what the Qurān is, what it brings and how it espouses—that is, how it shapes and promotes—ethics, ethical conduct and practices. For this purpose, we distinguish three primary modes through which ethics is espoused: prophetic stories, parables and eschatological expositions.作者: ANTIC 時間: 2025-3-24 18:12 作者: 紅潤 時間: 2025-3-24 21:41
Book 2016tereotypes and forms of dystopia and exclusion that are pervasive in contemporary society. Put differently, Muslim education extends the neo-Kantian view that ethical human conduct can be rationalised in terms of achieving morally worthwhile action towards forms of engagement that are potentially disruptive..作者: ACTIN 時間: 2025-3-25 01:27
ethical being and relates being Muslim to a particular enact.This book draws upon ethical dimensions of Muslim education as a means through which to address contemporary issues, such as social and societal conflicts, exclusion and marginalisation, and violence. It argues that an ethical Muslim educa作者: Engulf 時間: 2025-3-25 04:51
Book 2016licts, exclusion and marginalisation, and violence. It argues that an ethical Muslim education is underscored by the practice of autonomous, critical and deliberative engagement that can engender reflective judgement, compassionate recognition and a responsible ethical (Muslim) community.?Such a com作者: 阻撓 時間: 2025-3-25 08:36
Preliminary Mathematical Theory,th Islam. Our application of a hermeneutical-multidimensional approach to religious ethics has a two-pronged strategy: first, we connect explications of various ethical concepts as enunciated through Muslim education, to justifications informed by philosophical understandings, particularly the inter作者: guzzle 時間: 2025-3-25 11:47
Enshen Li,Xiaoyu Yuan,Yan Zhangorally justifiable. Following on this idea, we shift our focus onto those who lay claim to accepting and following the ethical guidelines of Islām. The noun ‘Muslim’ is derived from the Arabic verb . (to surrender oneself to a higher good; in this case, Allah Almighty). And, because Muslims consider作者: 喧鬧 時間: 2025-3-25 16:25 作者: 確認(rèn) 時間: 2025-3-25 22:20 作者: jungle 時間: 2025-3-26 03:16
Kalyani Rajesh Patil,Rajesh Bhagavan Patilnow turn our attention to how the Qurān articulates the community (.) of a Muslim. Who constitutes this community? Traditional, and we will argue, parochial interpretations have continually delineated a concept of . to an exclusive domain of those who abide by the Qurān and .. Other interpretations 作者: 要求比…更好 時間: 2025-3-26 07:47
Food Policies and Socio-political Movements, it means to be human must be considered in relation to the incorporeal or metaphysical scope of what it means to act as a trustee of Allah on earth. In this chapter, we look at how the Qurān conceives of being human and what distinguishes humankind from other forms of existence. We explore what is 作者: 浮雕寶石 時間: 2025-3-26 11:14
https://doi.org/10.1007/978-981-97-1560-2ee Him). Evident from these three constructions are hierarchical degrees of faith in relation to believing in, and surrendering to the will of, Allah. We commence by exploring the two categories of . and ., paying particular attention to whether these two constructions are in fact two separate categ作者: Anecdote 時間: 2025-3-26 14:39 作者: agitate 時間: 2025-3-26 16:59
Zayd Waghid,Marinus Daniel van Wykrbidden acts), and . (morally neutral acts). Relationships among people in Islam exist on a continuum of that which is obligatory to maintain, to that which is . (forbidden acts). This chapter has two points of departure, which are not necessarily mutually exclusive. On the one hand, the chapter wil作者: 蚊子 時間: 2025-3-27 00:05 作者: 來就得意 時間: 2025-3-27 03:44
Introduction to Critical Thinking Skills,It seems appropriate, therefore, in the concluding chapter of this book, to give due consideration to the instances and patterns of stereotypes, marginalisation and exclusion that invariably contribute to the world in which we find ourselves.作者: Etching 時間: 2025-3-27 06:17 作者: Monocle 時間: 2025-3-27 10:47 作者: Endearing 時間: 2025-3-27 16:30 作者: 平息 時間: 2025-3-27 17:46 作者: Acumen 時間: 2025-3-28 00:49 作者: 勤勉 時間: 2025-3-28 04:51
The Qurān and Individual Autonomyattention to teach Adam (and, hence, human beings) the ‘names of all things’, which purposes are human beings meant to serve? Second, how does the Qurān conceive of individual autonomy (.) as an ethical principle, when one considers the designation of vicegerency afforded onto individuals? In other 作者: 正常 時間: 2025-3-28 09:37 作者: flammable 時間: 2025-3-28 14:06
Qurānic Conceptions of Being Human it means to be human must be considered in relation to the incorporeal or metaphysical scope of what it means to act as a trustee of Allah on earth. In this chapter, we look at how the Qurān conceives of being human and what distinguishes humankind from other forms of existence. We explore what is 作者: pulmonary 時間: 2025-3-28 14:44
Qurānic Conceptions of Being Muslim, Mu’min, and Muh’sinee Him). Evident from these three constructions are hierarchical degrees of faith in relation to believing in, and surrendering to the will of, Allah. We commence by exploring the two categories of . and ., paying particular attention to whether these two constructions are in fact two separate categ作者: 手銬 時間: 2025-3-28 20:24
Categories of Human Excellences of excellent acts, and the centrality of performing acts of excellence for the sake of Allah alone. Next, we consider the various categories of excellence in relation to the seminal thoughts of al-Farābi and pose the question of whether excellence—as manifested in just and good action—is manifeste作者: 嚴(yán)厲批評 時間: 2025-3-29 02:12
Relationships among Peoplerbidden acts), and . (morally neutral acts). Relationships among people in Islam exist on a continuum of that which is obligatory to maintain, to that which is . (forbidden acts). This chapter has two points of departure, which are not necessarily mutually exclusive. On the one hand, the chapter wil作者: 悲觀 時間: 2025-3-29 03:09
Social and Societal Conflictspresented. Like the practices of Muslims and conceptions of Islam, social and societal conflicts are diverse, broad, limiting and yet all-encompassing. The list of dystopic declines and complexions are endless and so intricately intertwined that it becomes nearly impossible to dissect social and pol作者: Cardioversion 時間: 2025-3-29 07:58
Stereotypes, Marginalisation and ExclusionIt seems appropriate, therefore, in the concluding chapter of this book, to give due consideration to the instances and patterns of stereotypes, marginalisation and exclusion that invariably contribute to the world in which we find ourselves.作者: 冷峻 時間: 2025-3-29 11:44 作者: 痛苦一生 時間: 2025-3-29 18:10 作者: 船員 時間: 2025-3-29 23:08 作者: 暴發(fā)戶 時間: 2025-3-30 03:19
Qurānic Conceptions of Education/her allegiance to the Qurān and ., since such a view of Muslim merely confirms an individual’s confessional stance. Instead, we proffered that there is another way through which a person’s identity can become manifest—the way the individual enacts his/her responsibility to Allah (God). In this rega作者: Kinetic 時間: 2025-3-30 04:25
The Qurān and Individual Autonomy creation. We argue that, without a connection with Allah, a Muslim would not be situated at all—meaning that his/her situatedness is intertwined through speech and knowledge in relation to Allah. The purpose and position of vicegerent to Allah begins to hint at the somewhat inimitable relationship 作者: diathermy 時間: 2025-3-30 11:03 作者: Chromatic 時間: 2025-3-30 13:41 作者: 背帶 時間: 2025-3-30 17:23
Qurānic Conceptions of Being Muslim, Mu’min, and Muh’sinthrough an inheritance of religious rituals and practices, we asserted that the idea of a Muslim, as an ethical being, is one of being attentive to oneself and others, and surrendering that attentiveness and knowledge to a higher being. Following this assertion, we argued that the communicability be作者: 薄膜 時間: 2025-3-30 21:56 作者: SOB 時間: 2025-3-31 02:43
Relationships among Peopleus chapter, we specifically focused on the concept of . (just action) as the essential etiquette through which to conduct all forms of dialogue, transactions and disputes. Next, we turn our attention to the importance of relationships among people, as propagated through the paradigmatic foundations 作者: JIBE 時間: 2025-3-31 07:43 作者: Morphine 時間: 2025-3-31 10:14
Stereotypes, Marginalisation and Exclusionical being, a Muslim is one who surrenders to a higher being by cultivating harmonious and balanced relationships between him/herself and others. Building on this particular understanding of Muslim, we also argued that a conception of ., as a collective marker of belonging to humankind, would need t作者: 精美食品 時間: 2025-3-31 15:22
When Physiology and Ecology Meet: The Interdependency Between Foraging Ecology and Reproduction in Oesult, fur seals tend to feed closer to the surface in the epipelagic regions, while sea lions tend to forage in deeper environments on benthic, epipelagic and mesopelagic prey. We review the patterns of resource acquisition and allocation, including an examination of the energetics of reproduction,
