Titlebook: Ethical Dimensions of Muslim Education; Nuraan Davids,Yusef Waghid Book 2016 The Editor(s) (if applicable) and The Author(s) 2016 Religiou

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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

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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

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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

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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

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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

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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

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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