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

pulmonary

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

手銬

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

嚴(yán)厲批評

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

悲觀

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

Cardioversion

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.

冷峻

痛苦一生

船員

暴發(fā)戶

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

Kinetic

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