Search results for 'Faith (Islam' (try it on Scholar)

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  1. Mohammad Salim (1995). Islam the Ultimate Faith. Rebus Pub. House.
     
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  2.  2
    Sînziana Preda (2015). Faith and Practice Are Different Matters in Islam. Journal for the Study of Religions and Ideologies 14 (41):174-201.
    After the fall of the communist regime in Romania, in the name of their shared religious faith, a series of religious NGOs from Turkey and other Islamic countries expressed their readiness to support the members of the two communities in their search for their lost religious identity after the religious constraints enforced by the communist regime had been lifted in 1989. The fieldwork undertaken as part of a research project on the two historical Muslim communities in Dobruja, the Turks (...)
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  3.  1
    L. Back, M. Keith, A. Khan, K. Shukra & J. Solomos (2009). Islam and the New Political Landscape: Faith Communities, Political Participation and Social Change. Theory, Culture and Society 26 (4):1-23.
    In this article we consider the forms of democratic participation that revolve around issues of religious faith and Islam. The context of such work is one in which a concern with the levels of participation in the political institutions of Western Europe and North America feature prominently in both journalistic and academic debate. The article speaks to debates that are concerned with the efficacy of specific forms of participation. In doing so we argue that we need to think carefully (...)
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  4.  2
    Michael Maas (2013). Peter Sarris, Empires of Faith: The Fall of Rome to the Rise of Islam, 500–700. (Oxford History of Medieval Europe.) Oxford: Oxford University Press, 2011. Pp. Xi, 248; Black-and-White Figures. $65. ISBN: 9780199261260. [REVIEW] Speculum 88 (3):845-847.
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  5. Roy Brown (2003). Faith and Reason - Opposing Political Islam. Free Inquiry 24.
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  6. M. Zuhdi Jasser & Sid Shahid (2009). A Struggle for the Soul of a Faith : Spiritual Islam Versus Political Islam. In Matthew J. Morgan (ed.), The Impact of 9/11 on Religion and Philosophy. Palgrave Macmillan
  7.  35
    David Hollenbach (2010). Book Discussion Section: Comparative Ethics, Islam, and Human Rights: Internal Pluralism and the Possible Development of Tradition. Journal of Religious Ethics 38 (3):580-587.
    Dialogue with three major Muslim authors shows that Islam can take a positive stance toward human rights while also presenting differing interpretations of the meaning and scope of rights. Because of their subordination of norms reached through reason to those drawn from faith, as well as negative experiences of the impact of Western colonization of parts of the Muslim world, Abul A‘la Maududi and Sayyid Qutb place significant restrictions on rights of conscience. 'Abdolkarim Soroush's positive support for the (...)
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  8.  41
    Henry Bayman (2003). The Secret of Islam: Love and Law in the Religion of Ethics. North Atlantic Books.
    Although the Islamic religion is well known, many people are less familiar with Sufism—the esoteric component of Islam. The Secret of Islam explores the mystical path of Sufism, which focuses on love and compassion. Sections proceed through the levels of Sufism: Journey of the Disciple, Actions, Spiritual Journey of the Seeker, and Flowering of the Perfect Human.
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  9.  23
    George F. McLean (2000). Faith, Reason, and Philosophy: Lectures at the Al-Azhar, Qum, Tehran, Lahore, and Beijing. Council for Research in Values and Philosophy.
    INTRODUCTION In considering the relation of faith and reason it is important to appreciate that the issue generally is viewed from the perspective of the ...
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  10.  21
    John Walbridge (2010). God and Logic in Islam: The Caliphate of Reason. Cambridge University Press.
    This book investigates the central role of reason in Islamic intellectual life. Despite widespread characterization of Islam as a system of belief based only on revelation, John Walbridge argues that rational methods, not fundamentalism, have characterized Islamic law, philosophy and education since the medieval period. His research demonstrates that this medieval Islamic rational tradition was opposed by both modernists and fundamentalists, resulting in a general collapse of traditional Islamic intellectual life and its replacement by more modern but far shallower forms (...)
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  11.  1
    Mohammed Ghaly (2013). Collective Religio‐Scientific Discussions on Islam and Hiv/Aids: I. Biomedical Scientists. Zygon 48 (3):671-708.
    During the 1990s, biomedical scientists and Muslim religious scholars collaborated to construe Islamic responses for the ethical questions raised by the AIDS pandemic. This is the first of a two-part study examining this collective legal reasoning (ijtihād jamā‘ī). The main thesis is that the role of the biomedical scientists is not limited to presenting scientific information. They engaged in the human rights discourse pertinent to people living with HIV/AIDS, gave an account of the preventive strategy adopted by the World Health (...)
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  12.  31
    Asma Afsaruddin (2009). The Hermeneutics of Inter-Faith Relations: Retrieving Moderation and Pluralism as Universal Principles in Qur'anic Exegeses. Journal of Religious Ethics 37 (2):331-354.
    This article discusses the exegeses of two Qur'anic verses: Qur'an 2:143, which describes righteous Muslims as constituting a "middle/moderate community" ( umma wasat ) and Qur'an 5:66, which similarly describes righteous Jews and Christians as constituting a "balanced/moderate community" ( umma muqtasida ). Taken together, these verses clearly suggest that it is subscription to some common standard of righteousness and ethical conduct that determines the salvific nature of a religious community and not the denominational label it chooses to wear. Such (...)
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  13.  50
    Shabbir Akhtar (2007). The Quran and the Secular Mind: A Philosophy of Islam. Routledge.
    This book is concerned with the rationality and plausibility of the Muslim faith and the Quran, and in particular how they can be interogated and understood through western analytical philosophy. It is also explores how Islam can successfully engage with the challenges posed by secular thinking. The Quran and the Secular Mind will be of interest to students and scholars of Islamic philosophy, philosophy of religion, Middle East studies, and political Islam.
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  14.  2
    Wilson Muoha Maina (2015). Understanding Social Order in the Religion of Islam: A Comparative Analysis. Journal for the Study of Religions and Ideologies 14 (40):170-185.
    Despite the fact that many of us live in secular societies, religions are also a factor in our daily lives. New information technologies and highly efficient modes of transportation have made it possible for people from various continents to encounter each other. People of different religions and ethnicities have become neighbors in our cities. Religious dialogue is more necessary in our contemporary world than it has ever been in history. This essay analyzes how the Islamic faith shapes the believers (...)
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  15. Souran Mardini (2014). Beyond the Perceptible Frontiers of the Intelligible. Murat Center.
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  16. John L. Esposito (2012). Islam: The Straight Path. OUP Usa.
    Now in a new edition, this exceptionally successful survey text introduces the faith, belief, and practice of Islam from its earliest origins up to its contemporary resurgence. John L. Esposito, an internationally renowned expert on Islam, traces the development of this dynamic faith and its impact on world history and politics. The fourth edition features updated and expanded coverage of Islam and politics; more extensive treatment of early Islam; an enhanced art program; a new appendix; and a free (...)
     
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  17.  6
    Mohamed Y. Rady & Joseph L. Verheijde (2014). The Moral Code in Islam and Organ Donation in Western Countries: Reinterpreting Religious Scriptures to Meet Utilitarian Medical Objectives. Philosophy, Ethics, and Humanities in Medicine 9 (1):11.
    End-of-life organ donation is controversial in Islam. The controversy stems from: scientifically flawed medical criteria of death determination; invasive perimortem procedures for preserving transplantable organs; and incomplete disclosure of information to consenting donors and families. Data from a survey of Muslims residing in Western countries have shown that the interpretation of religious scriptures and advice of faith leaders were major barriers to willingness for organ donation. Transplant advocates have proposed corrective interventions: reinterpreting religious scriptures, reeducating faith leaders, and (...)
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  18.  3
    Aasim I. Padela, Hasan Shanawani, Jane Greenlaw, Hamada Hamid, Mehmet Aktas & Nancy Chin (2008). The Perceived Role of Islam in Immigrant Muslim Medical Practice Within the USA: An Exploratory Qualitative Study. Journal of Medical Ethics 34 (5):365-369.
    Background: Islam and Muslims are underrepresented in the medical literature and the influence of physician’s cultural beliefs and religious values upon the clinical encounter has been understudied.Objective: To elicit the perceived influence of Islam upon the practice patterns of immigrant Muslim physicians in the USA.Design: Ten face-to-face, in-depth, semistructured interviews with Muslim physicians from various backgrounds and specialties trained outside the USA and practising within the the country. Data were analysed according to the conventions of qualitative research using a modified (...)
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  19.  3
    A. I. Padela, H. Shanawani, J. Greenlaw, H. Hamid, M. Aktas & N. Chin (2008). The Perceived Role of Islam in Immigrant Muslim Medical Practice Within the USA: An Exploratory Qualitative Study. Journal of Medical Ethics 34 (5):365-369.
    Background: Islam and Muslims are underrepresented in the medical literature and the influence of physician’s cultural beliefs and religious values upon the clinical encounter has been understudied. Objective: To elicit the perceived influence of Islam upon the practice patterns of immigrant Muslim physicians in the USA. Design: Ten face-to-face, in-depth, semistructured interviews with Muslim physicians from various backgrounds and specialties trained outside the USA and practising within the the country. Data were analysed according to the conventions of qualitative research using (...)
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  20.  15
    F. Dallmayr (2011). Whither Democracy? Religion, Politics and Islam. Philosophy and Social Criticism 37 (4):437-448.
    The question raised by the article is: can democracy be religious and, if so, how? Can religious faith be reconciled with modern democratic political institutions? The article takes its departure from the biblical admonition to believers to be ‘the salt of the earth’ — a phrase that militates against both world dominion and world denial. In its long history, Islam (like Christianity) has been sorely tempted by the lure of worldly power and domination. Nor is this temptation entirely a (...)
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  21.  10
    A. Char (2010). Islam: The Test of Globalization. Philosophy and Social Criticism 36 (3-4):295-307.
    Globalization has consequences for the religious sphere, but it does not constitute a break with the previous situation. It constitutes rather an acceleration of a process begun with the birth of nation-states. The impact of the values of modernity is general, since even those in power, whatever their tendency, invoke values of democracy, progress, freedom and justice, whereas submission is what was required of subjects. Nevertheless, people today look to religion for fixed reference points, because of the brutal transition from (...)
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  22.  2
    Naser Ghobadzadeh (2013). Religious Secularity: A Vision for Revisionist Political Islam. Philosophy and Social Criticism 39 (10):0191453713507014.
    Despite its promises, the Islamic state of Iran has systematically prioritized political considerations over religious precepts, inadvertently generating a reformist religious discourse that challenges the very foundations of the Islamic state. This article conceptualizes the religious secularity discourse and the paradoxes ingrained in the Islamic state. The religious secularity discourse rejects the notion that Islamic holy texts offer a blueprint for governance and calls for the secular democratic state to realize the core principle of Islam: justice [Adl]. Towards this end, (...)
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  23. Mona Siddiqui (2015). Hospitality and Islam: Welcoming in God's Name. Yale University Press.
    Considering its prominent role in many faith traditions, surprisingly little has been written about hospitality within the context of religion, particularly Islam. In her new book, Mona Siddiqui, a well-known media commentator, makes the first major contribution to the understanding of hospitality both within Islam and beyond. She explores and compares teachings within the various Muslim traditions over the centuries, while also drawing on materials as diverse as Islamic belles lettres, Christian reflections on almsgiving and charity, and Islamic and (...)
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  24. A. S. Tritton (2007). Islam: Belief and Practices. Routledge.
    Originally published in 1951, this book provides a thorough explanation of the essential elements of Islam: Muhammad and the Quran, Faith, Prayer, Alms, Fasting, Pilgrimage, Holy War, Hadith, and Sunna, Creed, Prophets, Philosophy, Law, Sects, Mysticism, Social Life and Modern Movements.
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  25. Madhuri M. Yadlapati (2013). Against Dogmatism: Dwelling in Faith and Doubt. University of Illinois Press.
    Many contemporary discussions of religion take an absolute, intractable approach to belief and non-belief, which privileges faith and dogmatism while treating doubt as a threat to religious values. As Madhuri M. Yadlapati demonstrates, however, there is another way: a faith that embraces doubt and its potential for exploring both the depths and heights of spiritual reflection and speculation. Through three distinct discussions of faith, doubt, and hope, Yadlapati explores what it means to live creatively and responsibly in (...)
     
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  26. Walter Andreas Euler (2007). Papst Benedikt Xvi., Kaiser Manuel Ii. Und Kardinal Nikolaus von Kues: Das Verhältnis von Glaube Und Vernunft Und Die Christliche Sicht des Islams. Paulinus.
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  27. Walter Andreas Euler (2007). Papst Benedikt Xvi. Paulinus.
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  28. Ghazzālī (1997). The Incoherence of the Philosophers =. Brigham Young University Press.
     
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  29.  31
    Oliver Leaman (2009). Islamic Philosophy: An Introduction. Polity.
    The new edition of Islamic Philosophy will continue to be essential reading for students and scholars of the subject, as well as anyone wanting to learn more ...
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  30. Fotima Temur (2004). Kŭngil Dŭstlari: (Tazkiratul Avlië). Movarounnaḣr.
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  31. John Walbridge (2006). The Caliphate of Reason. Islamic Research Institute, International Islamic University.
     
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  32. Charlie Winter & Usama Hasan (forthcoming). The Balanced Nation: Islam and the Challenges of Extremism, Fundamentalism, Islamism and Jihadism. Philosophia:1-22.
    As will be made clear below, the terms extremism, fundamentalism, Islamism and Jihadism are often used interchangeably by the public, something that has negative implications for both the integration of the Muslim community into Western society, and the efficacy of counter-extremism efforts. This paper aims to provide working for these terms by understanding them independent from their misinformed socio-political contexts, and by determining how they relate to one another in what will be identified as a series of conceptual subsets. In (...)
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  33.  8
    Patrick Foong (2011). Human Embryonic Stem Cell (HESC) Research in Malaysia: Multi-Faith Perspectives. Asian Bioethics Review 3 (3):182-206.
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  34. Bill D. Moyers, Pamela Mason Wagner, Inc Public Affairs Television & N. Y.) Wnet York (1996). The Wisdom of Faith a Bill Moyers Special with Huston Smith. Public Affairs Television, Inc. Wnet New York.
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  35. Tariq Mustafa (2009). The Case for God: Based on Reason and Evidence, Not Groundless Faith: A Collection of Writings. Mr. Books.
     
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  36.  12
    Wael K. Al-Delaimy (2012). Ethical Concepts and Future Challenges of Neuroimaging: An Islamic Perspective. Science and Engineering Ethics 18 (3):509-518.
    Neuroscience is advancing at a rapid pace, with new technologies and approaches that are creating ethical challenges not easily addressed by current ethical frameworks and guidelines. One fascinating technology is neuroimaging, especially functional Magnetic Resonance Imaging (fMRI). Although still in its infancy, fMRI is breaking new ground in neuroscience, potentially offering increased understanding of brain function. Different populations and faith traditions will likely have different reactions to these new technologies and the ethical challenges they bring with them. Muslims are (...)
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  37.  15
    Shaikh Mohd Saifuddeen, Noor Naemah Abdul Rahman, Noor Munirah Isa & Azizan Baharuddin (2014). Maqasid Al-Shariah as a Complementary Framework to Conventional Bioethics. Science and Engineering Ethics 20 (2):317-327.
    With the rapid advancements made in biotechnology, bioethical discourse has become increasingly important. Bioethics is a multidisciplinary and interdisciplinary field that goes beyond the realm of natural sciences, and has involved fields in the domain of the social sciences. One of the important areas in bioethical discourse is religion. In a country like Malaysia, where Muslims make up the majority of the population, Islam plays a crucial role in providing the essential guidelines on the permissibility and acceptability of biotechnological applications (...)
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  38.  13
    Abdulaziz Sachedina (2001). The Issue of Riba in Islamic Faith and Law. Spiritual Goods 2001:325-343.
    With the growth of Muslim economies, both at the national and international levels, the issue of riba (interest, usury) poses great difficulties. The charging or receiving of riba has been forbidden in Islam, which presents a major problem to financial institutions that charge interest. Muslim legal scholars belonging to all schools of legal thought have reinterpreted scriptural sources to accommodate drastic economic changes; practical considerations have forced Muslim groups, both of Sunni and Shi'ite persuasion, to justify interest-based banking and other (...)
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  39. David B. Burrell (2004). Faith and Freedom: An Interfaith Perspective. Wiley-Blackwell.
    In this book, David Burrell, one of the foremost philosophical theologians in the English-speaking world, presents the best of his work on creation and human freedom. A collection of writings by one of the foremost philosophers of religion in the English-speaking world. Brings together in one volume the best of David Burrell’s work on creation and human freedom from the last twenty years. Dismantles the ‘libertarian’ approach to freedom underlying Western political and economic systems. Engages with Islam, Judaism and Christianity, (...)
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  40.  38
    Sohail H. Hashmi (2010). The Rights of Muslim Women: A Comment on Irene Oh's the Rights of God. [REVIEW] Journal of Religious Ethics 38 (3):588-593.
    This review of Irene Oh's The Rights of God focuses on women's rights in Islamic theory and practice. Oh suggests that religious establishments, and the texts they disseminate, often press believers to recognize and reject social problems, such as racial and gender discrimination. Islamic scholars and texts have played a more ambiguous role in efforts to recognize women's rights within Muslim states. Modernist intellectuals have used Islamic texts to support the advancement of women's rights, but members of the more conservative (...)
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  41.  3
    Jennifer Johnstone & Niko Tiliopoulos (2008). Exploring the Relationship Between Schizotypal Personality Traits and Religious Attitude in an International Muslim Sample. Archive for the Psychology of Religion 30 (1):241-253.
    The study explored the nature of the relationship between schizotypal personality traits and attitude of Muslims towards their faith. A total of 114 adult Muslims from eighteen countries responded to the Sahin-Francis scale of Attitude towards Islam, the Schizotypal Personality Questionnaire Brief, the short version of the Eysenck Lie scale, and a number of external indicators and religious practices. Attitude towards Islam, frequency of prayer and Mosque attendance had a relatively strong positive relationship with each other, while these religious (...)
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  42.  3
    Benjamin J. Abelow (2011). The Shaping of New Testament Narrative and Salvation Teachings by Painful Childhood Experience. Archive for the Psychology of Religion 33 (1):1-54.
    This article considers the influence of childhood corporal punishment, abandonment, and neglect on the development and reception of seminal New Testament teachings. Two related but distinct propositions are argued. First, that widespread patterns of painful childhood experience provided a thematic template that deeply shaped the New Testament during its formative period. Second, that this thematic shaping has contributed, on an individual level, to subjective experiences of faith and, on a cultural level, to the initial spread and subsequent persistence of (...)
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  43.  7
    Irene Oh (2010). A Response to David Hollenbach and Sohail H. Hashmi. [REVIEW] Journal of Religious Ethics 38 (3):594-597.
    Irene Oh affirms that religious freedom, faith, and reason, as David Hollenbach suggests, are subject matters that offer promising platforms for interreligious dialogue between Christians and Muslims. The need for cross-cultural understanding is imperative especially given the current political climate, in which world leaders can easily exacerbate existing tensions through the misapplication of such terms. Sohail H. Hashmi addresses the need to discuss women's rights as part of a larger discussion on human rights in Islam. Oh concurs and notes (...)
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  44.  4
    Huston Smith (1988). Christianity/Islam. Faith and Philosophy 5 (2):207-208.
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  45.  1
    Jennifer Johnstone & Niko Tiliopoulos (2008). Exploring the Relationship Between Schizotypal Personality Traits and Religious Attitude in an International Muslim Sample. Archive for the Psychology of Religion / Archiv für Religionspychologie 30 (1):241-253.
    The study explored the nature of the relationship between schizotypal personality traits and attitude of Muslims towards their faith. A total of 114 adult Muslims from eighteen countries responded to the Sahin-Francis scale of Attitude towards Islam, the Schizotypal Personality Questionnaire Brief, the short version of the Eysenck Lie scale, and a number of external indicators and religious practices. Attitude towards Islam, frequency of prayer and Mosque attendance had a relatively strong positive relationship with each other, while these religious (...)
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  46.  1
    A. Tamimi (2007). Islam and Democracy From Tahtawi to Ghannouchi. Theory, Culture and Society 24 (2):39-58.
    This article explores the development of Islamic democratic thought over the past two centuries. Triggered by the European encroachment on Muslim lands and fueled by a sense of frustration precipitated by centuries of decline and backwardness, democracy continues to be a controversial concept seen by some Islamists as the therapy for Muslim sickness and by others as the illness itself. The main cause of the disagreement has been the definition of the concept: those that defend it see it as a (...)
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  47.  1
    Huston Smith (1988). Christianity/Islam. Faith and Philosophy 5 (2):207-208.
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  48.  9
    Averroës (2001). The Book of the Decisive Treatise Determining the Connection Between the Law and Wisdom. Brigham Young University Press.
    Averroës (Ibn Rushd, 1126-1198) emerged from an eminent family in Muslim Spain to become the first and last great Aristotelian of the classical Islamic world his meticulous commentaries influenced Christian thinkers and earned him favorable mention (and a relatively pleasant fate) in Dante's Divina Commedia . The Book of the Decisive Treatise was and remains one his most important works and one of history's best defenses of the legitimate role of reason in a community of faith. The text presents (...)
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  49. David B. Burrell (2008). Faith and Freedom: An Interfaith Perspective. Wiley-Blackwell.
    In this book, David Burrell, one of the foremost philosophical theologians in the English-speaking world, presents the best of his work on creation and human freedom. A collection of writings by one of the foremost philosophers of religion in the English-speaking world. Brings together in one volume the best of David Burrell’s work on creation and human freedom from the last twenty years. Dismantles the ‘libertarian’ approach to freedom underlying Western political and economic systems. Engages with Islam, Judaism and Christianity, (...)
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  50. David B. Burrell (2008). Faith and Freedom: An Interfaith Perspective. Wiley-Blackwell.
    In this book, David Burrell, one of the foremost philosophical theologians in the English-speaking world, presents the best of his work on creation and human freedom. A collection of writings by one of the foremost philosophers of religion in the English-speaking world. Brings together in one volume the best of David Burrell’s work on creation and human freedom from the last twenty years. Dismantles the ‘libertarian’ approach to freedom underlying Western political and economic systems. Engages with Islam, Judaism and Christianity, (...)
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