Search results for 'Religious life Islam' (try it on Scholar)

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  1.  6
    Merina Islam (ed.) (2015). The Religious-Philosophical Dimensions. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    The book, “The Religious-Philosophical Dimensions” is the outcome of the second online session organized by Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra) with the theme “Development of Philosophy in India” held on 24th June, 2014. Indian philosophy is the name given to different philosophical thoughts that grew and developed on Indian soil. Philosophy in India has a very ancient origin. In fact, philosophical speculations started in India in the Vedic age itself. Freethinking sages of ancient India (...)
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  2.  81
    G. S. H. Marshall (1960). A Comparison of Islam and Christianity as Frame Work for Religious Life. Diogenes 8 (32):49-74.
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  3. Daniel Peterson (1999). Windows on the House of Islam: Muslim Sources on Spirituality and Religious Life. [REVIEW] The Medieval Review 2.
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  4. Shamsul Islam (1975). Kipling's 'Law': A Study of His Philosophy of Life. St. Martin's Press.
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  5.  7
    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 (...)
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  6.  1
    Anna Głąb (2014). Ample Religious Freedom and the Fear of Islam. Diametros 41:168-179.
    The reviewer presents the main theses of Martha Nussbaum's latest book and enters into discussion with it. Although the reviewer does not object to Nussbaum's thesis on the important role of religion in the individual's life, she nevertheless believes that what may arouse controversy is Nussbaum's failure to distinguish between a religious community and sects that may be dangerous to their members. Next, since Nussbaum defends Islam by saying that it is compatible with women's rights, the reviewer (...)
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  7.  3
    Hajer Ben Hadj Salem (2010). Beyond Herberg: An Islamic Perspective On Religious Pluralism In The Usa After 9/11. Journal for the Study of Religions and Ideologies 4 (11):3-16.
    The history of America’s openness to immigration from diverse regions has advanced the course of religious pluralism. Many religious groups existed in America, yet only a few were publicly significant in advancing the course of pluralism from tolerance of differences to inclusion and participation. Their public significance was contingent upon their ability to help develop models of religious pluralism. Such models reflect structures that evolved as a result of attempts to formulate responses to diversity and to assert (...)
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  8.  1
    Ayesha Qurrat Ul Ain (2015). Everyday Life of a Chinese Muslim: Between Religious Retention and Material Acculturation. Journal for the Study of Religions and Ideologies 14 (40):209-237.
    This research focuses upon tracing the acculturative trends of the Hui Muslim community in Xi’an. It suggests that the existence of Muslims in China is a dialectical process between the adaptation to the Chinese culture and the retention of essentially Islamic religious traits. It is exclusively based upon ethnography and aims to investigate qualitatively the patterns of acculturation/retention of the Hui in the light of four socio-religious variables, i.e. identity, dietary habits, religious festivals and life passage (...)
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  9.  16
    Syed Ameer Ali (1970). The Ethics of Islam. [Karachi]Umma Pub. House.
    THIS little work embodies the substance of a lecture delivered to the Society for the Higher Training of Youths, and forms a mere attempt towards the exposition ...
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  10. Abdul Malik Mujahid (2006). Sunahre Aurāq: Tārīk̲h̲-I Islām Se Camakte Damakte Vaqiʻāt. Dārussalām.
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  11. Ali Ünal (2009). Living the Ethics and Morality of Islam. Tughra Books.
     
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  12. Muḥammad Ḥanīf Rāme (2005). Islām Kī Ruḥānī Qadren̲: Maut Nahīn, Zindagī. Sang-I Mīl Pablikeshanz.
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  13. Muḥammad T̤āhirulqādrī (1986). Islamic Philosophy of Human Life. Idara Minhaj-Ul-Quran.
  14.  44
    Mohammed Ghaly (2012). The Beginning of Human Life: Islamic Bioethical Perspectives. Zygon 47 (1):175-213.
    Abstract. In January 1985, about 80 Muslim religious scholars and biomedical scientists gathered in a symposium held in Kuwait to discuss the broad question “When does human life begin?” This article argues that this symposium is one of the milestones in the field of contemporary Islamic bioethics and independent legal reasoning (Ijtihād). The proceedings of the symposium, however, escaped the attention of academic researchers. This article is meant to fill in this research lacuna by analyzing the proceedings of (...)
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  15.  4
    Talip Küçükcan (2010). Multidimensional Approach to Religion: A Way of Looking at Religious Phenomena. Journal for the Study of Religions and Ideologies 4 (10):60-70.
    Modern societies have by nature a corrosive effect on traditional forms of religious life and lead to decline in the scope and influence of religious institutions and in the popularity of religious beliefs. This article argues that prophecies of traditional secularization theory failed to predict the future of religion in the contemporary world. Although modernity caused a degree of rupture between religion and society, there has also been a global revival of religion in the last two (...)
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  16.  8
    Alison Shaw (2012). 'They Say Islam has a Solution for Everything, so Why Are There No Guidelines for This?' Ethical Dilemmas Associated with the Births and Deaths of Infants with Fatal Abnormalities From a Small Sample of Pakistani Muslim Couples in Britain. Bioethics 26 (9):485-492.
    This paper presents ethical dilemmas concerning the termination of pregnancy, the management of childbirth, and the withdrawal of life-support from infants in special care, for a small sample of British Pakistani Muslim parents of babies diagnosed with fatal abnormalities. Case studies illustrating these dilemmas are taken from a qualitative study of 66 families of Pakistani origin referred to a genetics clinic in Southern England. The paper shows how parents negotiated between the authoritative knowledge of their doctors, religious experts, (...)
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  17.  36
    M. A. Cook (2000). Commanding Right and Forbidding Wrong in Islamic Thought. Cambridge University Press.
    What kind of duty do we have to try to stop other people doing wrong? The question is intelligible in just about any culture, but few of them seek to answer it in a rigorous fashion. The most striking exception is found in the Islamic tradition, where 'commanding right' and 'forbidding wrong' is a central moral tenet already mentioned in the Koran. As an historian of Islam whose research has ranged widely over space and time, Michael Cook is well (...)
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  18.  3
    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 (...)
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  19. Bala S. K. Saho (2011). Islam and Personhood in the Senegambia: Life and Times of Seringne Mass Kah, 1827-1936. Mangroves.
     
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  20.  6
    Sandu Frunza (2010). Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam. Journal for the Study of Religions and Ideologies 6 (16):174-176.
    Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam The Continuum International Publishing Group, New York, 2006.
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  21. Rahmat Abdullah (2008). Warisan Sang Murabbi: Pilar-Pilar Asasi. Tarbawi Press.
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  22. Amturrafīq Ẓaffar (2004). Ādāb-I Ḥayāt. Shuʻbah-Yi Ishāʻat Lajnah ImāʼIllāh.
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  23. Faḍl Allāh & Muḥammad Ḥasan (2004). Rawḍ Al-Ṣāliḥīn. Dār Al-Madá.
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  24. Mirzo Aḣmadov (uuuu). Nasri Akhloqī Badeii Ḣusaĭn Voizi Koshifī. Vazorati Maorifi Jumḣurii Tojikiston.
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  25. Abū al-Mukhtār Muḥammad ʻAbd al-Raʼ Ḥaqyār & ūf (2007). Afz̤al Al-Ḥikāyāt. Maktabah-Yi Qāsimiyah.
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  26. Abū al-Mukhtār Muḥammad ʻAbd al-Raʼūf Ḥaqyār (2007). Afz̤al Al-Ḥikāyāt. Maktabah-Yi Qāsimiyah.
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  27. Abūlḥasan Bārahbankvī (2004). Irshādāt-I Madanī. Milne Kā Patah, Maktabah-Yi Buk̲h̲ārī.
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  28. Ghazzālī (2008). Kimiëi Saodat. Er-Graf.
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  29. Ghazzālī (2008). Ėḣëu Ulumi-D-Din. Ėr-Graf.
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  30. Muḥammad Ismāʻīl Shafīq Ghoṭkī (2005). Qurʼān Aur Ṣāhib-I Qurʼān. Mushtāq Buk Karnar.
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  31. Mụhammad Manṣūrruzamān̲ Ṣiddīqī (2004). Islāmī Ādāb-I Zindagī. Milne Ke Pate, Ṣiddīiqī Ṭrasṭ.
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  32. Ḥusayn Vāʻiẓ Kāshifī (2005). Āk̲h̲lāq-I Muḥsinī: Mutarjam. Prākrit Bhārtī Akādmī.
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  33. Umm-I. ʻAbd-I. Munīb (2004). Ashiyāʼe Z̤urūrat Kā Islāmī Miʻyār. Mashribah-Yi ʻilm o Ḥikmat.
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  34. Muḥammad Hārūn Muʻāviyah (2006). Iṣlāḥ-I Muʻāsharah Ke Rahnumā Uṣūl: Muʻāshare Kī Iṣlāḥ Ke Liʼe Z̤arūrī Aur Bihtarīn Uṣūlon̲ Kā Ek Nafīs Majmūʻah. Amrīkah Men̲ Milne [Kā Patah], Darul-Uloom Al-Madania.
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  35. Zulfiqār Aḥmad Naqshbandī (2008). Ahl-I Dil Ke Taṛpā Dene Vāle Vāqiʻāt. Milne [Kā Patā], Maktabah Al-ʻarab.
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  36. Tavfiq Rifoʺī (2008). Niḣolḣoi Nekī. [S.N.].
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  37.  10
    Mona Siddiqui (2012). The Good Muslim: Reflections on Classical Islamic Law and Theology. Cambridge University Press.
    Machine generated contents note: 1. Spoken, intended and problematic divorce in Hanafi Fiqh; 2. Between person and property - slavery in Qudūrī's Mukhtasar; 3. Pig, purity and permission in Mālikī slaughter; 4. Islamic and other perspectives on evil; 5. The language of love in the Qur'ān; 6. Virtue and limits in the ethics of friendship 7. Drinking and drunkenness in Ibn Rushd.
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  38. Muḥammad Kāmil Ḥusayn (1977). The Hallowed Valley: A Muslim Philosophy of Religion. American University in Cairo Press.
     
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  39. Muḥammad Taqī ʻUs̲mānī (1993). Easy Good Deeds. Distributors, Bait-Ul-Quran.
     
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  40. Emrullah Yüksel (2011). Mehmed Birgivî'nin (929-981/1523-1573) Dinî Ve Siyasî Görüşleri. Türkiye Diyanet Vakfı.
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  41. Ṣalāḥuddīn Yūsuf (2005). Islāmī Muʻāshirat. Dārussalām.
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  42.  15
    Émile Durkheim (1926). The Elementary Forms of the Religious Life. New York, the Macmillan Company.
    In The Elementary Forms of Religious Life (1912), Emile Durkheim sets himself the task of discovering the enduring source of human social identity.
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  43. S. J. McGrath & Andrzej Wierciński (eds.) (2010). A Companion to Heidegger's Phenomenology of Religious Life. Rodopi.
    In the academic year 1920-1921 at the University of Freiburg, Martin Heidegger gave a series of extraordinary lectures on the phenomenological significance of the religious thought of St. Paul and St. Augustine. The publication of these lectures in 1995 settled a long disputed question, the decisive role played by Christian theology in the development of Heidegger’s philosophy. The lectures present a special challenge to readers of Heidegger and theology alike. Experimenting with language and drawing upon a wide range of (...)
     
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  44. Matthias Fritsch & Jennifer Anna Gosetti-Ferencei (eds.) (2010). The Phenomenology of Religious Life. Indiana University Press.
    The Phenomenology of Religious Life presents the text of Heidegger’s important 1920–21 lectures on religion. The volume consists of the famous lecture course Introduction to the Phenomenology of Religion, a course on Augustine and Neoplatonism, and notes for a course on The Philosophical Foundations of Medieval Mysticism that was never delivered. Heidegger’s engagements with Aristotle, St. Paul, Augustine, and Luther give readers a sense of what phenomenology would come to mean in the mature expression of his thought. Heidegger (...)
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  45.  8
    Greg Peters (2013). John Henry Newman's Theology of the Monastic/Religious Life as a Means to Holiness. Newman Studies Journal 10 (2):7-17.
    By the late 1830s, John Henry Newman and Edward Bouverie Pusey were discussing the re-introduction of monastic/religious life into the Church of England. Though Newman did not remain in the Church of England long enough to see the full flowering of this effort, his writings as an Anglican theologian reveal that he viewed the monastic/religious life as a central way in which a person could grow in holiness and also a means of fostering the holiness of (...)
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  46.  17
    A. Mark Smith (2006). Seeing and Being Seen in the Later Medieval World: Optics, Theology, and Religious Life (Review). Journal of the History of Philosophy 44 (3):473-474.
    A. Mark Smith - Seeing and Being Seen in the Later Medieval World: Optics, Theology, and Religious Life - Journal of the History of Philosophy 44:3 Journal of the History of Philosophy 44.3 473-474 Dallas G. Denery, II. Seeing and Being Seen in the Later Medieval World: Optics, Theology, and Religious Life. Cambridge Studies in Medieval Life and Thought , 63. Cambridge-New York: Cambridge University Press, 2005. Pp. x + 202. Cloth, $75.00. Among the metaphors (...)
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  47.  7
    Mary Cresp (2012). Australian Religious Life Since Vatican II: A Personal Journey. The Australasian Catholic Record 89 (4):458.
    Cresp, Mary Some months ago while driving I heard an interview with writer Alan Moore on the radio and was so captured by his comments about trends in modern society that I had to pull over to the side of the road and stop to concentrate on what he was saying. I ordered his book, No Straight Lines, and found he presents an inspiring plea for a more human-centric world, more able organisations and more vibrant and equitable economies relevant to (...)
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  48. Matthias Fritsch & Jennifer Anna Gosetti-Ferencei (eds.) (2010). The Phenomenology of Religious Life. Indiana University Press.
    The Phenomenology of Religious Life presents the text of Heidegger’s important 1920–21 lectures on religion. The volume consists of the famous lecture course Introduction to the Phenomenology of Religion, a course on Augustine and Neoplatonism, and notes for a course on The Philosophical Foundations of Medieval Mysticism that was never delivered. Heidegger’s engagements with Aristotle, St. Paul, Augustine, and Luther give readers a sense of what phenomenology would come to mean in the mature expression of his thought. Heidegger (...)
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  49.  92
    R. D. Orr & L. B. Genesen (1997). Requests for "Inappropriate" Treatment Based on Religious Beliefs. Journal of Medical Ethics 23 (3):142-147.
    Requests by patients or their families for treatment which the patient's physician considers to be "inappropriate" are becoming more frequent than refusals of treatment which the physician considers appropriate. Such requests are often based on the patient's religious beliefs about the attributes of God (sovereignty, omnipotence), the attributes of persons (sanctity of life), or the individual's personal relationship with God (communication, commands, etc). We present four such cases and discuss some of the basic religious tenets of the (...)
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  50. Souran Mardini (2014). The Mission of Man. Murat Center.
     
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