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

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  1. G. S. H. Marshall (1960). A Comparison of Islam and Christianity as Frame Work for Religious Life. Diogenes 8 (32):49-74.score: 435.0
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  2. Shamsul Islam (1975). Kipling's 'Law': A Study of His Philosophy of Life. St. Martin's Press.score: 360.0
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  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.score: 300.0
    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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  4. Muḥammad T̤āhirulqādrī (1986). Islamic Philosophy of Human Life. Idara Minhaj-Ul-Quran.score: 270.0
     
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  5. 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.score: 267.0
    End-of-life organ donation is controversial in Islam. The controversy stems from: (1) scientifically flawed medical criteria of death determination; (2) invasive perimortem procedures for preserving transplantable organs; and (3) 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: (1) reinterpreting (...) scriptures, (2) reeducating faith leaders, and (3) utilizing media campaigns to overcome religious barriers in Muslim communities. This proposal disregards the intensifying scientific, legal, and ethical controversies in Western societies about the medical criteria of death determination in donors. It would also violate the dignity and inviolability of human life which are pertinent values incorporated in the Islamic moral code. Reinterpreting religious scriptures to serve the utilitarian objectives of a controversial end-of-life practice, perceived to be socially desirable, transgresses the Islamic moral code. It may also have deleterious practical consequences, as donors can suffer harm before death. The negative normative consequences of utilitarian secular moral reasoning reset the Islamic moral code upholding the sanctity and dignity of human life. (shrink)
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  6. Mohammed Ghaly (2012). The Beginning of Human Life: Islamic Bioethical Perspectives. Zygon 47 (1):175-213.score: 265.0
    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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  7. Syed Ameer Ali (1970). The Ethics of Islam. [Karachi]Umma Pub. House.score: 225.0
    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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  8. Abdul Malik Mujahid (2006). Sunahre Aurāq: Tārīk̲h̲-I Islām Se Camakte Damakte Vaqiʻāt. Dārussalām.score: 225.0
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  9. Ali Ünal (2009). Living the Ethics and Morality of Islam. Tughra Books.score: 225.0
     
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  10. Muḥammad Ḥanīf Rāme (2005). Islām Kī Ruḥānī Qadren̲: Maut Nahīn, Zindagī. Sang-I Mīl Pablikeshanz.score: 225.0
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  11. Bala S. K. Saho (2011). Islam and Personhood in the Senegambia: Life and Times of Seringne Mass Kah, 1827-1936. Mangroves.score: 220.0
     
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  12. 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.score: 216.0
    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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  13. M. A. Cook (2000). Commanding Right and Forbidding Wrong in Islamic Thought. Cambridge University Press.score: 204.0
    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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  14. Mona Siddiqui (2012). The Good Muslim: Reflections on Classical Islamic Law and Theology. Cambridge University Press.score: 198.0
    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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  15. 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.score: 198.0
    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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  16. Sandu Frunza (2010). Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam. Journal for the Study of Religions and Ideologies 6 (16):174-176.score: 192.0
    Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam The Continuum International Publishing Group, New York, 2006.
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  17. Rahmat Abdullah (2008). Warisan Sang Murabbi: Pilar-Pilar Asasi. Tarbawi Press.score: 180.0
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  18. Amturrafīq Ẓaffar (2004). Ādāb-I Ḥayāt. Shuʻbah-Yi Ishāʻat Lajnah ImāʼIllāh.score: 180.0
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  19. Faḍl Allāh & Muḥammad Ḥasan (2004). Rawḍ Al-Ṣāliḥīn. Dār Al-Madá.score: 180.0
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  20. Mirzo Aḣmadov (uuuu). Nasri Akhloqī Badeii Ḣusaĭn Voizi Koshifī. Vazorati Maorifi Jumḣurii Tojikiston.score: 180.0
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  21. Abū al-Mukhtār Muḥammad ʻAbd al-Raʼ Ḥaqyār & ūf (2007). Afz̤al Al-Ḥikāyāt. Maktabah-Yi Qāsimiyah.score: 180.0
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  22. Abū al-Mukhtār Muḥammad ʻAbd al-Raʼūf Ḥaqyār (2007). Afz̤al Al-Ḥikāyāt. Maktabah-Yi Qāsimiyah.score: 180.0
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  23. Abūlḥasan Bārahbankvī (2004). Irshādāt-I Madanī. Milne Kā Patah, Maktabah-Yi Buk̲h̲ārī.score: 180.0
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  24. Ghazzālī (2008). Kimiëi Saodat. Er-Graf.score: 180.0
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  25. Ghazzālī (2008). Ėḣëu Ulumi-D-Din. Ėr-Graf.score: 180.0
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  26. Muḥammad Ismāʻīl Shafīq Ghoṭkī (2005). Qurʼān Aur Ṣāhib-I Qurʼān. Mushtāq Buk Karnar.score: 180.0
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  27. Mụhammad Manṣūrruzamān̲ Ṣiddīqī (2004). Islāmī Ādāb-I Zindagī. Milne Ke Pate, Ṣiddīiqī Ṭrasṭ.score: 180.0
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  28. Ḥusayn Vāʻiẓ Kāshifī (2005). Āk̲h̲lāq-I Muḥsinī: Mutarjam. Prākrit Bhārtī Akādmī.score: 180.0
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  29. Umm-I. ʻAbd-I. Munīb (2004). Ashiyāʼe Z̤urūrat Kā Islāmī Miʻyār. Mashribah-Yi ʻilm o Ḥikmat.score: 180.0
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  30. 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.score: 180.0
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  31. Zulfiqār Aḥmad Naqshbandī (2008). Ahl-I Dil Ke Taṛpā Dene Vāle Vāqiʻāt. Milne [Kā Patā], Maktabah Al-ʻarab.score: 180.0
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  32. Tavfiq Rifoʺī (2008). Niḣolḣoi Nekī. [S.N.].score: 180.0
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  33. Muḥammad Kāmil Ḥusayn (1977). The Hallowed Valley: A Muslim Philosophy of Religion. American University in Cairo Press.score: 180.0
     
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  34. Muḥammad Taqī ʻUs̲mānī (1993). Easy Good Deeds. Distributors, Bait-Ul-Quran.score: 180.0
     
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  35. Emrullah Yüksel (2011). Mehmed Birgivî'nin (929-981/1523-1573) Dinî Ve Siyasî Görüşleri. Türkiye Diyanet Vakfı.score: 180.0
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  36. Ṣalāḥuddīn Yūsuf (2005). Islāmī Muʻāshirat. Dārussalām.score: 180.0
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  37. Émile Durkheim (1926). The Elementary Forms of the Religious Life. New York, the Macmillan Company.score: 168.0
    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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  38. Mary Cresp (2012). Australian Religious Life Since Vatican II: A Personal Journey. Australasian Catholic Record, The 89 (4):458.score: 168.0
    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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  39. Sami Alsolamy (2014). Islamic Views on Artificial Nutrition and Hydration in Terminally Ill Patients. Bioethics 28 (2):96-99.score: 168.0
    Withholding and withdrawing artificial nutrition and hydration from terminally ill patients poses many ethical challenges. The literature provides little information about the Islamic beliefs, attitudes, and laws related to these challenges. Artificial nutrition and hydration may be futile and reduce quality of life. They can also harm the terminally ill patient because of complications such as aspiration pneumonia, dyspnea, nausea, diarrhea, and hypervolemia. From the perspective of Islam, rules governing the care of terminally ill patients are derived from (...)
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  40. R. D. Orr & L. B. Genesen (1997). Requests for "Inappropriate" Treatment Based on Religious Beliefs. Journal of Medical Ethics 23 (3):142-147.score: 165.0
    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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  41. Mohamed Y. Rady & Joseph L. Verheijde (2013). Brain-Dead Patients Are Not Cadavers: The Need to Revise the Definition of Death in Muslim Communities. [REVIEW] HEC Forum 25 (1):25-45.score: 153.0
    The utilitarian construct of two alternative criteria of human death increases the supply of transplantable organs at the end of life. Neither the neurological criterion (heart-beating donation) nor the circulatory criterion (non-heart-beating donation) is grounded in scientific evidence but based on philosophical reasoning. A utilitarian death definition can have unintended consequences for dying Muslim patients: (1) the expedited process of determining death for retrieval of transplantable organs can lead to diagnostic errors, (2) the equivalence of brain death with human (...)
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  42. A. R. Muhammad (2010). Akulturasi Nilai-Nilai Persaudaraan Islam Model Dayah Aceh. Kementerian Agama Ri, Badan Litbang Dan Diklat, Puslitbang Lektur Keagamaan.score: 151.0
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  43. John Wall (2005). The Creative Imperative: Religious Ethics and the Formation of Life in Common. Journal of Religious Ethics 33 (1):45 - 64.score: 150.0
    Challenging a long-standing assumption of the separation of ethical from poetic activity, this essay develops the basis for a theory of moral life as inherently and radically creative. A range of contemporary post-Kantian ethicists--including Ricoeur, Nussbaum, Kearney, and Gutiérrez--are employed to make the argument that moral practice requires a fundamental capability for creative transformation, imagination, and social renewal. In addition, this poetic moral capability can finally be understood only from the primordial religious point of view of the mystery (...)
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  44. Michael R. Slater (2007). Metaphysical Intimacy and the Moral Life: The Ethical Project of The Varieties of Religious Experience. Transactions of the Charles S. Peirce Society 43 (1):116-153.score: 148.0
    This essay seeks to contribute to our understanding of William James's ethics by reexamining a classic text— The Varieties of Religious Experience—that is not usually read in an ethical light. It shows that James develops an ethics of human flourishing in Varieties, which he grounds in a "piecemeal supernaturalist" cosmology and account of human nature. It also shows that, under the terms of James's view, religious and ethical issues are fundamentally interconnected, and leading a religious life (...)
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  45. Mary Margaret Johanning (1988). Theology and Governance in Religious Life. Philosophy and Theology 3 (1):73-88.score: 146.0
    This article is a set of personal reflections on religious education based upon my experience as general superior of the School Sisters of Notre Dame.
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  46. Breno Martins Campos (2012). A persistência de formas da vida religiosa na modernidade (The persistence of forms of the religious life in modernity). Horizonte 10 (27):1028-1041.score: 146.0
    O processo de desenvolvimento da história (e demais ciências) das religiões, com objeto e metodologia próprios, pode ser analisado por meio das discussões que aprofundaram as relações entre a defesa do caráter racionalista do homem ocidental e a persistência de formas religiosas de expressão no transcorrer dos séculos XIX e XX (bem como neste início de século XXI). Por meio do estudo da história da teologia e das religiões, são estabelecidos critérios para o julgamento das convergências entre movimentos religiosos, também (...)
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  47. David L. Mealand (1982). Francis J. Moloney., S.D.B. Disciples and Prophets, A Biblical Model for the Religious Life. Pp. Xiv + 226. (London: Darton, Longman and Todd, 1980.) £7·95. [REVIEW] Religious Studies 18 (2):276.score: 146.0
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  48. Michael S. Hogue (2010). Science and Religious Anthropology: A Spiritually Evocative Naturalist Interpretation of Human Life. American Journal of Theology and Philosophy 31 (3):269-275.score: 144.0
    In Science and Religious Anthropology: A Spiritually Evocative Naturalist Interpretation of Human Life, Wesley J. Wildman has awakened work in religious anthropology to a new day and a new kind of light. No one who works in religious anthropology, or in religion and science studies more generally, should be taken seriously who has not read, digested, and contended with Wildman’s work. Indeed, if one is looking for an education in genuine interdisciplinarity, in rigorous scholarly analysis and (...)
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  49. Mohamed Rady, Joseph Verheijde & Muna Ali (2009). Islam and End-of-Life Practices in Organ Donation for Transplantation: New Questions and Serious Sociocultural Consequences. [REVIEW] HEC Forum 21 (2):175-205.score: 144.0
    Islam and End-of-Life Practices in Organ Donation for Transplantation: New Questions and Serious Sociocultural Consequences Content Type Journal Article Pages 175-205 DOI 10.1007/s10730-009-9095-8 Authors Mohamed Y. Rady, Mayo Clinic Hospital in Phoenix 5777 East Mayo Boulevard Phoenix Arizona USA 85054 Joseph L. Verheijde, Mayo Clinic College of Medicine 5777 East Mayo Boulevard Phoenix Arizona USA 85054 Muna S. Ali, Arizona State University Phoenix Arizona USA Journal HEC Forum Online ISSN 1572-8498 Print ISSN 0956-2737 Journal Volume Volume 21 Journal (...)
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  50. Nidhal Guessoum (2010). Religious Literalism and Science-Related Issues in Contemporary Islam. Zygon 45 (4):817-840.score: 144.0
    The complex relations between Islam and modern science have so far mostly been examined by thinkers at the conceptual level. The wider interaction of religious scholars and preachers with the general public on science issues is an unexplored area that is worthy of examination, for it often is characterized by a literalistic approach. I first briefly review literalism in its various forms. The classical Islamic jurisprudential school of Zahirism, widely regarded as bearing the flag of juristic literalism, is (...)
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