Results for 'Religious life Islam'

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  1.  97
    The Beginning of Human Life: Islamic Bioethical Perspectives.Mohammed Ghaly - 2012 - 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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  2.  13
    Expressing Islam: Religious Life and Politics in Indonesia * Edited by Greg Fealy and Sally White.R. W. Hefner - 2010 - Journal of Islamic Studies 21 (3):479-482.
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  3. Windows on the House of Islam: Muslim Sources on Spirituality and Religious Life[REVIEW]Daniel Peterson - 1999 - The Medieval Review 2.
     
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  4.  99
    A Comparison of Islam and Christianity as Frame Work for Religious Life.G. S. H. Marshall - 1960 - Diogenes 8 (32):49-74.
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  5.  8
    Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life * BY JAMIL M. ABUN-NASR.R. Rozehnal - 2009 - Journal of Islamic Studies 20 (1):124-127.
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  6.  2
    The Religious Life of Ukraine in its Prospects.Anatolii M. Kolodnyi - 2008 - Ukrainian Religious Studies 48:12-22.
    Ukraine has left a prominent mark in world religious history. I will not begin to substantiate my opinion here broadly, but I believe that it was Ukraine that gave way to Eastern Christianity, which ensured the preservation of Orthodoxy as its specific denomination. Moreover, in the thirteenth century, through its resistance to the invasion of the Tatar-Mongols, it preserved the Christian world from the onset of Islam. Through the Vladimir tradition, Ukraine has maintained the desire of the two (...)
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  7.  10
    Islamic Perspectives on Clinical Intervention Near the End-of-Life: We Can but Must We?Aasim I. Padela & Omar Qureshi - 2017 - Medicine, Health Care and Philosophy 20 (4):545-559.
    The ever-increasing technological advances of modern medicine have increased physicians’ capacity to carry out a wide array of clinical interventions near the end-of-life. These new procedures have resulted in new “types” of living where a patient’s cognitive functions are severely diminished although many physiological functions remain active. In this biomedical context, patients, surrogate decision-makers, and clinicians all struggle with decisions about what clinical interventions to pursue and when therapeutic intent should be replaced with palliative goals of care. For some (...)
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  8.  2
    Islamic Perspectives on Clinical Intervention Near the End of Life: We Can but Must We?Aasim I. Padela & Omar Qureshi - 2019 - In Timothy D. Knepper, Lucy Bregman & Mary Gottschalk (eds.), Death and Dying : An Exercise in Comparative Philosophy of Religion. Springer Verlag. pp. 201-225.
    The ever-increasing technological advances of modern medicine have increased physicians’ capacity to carry out a wide array of clinical interventions near the end of life. These new procedures have resulted in new “types” of living where a patient’s cognitive functions are severely diminished although many physiological functions remain active. In this biomedical context, patients, surrogate decision-makers, and clinicians all struggle with decisions about what clinical interventions to pursue and when therapeutic intent should be replaced with palliative goals of care. (...)
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  9.  37
    The Moral Code in Islam and Organ Donation in Western Countries: Reinterpreting Religious Scriptures to Meet Utilitarian Medical Objectives.Mohamed Y. Rady & Joseph L. Verheijde - 2014 - Philosophy, Ethics, and Humanities in Medicine 9:11.
    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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  10. Islamic Philosophy of Human Life.Muḥammad T̤āhirulqādrī - 1986 - Idara Minhaj-Ul-Quran.
  11.  12
    Transformation of Islamic Work Ethic and Social Networks: The Role of Religious Social Embeddedness in Organizational Networks.Erdem Kirkbesoglu & Ali Selami Sargut - 2016 - Journal of Business Ethics 139 (2):313-331.
    The aim of this study is to explore the influence of religious beliefs on social or work-related ties of managers who are member of organizational networks representing two different ideologies in Turkey. In this research, the emergence of secular and devout entrepreneurs is considered as a phenomenon, and special attention is paid to religious transformation and secularism in Turkey. Social network analysis method is used to define the nature of communication links among 80 chairmen who are the members (...)
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  12.  31
    Ethical Obligations and Clinical Goals in End-of-Life Care: Deriving a Quality-of-Life Construct Based on the Islamic Concept of Accountability Before God.Aasim Padela & Afshan Mohiuddin - 2015 - American Journal of Bioethics 15 (1):3-13.
    End-of-life medical decision making presents a major challenge to patients and physicians alike. In order to determine whether it is ethically justifiable to forgo medical treatment in such scenarios, clinical data must be interpreted alongside patient values, as well as in light of the physician's ethical commitments. Though much has been written about this ethical issue from religious perspectives , little work has been done from an Islamic point of view. To fill the gap in the literature around (...)
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  13.  22
    The Ethics of Islam.Syed Ameer Ali - 1970 - [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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  14.  43
    1. Islam And Democratic Dialogue: Is a Muslim Gandhi Possible?: Integrating Cultural and Religious Plurality in Islamic Traditions.Ramin Jahanbegloo - 2010 - Philosophy and Social Criticism 36 (3-4):309-323.
    In the past decade, Islam has come to be associated more than ever with images of extremism and violence. Osama bin Laden and Saddam Hussein are stock characters in this association, in the aftermath of 11 September and the ‘war on terror’. Lost in all this is a long record of Muslim experience of non-violent change and peace-making. Yet Islam hardly glorifies violence — and does quite explicitly glorify its opposite. History offers much evidence of Muslim tolerance and (...)
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  15.  11
    Ample Religious Freedom and the Fear of Islam.Anna Głąb - 2014 - 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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  16.  2
    The Beginning of Life Issues: An Islamic Perspective.Piyali Mitra - 2021 - Journal of Religion and Health 60 (2):663-683.
    Islam gives legal precedence to purity of lineage and known parenthood of all children. In Islam treatment to infertility using IVF is permitted within validity of marriage contract with no genes mixing. The paper shows that the Qur’ān, the word of Allah, and science, the deeds of Allah are not in major conflicts in defining the start of human life. The Holy Qur’ān provides an elegant description of origin, developmental stages of intra-uterine life. The Hadith explains (...)
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  17. Islam and Personhood in the Senegambia: Life and Times of Seringne Mass Kah, 1827-1936.Bala S. K. Saho - 2011 - Mangroves.
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  18.  27
    Beyond Herberg: An Islamic Perspective On Religious Pluralism In The Usa After 9/11.Hajer Ben Hadj Salem - 2005 - 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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  19.  87
    Islamic Education, Eco-Ethics and Community.Najma Mohamed - 2014 - Studies in Philosophy and Education 33 (3):315-328.
    Amid the growing coalescence between the religion and ecology movements, the voice of Muslims who care for the earth and its people is rising. While the Islamic position on the environment is not well-represented in the ecotheology discourse, it advances an environmental imaginary which shows how faith can be harnessed as a vehicle for social change. This article will draw upon doctoral research which synthesised the Islamic ecological ethic (eco-ethic) from sacred texts, traditions and contemporary thought, and illustrated how this (...)
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  20. Islamic Life and Thought.Seyyed Hossein Nasr - 1982 - Religious Studies 18 (4):528-529.
    This collection of essays by one of the best known contemporary Muslim scholars writing in English covers many facets of Islamic life and thought. The author has brought together studies dealing with the practical as well as intellectual aspects of Islam in both their historical and contemporary reality. The contemporary significance of themes such as religion and secularism, the meaning of freedom, and the tradition of Islamic science and philosophy is given particular attention.
     
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  21.  13
    Everyday Life of a Chinese Muslim: Between Religious Retention and Material Acculturation.Ayesha Qurrat Ul Ain - 2015 - 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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  22.  46
    Brain Death in Islamic Ethico-Legal Deliberation: Challenges for Applied Islamic Bioethics.Aasim I. Padela, Ahsan Arozullah & Ebrahim Moosa - 2013 - Bioethics 27 (3):132-139.
    Since the 1980s, Islamic scholars and medical experts have used the tools of Islamic law to formulate ethico-legal opinions on brain death. These assessments have varied in their determinations and remain controversial. Some juridical councils such as the Organization of Islamic Conferences' Islamic Fiqh Academy (OIC-IFA) equate brain death with cardiopulmonary death, while others such as the Islamic Organization of Medical Sciences (IOMS) analogize brain death to an intermediate state between life and death. Still other councils have repudiated the (...)
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  23.  36
    Islam: A Contemporary Philosophical Investigation.Imran Aijaz - 2018 - New York, NY, USA: Routledge.
    Islam as a religion and a way of life guides millions of people around the world and has a significant impact on worldly affairs. To many Muslims, however, a philosophical understanding or assessment of Islamic belief is seen as a feeble and religiously inappropriate attempt to understand matters that are beyond rational comprehension. Islam: A Contemporary Philosophical Investigation explores this issue in detail, by guiding readers through a careful study of the relationship between faith and reason in (...)
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  24.  57
    Commanding Right and Forbidding Wrong in Islamic Thought.Michael Cook - 2000 - 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 rigourous 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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  25.  58
    The Perceived Role of Islam in Immigrant Muslim Medical Practice Within the USA: An Exploratory Qualitative Study.A. I. Padela, H. Shanawani, J. Greenlaw, H. Hamid, M. Aktas & N. Chin - 2008 - 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 (...)
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  26.  1
    Islam, Women and Violence.Anna King - 2009 - Feminist Theology 17 (3):292-328.
    Islam is a religion of vast dimensions which has inspired great civilizations and today offers many men and women comfort and ethical guidance. In this paper I suggest that the tension between the Qur'an accepted as the perfect timeless word of God and the encultured dynamic Islam of nearly a quarter of the world's population results in contending perspectives of women's role and rights. The Qur'an gives men and women spiritual parity, but there are verses in the Qur'an (...)
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  27.  4
    Clinical Ethics from the Islamic Perspective.Ala S. Obeidat & Paul A. Komesaroff - 2021 - Journal of Bioethical Inquiry 18 (2):335-348.
    Like other Arab countries, Jordan must find ways of responding to the rapid processes of change affecting many aspects of social life. This is particularly urgent in healthcare, where social and technical change is often manifested in tensions about ethical decision-making in the clinic. To explore the attitudes, beliefs and concerns relating to ethical decision-making among health professionals in Jordanian hospitals, a qualitative study was conducted involving face-to-face interviews with medical personnel in four hospitals in Amman, the capital of (...)
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  28.  96
    The Seal of Philosophy: Tymieniecka’s Phenomenology of Life in Islamic Metaphysical Perspective.Olga Louchakova-Schwartz - 2014 - In Anna-Teresa Tymieniecka, Nazif Muhtaroglu & Detlev Quintern (eds.), Islamic and Occidental Philosophy in Dialogue, 7. Dordrecht, Netherlands: Springer. pp. 71-101.
    This paper argues that the Islamic metaphysical vision finds its Western philosophical counterpart in Anna-Teresa Tymienecka's Phenomenology of Life. Comparative analysis of the main categories and strategies of knowledge in Islamic metaphysics and the Phenomenology of Life demonstrates obvious similarities, but also significant distinctions whereby the systems can be viewed as complementary. Tymieniecka’s philosophy begins with epoché on preceding philosophical knowledge, while Islamic philosophy begins with revelation. Tymieniecka uses presuppositionless phenomenological direct intuition combined with reflective analysis, while Sufi (...)
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  29.  11
    Seyyed Hossein Nasr. Islamic Life and Thought. Pp. 232.Michael L. Fitzgerald - 1982 - Religious Studies 18 (4):528.
  30.  50
    Islamic Views on Artificial Nutrition and Hydration in Terminally Ill Patients.Sami Alsolamy - 2014 - Bioethics 28 (2):96-99.
    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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  31.  32
    ‘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.Alison Shaw - 2012 - 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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  32.  3
    Living the Ethics and Morality of Islam.Ali Ünal - 2009 - Tughra Books.
    The "How to Live as a Muslim" series is an essential guide for anyone who seeks to acquire an accurate knowledge of Islam, as it elucidates all the facets of Islam with precise brevity in three volumes: An Introduction to Islamic Faith and Thought, Living in the Shade of Islam, and Living the Ethics and Morality of Islam, respectively. The first volume of the series delves into the heart of the matter, presenting clearly the fundamentals and (...)
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  33. Islām Kī Ruḥānī Qadren̲: Maut Nahīn, Zindagī.Muḥammad Ḥanīf Rāme - 2005 - Sang-I Mīl Pablikeshanz.
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  34.  37
    The Good Muslim: Reflections on Classical Islamic Law and Theology.Mona Siddiqui - 2012 - 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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  35.  14
    Perceptions of Islamic Soteriology and its Interpretations.Marjana Harcet - 2014 - Journal for the Study of Religions and Ideologies 13 (38):39-56.
    Understanding of the afterlife significantly determines life of members of individual religions and this article defines how Muslims understand the last realities, which paths lead to Jannat (heaven) and which to Jahannam (hell), and how these afterlife dwellings are presented in Qur’an. Demonstration of Islamic soteriology includes a description of differences between the Sunni and the Shia interpretation of salvation, because the differences between them are often overlooked or remain in the background due to the generally widespread Sunni interpretation (...)
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  36.  3
    Johann Wolfgang von Goethe: A Life With Islām.Francesca Bocca-Aldaqre - 2019 - Intellectual Discourse 27 (2):507-530.
    Goethe’s religiosity appears at the same time profoundly sincere yetescaping confessional labels. It has been claimed that Goethe was Christian,theist, mason, and even a pagan. Our work aims at studying Goethe’sreligiosity throughout his life, and in particular in his relationship with Islām.Of all religions Goethe studied and interacted with, Islām is remarkably absentfrom literary critic, yet he elaborated it throughout his life. We will proposea periodisation which divides his relationship with Islām into four stages, inwhich specific religious (...)
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  37.  41
    Understanding Religious Ethics.Charles T. Mathewes - 2010 - Wiley-Blackwell.
    God and morality -- Jewish ethics -- Christian ethics -- Islamic ethics -- Friendship -- Sexuality -- Marriage and family -- Lying -- Forgiveness -- Love and justice -- Duty, law, conscience -- Capital punishment -- War (I) : towards war -- War (II) : in war -- Religion and the environment -- Pursuits of happiness : labor, leisure, and life -- Good and evil.
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  38. Islamic Psychoteraphy and Social Disruption.Naharin - Suroyya - 2020 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 14 (2):189-213.
    This paper uses the perspective of Islamic psychotherapy to examine the development of science and technology and its influence on the changes in adolescent life based on the values of the Qur’an and the Hadi>th. It particularly addresses the practice of Islamic counseling at an Islamic Junior Middle-School, Madrasah Tsanawiyah Negeri/MTsN 4. This article further argues the applicability of Islamic Psychotherapy as a model of overcoming crisis among the students through religious activities. Islamic psychotherapy dictates students to manage (...)
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  39.  26
    A Cultural-Psychological Theory of Contemporary Islamic Martyrdom.C. Dominik Güss, Ma Teresa Tuason & Vanessa B. Teixeira - 2007 - Journal for the Theory of Social Behaviour 37 (4):415–445.
    What political, economic, religious, and emotional factors are involved in a person's decision to kill civilians and military personnel through the sacrifice of his or her own life? Data for this research were secondary analyses of interviews with Islamic martyrs, as well as their leaders’ speeches. This investigation into the cultural-psychological explanations for Islamic martyrdom leads to a model explaining a person's decision to carry out the mission as resulting from a combination of four factors: the historical-cultural context, (...)
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  40. Ethical Issues in Six Religious Traditions.Peggy Morgan & Clive Lawton - 2007 - Columbia University Press.
    A new edition of this bestseller, the only book to cover this range of ethical issues with attention both to the roundedness and individual integrity of each religious tradition and to focused issues which are of contemporary interest. The format of the book has not changed. It provides for parallel study of the values held by different communities, exploring the ethical foundations of Hinduism, Buddhism, Sikhism, Judaism, Christianity, and Islam. Each section introduces a different religion and sets the (...)
     
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  41.  61
    Advance Medical Directives: A Proposed New Approach and Terminology From an Islamic Perspective. [REVIEW]Hamdan Al-Jahdali, Salim Baharoon, Abdullah Al Sayyari & Ghiath Al-Ahmad - 2013 - Medicine, Health Care and Philosophy 16 (2):163-169.
    Advance directives are specific competent consumers’ wishes about future medical plans in the event that they become incompetent. Awareness of a patient’s autonomy particularly, in relation to their right to refuse or withdraw treatment, a right for the patient to die from natural causes and interest in end of life issues were among the main reasons for developing and legalizing advance medical directives in developed countries. However, in many circumstances cultural and religious aspects are among many factors that (...)
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  42.  10
    Resolusi Konflik Dan Islam Nusantara: Memromosikan Dialog Antar Budaya Dan Rekognisi Sosial.Masykur Wahid - 2018 - Refleksi 15 (2):139-164.
    This paper is a philosophical study about conflicts resolution and Islam Nusantara among multicultural societies. This article discusses the relationships between individuals who produce social conflicts of ethnic and religious nuance. Referring to the theory of multiculturalism from Bhikhu Parekh, literature study method, phenomenology of religious life method, and critical reflection method, it is concluded that the social conflicts emerged from an individual behavior that interprets moral and cultural in different view; and happened in countries that (...)
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  43.  5
    The Effect to Religious Commitment Rate Life Styles of Tehrani Youth.Abolfazl Zolfaghari & Shima Nosrati - 2012 - Social Research (Islamic Azad University Roudehen Branch) 5 (14):101-117.
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  44.  26
    Between Quality of Life and Hope. Attitudes and Beliefs of Muslim Women Toward Withholding and Withdrawing Life-Sustaining Treatments.Chaïma Ahaddour, Stef Van den Branden & Bert Broeckaert - 2018 - Medicine, Health Care and Philosophy 21 (3):347-361.
    The technological advances in medicine, including prolongation of life, have constituted several dilemmas at the end of life. In the context of the Belgian debates on end-of-life care, the views of Muslim women remain understudied. The aim of this article is fourfold. First, we seek to describe the beliefs and attitudes of middle-aged and elderly Moroccan Muslim women toward withholding and withdrawing life-sustaining treatments. Second, we aim to identify whether differences are observable among middle-aged and elderly (...)
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  45.  6
    Islamic Ethics in Social Media.Lisnawati Desi Erawati - 2020 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 14 (1):17-34.
    This article addresses social media, family life and its intersection with Islamic ethics. It particularly discusses the use of social media to protect harmony of family life as to which communication ethics on social media for married-couples to prevent family disharmony. A close look at sources ranging from Islamic sources, magazines, newspapers, official documents of the local religious court, this article argues that there are seven communication ethics through social media crucial to prevent disharmony. These seven are (...)
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  46. The Crisis of Knowledge in Islam : The Case of Al-'Amiri'.Paul L. Heck - 2006 - Philosophy East and West 56 (1):106-135.
    : Skepticism as doubts about religious knowledge played a significant role in the intellectual reflection of the fourth and fifth Islamic centuries, a period of considerable plurality within Islam on many levels. Such skepticism was directed at revealed knowledge that spelled out the customs and norms particular to the Islamic way of life. Doubts were pushed by theologians who, themselves caught within a web of "parity of evidence" between the various schools of Islam, saw little hope (...)
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  47.  22
    Prayer-Bots and Religious Worship on Twitter: A Call for a Wider Research Agenda.Carl Öhman, Robert Gorwa & Luciano Floridi - 2019 - Minds and Machines 29 (2):331-338.
    The automation of online social life is an urgent issue for researchers and the public alike. However, one of the most significant uses of such technologies seems to have gone largely unnoticed by the research community: religion. Focusing on Islamic Prayer Apps, which automatically post prayers from its users’ accounts, we show that even one such service is already responsible for millions of tweets daily, constituting a significant portion of Arabic-language Twitter traffic. We argue that the fact that a (...)
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  48.  6
    The Contemporary Islamic Law Paradigm in Indonesia.Moh Dahlan - 2019 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 13 (2):313-338.
    This paper by using the ijtihad paradigm of maqâshid al-syarî’ah of JasserAudah and the descriptive-analytical approach, would like to emphasize that the role of religion and economic welfare are two things that cannot be separated. Although in practice these two things often face obstacles, especially in the matter of diversity in religious life because of the superficial ijtihad paradigm of Islamic law. Based on the contemporary paradigm that seeks to provide new criteria in the conception of qath’i al-dlilalah (...)
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  49.  4
    Islamic Psychoteraphy as a Means of Adolescent Education in the Disruptive Era.Naharin - Suroyya - 2020 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 14 (2):257-283.
    This paper uses the perspective of Islamic psychotherapy examine the development of science and technology in its influence on the changes in adolescent life based on the values of the Qur’an and the Hadith. This research was conducted at MTs Negeri 4 Tulungagung by making student learning activities as the object of research studies. Islamic education is carried out with a spirituality approach through pray, exemplary, patience and sincerity, motivating advice and supervision. Islamic psychotherapy teaches ways to manage mind, (...)
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  50.  15
    Current Religious Changes in Serbia and Integration in Europe.Mirko Blagojevic - 2006 - Filozofija I Društvo 2006 (29):95-111.
    In the last decade and a half the process of desecularization has been undoubtedly verified in Serbia. Not only that the changes have been verified in the religious complex in general, but in traditional religious groups in particular as well. The revival of religiousness and people?s attachment to religion and church have been clearly proved in all aspects of religious life: in the areas of religious identification, doctrinaire religious beliefs and ritual religious practices. (...)
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