Results for 'Religious life Islam'

999 found
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  1.  97
    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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  2.  12
    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.  34
    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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  5.  2
    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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  6.  6
    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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  7.  23
    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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  8.  11
    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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  9.  21
    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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  10. Sunahre Aurāq: Tārīk̲h̲-I Islām Se Camakte Damakte Vaqiʻāt.Abdul Malik Mujahid - 2006 - Dārussalām.
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  11. Living the Ethics and Morality of Islam.Ali Ünal - 2009 - Tughra Books.
     
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  12. Islām Kī Ruḥānī Qadren̲: Maut Nahīn, Zindagī.Muḥammad Ḥanīf Rāme - 2005 - Sang-I Mīl Pablikeshanz.
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  13. Islamic Philosophy of Human Life.Muḥammad T̤āhirulqādrī - 1986 - Idara Minhaj-Ul-Quran.
  14.  14
    Multidimensional Approach to Religion: A Way of Looking at Religious Phenomena.Talip Küçükcan - 2005 - 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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  15.  93
    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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  16.  26
    '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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  17.  6
    Faith and Practice Are Different Matters in Islam.Sînziana Preda - 2015 - 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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  18. 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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  19.  26
    Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam.Sandu Frunza - 2007 - 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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  20.  54
    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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  21. Warisan Sang Murabbi: Pilar-Pilar Asasi.Rahmat Abdullah - 2008 - Tarbawi Press.
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  22. Ādāb-I Ḥayāt.Amturrafīq Ẓaffar - 2004 - Shuʻbah-Yi Ishāʻat Lajnah ImāʼIllāh.
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  23. Rawḍ Al-Ṣāliḥīn.Faḍl Allāh & Muḥammad Ḥasan - 2004 - Dār Al-Madá.
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  24. Nasri Akhloqī Badeii Ḣusaĭn Voizi Koshifī.Mirzo Aḣmadov - unknown - Vazorati Maorifi Jumḣurii Tojikiston.
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  25. Afz̤al Al-Ḥikāyāt.Abū al-Mukhtār Muḥammad ʻAbd al-Raʼ Ḥaqyār & ūf - 2007 - Maktabah-Yi Qāsimiyah.
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  26. Afz̤al Al-Ḥikāyāt.Abū al-Mukhtār Muḥammad ʻAbd al-Raʼūf Ḥaqyār - 2007 - Maktabah-Yi Qāsimiyah.
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  27. Irshādāt-I Madanī.Abūlḥasan Bārahbankvī - 2004 - Milne Kā Patah, Maktabah-Yi Buk̲h̲ārī.
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  28. Kimiëi Saodat. Ghazzālī - 2008 - Er-Graf.
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  29. Ėḣëu Ulumi-D-Din. Ghazzālī - 2008 - Ėr-Graf.
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  30. Qurʼān Aur Ṣāhib-I Qurʼān.Muḥammad Ismāʻīl Shafīq Ghoṭkī - 2005 - Mushtāq Buk Karnar.
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  31. Islāmī Ādāb-I Zindagī.Mụhammad Manṣūrruzamān̲ Ṣiddīqī - 2004 - Milne Ke Pate, Ṣiddīiqī Ṭrasṭ.
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  32. Āk̲h̲lāq-I Muḥsinī: Mutarjam.Ḥusayn Vāʻiẓ Kāshifī - 2005 - Prākrit Bhārtī Akādmī.
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  33. Ashiyāʼe Z̤urūrat Kā Islāmī Miʻyār.Umm-I. ʻAbd-I. Munīb - 2004 - Mashribah-Yi ʻilm o Ḥikmat.
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  34. Iṣlāḥ-I Muʻāsharah Ke Rahnumā Uṣūl: Muʻāshare Kī Iṣlāḥ Ke Liʼe Z̤arūrī Aur Bihtarīn Uṣūlon̲ Kā Ek Nafīs Majmūʻah.Muḥammad Hārūn Muʻāviyah - 2006 - Amrīkah Men̲ Milne [Kā Patah], Darul-Uloom Al-Madania.
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  35. Ahl-I Dil Ke Taṛpā Dene Vāle Vāqiʻāt.Zulfiqār Aḥmad Naqshbandī - 2008 - Milne [Kā Patā], Maktabah Al-ʻarab.
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  36. Niḣolḣoi Nekī.Tavfiq Rifoʺī - 2008 - [S.N.].
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  37.  30
    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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  38. The Hallowed Valley: A Muslim Philosophy of Religion.Muḥammad Kāmil Ḥusayn - 1977 - American University in Cairo Press.
     
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  39. Easy Good Deeds.Muḥammad Taqī ʻUs̲mānī - 1993 - Distributors, Bait-Ul-Quran.
     
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  40. Mehmed Birgivî'nin (929-981/1523-1573) Dinî Ve Siyasî Görüşleri.Emrullah Yüksel - 2011 - Türkiye Diyanet Vakfı.
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  41. Islāmī Muʻāshirat.Ṣalāḥuddīn Yūsuf - 2005 - Dārussalām.
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  42.  10
    Fitting Religious Life Into the Life of Schools. James and Rorty in Conversation.Bianca Thoilliez - 2019 - Ethics and Education 14 (2):157-170.
    ABSTRACTThe article investigates which epistemological considerations justify how religious life fits into the school life, and examines the debate on the participation of religiosity in the education system. I do this, first, by addressing the pedagogical implications of the distinction between public and private as maintained by Richard Rorty and, second, by reconsidering the pluralist metaphysics held by William James as an alternative path to understanding and re-addressing the question of religious life in school (...). The article analyzes how the strict separation of projects of individual self-creation and the public sphere, as defended by Rorty, poses problems in implementing pluralism in democratic societies and their educational institutions. (shrink)
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  43.  1
    The Process of Confessionalization of Religious Life in Ukraine is an Object of Scientific Study.Valeriy V. Klymov - 2006 - Ukrainian Religious Studies 40:110-116.
    Based on the fact that the denomination is an institutional system that includes, as components, a certain doctrine, its history, religious and religious practices, church-organizational structure, membership of which identifies and unites this group of believers organizationally, ideologically, morally, dogmatically, psychologically, the confessionalization of religious life is understood.
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  44. Language and Writing as Components of Church and Religious Life of Christians.Tetyana Gorbachenko - 1998 - Ukrainian Religious Studies 8:14-21.
    A complex and controversial social phenomenon is religious and religious life. An important part of it is the preaching of the word of God based on the use of language and writing, on the basis of which sacred books and other written sources for the submission of religious cults are made. The linguistic aspect of the social significance of language and writing as part of the church and religious life of Christians is considered.
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  45. Religious Life of Ukraine in 1998 in Figures.Anatolii M. Kolodnyi - 1999 - Ukrainian Religious Studies 10:92-93.
    In 1998, Ukraine continued to characterize complex processes in the field of religious life, interdenominational and inter-church relations. On January 1, 1999, there were 21,018 registered religious organizations, 825 communities declared their existence. Among these community organizations - 2,934, monasteries - 232 with 4609 monks, religious schools - 94 with 13078 listeners, missions - 144, fraternities - 35. Religious organizations had 19312 servicemen, 6,400 Sunday schools, 173 periodicals. The official list includes 76 religious movements. (...)
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  46. The Convergent Processes of the Religious Life of Our Time.Eduard Martynyuk - 2005 - Ukrainian Religious Studies 35:45-54.
    The most common tendencies in religious life of the second half of the twentieth century, which I propose to call "convergent processes". The term "convergence" was first used by German scholar Henry Frick in his work Comparative Religion. In seeking to approximate the terminology of the natural sciences and social sciences, begun by DF Schlemmacher, G. Frick used the term in the sense in which it was already used primarily in biology, where this concept characterizes the process of (...)
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  47. God in the Religious Life of the Person.Mykhailo G. Murashkin - 2017 - Ukrainian Religious Studies 83:26-29.
    The article by M.Murushkin "God in the religious life of the person" shows that in relation to the question of the existence of God all religions are ultimately at the positions of anthropologizing. At the same time, through the state of God, a believer acquires himself. Therefore, any religious system appears not as a picture of the world, but as a picture of a person.
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  48. Monograph by A. Kolodnyi "Religious Life of Ukraine in the Persons of Its Persons and Researchers".Maryna Tkachuk, Anatoliy Yermolenko, Pavlo Movchan & Petro Yarotskiy - 2017 - Ukrainian Religious Studies 84:146-154.
    Monograph by A. Kolodnyi "Religious Life of Ukraine in the Persons of Its Persons and Researchers" - assessments of its reviewers M. Tkachuk, P.Movchan, A.Yermolenko and P.Yarotsky.
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  49. State Documents on the Examination of Religious Life.Andriy Yurush - 2015 - Ukrainian Religious Studies 76:215-227.
    State documents on the examination of religious life.
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  50.  25
    The Elementary Forms of the Religious Life.Émile Durkheim - 1915 - 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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