Titlebook: Epistemology of the Quran; Elements of a Virtue M. Ashraf Adeel Book 2019 Springer Nature Switzerland AG 2019 Epistemic Concepts in the Qur

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Ingo Zimmermann,Jens Rüter,Frank Bettingerstic in nature. Three basic ideas emerge from various functions of understanding mentioned in the Qur’ān: that understanding is gained by grasping the deeper logical or interpretive implications of principles or phenomena or story; that understanding is involved in grasping the ethical and the wiser

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Anatomie strategischer Entscheidungenrstanding, and best possible ways to argue, as they combine to lead us to overall righteousness. For the Qur’ān wisdom is some form of knowledge and understanding that produce comprehensive righteousness in one’s life. It is a virtuous state that the Qur’ān takes to be a product of knowledge and und

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https://doi.org/10.1007/978-3-662-41345-6entious effort to avoid ignorance and attain knowledge. However, knowledge by itself is not the only epistemic goal and a holistic understanding of various areas of life is the next target. At the third and final stage the goal is the attainment of wisdom. Here knowledge and understanding have to be

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https://doi.org/10.1007/978-3-030-17558-0Epistemic Concepts in the Quran; Virtue Epistemology; Intellectual Virtues; Ignorance and Episteme Virt

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Introductory: An Overview,l conscientiousness for the Qur’ānic view of knowledge. The epistemic state of understanding is similarly linked with . or epistemic conscientiousness. Finally wisdom is said to result from the reflection of holistic understanding upon itself for sharpening intellectual and moral conscience or

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Ingo Zimmermann,Jens Rüter,Frank Bettingerles. It is noted that the Qur’ān sometimes refers to understanding as an ability or disposition and sometimes as the cognitive state attained as a result of the exercise of such an ability or disposition. The views of Zagzebsky, Kvanvig, and Pritchard on understanding are given and compared with the Qur’ānic position.

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On Understanding,les. It is noted that the Qur’ān sometimes refers to understanding as an ability or disposition and sometimes as the cognitive state attained as a result of the exercise of such an ability or disposition. The views of Zagzebsky, Kvanvig, and Pritchard on understanding are given and compared with the Qur’ānic position.