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Titlebook: Ethical Dimensions of Muslim Education; Nuraan Davids,Yusef Waghid Book 2016 The Editor(s) (if applicable) and The Author(s) 2016 Religiou

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发表于 2025-3-21 17:30:57 | 显示全部楼层 |阅读模式
书目名称Ethical Dimensions of Muslim Education
编辑Nuraan Davids,Yusef Waghid
视频video
概述Explores ethical dimensions of Muslim education as a means through which to address contemporary issues.Analyses the idea of a Muslim as an ethical being and relates being Muslim to a particular enact
图书封面Titlebook: Ethical Dimensions of Muslim Education;  Nuraan Davids,Yusef Waghid Book 2016 The Editor(s) (if applicable) and The Author(s) 2016 Religiou
描述.This book draws upon ethical dimensions of Muslim education as a means through which to address contemporary issues, such as social and societal conflicts, exclusion and marginalisation, and violence. It argues that an ethical Muslim education is underscored by the practice of autonomous, critical and deliberative engagement that can engender reflective judgement, compassionate recognition and a responsible ethical (Muslim) community. Such a community is not only capable of cultivating human relationships based on non-coercion, truthful and peaceful human coexistence, but can also quell the stereotypes and forms of dystopia and exclusion that are pervasive in contemporary society. Put differently, Muslim education extends the neo-Kantian view that ethical human conduct can be rationalised in terms of achieving morally worthwhile action towards forms of engagement that are potentially disruptive..
出版日期Book 2016
关键词Religious education; Philosophy and education; Schooling; Faith schools; Education and ethics
版次1
doihttps://doi.org/10.1007/978-3-319-29317-2
isbn_softcover978-3-319-80540-5
isbn_ebook978-3-319-29317-2
copyrightThe Editor(s) (if applicable) and The Author(s) 2016
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https://doi.org/10.1007/978-3-319-29317-2Religious education; Philosophy and education; Schooling; Faith schools; Education and ethics
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Enshen Li,Xiaoyu Yuan,Yan Zhangy also consider that the Qurān is both about Allah (God), and of God. In turn, not only does the Qurān address its messenger, the Prophet Muhammad, but it also speaks directly to all of humanity—thereby offering an intertwined message of particularity and universality; that is, . (We have not sent y
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,Materialising the Reconception, 1940–1948, creation. We argue that, without a connection with Allah, a Muslim would not be situated at all—meaning that his/her situatedness is intertwined through speech and knowledge in relation to Allah. The purpose and position of vicegerent to Allah begins to hint at the somewhat inimitable relationship
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