LEADER 04075nam 22006255 450 001 9910254973603321 005 20240313111036.0 010 $a9783319293172 010 $a3319293176 024 7 $a10.1007/978-3-319-29317-2 035 $a(CKB)3710000000735028 035 $a(DE-He213)978-3-319-29317-2 035 $a(MiAaPQ)EBC4573239 035 $a(Perlego)3492645 035 $a(EXLCZ)993710000000735028 100 $a20160628d2016 u| 0 101 0 $aeng 135 $aurnn#008mamaa 181 $ctxt$2rdacontent 182 $cc$2rdamedia 183 $acr$2rdacarrier 200 10$aEthical Dimensions of Muslim Education /$fby Nuraan Davids, Yusef Waghid 205 $a1st ed. 2016. 210 1$aCham :$cSpringer International Publishing :$cImprint: Palgrave Macmillan,$d2016. 215 $a1 online resource (XXX, 162 p.) 311 08$a9783319293165 311 08$a3319293168 320 $aIncludes bibliographical references and index. 327 $aPreface; Part I: Ethics, Islam and Education -- Chapter 1. Qur?nic Conceptual Framework of Ethics -- Chapter 2. The Qur?n and the Espousal of Ethics -- Chapter 3. Qur?nic Conceptions of being Muslim -- Chapter 4. Qur?nic Conceptions of Education -- Part II. Participants in Muslim Education -- Chapter 5. The Qur?n and Individual Autonomy -- Chapter 6. Qur?nic Conceptions of Community -- Chapter 7. Qur?nic Conceptions of being Human -- Chapter 8. Qur?nic Conceptions of being Muslim, Mu?min, and Muh?sin -- Part III: Instances of Ethical Dimensions -- Chapter 9. Categories of Human Excellence -- Chapter 10. Relationships among People -- Chapter 11. Social and Societal Conflicts -- Chapter 12. Stereotypes, Marginalisation and Exclusion. 330 $aThis 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. Nuraan Davids is a Senior Lecturer in the Department of Education Policy Studs at Stellenbosch University, South Africa. She has previously published Women, Cosmopolitanism and Islamic Education and Citizenship, Education and Violence (with Yusef Waghid). Yusef Waghid is a Distinguished Professor of Philosophy of Education in the Department of Education Policy Studies at Stellenbosch University, South Africa. He has previously published African Philosophy of Education Reconsidered. 606 $aReligion and sociology 606 $aEducation$xPhilosophy 606 $aRace 606 $aIslam 606 $aSociology of Religion 606 $aEducational Philosophy 606 $aPhilosophy of Education 606 $aRace and Ethnicity Studies 606 $aIslam 615 0$aReligion and sociology. 615 0$aEducation$xPhilosophy. 615 0$aRace. 615 0$aIslam. 615 14$aSociology of Religion. 615 24$aEducational Philosophy. 615 24$aPhilosophy of Education. 615 24$aRace and Ethnicity Studies. 615 24$aIslam. 676 $a200.71 700 $aDavids$b Nuraan$4aut$4http://id.loc.gov/vocabulary/relators/aut$0897716 702 $aWaghid$b Yusef$4aut$4http://id.loc.gov/vocabulary/relators/aut 906 $aBOOK 912 $a9910254973603321 996 $aEthical Dimensions of Muslim Education$92540513 997 $aUNINA