際際滷shows by User: ManzoorMalik1 / http://www.slideshare.net/images/logo.gif 際際滷shows by User: ManzoorMalik1 / Fri, 02 Feb 2024 15:40:52 GMT 際際滷Share feed for 際際滷shows by User: ManzoorMalik1 Enhancing_Spiritual_Palliative_Care_of_M.pdf /slideshow/enhancingspiritualpalliativecareofmpdf/266069526 enhancingspiritualpalliativecareofm-240202154052-ada1cf4e
An Islamic approach from its theological sources to address the spiritual pain related to palliative care of terminally ill patients can be established on attaining a spiritual stage of soul or spirit termed as reassured soul. The attainment of such stage is based on hope of the patient to receive mercy and forgiveness of God. And the way of attainment of hope is possible by doing the repentance, praying, and patience. In combating the pain and suffering, the patient is supposed to understand that the life in its reality is a test and facing such a test is possible by two ways, one is patient centric by building patience within to endure the suffering and second is seeking help from God by praying. For the spiritual wellbeing, the patient should understand that his suffering is in fact expiation for his sins. On the other hand, the visitors and caregivers of patients have certain responsibilities that contribute to enhancing of the spiritual well-being of the patient, including comforting them by giving hope to the patients and at the same time praying for their recovery. These all elements enhance the spiritual well-being of patients and help in prevention of suffering by spiritual means.]]>
An Islamic approach from its theological sources to address the spiritual pain related to palliative care of terminally ill patients can be established on attaining a spiritual stage of soul or spirit termed as reassured soul. The attainment of such stage is based on hope of the patient to receive mercy and forgiveness of God. And the way of attainment of hope is possible by doing the repentance, praying, and patience. In combating the pain and suffering, the patient is supposed to understand that the life in its reality is a test and facing such a test is possible by two ways, one is patient centric by building patience within to endure the suffering and second is seeking help from God by praying. For the spiritual wellbeing, the patient should understand that his suffering is in fact expiation for his sins. On the other hand, the visitors and caregivers of patients have certain responsibilities that contribute to enhancing of the spiritual well-being of the patient, including comforting them by giving hope to the patients and at the same time praying for their recovery. These all elements enhance the spiritual well-being of patients and help in prevention of suffering by spiritual means.]]> Fri, 02 Feb 2024 15:40:52 GMT /slideshow/enhancingspiritualpalliativecareofmpdf/266069526 ManzoorMalik1@slideshare.net(ManzoorMalik1) Enhancing_Spiritual_Palliative_Care_of_M.pdf ManzoorMalik1 An Islamic approach from its theological sources to address the spiritual pain related to palliative care of terminally ill patients can be established on attaining a spiritual stage of soul or spirit termed as reassured soul. The attainment of such stage is based on hope of the patient to receive mercy and forgiveness of God. And the way of attainment of hope is possible by doing the repentance, praying, and patience. In combating the pain and suffering, the patient is supposed to understand that the life in its reality is a test and facing such a test is possible by two ways, one is patient centric by building patience within to endure the suffering and second is seeking help from God by praying. For the spiritual wellbeing, the patient should understand that his suffering is in fact expiation for his sins. On the other hand, the visitors and caregivers of patients have certain responsibilities that contribute to enhancing of the spiritual well-being of the patient, including comforting them by giving hope to the patients and at the same time praying for their recovery. These all elements enhance the spiritual well-being of patients and help in prevention of suffering by spiritual means. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/enhancingspiritualpalliativecareofm-240202154052-ada1cf4e-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> An Islamic approach from its theological sources to address the spiritual pain related to palliative care of terminally ill patients can be established on attaining a spiritual stage of soul or spirit termed as reassured soul. The attainment of such stage is based on hope of the patient to receive mercy and forgiveness of God. And the way of attainment of hope is possible by doing the repentance, praying, and patience. In combating the pain and suffering, the patient is supposed to understand that the life in its reality is a test and facing such a test is possible by two ways, one is patient centric by building patience within to endure the suffering and second is seeking help from God by praying. For the spiritual wellbeing, the patient should understand that his suffering is in fact expiation for his sins. On the other hand, the visitors and caregivers of patients have certain responsibilities that contribute to enhancing of the spiritual well-being of the patient, including comforting them by giving hope to the patients and at the same time praying for their recovery. These all elements enhance the spiritual well-being of patients and help in prevention of suffering by spiritual means.
Enhancing_Spiritual_Palliative_Care_of_M.pdf from Mohammad Manzoor Malik
]]> 12 0 https://cdn.slidesharecdn.com/ss_thumbnails/enhancingspiritualpalliativecareofm-240202154052-ada1cf4e-thumbnail.jpg?width=120&height=120&fit=bounds document Black http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 Construction_of_a_Basic_Perspective_on_C.pdf /slideshow/constructionofabasicperspectiveoncpdf/266069501 constructionofabasicperspectiveonc-240202153911-e2a82a87
Abstract Objective This research aims at the constructing a basic perspective on critical thinking in line with Islamic principles with a brief explanation of such principles. Methodology This study uses exegetical methods, by studying the relevant parts of the religious texts and systemizing the information in a critical way. Research findings The research demonstrates that the principles for constructing an Islamic critical thinking perspective are found in the primary sources of Islam. The knowledge ( ;悋惺al-'ilm) makes the core of Islamic critical thinking, and means of such knowledge are the revelation (;悋忰 al-wahy), the use of senses ( ;悋忰悋愕al-hawas), intellect (reason and heart, ;悋惺 悋惡al-aql wa al-qalb), historical experience or testimony ( ;悋愕悋忰悸 悋悋愆悋惆悸al-siyahah aw al-shidah), and meditating on the natural and physical world ( ;悋al-kaun). There are other means such as prophetic dreams ( ;悋惘悗悋 悋惶悋惆悸al-ruya al-sadiqah), insight ( ;悋惘悋愕悸al-firasah), illumination (;悋悋愆悸 al-mukashafah), and inspiration (; 悋悋悋al-ilham), though they are dismissed to account for any scholarly opinion or position and thus they remain non-binding according to Shariah. However, they can be a gift of a genius mind that is extraordinarily critical, helping such minds in understanding and creativity. Critical thinking includes using many human faculties and the Quran frequently emphasizes contemplation ;悋惠惘al-tafakur), reflection ( ;悋惠惆惡惘at-tadabbur), understanding ;悋惠 at-tafaqquh), and reasoning ( ;悋惠惺at-taakul); and these concepts are the foundations of critical thinking which could be developed and elaborated in many ways. Applications The need of having an Islamic construction of critical thinking is because of the special worldview of Islam and its conception of knowledge which treats revelation ( ;悋忰al-wahy) as the primary source of belief and knowledge. The findings of the study can be useful in fashioning a basic curriculum for critical thinking for Islamic educational institutions.]]>
Abstract Objective This research aims at the constructing a basic perspective on critical thinking in line with Islamic principles with a brief explanation of such principles. Methodology This study uses exegetical methods, by studying the relevant parts of the religious texts and systemizing the information in a critical way. Research findings The research demonstrates that the principles for constructing an Islamic critical thinking perspective are found in the primary sources of Islam. The knowledge ( ;悋惺al-'ilm) makes the core of Islamic critical thinking, and means of such knowledge are the revelation (;悋忰 al-wahy), the use of senses ( ;悋忰悋愕al-hawas), intellect (reason and heart, ;悋惺 悋惡al-aql wa al-qalb), historical experience or testimony ( ;悋愕悋忰悸 悋悋愆悋惆悸al-siyahah aw al-shidah), and meditating on the natural and physical world ( ;悋al-kaun). There are other means such as prophetic dreams ( ;悋惘悗悋 悋惶悋惆悸al-ruya al-sadiqah), insight ( ;悋惘悋愕悸al-firasah), illumination (;悋悋愆悸 al-mukashafah), and inspiration (; 悋悋悋al-ilham), though they are dismissed to account for any scholarly opinion or position and thus they remain non-binding according to Shariah. However, they can be a gift of a genius mind that is extraordinarily critical, helping such minds in understanding and creativity. Critical thinking includes using many human faculties and the Quran frequently emphasizes contemplation ;悋惠惘al-tafakur), reflection ( ;悋惠惆惡惘at-tadabbur), understanding ;悋惠 at-tafaqquh), and reasoning ( ;悋惠惺at-taakul); and these concepts are the foundations of critical thinking which could be developed and elaborated in many ways. Applications The need of having an Islamic construction of critical thinking is because of the special worldview of Islam and its conception of knowledge which treats revelation ( ;悋忰al-wahy) as the primary source of belief and knowledge. The findings of the study can be useful in fashioning a basic curriculum for critical thinking for Islamic educational institutions.]]> Fri, 02 Feb 2024 15:39:11 GMT /slideshow/constructionofabasicperspectiveoncpdf/266069501 ManzoorMalik1@slideshare.net(ManzoorMalik1) Construction_of_a_Basic_Perspective_on_C.pdf ManzoorMalik1 Abstract Objective This research aims at the constructing a basic perspective on critical thinking in line with Islamic principles with a brief explanation of such principles. Methodology This study uses exegetical methods, by studying the relevant parts of the religious texts and systemizing the information in a critical way. Research findings The research demonstrates that the principles for constructing an Islamic critical thinking perspective are found in the primary sources of Islam. The knowledge ( ;悋惺al-'ilm) makes the core of Islamic critical thinking, and means of such knowledge are the revelation (;悋忰 al-wahy), the use of senses ( ;悋忰悋愕al-hawas), intellect (reason and heart, ;悋惺 悋惡al-aql wa al-qalb), historical experience or testimony ( ;悋愕悋忰悸 悋悋愆悋惆悸al-siyahah aw al-shidah), and meditating on the natural and physical world ( ;悋al-kaun). There are other means such as prophetic dreams ( ;悋惘悗悋 悋惶悋惆悸al-ruya al-sadiqah), insight ( ;悋惘悋愕悸al-firasah), illumination (;悋悋愆悸 al-mukashafah), and inspiration (; 悋悋悋al-ilham), though they are dismissed to account for any scholarly opinion or position and thus they remain non-binding according to Shariah. However, they can be a gift of a genius mind that is extraordinarily critical, helping such minds in understanding and creativity. Critical thinking includes using many human faculties and the Quran frequently emphasizes contemplation ;悋惠惘al-tafakur), reflection ( ;悋惠惆惡惘at-tadabbur), understanding ;悋惠 at-tafaqquh), and reasoning ( ;悋惠惺at-taakul); and these concepts are the foundations of critical thinking which could be developed and elaborated in many ways. Applications The need of having an Islamic construction of critical thinking is because of the special worldview of Islam and its conception of knowledge which treats revelation ( ;悋忰al-wahy) as the primary source of belief and knowledge. The findings of the study can be useful in fashioning a basic curriculum for critical thinking for Islamic educational institutions. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/constructionofabasicperspectiveonc-240202153911-e2a82a87-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> Abstract Objective This research aims at the constructing a basic perspective on critical thinking in line with Islamic principles with a brief explanation of such principles. Methodology This study uses exegetical methods, by studying the relevant parts of the religious texts and systemizing the information in a critical way. Research findings The research demonstrates that the principles for constructing an Islamic critical thinking perspective are found in the primary sources of Islam. The knowledge ( ;悋惺al-&#39;ilm) makes the core of Islamic critical thinking, and means of such knowledge are the revelation (;悋忰 al-wahy), the use of senses ( ;悋忰悋愕al-hawas), intellect (reason and heart, ;悋惺 悋惡al-aql wa al-qalb), historical experience or testimony ( ;悋愕悋忰悸 悋悋愆悋惆悸al-siyahah aw al-shidah), and meditating on the natural and physical world ( ;悋al-kaun). There are other means such as prophetic dreams ( ;悋惘悗悋 悋惶悋惆悸al-ruya al-sadiqah), insight ( ;悋惘悋愕悸al-firasah), illumination (;悋悋愆悸 al-mukashafah), and inspiration (; 悋悋悋al-ilham), though they are dismissed to account for any scholarly opinion or position and thus they remain non-binding according to Shariah. However, they can be a gift of a genius mind that is extraordinarily critical, helping such minds in understanding and creativity. Critical thinking includes using many human faculties and the Quran frequently emphasizes contemplation ;悋惠惘al-tafakur), reflection ( ;悋惠惆惡惘at-tadabbur), understanding ;悋惠 at-tafaqquh), and reasoning ( ;悋惠惺at-taakul); and these concepts are the foundations of critical thinking which could be developed and elaborated in many ways. Applications The need of having an Islamic construction of critical thinking is because of the special worldview of Islam and its conception of knowledge which treats revelation ( ;悋忰al-wahy) as the primary source of belief and knowledge. The findings of the study can be useful in fashioning a basic curriculum for critical thinking for Islamic educational institutions.
Construction_of_a_Basic_Perspective_on_C.pdf from Mohammad Manzoor Malik
]]> 27 0 https://cdn.slidesharecdn.com/ss_thumbnails/constructionofabasicperspectiveonc-240202153911-e2a82a87-thumbnail.jpg?width=120&height=120&fit=bounds document Black http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 Ihsan_as_Islamic_Ethical_Virtue_for_Neig.pdf /slideshow/ihsanasislamicethicalvirtueforneigpdf/266069481 ihsanasislamicethicalvirtueforneig-240202153740-8a29d08a
This study demonstrates that there is a need of addressing neighborhood relationships in contemporary times. And in this regard, a position from Islam is considered in which neighborly relationships are based on Quranic ethical virtue ihsan i.e., doing good to others. The word neighbor in the Quran and Hadith is a general term that is not discriminatory. It includes Muslims and non-Muslims. This insight is very useful for building relationships in multicultural and multireligious communities for harmony and peace. To locate a neighbor, though there are jurisprudential opinions, leaving it to its customary use is preferred in this study. The neighborhood rights and duties are given in detail. And it is also demonstrated that those prophetic narrations in which harming neighbors or committing sins against them is considered as the consequence of the absence of faith in fact show the disgust of such sinful acts; therefore, a sinful Muslim is not considered as a non-believer. The harm is especially illustrated with infringing the privacy of a neighbor. It has been shown that Ihsan includes ethically both non-maleficence and beneficence. Most of the prophetic traditions can be classified under these two categories. In addition to this, it is also shown that the neighborhood relations in Islam also include the Golden Rule which is allencompassing and in principle exhaustive.]]>
This study demonstrates that there is a need of addressing neighborhood relationships in contemporary times. And in this regard, a position from Islam is considered in which neighborly relationships are based on Quranic ethical virtue ihsan i.e., doing good to others. The word neighbor in the Quran and Hadith is a general term that is not discriminatory. It includes Muslims and non-Muslims. This insight is very useful for building relationships in multicultural and multireligious communities for harmony and peace. To locate a neighbor, though there are jurisprudential opinions, leaving it to its customary use is preferred in this study. The neighborhood rights and duties are given in detail. And it is also demonstrated that those prophetic narrations in which harming neighbors or committing sins against them is considered as the consequence of the absence of faith in fact show the disgust of such sinful acts; therefore, a sinful Muslim is not considered as a non-believer. The harm is especially illustrated with infringing the privacy of a neighbor. It has been shown that Ihsan includes ethically both non-maleficence and beneficence. Most of the prophetic traditions can be classified under these two categories. In addition to this, it is also shown that the neighborhood relations in Islam also include the Golden Rule which is allencompassing and in principle exhaustive.]]> Fri, 02 Feb 2024 15:37:40 GMT /slideshow/ihsanasislamicethicalvirtueforneigpdf/266069481 ManzoorMalik1@slideshare.net(ManzoorMalik1) Ihsan_as_Islamic_Ethical_Virtue_for_Neig.pdf ManzoorMalik1 This study demonstrates that there is a need of addressing neighborhood relationships in contemporary times. And in this regard, a position from Islam is considered in which neighborly relationships are based on Quranic ethical virtue ihsan i.e., doing good to others. The word neighbor in the Quran and Hadith is a general term that is not discriminatory. It includes Muslims and non-Muslims. This insight is very useful for building relationships in multicultural and multireligious communities for harmony and peace. To locate a neighbor, though there are jurisprudential opinions, leaving it to its customary use is preferred in this study. The neighborhood rights and duties are given in detail. And it is also demonstrated that those prophetic narrations in which harming neighbors or committing sins against them is considered as the consequence of the absence of faith in fact show the disgust of such sinful acts; therefore, a sinful Muslim is not considered as a non-believer. The harm is especially illustrated with infringing the privacy of a neighbor. It has been shown that Ihsan includes ethically both non-maleficence and beneficence. Most of the prophetic traditions can be classified under these two categories. In addition to this, it is also shown that the neighborhood relations in Islam also include the Golden Rule which is allencompassing and in principle exhaustive. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/ihsanasislamicethicalvirtueforneig-240202153740-8a29d08a-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> This study demonstrates that there is a need of addressing neighborhood relationships in contemporary times. And in this regard, a position from Islam is considered in which neighborly relationships are based on Quranic ethical virtue ihsan i.e., doing good to others. The word neighbor in the Quran and Hadith is a general term that is not discriminatory. It includes Muslims and non-Muslims. This insight is very useful for building relationships in multicultural and multireligious communities for harmony and peace. To locate a neighbor, though there are jurisprudential opinions, leaving it to its customary use is preferred in this study. The neighborhood rights and duties are given in detail. And it is also demonstrated that those prophetic narrations in which harming neighbors or committing sins against them is considered as the consequence of the absence of faith in fact show the disgust of such sinful acts; therefore, a sinful Muslim is not considered as a non-believer. The harm is especially illustrated with infringing the privacy of a neighbor. It has been shown that Ihsan includes ethically both non-maleficence and beneficence. Most of the prophetic traditions can be classified under these two categories. In addition to this, it is also shown that the neighborhood relations in Islam also include the Golden Rule which is allencompassing and in principle exhaustive.
Ihsan_as_Islamic_Ethical_Virtue_for_Neig.pdf from Mohammad Manzoor Malik
]]> 21 0 https://cdn.slidesharecdn.com/ss_thumbnails/ihsanasislamicethicalvirtueforneig-240202153740-8a29d08a-thumbnail.jpg?width=120&height=120&fit=bounds document Black http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 HUMAN HEART (QALB) IN ISLAMIC ETHICS : A PRESEPECTIVE FROM THE QURAN AND SUNNAH /slideshow/humanheartqalbinislamicethicsaperpdf/266069459 humanheartqalbinislamicethicsaper-240202153530-988c5e09
There is a broad discussion concerning the importance of the self (QDIDV) in Islamic ethics. This discussion is based upon the primary sources of Islam, the scripture, and Sunnah. However, the idea of the human heart (4DOE) is not so widely discussed, which is considered integral to the self. This idea needs further exploration concerning its relationship to ethics. Ethics is an essential part of the Islamic worldview, and the measure of authentic, ethical behavior is intentionality which is an attribute of the heart. The Islamic sources assert that the ethical agent must SRVVHVVD袖VRXQGKHDUW其WKDWLVIUHHRIYLFHVDQGZKLFK by belief, ,PDQ, provides strength and motivation for good actions. Therefore, proper ethical behavior emanates from the heart. The critical point is that intentionality as the property of the heart matters in Islamic ethics because ethical accountability is ultimately before God in Islam. Therefore, a Muslim is responsible for safeguarding his heart from temptations and vices. The hearts can experience sickness and hardness through repeatedly sinning. Therefore, a Muslim should keep his heart clean from vices. In ethical decision-making, the hearts purity will lead to good actions and better understanding. The heart has intellectual and cognitive powers that can help make ethical decisions.]]>
There is a broad discussion concerning the importance of the self (QDIDV) in Islamic ethics. This discussion is based upon the primary sources of Islam, the scripture, and Sunnah. However, the idea of the human heart (4DOE) is not so widely discussed, which is considered integral to the self. This idea needs further exploration concerning its relationship to ethics. Ethics is an essential part of the Islamic worldview, and the measure of authentic, ethical behavior is intentionality which is an attribute of the heart. The Islamic sources assert that the ethical agent must SRVVHVVD袖VRXQGKHDUW其WKDWLVIUHHRIYLFHVDQGZKLFK by belief, ,PDQ, provides strength and motivation for good actions. Therefore, proper ethical behavior emanates from the heart. The critical point is that intentionality as the property of the heart matters in Islamic ethics because ethical accountability is ultimately before God in Islam. Therefore, a Muslim is responsible for safeguarding his heart from temptations and vices. The hearts can experience sickness and hardness through repeatedly sinning. Therefore, a Muslim should keep his heart clean from vices. In ethical decision-making, the hearts purity will lead to good actions and better understanding. The heart has intellectual and cognitive powers that can help make ethical decisions.]]> Fri, 02 Feb 2024 15:35:30 GMT /slideshow/humanheartqalbinislamicethicsaperpdf/266069459 ManzoorMalik1@slideshare.net(ManzoorMalik1) HUMAN HEART (QALB) IN ISLAMIC ETHICS : A PRESEPECTIVE FROM THE QURAN AND SUNNAH ManzoorMalik1 There is a broad discussion concerning the importance of the self (QDIDV) in Islamic ethics. This discussion is based upon the primary sources of Islam, the scripture, and Sunnah. However, the idea of the human heart (4DOE) is not so widely discussed, which is considered integral to the self. This idea needs further exploration concerning its relationship to ethics. Ethics is an essential part of the Islamic worldview, and the measure of authentic, ethical behavior is intentionality which is an attribute of the heart. The Islamic sources assert that the ethical agent must SRVVHVV鐃D鐃渋VRXQG鐃KHDUW其鐃WKDW鐃LV鐃IUHH鐃RI鐃YLFHV鐃DQG鐃ZKLFK鐃 by belief, ,PDQ, provides strength and motivation for good actions. Therefore, proper ethical behavior emanates from the heart. The critical point is that intentionality as the property of the heart matters in Islamic ethics because ethical accountability is ultimately before God in Islam. Therefore, a Muslim is responsible for safeguarding his heart from temptations and vices. The hearts can experience sickness and hardness through repeatedly sinning. Therefore, a Muslim should keep his heart clean from vices. In ethical decision-making, the hearts purity will lead to good actions and better understanding. The heart has intellectual and cognitive powers that can help make ethical decisions. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/humanheartqalbinislamicethicsaper-240202153530-988c5e09-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> There is a broad discussion concerning the importance of the self (QDIDV) in Islamic ethics. This discussion is based upon the primary sources of Islam, the scripture, and Sunnah. However, the idea of the human heart (4DOE) is not so widely discussed, which is considered integral to the self. This idea needs further exploration concerning its relationship to ethics. Ethics is an essential part of the Islamic worldview, and the measure of authentic, ethical behavior is intentionality which is an attribute of the heart. The Islamic sources assert that the ethical agent must SRVVHVV鐃D鐃渋VRXQG鐃KHDUW其鐃WKDW鐃LV鐃IUHH鐃RI鐃YLFHV鐃DQG鐃ZKLFK鐃 by belief, ,PDQ, provides strength and motivation for good actions. Therefore, proper ethical behavior emanates from the heart. The critical point is that intentionality as the property of the heart matters in Islamic ethics because ethical accountability is ultimately before God in Islam. Therefore, a Muslim is responsible for safeguarding his heart from temptations and vices. The hearts can experience sickness and hardness through repeatedly sinning. Therefore, a Muslim should keep his heart clean from vices. In ethical decision-making, the hearts purity will lead to good actions and better understanding. The heart has intellectual and cognitive powers that can help make ethical decisions.
HUMAN HEART (QALB) IN ISLAMIC ETHICS : A PRESEPECTIVE FROM THE QURAN AND SUNNAH from Mohammad Manzoor Malik
]]> 49 0 https://cdn.slidesharecdn.com/ss_thumbnails/humanheartqalbinislamicethicsaper-240202153530-988c5e09-thumbnail.jpg?width=120&height=120&fit=bounds document Black http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 MERCY_RAHMAH_AS_THE_PRELUDE_TO_ISLAM.pdf /slideshow/mercyrahmahasthepreludetoislampdf/266069429 mercyrahmahasthepreludetoislam-240202153217-217bf6b6
Mercy is central to the very identity of Islam, yet this is not often recognized by theologians and scholars. This paper will demonstrate that the idea of mercy is important as a prelude to the understanding of Islam and an interpretation of its teachings. This important role of mercy is evident in Islams primary sources the Quran and the Sunnah and is not contingent on political, social, or historical contexts. It is well recognized that the proper comprehension of Islam hinges on grasping the attributes of God, his divine message, and the character of his messenger. But what is often overlooked is that these aspects are fundamentally rooted in mercy. Islam encourages its followers to cultivate merciful virtues. It emphasizes that the compassionate nature of the faith should always precede the understanding and interpretation of its teachings. As a result, Muslims are encouraged to nurture a compassionate self, foster a benevolent mindset and approach, and anchor their religious obedience in the spirit of mercy. While followers of Islam are responsible for upholding this ethos, external observers too should try to view the religion fairly based upon this recognition of the centrality of mercy.]]>
Mercy is central to the very identity of Islam, yet this is not often recognized by theologians and scholars. This paper will demonstrate that the idea of mercy is important as a prelude to the understanding of Islam and an interpretation of its teachings. This important role of mercy is evident in Islams primary sources the Quran and the Sunnah and is not contingent on political, social, or historical contexts. It is well recognized that the proper comprehension of Islam hinges on grasping the attributes of God, his divine message, and the character of his messenger. But what is often overlooked is that these aspects are fundamentally rooted in mercy. Islam encourages its followers to cultivate merciful virtues. It emphasizes that the compassionate nature of the faith should always precede the understanding and interpretation of its teachings. As a result, Muslims are encouraged to nurture a compassionate self, foster a benevolent mindset and approach, and anchor their religious obedience in the spirit of mercy. While followers of Islam are responsible for upholding this ethos, external observers too should try to view the religion fairly based upon this recognition of the centrality of mercy.]]> Fri, 02 Feb 2024 15:32:17 GMT /slideshow/mercyrahmahasthepreludetoislampdf/266069429 ManzoorMalik1@slideshare.net(ManzoorMalik1) MERCY_RAHMAH_AS_THE_PRELUDE_TO_ISLAM.pdf ManzoorMalik1 Mercy is central to the very identity of Islam, yet this is not often recognized by theologians and scholars. This paper will demonstrate that the idea of mercy is important as a prelude to the understanding of Islam and an interpretation of its teachings. This important role of mercy is evident in Islams primary sources the Quran and the Sunnah and is not contingent on political, social, or historical contexts. It is well recognized that the proper comprehension of Islam hinges on grasping the attributes of God, his divine message, and the character of his messenger. But what is often overlooked is that these aspects are fundamentally rooted in mercy. Islam encourages its followers to cultivate merciful virtues. It emphasizes that the compassionate nature of the faith should always precede the understanding and interpretation of its teachings. As a result, Muslims are encouraged to nurture a compassionate self, foster a benevolent mindset and approach, and anchor their religious obedience in the spirit of mercy. While followers of Islam are responsible for upholding this ethos, external observers too should try to view the religion fairly based upon this recognition of the centrality of mercy. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/mercyrahmahasthepreludetoislam-240202153217-217bf6b6-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> Mercy is central to the very identity of Islam, yet this is not often recognized by theologians and scholars. This paper will demonstrate that the idea of mercy is important as a prelude to the understanding of Islam and an interpretation of its teachings. This important role of mercy is evident in Islams primary sources the Quran and the Sunnah and is not contingent on political, social, or historical contexts. It is well recognized that the proper comprehension of Islam hinges on grasping the attributes of God, his divine message, and the character of his messenger. But what is often overlooked is that these aspects are fundamentally rooted in mercy. Islam encourages its followers to cultivate merciful virtues. It emphasizes that the compassionate nature of the faith should always precede the understanding and interpretation of its teachings. As a result, Muslims are encouraged to nurture a compassionate self, foster a benevolent mindset and approach, and anchor their religious obedience in the spirit of mercy. While followers of Islam are responsible for upholding this ethos, external observers too should try to view the religion fairly based upon this recognition of the centrality of mercy.
MERCY_RAHMAH_AS_THE_PRELUDE_TO_ISLAM.pdf from Mohammad Manzoor Malik
]]> 8 0 https://cdn.slidesharecdn.com/ss_thumbnails/mercyrahmahasthepreludetoislam-240202153217-217bf6b6-thumbnail.jpg?width=120&height=120&fit=bounds document Black http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 Critique of james_rachels_s_defense_of_e_2 /slideshow/critique-of-jamesrachelssdefenseofe2/72312685 critiqueofjamesrachelssdefenseofe2-170218210805
CRITIQUE OF JAMES RACHELSS DEFENSE OF EUTHANASIA]]>
CRITIQUE OF JAMES RACHELSS DEFENSE OF EUTHANASIA]]> Sat, 18 Feb 2017 21:08:05 GMT /slideshow/critique-of-jamesrachelssdefenseofe2/72312685 ManzoorMalik1@slideshare.net(ManzoorMalik1) Critique of james_rachels_s_defense_of_e_2 ManzoorMalik1 CRITIQUE OF JAMES RACHELSS DEFENSE OF EUTHANASIA <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/critiqueofjamesrachelssdefenseofe2-170218210805-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> CRITIQUE OF JAMES RACHELSS DEFENSE OF EUTHANASIA
Critique of james_rachels_s_defense_of_e_2 from Mohammad Manzoor Malik
]]> 1630 13 https://cdn.slidesharecdn.com/ss_thumbnails/critiqueofjamesrachelssdefenseofe2-170218210805-thumbnail.jpg?width=120&height=120&fit=bounds document 000000 http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 Religion and Global Peace: The Instrumentality of Religion /slideshow/religion-and-global-peace-the-instrumentality-of-religion/71716805 religionandglobalpeacetheinstrument-170203093801
Religious believers claim their religions are peaceful and genuine believers are peacekeepers and peacemakers. In substantiating justification to their claim, they very often refer to religious scriptures. Yet, on the contrary, their claim is confronted by an opposite claim: many wars were fought and are being fought in the name of religion; and a great deal of violence can be ascribed to the religious believers. In addition, religious scriptures and history of religions do attest, to a certain extent, permissibility of using physical offence or defence. As a result, a question arises: Is the violence credited to religious believers, due to religions? Or is it because of certain secular causes in which religious texts get invoked very often? In responding to the question, the study relied on the theoretical criticism and justification. The study argued that religions, considering their historical inception, are fundamentally aimed at attaining holistic peace for their immediate subjects and subsequent followers, both spiritually and physically. The study by referring to major religions of the world generally and Islam particularly, argued that in contributing to build global peace, religious believers can plausibly turn to primary peaceful intentions of the religions, if they are provided with a feasible atmosphere.]]>
Religious believers claim their religions are peaceful and genuine believers are peacekeepers and peacemakers. In substantiating justification to their claim, they very often refer to religious scriptures. Yet, on the contrary, their claim is confronted by an opposite claim: many wars were fought and are being fought in the name of religion; and a great deal of violence can be ascribed to the religious believers. In addition, religious scriptures and history of religions do attest, to a certain extent, permissibility of using physical offence or defence. As a result, a question arises: Is the violence credited to religious believers, due to religions? Or is it because of certain secular causes in which religious texts get invoked very often? In responding to the question, the study relied on the theoretical criticism and justification. The study argued that religions, considering their historical inception, are fundamentally aimed at attaining holistic peace for their immediate subjects and subsequent followers, both spiritually and physically. The study by referring to major religions of the world generally and Islam particularly, argued that in contributing to build global peace, religious believers can plausibly turn to primary peaceful intentions of the religions, if they are provided with a feasible atmosphere.]]> Fri, 03 Feb 2017 09:38:01 GMT /slideshow/religion-and-global-peace-the-instrumentality-of-religion/71716805 ManzoorMalik1@slideshare.net(ManzoorMalik1) Religion and Global Peace: The Instrumentality of Religion ManzoorMalik1 Religious believers claim their religions are peaceful and genuine believers are peacekeepers and peacemakers. In substantiating justification to their claim, they very often refer to religious scriptures. Yet, on the contrary, their claim is confronted by an opposite claim: many wars were fought and are being fought in the name of religion; and a great deal of violence can be ascribed to the religious believers. In addition, religious scriptures and history of religions do attest, to a certain extent, permissibility of using physical offence or defence. As a result, a question arises: Is the violence credited to religious believers, due to religions? Or is it because of certain secular causes in which religious texts get invoked very often? In responding to the question, the study relied on the theoretical criticism and justification. The study argued that religions, considering their historical inception, are fundamentally aimed at attaining holistic peace for their immediate subjects and subsequent followers, both spiritually and physically. The study by referring to major religions of the world generally and Islam particularly, argued that in contributing to build global peace, religious believers can plausibly turn to primary peaceful intentions of the religions, if they are provided with a feasible atmosphere. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/religionandglobalpeacetheinstrument-170203093801-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> Religious believers claim their religions are peaceful and genuine believers are peacekeepers and peacemakers. In substantiating justification to their claim, they very often refer to religious scriptures. Yet, on the contrary, their claim is confronted by an opposite claim: many wars were fought and are being fought in the name of religion; and a great deal of violence can be ascribed to the religious believers. In addition, religious scriptures and history of religions do attest, to a certain extent, permissibility of using physical offence or defence. As a result, a question arises: Is the violence credited to religious believers, due to religions? Or is it because of certain secular causes in which religious texts get invoked very often? In responding to the question, the study relied on the theoretical criticism and justification. The study argued that religions, considering their historical inception, are fundamentally aimed at attaining holistic peace for their immediate subjects and subsequent followers, both spiritually and physically. The study by referring to major religions of the world generally and Islam particularly, argued that in contributing to build global peace, religious believers can plausibly turn to primary peaceful intentions of the religions, if they are provided with a feasible atmosphere.
Religion and Global Peace: The Instrumentality of Religion from Mohammad Manzoor Malik
]]> 414 5 https://cdn.slidesharecdn.com/ss_thumbnails/religionandglobalpeacetheinstrument-170203093801-thumbnail.jpg?width=120&height=120&fit=bounds document 000000 http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 ISLAMIC PERCEPTIONS OF MEDICATION WITH SPECIAL REFERENCE TO ORDINARY AND EXTRAORDINARY MEANS OF MEDICAL TREATMENT /ManzoorMalik1/islamic-perceptions-of-medication-with-special-reference-to-ordinary-and-extraordinary-means-of-medical-treatment islamicperceptionsofmedicationwiths-170203093609
This study attempts an exposition of different perceptions of obligation to medical treatment that have emerged from the Islamic theological understanding and how they contribute to diversity of options and flexibility in clinical practice. Particularly, an attempt is made to formulate an Islamic perspective on ordinary and extraordinary means of medical treatment. This distinction is of practical significance in clinical practice, and its right understanding is also important to public funded healthcare authorities, guardians of the patients, health and life insurance institutions, and employers who provide health care coverage to their employees. Not only these parties, but also lawyers and justice administration functionaries such as public prosecutors and judges are in need of understanding this distinction to deal with relevant litigations. The distinction could be made regarding terminally ill patients and non-terminally ill patients separately. The essential factors that matter in making the distinction between ordinary and extraordinary means of treatment are: (1) patient capacity (2) expert advice, and (3) nature of medication. Regarding terminally ill patients, medical treatment can become extraordinary because of (1) patient capacity and (2) nature of medication. In both these case the deciding condition applies: the expert advice taken from a group of physicians. In regards to non- terminally ill patients, extraordinary medical treatment includes three cases: (1) treatment that is known to be useless and futile, (2) treatment that endangers the life or cause more harm than what it removes, and (3) useful treatment, but the patient is unable to bear the cost.]]>
This study attempts an exposition of different perceptions of obligation to medical treatment that have emerged from the Islamic theological understanding and how they contribute to diversity of options and flexibility in clinical practice. Particularly, an attempt is made to formulate an Islamic perspective on ordinary and extraordinary means of medical treatment. This distinction is of practical significance in clinical practice, and its right understanding is also important to public funded healthcare authorities, guardians of the patients, health and life insurance institutions, and employers who provide health care coverage to their employees. Not only these parties, but also lawyers and justice administration functionaries such as public prosecutors and judges are in need of understanding this distinction to deal with relevant litigations. The distinction could be made regarding terminally ill patients and non-terminally ill patients separately. The essential factors that matter in making the distinction between ordinary and extraordinary means of treatment are: (1) patient capacity (2) expert advice, and (3) nature of medication. Regarding terminally ill patients, medical treatment can become extraordinary because of (1) patient capacity and (2) nature of medication. In both these case the deciding condition applies: the expert advice taken from a group of physicians. In regards to non- terminally ill patients, extraordinary medical treatment includes three cases: (1) treatment that is known to be useless and futile, (2) treatment that endangers the life or cause more harm than what it removes, and (3) useful treatment, but the patient is unable to bear the cost.]]> Fri, 03 Feb 2017 09:36:09 GMT /ManzoorMalik1/islamic-perceptions-of-medication-with-special-reference-to-ordinary-and-extraordinary-means-of-medical-treatment ManzoorMalik1@slideshare.net(ManzoorMalik1) ISLAMIC PERCEPTIONS OF MEDICATION WITH SPECIAL REFERENCE TO ORDINARY AND EXTRAORDINARY MEANS OF MEDICAL TREATMENT ManzoorMalik1 This study attempts an exposition of different perceptions of obligation to medical treatment that have emerged from the Islamic theological understanding and how they contribute to diversity of options and flexibility in clinical practice. Particularly, an attempt is made to formulate an Islamic perspective on ordinary and extraordinary means of medical treatment. This distinction is of practical significance in clinical practice, and its right understanding is also important to public funded healthcare authorities, guardians of the patients, health and life insurance institutions, and employers who provide health care coverage to their employees. Not only these parties, but also lawyers and justice administration functionaries such as public prosecutors and judges are in need of understanding this distinction to deal with relevant litigations. The distinction could be made regarding terminally ill patients and non-terminally ill patients separately. The essential factors that matter in making the distinction between ordinary and extraordinary means of treatment are: (1) patient capacity (2) expert advice, and (3) nature of medication. Regarding terminally ill patients, medical treatment can become extraordinary because of (1) patient capacity and (2) nature of medication. In both these case the deciding condition applies: the expert advice taken from a group of physicians. In regards to non- terminally ill patients, extraordinary medical treatment includes three cases: (1) treatment that is known to be useless and futile, (2) treatment that endangers the life or cause more harm than what it removes, and (3) useful treatment, but the patient is unable to bear the cost. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/islamicperceptionsofmedicationwiths-170203093609-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> This study attempts an exposition of different perceptions of obligation to medical treatment that have emerged from the Islamic theological understanding and how they contribute to diversity of options and flexibility in clinical practice. Particularly, an attempt is made to formulate an Islamic perspective on ordinary and extraordinary means of medical treatment. This distinction is of practical significance in clinical practice, and its right understanding is also important to public funded healthcare authorities, guardians of the patients, health and life insurance institutions, and employers who provide health care coverage to their employees. Not only these parties, but also lawyers and justice administration functionaries such as public prosecutors and judges are in need of understanding this distinction to deal with relevant litigations. The distinction could be made regarding terminally ill patients and non-terminally ill patients separately. The essential factors that matter in making the distinction between ordinary and extraordinary means of treatment are: (1) patient capacity (2) expert advice, and (3) nature of medication. Regarding terminally ill patients, medical treatment can become extraordinary because of (1) patient capacity and (2) nature of medication. In both these case the deciding condition applies: the expert advice taken from a group of physicians. In regards to non- terminally ill patients, extraordinary medical treatment includes three cases: (1) treatment that is known to be useless and futile, (2) treatment that endangers the life or cause more harm than what it removes, and (3) useful treatment, but the patient is unable to bear the cost.
ISLAMIC PERCEPTIONS OF MEDICATION WITH SPECIAL REFERENCE TO ORDINARY AND EXTRAORDINARY MEANS OF MEDICAL TREATMENT from Mohammad Manzoor Malik
]]> 347 7 https://cdn.slidesharecdn.com/ss_thumbnails/islamicperceptionsofmedicationwiths-170203093609-thumbnail.jpg?width=120&height=120&fit=bounds document 000000 http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 Ethical Hazards of Modern, Advanced Medical Technology in Promoting Euthanasia: A Resolution from Islamic Perspective /slideshow/ethical-hazards-of-modern-advanced-medical-technology-in-promoting-euthanasia-a-resolution-from-islamic-perspective/71716668 ethicalhazardsofmodernadvancedmedic-170203093309
Proponents of active euthanasia argue that in cases where the modern, advanced medical technology has prolonged death of many miserable terminally ill patients, active euthanasia can put end to their suffering; hence active euthanasia should be permissible. Against this line of thought, the researcher argues that much of the suffering which terminally ill patients go through occurs because of the misapplication of the advanced medical technology. Therefore, mishandled, mistreated, or over-treated patients become alleged subjects of debate on active euthanasia. It may be argued that consensus on permitting active euthanasia has remained so far impossible because of ethical, cultural, and religious reasons, yet there is possibility of attaining consensus on the appropriate use and employment of advanced medical technology. This research argues that to avoid any legal and moral risks which may emerge from the inappropriate employment of the advanced medical technology to terminally ill patients, it is important to make the very initiation of advanced medical treatment in regard to the terminally ill patients subject to moral and legal analysis. This paper has basically two arguments: moral and preventive law arguments, and their links with Islamic perspective, leading eventually, to the Islamic perspective on the issue so as to suggest an ethically sound and rationally valid alternative.]]>
Proponents of active euthanasia argue that in cases where the modern, advanced medical technology has prolonged death of many miserable terminally ill patients, active euthanasia can put end to their suffering; hence active euthanasia should be permissible. Against this line of thought, the researcher argues that much of the suffering which terminally ill patients go through occurs because of the misapplication of the advanced medical technology. Therefore, mishandled, mistreated, or over-treated patients become alleged subjects of debate on active euthanasia. It may be argued that consensus on permitting active euthanasia has remained so far impossible because of ethical, cultural, and religious reasons, yet there is possibility of attaining consensus on the appropriate use and employment of advanced medical technology. This research argues that to avoid any legal and moral risks which may emerge from the inappropriate employment of the advanced medical technology to terminally ill patients, it is important to make the very initiation of advanced medical treatment in regard to the terminally ill patients subject to moral and legal analysis. This paper has basically two arguments: moral and preventive law arguments, and their links with Islamic perspective, leading eventually, to the Islamic perspective on the issue so as to suggest an ethically sound and rationally valid alternative.]]> Fri, 03 Feb 2017 09:33:09 GMT /slideshow/ethical-hazards-of-modern-advanced-medical-technology-in-promoting-euthanasia-a-resolution-from-islamic-perspective/71716668 ManzoorMalik1@slideshare.net(ManzoorMalik1) Ethical Hazards of Modern, Advanced Medical Technology in Promoting Euthanasia: A Resolution from Islamic Perspective ManzoorMalik1 Proponents of active euthanasia argue that in cases where the modern, advanced medical technology has prolonged death of many miserable terminally ill patients, active euthanasia can put end to their suffering; hence active euthanasia should be permissible. Against this line of thought, the researcher argues that much of the suffering which terminally ill patients go through occurs because of the misapplication of the advanced medical technology. Therefore, mishandled, mistreated, or over-treated patients become alleged subjects of debate on active euthanasia. It may be argued that consensus on permitting active euthanasia has remained so far impossible because of ethical, cultural, and religious reasons, yet there is possibility of attaining consensus on the appropriate use and employment of advanced medical technology. This research argues that to avoid any legal and moral risks which may emerge from the inappropriate employment of the advanced medical technology to terminally ill patients, it is important to make the very initiation of advanced medical treatment in regard to the terminally ill patients subject to moral and legal analysis. This paper has basically two arguments: moral and preventive law arguments, and their links with Islamic perspective, leading eventually, to the Islamic perspective on the issue so as to suggest an ethically sound and rationally valid alternative. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/ethicalhazardsofmodernadvancedmedic-170203093309-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> Proponents of active euthanasia argue that in cases where the modern, advanced medical technology has prolonged death of many miserable terminally ill patients, active euthanasia can put end to their suffering; hence active euthanasia should be permissible. Against this line of thought, the researcher argues that much of the suffering which terminally ill patients go through occurs because of the misapplication of the advanced medical technology. Therefore, mishandled, mistreated, or over-treated patients become alleged subjects of debate on active euthanasia. It may be argued that consensus on permitting active euthanasia has remained so far impossible because of ethical, cultural, and religious reasons, yet there is possibility of attaining consensus on the appropriate use and employment of advanced medical technology. This research argues that to avoid any legal and moral risks which may emerge from the inappropriate employment of the advanced medical technology to terminally ill patients, it is important to make the very initiation of advanced medical treatment in regard to the terminally ill patients subject to moral and legal analysis. This paper has basically two arguments: moral and preventive law arguments, and their links with Islamic perspective, leading eventually, to the Islamic perspective on the issue so as to suggest an ethically sound and rationally valid alternative.
Ethical Hazards of Modern, Advanced Medical Technology in Promoting Euthanasia: A Resolution from Islamic Perspective from Mohammad Manzoor Malik
]]> 266 8 https://cdn.slidesharecdn.com/ss_thumbnails/ethicalhazardsofmodernadvancedmedic-170203093309-thumbnail.jpg?width=120&height=120&fit=bounds document 000000 http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 Killing and Letting Die: An Irrelevant Distinction to Bioethics /slideshow/killing-and-letting-die-an-irrelevant-distinction-to-bioethics/71716212 killingandlettingdieanirrelevantdi-170203092145
James Rachelss distinction between killing and letting die maintains that there is morally no difference between killing a terminally ill patient and letting him/her die. Therefore, active and passive euthanasia dichotomy is a distinction without a difference. Hence, if passive euthanasia is allowed, active euthanasia should be permitted too. The paper demonstrated that the distinction between killing and letting die is: (1) irrelevant to euthanasia(2) extraneous to the medical profession, and (3) methodologically degressive. Furthermore, the paper demonstrated invalidity of the bare difference argument of Rachels based on the distinction because of four reasons: (1) irrelevance to American Medical Associations statement; (2) differences between the cases such as intentionality, causality, and agency; (3) straw man fallacy, (4) and weak analogy. Therefore, the paper concluded that relating the distinction between killings and letting die to bioethics and euthanasia is unjustifiable. ]]>
James Rachelss distinction between killing and letting die maintains that there is morally no difference between killing a terminally ill patient and letting him/her die. Therefore, active and passive euthanasia dichotomy is a distinction without a difference. Hence, if passive euthanasia is allowed, active euthanasia should be permitted too. The paper demonstrated that the distinction between killing and letting die is: (1) irrelevant to euthanasia(2) extraneous to the medical profession, and (3) methodologically degressive. Furthermore, the paper demonstrated invalidity of the bare difference argument of Rachels based on the distinction because of four reasons: (1) irrelevance to American Medical Associations statement; (2) differences between the cases such as intentionality, causality, and agency; (3) straw man fallacy, (4) and weak analogy. Therefore, the paper concluded that relating the distinction between killings and letting die to bioethics and euthanasia is unjustifiable. ]]> Fri, 03 Feb 2017 09:21:44 GMT /slideshow/killing-and-letting-die-an-irrelevant-distinction-to-bioethics/71716212 ManzoorMalik1@slideshare.net(ManzoorMalik1) Killing and Letting Die: An Irrelevant Distinction to Bioethics ManzoorMalik1 James Rachelss distinction between killing and letting die maintains that there is morally no difference between killing a terminally ill patient and letting him/her die. Therefore, active and passive euthanasia dichotomy is a distinction without a difference. Hence, if passive euthanasia is allowed, active euthanasia should be permitted too. The paper demonstrated that the distinction between killing and letting die is: (1) irrelevant to euthanasia(2) extraneous to the medical profession, and (3) methodologically degressive. Furthermore, the paper demonstrated invalidity of the bare difference argument of Rachels based on the distinction because of four reasons: (1) irrelevance to American Medical Associations statement; (2) differences between the cases such as intentionality, causality, and agency; (3) straw man fallacy, (4) and weak analogy. Therefore, the paper concluded that relating the distinction between killings and letting die to bioethics and euthanasia is unjustifiable. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/killingandlettingdieanirrelevantdi-170203092145-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> James Rachelss distinction between killing and letting die maintains that there is morally no difference between killing a terminally ill patient and letting him/her die. Therefore, active and passive euthanasia dichotomy is a distinction without a difference. Hence, if passive euthanasia is allowed, active euthanasia should be permitted too. The paper demonstrated that the distinction between killing and letting die is: (1) irrelevant to euthanasia(2) extraneous to the medical profession, and (3) methodologically degressive. Furthermore, the paper demonstrated invalidity of the bare difference argument of Rachels based on the distinction because of four reasons: (1) irrelevance to American Medical Associations statement; (2) differences between the cases such as intentionality, causality, and agency; (3) straw man fallacy, (4) and weak analogy. Therefore, the paper concluded that relating the distinction between killings and letting die to bioethics and euthanasia is unjustifiable.
Killing and Letting Die: An Irrelevant Distinction to Bioethics from Mohammad Manzoor Malik
]]> 1760 11 https://cdn.slidesharecdn.com/ss_thumbnails/killingandlettingdieanirrelevantdi-170203092145-thumbnail.jpg?width=120&height=120&fit=bounds document 000000 http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 John Searle's Critique of Cognitive Science: A Critical Study /ManzoorMalik1/john-searles-critique-of-cognitive-science-a-critical-study au-thesis-fulltext-192856-170202164858
A critical study of Searle's criticism of cognitive science.]]>
A critical study of Searle's criticism of cognitive science.]]> Thu, 02 Feb 2017 16:48:58 GMT /ManzoorMalik1/john-searles-critique-of-cognitive-science-a-critical-study ManzoorMalik1@slideshare.net(ManzoorMalik1) John Searle's Critique of Cognitive Science: A Critical Study ManzoorMalik1 A critical study of Searle's criticism of cognitive science. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/au-thesis-fulltext-192856-170202164858-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> A critical study of Searle&#39;s criticism of cognitive science.
John Searle's Critique of Cognitive Science: A Critical Study from Mohammad Manzoor Malik
]]> 144 3 https://cdn.slidesharecdn.com/ss_thumbnails/au-thesis-fulltext-192856-170202164858-thumbnail.jpg?width=120&height=120&fit=bounds document 000000 http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 James Rachelss Defense of Active Euthanasia: A Critical & Normative Study /ManzoorMalik1/james-rachelss-defense-of-active-euthanasia-a-critical-normative-study rachels-170202164028
Critique of James Rachel's Defense of Active Euthanasia.]]>
Critique of James Rachel's Defense of Active Euthanasia.]]> Thu, 02 Feb 2017 16:40:28 GMT /ManzoorMalik1/james-rachelss-defense-of-active-euthanasia-a-critical-normative-study ManzoorMalik1@slideshare.net(ManzoorMalik1) James Rachelss Defense of Active Euthanasia: A Critical & Normative Study ManzoorMalik1 Critique of James Rachel's Defense of Active Euthanasia. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/rachels-170202164028-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> Critique of James Rachel&#39;s Defense of Active Euthanasia.
James Rachelss Defense of Active Euthanasia: A Critical & Normative Study from Mohammad Manzoor Malik
]]> 3516 15 https://cdn.slidesharecdn.com/ss_thumbnails/rachels-170202164028-thumbnail.jpg?width=120&height=120&fit=bounds document 000000 http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 Heritage of Islamic Ethics and Contemporary Issues: A Call for Relevantization /slideshow/heritage-of-islamic-ethics-and-contemporary-issues-a-call-for-relevantization/71689996 heritageofislamicethicsandcontempor-170202162633
This study addresses the subject of Islamic ethics from definitional and disciplinary perspectives. It highlights the need for relevantization of Islamic ethics to contemporary issues in a systematic manner which, in turn, calls for development of Islamic ethics as a complete discipline with ability to meet all types of challenges: conceptual, practical, normative, applicative, etc. Regarding the definitional issue, different from and more expansive than the traditional understanding of al-khlq, the researcher argues that a proper definition of ethics should include ethically relevant habits, character, and behavior in its subject matter. As an academic discipline of paramount, practical significance, Islamic ethics should adequately address metaethical, normative, and applicative aspects of the subject. In terms of metaethics, Islamic ethics is derived from revealed knowledge; whereas, principles of Islamic jurisprudence (usl al-f朝qh) offers the best available methodology for the discipline in meeting demands of normativity and application. Regarding the nature of the subject of Islamic ethics, the researcher argues that understanding Islamic ethics as virtue ethics is unjustifiable reduction because a careful study of the subject from its sources would prove that Islamic ethics is rather an integrated field comprising of virtues ethics, divine command theory, duty-based ethics, etc. Therefore, Islamic ethics should be developed, taught, and learned as a whole composite of above-mentioned elements. ]]>
This study addresses the subject of Islamic ethics from definitional and disciplinary perspectives. It highlights the need for relevantization of Islamic ethics to contemporary issues in a systematic manner which, in turn, calls for development of Islamic ethics as a complete discipline with ability to meet all types of challenges: conceptual, practical, normative, applicative, etc. Regarding the definitional issue, different from and more expansive than the traditional understanding of al-khlq, the researcher argues that a proper definition of ethics should include ethically relevant habits, character, and behavior in its subject matter. As an academic discipline of paramount, practical significance, Islamic ethics should adequately address metaethical, normative, and applicative aspects of the subject. In terms of metaethics, Islamic ethics is derived from revealed knowledge; whereas, principles of Islamic jurisprudence (usl al-f朝qh) offers the best available methodology for the discipline in meeting demands of normativity and application. Regarding the nature of the subject of Islamic ethics, the researcher argues that understanding Islamic ethics as virtue ethics is unjustifiable reduction because a careful study of the subject from its sources would prove that Islamic ethics is rather an integrated field comprising of virtues ethics, divine command theory, duty-based ethics, etc. Therefore, Islamic ethics should be developed, taught, and learned as a whole composite of above-mentioned elements. ]]> Thu, 02 Feb 2017 16:26:33 GMT /slideshow/heritage-of-islamic-ethics-and-contemporary-issues-a-call-for-relevantization/71689996 ManzoorMalik1@slideshare.net(ManzoorMalik1) Heritage of Islamic Ethics and Contemporary Issues: A Call for Relevantization ManzoorMalik1 This study addresses the subject of Islamic ethics from definitional and disciplinary perspectives. It highlights the need for relevantization of Islamic ethics to contemporary issues in a systematic manner which, in turn, calls for development of Islamic ethics as a complete discipline with ability to meet all types of challenges: conceptual, practical, normative, applicative, etc. Regarding the definitional issue, different from and more expansive than the traditional understanding of al-khlq, the researcher argues that a proper definition of ethics should include ethically relevant habits, character, and behavior in its subject matter. As an academic discipline of paramount, practical significance, Islamic ethics should adequately address metaethical, normative, and applicative aspects of the subject. In terms of metaethics, Islamic ethics is derived from revealed knowledge; whereas, principles of Islamic jurisprudence (usl al-f朝qh) offers the best available methodology for the discipline in meeting demands of normativity and application. Regarding the nature of the subject of Islamic ethics, the researcher argues that understanding Islamic ethics as virtue ethics is unjustifiable reduction because a careful study of the subject from its sources would prove that Islamic ethics is rather an integrated field comprising of virtues ethics, divine command theory, duty-based ethics, etc. Therefore, Islamic ethics should be developed, taught, and learned as a whole composite of above-mentioned elements. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/heritageofislamicethicsandcontempor-170202162633-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> This study addresses the subject of Islamic ethics from definitional and disciplinary perspectives. It highlights the need for relevantization of Islamic ethics to contemporary issues in a systematic manner which, in turn, calls for development of Islamic ethics as a complete discipline with ability to meet all types of challenges: conceptual, practical, normative, applicative, etc. Regarding the definitional issue, different from and more expansive than the traditional understanding of al-khlq, the researcher argues that a proper definition of ethics should include ethically relevant habits, character, and behavior in its subject matter. As an academic discipline of paramount, practical significance, Islamic ethics should adequately address metaethical, normative, and applicative aspects of the subject. In terms of metaethics, Islamic ethics is derived from revealed knowledge; whereas, principles of Islamic jurisprudence (usl al-f朝qh) offers the best available methodology for the discipline in meeting demands of normativity and application. Regarding the nature of the subject of Islamic ethics, the researcher argues that understanding Islamic ethics as virtue ethics is unjustifiable reduction because a careful study of the subject from its sources would prove that Islamic ethics is rather an integrated field comprising of virtues ethics, divine command theory, duty-based ethics, etc. Therefore, Islamic ethics should be developed, taught, and learned as a whole composite of above-mentioned elements.
Heritage of Islamic Ethics and Contemporary Issues: A Call for Relevantization from Mohammad Manzoor Malik
]]> 318 4 https://cdn.slidesharecdn.com/ss_thumbnails/heritageofislamicethicsandcontempor-170202162633-thumbnail.jpg?width=120&height=120&fit=bounds document 000000 http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 Euthanasia: An Islamic Perspective /slideshow/euthanasia-an-islamic-perspective/71677413 euthanasiaanislamicperspective-170202113413
Euthanasia is one of the significant bioethical issues that has grown in complexity over time because of unprecedented developments in medicine, biotechnology, palliative care, and advanced medical technology. The issue is ethical and legal; new and old. To address this issue from the perspective of Islam, responses have emerged from various sections such as organizations of Muslim doctors, independent writers, fatwiis , and above all from the Islamic jurisprudential bodies and Islamic medical code. re":In this chapter, euthanasia and its types are explained. Active euthanasia is explained with related issues which come under it and ethical guidance from the main sources of Islamic jurisprudence is taken to understand Islamic ethical position on the issue. In a similar way, passive euthanasia is explained and the issues which come under it are explained and a detailed discourse is given in understanding the issues and how Islamic approach to medical treatment solves these issues. ]]>
Euthanasia is one of the significant bioethical issues that has grown in complexity over time because of unprecedented developments in medicine, biotechnology, palliative care, and advanced medical technology. The issue is ethical and legal; new and old. To address this issue from the perspective of Islam, responses have emerged from various sections such as organizations of Muslim doctors, independent writers, fatwiis , and above all from the Islamic jurisprudential bodies and Islamic medical code. re":In this chapter, euthanasia and its types are explained. Active euthanasia is explained with related issues which come under it and ethical guidance from the main sources of Islamic jurisprudence is taken to understand Islamic ethical position on the issue. In a similar way, passive euthanasia is explained and the issues which come under it are explained and a detailed discourse is given in understanding the issues and how Islamic approach to medical treatment solves these issues. ]]> Thu, 02 Feb 2017 11:34:13 GMT /slideshow/euthanasia-an-islamic-perspective/71677413 ManzoorMalik1@slideshare.net(ManzoorMalik1) Euthanasia: An Islamic Perspective ManzoorMalik1 Euthanasia is one of the significant bioethical issues that has grown in complexity over time because of unprecedented developments in medicine, biotechnology, palliative care, and advanced medical technology. The issue is ethical and legal; new and old. To address this issue from the perspective of Islam, responses have emerged from various sections such as organizations of Muslim doctors, independent writers, fatwiis , and above all from the Islamic jurisprudential bodies and Islamic medical code. re":In this chapter, euthanasia and its types are explained. Active euthanasia is explained with related issues which come under it and ethical guidance from the main sources of Islamic jurisprudence is taken to understand Islamic ethical position on the issue. In a similar way, passive euthanasia is explained and the issues which come under it are explained and a detailed discourse is given in understanding the issues and how Islamic approach to medical treatment solves these issues. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/euthanasiaanislamicperspective-170202113413-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> Euthanasia is one of the significant bioethical issues that has grown in complexity over time because of unprecedented developments in medicine, biotechnology, palliative care, and advanced medical technology. The issue is ethical and legal; new and old. To address this issue from the perspective of Islam, responses have emerged from various sections such as organizations of Muslim doctors, independent writers, fatwiis , and above all from the Islamic jurisprudential bodies and Islamic medical code. re&quot;:In this chapter, euthanasia and its types are explained. Active euthanasia is explained with related issues which come under it and ethical guidance from the main sources of Islamic jurisprudence is taken to understand Islamic ethical position on the issue. In a similar way, passive euthanasia is explained and the issues which come under it are explained and a detailed discourse is given in understanding the issues and how Islamic approach to medical treatment solves these issues.
Euthanasia: An Islamic Perspective from Mohammad Manzoor Malik
]]> 1644 12 https://cdn.slidesharecdn.com/ss_thumbnails/euthanasiaanislamicperspective-170202113413-thumbnail.jpg?width=120&height=120&fit=bounds document 000000 http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 Western Intellectual Insights for Muslim Policy Makers on Religion Based Economy /slideshow/western-intellectual-insights-for-muslim-policy-makers-on-religion-based-economy-71657550/71657550 westernintellectualinsightsformuslim-170201222438
The subject of relationship between religion and economy raises many issues. It touches the originality of religion and economy and their nature of relationship including their independence and dependence. Western scholarship on the subject has useful insights for the Muslim policy makers on religion based economy. This research undertakes Marx and Webers thought on the subject and relates the issue with the current reality in industrialized countries such as Singapore. The findings show that Marx is a reductionist and Webers thesis highlights the independent role of religion in fostering economy although he remains pessimistic regarding its religiosity. The more plausible view is that though religion is an independent variable, yet there is interdependence between religion and economy. The economical modalities influence religious life in many ways. This challenge calls Muslim policy makers for a continuous intellectual effort in making creative contributions in making religion based economy possible.]]>
The subject of relationship between religion and economy raises many issues. It touches the originality of religion and economy and their nature of relationship including their independence and dependence. Western scholarship on the subject has useful insights for the Muslim policy makers on religion based economy. This research undertakes Marx and Webers thought on the subject and relates the issue with the current reality in industrialized countries such as Singapore. The findings show that Marx is a reductionist and Webers thesis highlights the independent role of religion in fostering economy although he remains pessimistic regarding its religiosity. The more plausible view is that though religion is an independent variable, yet there is interdependence between religion and economy. The economical modalities influence religious life in many ways. This challenge calls Muslim policy makers for a continuous intellectual effort in making creative contributions in making religion based economy possible.]]> Wed, 01 Feb 2017 22:24:38 GMT /slideshow/western-intellectual-insights-for-muslim-policy-makers-on-religion-based-economy-71657550/71657550 ManzoorMalik1@slideshare.net(ManzoorMalik1) Western Intellectual Insights for Muslim Policy Makers on Religion Based Economy ManzoorMalik1 The subject of relationship between religion and economy raises many issues. It touches the originality of religion and economy and their nature of relationship including their independence and dependence. Western scholarship on the subject has useful insights for the Muslim policy makers on religion based economy. This research undertakes Marx and Webers thought on the subject and relates the issue with the current reality in industrialized countries such as Singapore. The findings show that Marx is a reductionist and Webers thesis highlights the independent role of religion in fostering economy although he remains pessimistic regarding its religiosity. The more plausible view is that though religion is an independent variable, yet there is interdependence between religion and economy. The economical modalities influence religious life in many ways. This challenge calls Muslim policy makers for a continuous intellectual effort in making creative contributions in making religion based economy possible. <img style="border:1px solid #C3E6D8;float:right;" alt="" src="https://cdn.slidesharecdn.com/ss_thumbnails/westernintellectualinsightsformuslim-170201222438-thumbnail.jpg?width=120&amp;height=120&amp;fit=bounds" /><br> The subject of relationship between religion and economy raises many issues. It touches the originality of religion and economy and their nature of relationship including their independence and dependence. Western scholarship on the subject has useful insights for the Muslim policy makers on religion based economy. This research undertakes Marx and Webers thought on the subject and relates the issue with the current reality in industrialized countries such as Singapore. The findings show that Marx is a reductionist and Webers thesis highlights the independent role of religion in fostering economy although he remains pessimistic regarding its religiosity. The more plausible view is that though religion is an independent variable, yet there is interdependence between religion and economy. The economical modalities influence religious life in many ways. This challenge calls Muslim policy makers for a continuous intellectual effort in making creative contributions in making religion based economy possible.
Western Intellectual Insights for Muslim Policy Makers on Religion Based Economy from Mohammad Manzoor Malik
]]> 160 6 https://cdn.slidesharecdn.com/ss_thumbnails/westernintellectualinsightsformuslim-170201222438-thumbnail.jpg?width=120&height=120&fit=bounds document 000000 http://activitystrea.ms/schema/1.0/post http://activitystrea.ms/schema/1.0/posted 0 https://cdn.slidesharecdn.com/profile-photo-ManzoorMalik1-48x48.jpg?cb=1724080986 Mohammad Manzoor Malik is currently an independent researcher. He received Alimiyat (BA) and Fazilat (MA) in Shariah from Darul Uloom Nadwat-Ul-Ulama, Lucknow, India; in the meanwhile, he also earned BA and LL.B from Lucknow University. He furthered his studies in philosophy and obtained MA and PhD from Assumption University, Bangkok. His research interests are in Moral Philosophy, Applied Ethics, and Bioethics. His competencies are in History of Philosophy, Islamic Studies, Jurisprudence, Hermeneutics,Philosophy of Mind and Philosophy of Religion. https://cdn.slidesharecdn.com/ss_thumbnails/enhancingspiritualpalliativecareofm-240202154052-ada1cf4e-thumbnail.jpg?width=320&height=320&fit=bounds slideshow/enhancingspiritualpalliativecareofmpdf/266069526 Enhancing_Spiritual_Pa... https://cdn.slidesharecdn.com/ss_thumbnails/constructionofabasicperspectiveonc-240202153911-e2a82a87-thumbnail.jpg?width=320&height=320&fit=bounds slideshow/constructionofabasicperspectiveoncpdf/266069501 Construction_of_a_Basi... https://cdn.slidesharecdn.com/ss_thumbnails/ihsanasislamicethicalvirtueforneig-240202153740-8a29d08a-thumbnail.jpg?width=320&height=320&fit=bounds slideshow/ihsanasislamicethicalvirtueforneigpdf/266069481 Ihsan_as_Islamic_Ethic...