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  1. Ahmed Aarab, Philippe Provençal & Mohamed Idaomar (2001). The Mode of Action of Venom According to Jabar;[Hdotu]I[Zdotu]. Arabic Sciences and Philosophy 11 (1):79-89.
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  2. Ghulam-Haider Aasi (2003). Islamic Legal and Ethical Views on Organ Transplantation and Donation. Zygon 38 (3):725-734.
    In Islam, one of the core beliefs is in the life of the hereafter. At the end of time and all that exists, all human beings will be resurrected and will face the Day of Judgment. Even their body parts or organs will stand witness against them. Furthermore, in Islamic law, every action or thing is categorized either as legitimate or prohibited. This article explores ethico‐legal opinions on the issues of organ donation and transplantation in the light of these essential (...)
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  3. Makram Abbès (2011). Le statut de la raison pratique chez avempace. Arabic Sciences and Philosophy 21 (1):85-109.
    This paper seeks to draw attention to the existence of strong practical rationality in the work of Avempace, despite the primacy of theoretical reason, and of the search for an intelligible that is devoid of any link with the material and considered itself as the supreme end of human existence. The arguments used to defend the idea entail analysing the concept of ???prudence??? in Avempace, as well as that of ???right thinking???, which is prominent in the determination of the way (...)
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  4. Makram Abbes (2011). Status of Practical Reason in Avempace's Works. Arabic Sciences and Philosophy 21 (1):85 - 109.
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  5. Tony Abboud (2006). Al-Kindi: The Father of Arab Philosophy. Rosen Pub. Group.
    A pioneeting Arab thinker -- Early life -- The house of wisdom -- Religion, philosophy, and intellect -- On the subjects of intellect and sorrow -- The scientist -- Musician, calligrapher, and code breaker -- Legacy.
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  6. Farid Abdel-Nour (2006). International Human Rights and Islamic Law - by Mashood A. Baderin. Ethics and International Affairs 20 (3):388–390.
  7. Zahra Abdollah (2011). Color in Islamic Theosophy: An Analytical Reading of Four Scholars: Kubrā, Rāzī, Simnānī, and Kirmānī. Journal of Islamic Philosophy 7:35-52.
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  8. Saiyed Abdul Hai (1964). Muslim Philosophy. Dacca, Nawroze Kitabistan.
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  9. M. A. Abdullaev (2007). Mysliteli Dagestana: Dosovetskiĭ Period.
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  10. M. Amin Abdullah (2010). Etika Tauhidik Sebagai Dasar Kesatuan Epistemologi Keilmuan Umum Dan Agama. In Azyumardi Azra, Nanat Fatah Natsir & Hendriyanto Attan (eds.), Strategi Pendidikan: Upaya Memahami Wahyu Dan Ilmu. Pustaka Pelajar
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  11. Safar Abdullo (ed.) (2007). Sufizm V Irane I T͡sentralʹnoĭ Azii: Materialy Mezhdunarodnoĭ Konferent͡sii, 2-3 Mai͡a 2006 Goda G. Almaty. Daĭk-Press.
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  12. P. Abgrall (2000). La geometrie de l'astrolabe au x^e siecle. Arabic Sciences and Philosophy 10:7-78.
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  13. Philippe Abgrall (2015). Les Débuts de la Projection Stéréographique: Conception Et Principes. Arabic Sciences and Philosophy 25 (1):135-166.
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  14. Philippe Abgrall (2002). Une Contribution d'Al-Quhi a l'Analyse Geometrique. Arabic Sciences and Philosophy 12 (1):53-90.
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  15. Philippe Abgrall (1995). Les Cercles Tangents d'Al-Qūhī. Arabic Sciences and Philosophy 5 (2):263.
    This article presents the Arabic text of al-Q's short geometric treatise, The Book of the centres of the tangent circles on lines, by the method of analysis, with translation and a mathematical commentary. In this treatise al-Q solves by analysis an ordered set of eight problems where the goal is to locate, on a given line, the centre of a circle which is tangent to two given elements, which may be points, straight lines or circles. For example, in the first (...)
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  16. Philippe Abgrall, Julia María Carabaza Bravo, Bassam I. El-Eswed, Gad Freudenthal & Michael E. Marmura (2002). M5s 1c1. Arabic Sciences and Philosophy 12 (1).
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  17. Abhedānanda (1967). Complete Works of Swami Abhedananda. Calcutta, Ramakrishna Vedanta Math.
  18. G. C. Abiogu (2006). Islamic Philosophy of Education: An Appraisal. S.N.].
  19. ʻAbd al-Raʼ Abū al-Saʻd & ūf (2005). .
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  20. Nadia Abu-Zahra (2000). Islamic History, Islamic Identity and the Reform of Islamic Law: The Thought of Husayn Ahmad Amin. In Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.), Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris
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  21. Alparslan Ac̲ikgenc̲ (1993). Being and Existence in Ṣadrā and Heidegger: A Comparative Ontology. International Institute of Islamic Thought and Civilization.
  22. P. Adamson (2008). Platonic Pleasures in Epicurus and Al-Rāzī. In Peter Adamson (ed.), In the Age of Al-Fārābī: Arabic Philosophy in the Fourth-Tenth Century. Warburg Institute 71--97.
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  23. Peter Adamson (2015). Miskawayh on Pleasure. Arabic Sciences and Philosophy 25 (2):199-223.
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  24. Peter Adamson (2011). Al-Kindī, Abū Yūsuf Yaʿqūb Ibn Isḥāq. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 672--676.
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  25. Peter Adamson (2010). The Arabic Tradition. In John Skorupski (ed.), The Routledge Companion to Ethics. Routledge
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  26. Peter Adamson (ed.) (2008). In the Age of Al-Fārābī: Arabic Philosophy in the Fourth-Tenth Century. Warburg Institute.
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  27. Peter Adamson (2007). Al-Kindī. Oxford University Press.
    Al-Kindi was the first philosopher of the Islamic world. He lived in Iraq and studied in Baghdad, where he became attached to the caliphal court. In due course he would become an important figure at court: a tutor to the caliph's son, and a central figure in the translation movement of the ninth century, which rendered much of Greek philosophy, science, and medicine into Arabic. Al-Kindi's wide-ranging intellectual interests included not only philosophy but also music, astronomy, mathematics, and medicine. Through (...)
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  28. Peter Adamson (2006). Vision, Light and Color in Al-Kindi, Ptolemy and the Ancient Commentators. Arabic Sciences and Philosophy 16 (2):207-236.
    Al-Kindi was influenced by two Greek traditions in his attempts to explain vision, light and color. Most obviously, his works on optics are indebted to Euclid and, perhaps indirectly, to Ptolemy. But he also knew some works from the Aristotelian tradition that touch on the nature of color and vision. Al-Kindi explicitly rejects the Aristotelian account of vision in his De Aspectibus, and adopts a theory according to which we see by means of a visual ray emitted from the eye. (...)
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  29. Peter Adamson (2006). The Arabic Sea Battle: Al-Fārābī on the Problem of Future Contingents. Archiv für Geschichte der Philosophie 88 (2):163-188.
    Ancient commentators like Ammonius and Boethius tried to solve Aristotle's “sea battle argument” in On Interpretation 9 by saying that statements about future contingents are “indefinitely” true or false. They were followed by al-Fārābī in his commentary on On Interpretation. The article sets out two possible interpretations of what “indefinitely” means here, and shows that al-Fārābī actually has both conceptions: one applied in his interpretation of Aristotle, and another that he is forced into by the problem of divine foreknowledge. It (...)
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  30. Peter Adamson (2003). Al-Kindi and the Mu‘Tazila: Divine Attributes, Creation and Freedom. Arabic Sciences and Philosophy 13 (1):45-77.
    The paper discusses al-Kindi's response to doctrines held by contemporary theologians of the Mu‘tazilite school: divine attributes, creation, and freedom. In the first section it is argued that, despite his broadly negative theology, al-Kindi recognizes a special kind of “essential” positive attribute belonging to God. The second section argues that al-Kindi agreed with the Mu‘tazila in holding that something may not yet exist but still be an object of God's knowledge and power (as the Mu‘tazila put it, that “non-being” is (...)
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  31. Peter Adamson (2002). The Arabic Plotinus: A Philosophical Study of the Theology of Aristotle. Duckworth.
  32. Peter Adamson (2001). Aristotelianism and the Soul in the Arabic Plotinus. Journal of the History of Ideas 62 (2):211-232.
  33. Camilla Adang, Ma Isabel Fierro & Sabine Schmidtke (eds.) (2013). Ibn Ḥazm of Cordoba: The Life and Works of a Controversial Thinker. Brill.
    This volume represents the state of the art in research on the controversial Muslim legal scholar, theologian and man of letters Ibn azm of Cordoba (d. 456/1064), who is widely regarded as one of the most brilliant minds of Islamic Spain.
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  34. Mohammad Ashraf Adeel (2008). Islamic Ethics and the Controversy About the Moral Heart of Confucianism. Dao: A Journal of Comparative Philosophy 7 (2):151-156.
  35. Muḥammad Adīwān (2006). .
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  36. Chiara Adorisio (2009). Jewish Philosophy or “Philosophy Among the Jews”? Salomon Munk (1803–1867) and the Reception of Judeo-Arabic Texts in the 19th Century. [REVIEW] Naharaim - Zeitschrift Für Deutsch-Jüdische Literatur Und Kulturgeschichte 3 (1).
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  37. Yamina Adouhane (2012). Al-Miklātī, a Twelfth Century Ašʿarite Reader of Averroes. Arabic Sciences and Philosophy 22 (2):155-197.
    The aim of this article is to present a new witness of Averroes' reception in the Muslim world, in the years that immediately followed his death. Indeed Aba al-Mikl is an Aarite theologian, who was born in Fez. He is the author of a Quintessence of the Intellects in Response to Philosophers on the Science of Principles in which he aims at refuting the Peripatetic philosophers in their own field, using their own weapons. This article will first attempt to draw (...)
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  38. Mohammad Iqbal Afaqi, Knowledge, Belief and Faith a Comparative Study of Christian and Islamic Epistemologies.
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  39. Soheil M. Afnan (1964). Philosophical Terminology in Arabic and Persian. Leiden, E.J. Brill.
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  40. Mehdi Najafi Afra (2008). The Relationship Between Religion and Philosophy in the Islamic Philosophy. Proceedings of the Xxii World Congress of Philosophy 45:9-18.
    In spite of orientation of philosophy in the western philosophy after renaissance when the relation between religion and philosophy was weakened and broken, in the Islamic world in particular Iranian society the strong relation appeared between religion and philosophy. However this relationship alleviated diversity and audaciousness of philosophical thought, but it deepened and widened religious thoughts. In fact, entrance of philosophical discussions in the realm of religion causes the rational interpretation of religion and lessens fanaticism and dogmatism and it excludes (...)
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  41. Macksood Aftab (2013). John Walbridge, God and Logic in Islam: The Caliphate of Reason. Journal of Islamic Philosophy 9:116-117.
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  42. Macksood Aftab (2006). The Essential Ideas of Islamic Philosophy. Journal of Islamic Philosophy 2 (1):199-200.
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  43. Absar Ahmad (ed.) (1995). Knowledge-Morality Nexus: Challenging the Dominant Paradigm. Concept Media Books.
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  44. Z̤iyāʼ Aḥmad & uddīn (2006). Allama Muhammad Iqbal: Poet, Philosopher, Statesman and Reformer. Bazm-I-Iqbal.
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  45. Z̤iyāʼuddīn Aḥmad (2006). Allama Muhammad Iqbal: Poet, Philosopher, Statesman and Reformer. Bazm-I-Iqbal.
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  46. Asad Q. Ahmed (2010). The Deliverance: Logic. OUP Oxford.
    This book offers for the first time a complete scholarly translation, commentary, and glossary in a modern European language of the logic section of Ibn S=in=a's (d. 1037 CE) very important compendium Ial-Naj=at (The Deliverance). The original, written in Arabic, is the product of the middle period of the most renowned Muslim philosopher and physician, known in the Latin West as Avicenna. Avicenna's logic system took as its starting point the Aristotelian and the Peripatetic tradition, but diverged from these in (...)
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  47. Rumee Ahmed (2011). The Ethics of Prophetic Disobedience: Qur'an 8:67 at the Crossroads of Islamic Sciences. Journal of Religious Ethics 39 (3):440-457.
    Medieval Muslim scholars were challenged with squaring their conceptions of prophetic infallibility with reports that Muhammad disobeyed revelatory commands from God. The manner in which they rehabilitated the prophetic image in these cases had corresponding repercussions in the fields of jurisprudence, theology, and legal theory. The present article uses the case of Q. 8:67 to demonstrate the intertwined nature of the Islamic sciences and the stakes involved when delimiting the prophetic ability to err and/or disobey God.
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  48. Aḥmad Fuʼād Ahwānī (1957). Islamic Philosophy: Lectures Delivered in 1956 in Washington University, St. Louis. Anglo-Egyptian Bookshop.
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  49. ʻAbd al-Ḥakīm Ajhar (2011). .
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  50. Anna Akasoy (2006). Philosophie Und Mystik in der Späten Almohadenzeit: Die Sizilianischen Fragen des Ibn Sabʻīn. Brill.
    This study of the Sicilian Questions of the philosopher and mystic Ibn Sabٴ īn of Murcia interprets the structure and sources of the text as a reflection of intellectual life in the late Almohad Arab West.
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