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  1. Muhammad Iqbal Afaqi (2011). Knowledge of God: A Comparative Study of Christian and Islamic Epistemologies. National Book Foundation.
  2. 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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  3. Asma Afsaruddin (2005). Quar'anic Ethics and Said Nursi's Risale-I Nur. In Ian S. Markham & İbrahim Özdemir (eds.), Globalization, Ethics, and Islam: The Case of Bediuzzaman Said Nursi. Ashgate Pub..
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  4. G̲h̲ulām Aḥmad (1979). The Philosophy of the Teachings of Islam. London Mosque.
    PUBLISHER'S NOTE "The Philosophy of the Teachings of Islam" is a well known essay on Islam by Hadhrat Mirza Ghulam Ahmad, Founder of the Ahmadiyya Movement ...
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  5. Safdar Ahmed (2013). Reform and Modernity in Islam: The Philosophical, Cultural and Political Discourses Among Muslim Reformers. Distributed in the United States and Canada Exclusively by Palgrave Macmillan.
    Ahmed uncovers new historiographical perspectives by critically examining the work of prominent intellectuals, such as Muhammad Abduh, Qasim Amin and Abdul A'la Maududi.
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  6. Shabbir Akhtar (2007). The Quran and the Secular Mind: A Philosophy of Islam. Routledge.
    This book is concerned with the rationality and plausibility of the Muslim faith and the Quran, and in particular how they can be interogated and understood through western analytical philosophy. It is also explores how Islam can successfully engage with the challenges posed by secular thinking. The Quran and the Secular Mind will be of interest to students and scholars of Islamic philosophy, philosophy of religion, Middle East studies, and political Islam.
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  7. Aḥmad Rafīq Ak̲h̲tar (2004). Uṭhte Hain̲ Ḥijāb Ākhir. Sang-I Mīl Pablīkeshanz.
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  8. Muḥammad ʻAbādullāh Ak̲h̲tar (2005). Muḥīuddīn Ibn-I ʻarabī Aur Un Ke Afkār: Maʻ Sayyid Muḥammad Jonpūrī, Aḥmad Shāh Abdālī .. Tak̲h̲līqāt.
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  9. Muhammad Naguib Al-Attas (1985). Islām, Secularism, and the Philosophy of the Future. Mansell Pub..
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  10. Muhammad Naguib Al-Attas (1976). Islām, the Concept of Religion and the Foundation of Ethics and Morality: A Lecture Delivered on Monday the 5th of April 1976 to the International Islamic Conference Held Under the Auspices of the Islamic Council of Europe in the Hall of the Royal Commonwealth Society, London. [REVIEW] Angkatan Belia Islam Malaysia.
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  11. Muhammad Naquib Al-Attas (1990). The Nature of Man and the Psychology of the Human Soul: A Brief Outline and a Framework for an Islamic Psychology and Epistemology. International Institute of Islamic Thought and Civilization.
  12. Fatima Agha Al-Hayani (2007). Biomedical Ethics: Muslim Perspectives on Genetic Modification. Zygon 42 (1):153-162.
    Technology pertaining to genetically modified foods has created an abundance of food and various methods to protect new products and enhance productivity. However, many scientists, economists, and humanitarians have been critical of the application of these discoveries. They are apprehensive about a profit-driven mentality that, to them, seems to propel the innovators rather than a poverty-elimination mentality that should be behind such innovations. The objectives should be to afford the most benefit to those in need and to prevent hunger around (...)
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  13. Fatima Agha Al-Hayani (2005). Islam and Science: Contradiction or Concordance. Zygon 40 (3):565-576.
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  14. Abā al-Khayl & Sulaymān ibn ʻAbd Allāh ibn Ḥammūd (2005). The Sources of the Islamic Religion and its Most Outstanding Merits and Virtues: This is Islam. Sulaiman Bin Abdullah Aba Al-Khail.
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  15. Amer Al-Roubaie & Shaifiq Alvi (2005). Globalization in the Light of Bediuzzaman Said Nursi's Risale-I Nur : An Exposition. In Ian S. Markham & İbrahim Özdemir (eds.), Globalization, Ethics, and Islam: The Case of Bediuzzaman Said Nursi. Ashgate Pub..
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  16. Ahmed Ali & V. S. (eds.) (1988). The Holy Qurʼan: With English Translation of the Arabic Text and Commentary According to the Version of the Holy Ahlul-Bait: With Special Notes From Ayatullah Agha Haji Mirza Mahdi Pooya Yazdi on the Philosophic Aspects of Some of the Verses. Tahrike Tarsile Qurʼan.
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  17. Sheikh Jameil Ali (2010). Islamic Thought and Movement in the Subcontinent: A Study of Sayyid Abu A'la Mawdudi and Sayyid Abul Hasan Ali Nadwi. D.K. Printworld.
  18. Syed Ameer Ali (1970). The Ethics of Islam. [Karachi]Umma Pub. House.
    THIS little work embodies the substance of a lecture delivered to the Society for the Higher Training of Youths, and forms a mere attempt towards the exposition ...
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  19. Syed Anwer Ali (1982). Qurʼan, the Fundamental Law of Human Life: Being a Commentary of the Holy Qurʼan Keeping in View the Philosophical Thought, Scientific Research, Political, Economical, and Social Developments in the Human Society Down the Ages. Syed Publications.
    v. 1. Introduction to the study of Qurʼan -- v. 2. Surat ul-Faateha to Surat-ul-Baqarah (sections 1-21) -- v. 3. Surat-ul-Baqarah (sections 22 to 37) -- v. 4. Surat-ul-Baqarah (sections 38-40), Surat Aal-e-Imran, Surat-un-Nisa (sections 1 and 2) -- v. 5. Surat-un-Nisa (sections 3 to 24), Surat Al-Maaʼidah (complete), Surat Al-Anʼaam (sections 1-5) -- v. 6. Surat Al-Anʼaam (sections 6-20) -- v. 7. Surat Yunus to Surat Ibrahim -- v. 8. Surat al-Hijr to Surat al-kahf -- v. 9. Surat Maryam (...)
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  20. Faḍl Allāh & Muḥammad Ḥasan (2004). Rawḍ Al-Ṣāliḥīn. Dār Al-Madá.
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  21. Taghreed Alqudsi-Ghabra (2007). Kuwait : Striving to Align Islam with Western Values. In Eleanor Abdella Doumato & Gregory Starrett (eds.), Teaching Islam: Textbooks and Religion in the Middle East. Lynne Rienner Publishers.
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  22. Ozlem Altan (2007). Turkey : Sanctifying a Secular State. In Eleanor Abdella Doumato & Gregory Starrett (eds.), Teaching Islam: Textbooks and Religion in the Middle East. Lynne Rienner Publishers.
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  23. Faris Khoirul Anam (2009). Fikih Jurnalistik: Etika & Kebebasan Pers Menurut Islam. Pustaka Al-Kautsar.
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  24. Betty Anderson (2007). Jordan : Prescription for Obedience and Conformity. In Eleanor Abdella Doumato & Gregory Starrett (eds.), Teaching Islam: Textbooks and Religion in the Middle East. Lynne Rienner Publishers.
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  25. Munawar A. Anees (1989). Islam and Biological Futures: Ethics, Gender, and Technology. Mansell.
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  26. Ḳāsım bin Seyd̂i el-Ḥāfıẓ Anḳarî (2008). Enîsü'l-Celîs. İstanbul Üniversitesi Edebiyat Fakültesi.
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  27. Ahmad Aries (2005). The Gesture of Said Nursi as a Challenge to Modernity. In Ian S. Markham & İbrahim Özdemir (eds.), Globalization, Ethics, and Islam: The Case of Bediuzzaman Said Nursi. Ashgate Pub..
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  28. Syamsuddin Arif (2013). Ibn Qayyim Al-Jawziyya in the "Lands Below the Winden: An Ideological Father of Radicalism or a Popular Sufi Master? In Birgit Krawietz, Georges Tamer & Alina Kokoschka (eds.), Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim Al-Jawziyya. De Gruyter.
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  29. Saïd Amir Arjomand (2013). The Islam and Democracy Debate After 2011. Constellations 20 (2):297-311.
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  30. Mohammed Arkoun (2002). The Unthought in Contemporary Islamic Thought. Saqi.
    Mohammed Arkoun is one of the Muslim world's foremost thinkers. His efforts to liberate Islamic history from dogmatic constructs have led him to a radical review of traditional history. Drawing on a combination of pertinent disciplines ? history, sociology, psychology and anthropology ? his approach subjects every system of belief and non-belief, every tradition of exegesis, theology and jurisprudence to a critique aimed at liberating reason from the grip of dogmatic postulates. By treating Islam as a religion as well as (...)
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  31. Jafar Ali Aseer (1973). Philosophy of Furqan. Peermahomed Ebrahim Trust.
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  32. M. Asyur (2009). Ajaran Moral Dalam Perspektif Sidharta Gautama Dan Al-Ghazali. In Ahmad Syukri Saleh, Ahmad Syukri Baharuddin & A. A. Miftah (eds.), Islam and Contemporary Issues on Islamic Education, Law, Philosophy, and Economy. Pps Iain Sts Jambi.
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  33. Tayfun Atay (2004). Din Hayattan Çıkar: Antropolojik Denemeler. İletişim.
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  34. M. Yaqub Awan (1973). Rationale of Quranic Ethics. Ferozsons.
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  35. Necati Aydin (2005). Virtue Vs. Decadence : The Struggle of Civilizations Within the Global Village. In Ian S. Markham & İbrahim Özdemir (eds.), Globalization, Ethics, and Islam: The Case of Bediuzzaman Said Nursi. Ashgate Pub..
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  36. Ömer Aydın (2004). Türk Kelâm Bilginleri. İnsan Yayınları.
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  37. Halis Ayhan (ed.) (2004). Din Ve Ahlak Eğitim Öğretimine Yeni Yaklaşımlar. Dem Yayınları.
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  38. Abdul Hamid Badayuni (1970). The Philosophy of the Islamic Prayers. Markazi Jamiat-E-Olama-E-Pakistan.
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  39. Mohiddin Badsha (2004). Precept of Philosophy: The Preaching's of Brahmarishi, the Supreme Saint Shri Mohiddin Badsha Sathguru. Sri Viswa Viznana Vidya Adhyatmika Peetham.
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  40. Baháʼ, U.ʼ, lláh, ʻAlī Muḥammad Shīrāzī Bāb, ʻAbduʼ & L.-Bahá (eds.) (2011). Spirit of Faith: The Oneness of Religion. Baha'i Pub..
    From the writings of Baháʼuʼlláh -- From the writings of the Bāb -- From the writings of ʻAbduʼl-Bahá.
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  41. Ahmad Syukri Baharuddin (2009). Trend Sufastaiyah (Subjektivisme) Modern Dan Dampaknya Kepada Ilmu Dan Moral. In Ahmad Syukri Saleh, Ahmad Syukri Baharuddin & A. A. Miftah (eds.), Islam and Contemporary Issues on Islamic Education, Law, Philosophy, and Economy. Pps Iain Sts Jambi.
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  42. Baháʼuʼlláh, ʻAlī Muḥammad Shīrāzī Bāb & ʻAbduʼl-Bahá (eds.) (2011). Spirit of Faith: The Oneness of Religion. Baha'i Pub..
    From the writings of Baháʼuʼlláh -- From the writings of the Bāb -- From the writings of ʻAbduʼl-Bahá.
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  43. Raja Bahlul (1992). Ash'ari's Theological Determinisma and the Senses of 'Can'. Hamdard Islamicus 15 (1):39-57.
    In this paper I argue that al Ash'ari was a Theological Determinist whose position on free will and human responsibility was marred by his failure to distinguish between two senses of the word 'can' (yastati'u ). I also compare al Ash'ari's position with that of the Mu'tazilite thinker al Qadi 'Abd al Jabbar. I conclude that their positions may not have been so much opposed to each other as merely different. This, I suggest, should invite us to re evaluate the (...)
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  44. Azalshoḣ Baḣrom (2009). Kalom Va Maktabi Eʺtiqodii Imom Abūḣanifa. Instituti Sharqshinosī Va Merosi Khattī.
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  45. Osman Bakar (2007). Environmental Wisdom for Planet Earth: The Islamic Heritage. Center for Civilizational Dialogue, University of Malaya.
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  46. Osman Bakar (1991). Tawhid and Science: Essays on the History and Philosophy of Islamic Science. Secretariat for Islamic Philosophy and Science.
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  47. Erik Baldwin (2010). On the Prospects of an Islamic Externalist Account of Warrant. In Tymieniecka Anna-Teresa & Muhtaroglu Nazif (eds.), Classic Issues in Islamic Philosophy and Theology Today (Islamic Philosophy and Occidental Phenomenology in Dialogue, vol. 4. Springer.
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  48. Erik Baldwin (2006). Could the Extended Aquinas/Calvin Model Defeat Basic Christian Belief? Philosophia Christi 8 (2):383-399.
  49. Bambang (2009). The Hadith About Woman's Lacking Intellectuality and It Correlation Onto Testimony Law for Woman. In Ahmad Syukri Saleh, Ahmad Syukri Baharuddin & A. A. Miftah (eds.), Islam and Contemporary Issues on Islamic Education, Law, Philosophy, and Economy. Pps Iain Sts Jambi.
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  50. Abūlḥasan Bārahbankvī (2004). Irshādāt-I Madanī. Milne Kā Patah, Maktabah-Yi Buk̲h̲ārī.
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