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  1. Ahmad Abdal & Vincenzo Waliyy (2007). Ismaele E Isacco: Prospettive Sui Rapporti Tra Islam E Ebraismo. Idee 65:91-100.
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  2. To According (2008). Martin Forward and Mohamed Alam ISLAM. In Susan J. Armstrong & Richard George Botzler (eds.), The Animal Ethics Reader. Routledge. 294.
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  3. Camilla Adang (2000). Islam as the inborn religion of mankind: the concept of fitra in the workd of Ibn Hazm = Islam como la religión innata de la humanidad: el concepto de "fitra" en las obras de Ibn Hazm. Al-Qantara: Revista de Estudios Árabes 21 (2):391-410.
    Este artículo estudia la visión que Ibn Hazm de Córdoba (m. 456 / 1064) tenía del concepto de fitra, que aparece en el Corán (azora XXX, aleya 30) y en algunas tradiciones exegéticas. Basándose en este texto, Ibn Hazm afirma que todos los seres humanos nacen musulmanes, incluso los idólatras y otras clases de infieles, y que todos han de ser considerados musulmanes hasta que alcancen la mayoría de edad. En ese momento de sus vidas han de elegir entre reafirmar (...)
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  4. Camilla Adang (2000). Islam as the Inborn Religion of Mankind: The Concept of Fitra in the Works of Ibn Hazm. Al-Qantara: Revista de Estudios Árabes 21 (2):391-410.
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  5. M. O. Adeniyi (2004). An Islamic Approach to the Sustainability of Democracy. Sophia 43 (2):95-103.
    The contemporary viewpoint of many scholars is that politics and religion are two parallel discourses which never meet; or that religion is a personal matter which should not be injected into politics. Their argument for taking this stand is that the two are incongruent and therefore, it is better these are left apart. But religion is associated with morals, truthfulness, honesty and a host of moral virtues all of which are mere playthings in the hands of so-called politicians, the consequence (...)
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  6. Muhammad Iqbal Afaqi (2011). Knowledge of God: A Comparative Study of Christian and Islamic Epistemologies. National Book Foundation.
  7. 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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  8. East Africa (1991). Early Islam In. Minerva 2.
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  9. 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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  10. Emilio Galindo Aguilar (2004). El Islam a principios del siglo XXI. Critica 54 (911):20-25.
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  11. 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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  12. 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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  13. Saladdin Ahmed (2008). What is Sufism? Forum Philosophicum: International Journal for Philosophy 13 (2).
    Most Western scholars define Sufism as the spirituality of Islam or the mystical version of Islam. It is thought to be the inward approach to Islam that emerged and flourished in the non-Arab parts of the Islamic world. Most scholars like William Stoddart think that Sufism is to Islam what Yoga is to Hinduism, Zen to Buddhism, and mysticism to Christianity.1 In this essay, I will shed light on the major lines and elements in the philosophy of Sufism. I will (...)
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  14. 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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  15. Shabbir Akhtar (2003). The Dialogue of Islam and the World Faiths. In Peter Koslowski (ed.), Philosophy Bridging the World Religions. Kluwer Academic. 21--37.
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  16. Shabbir Akhtar (1996). The Possibility of a Philosophy of Islam. In Seyyed Hossein Nasr & Oliver Leaman (eds.), History of Islamic Philosophy. Routledge. 2--1162.
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  17. Aḥmad Rafīq Ak̲h̲tar (2004). Uṭhte Hain̲ Ḥijāb Ākhir. Sang-I Mīl Pablīkeshanz.
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  18. Muḥammad ʻAbādullāh Ak̲h̲tar (2005). Muḥīuddīn Ibn-I ʻarabī Aur Un Ke Afkār: Maʻ Sayyid Muḥammad Jonpūrī, Aḥmad Shāh Abdālī .. Tak̲h̲līqāt.
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  19. I. Al Faruqi (1989). Islam Ethics. In S. Cromwell Crawford (ed.), World Religions and Global Ethics. Paragon House Publishers.
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  20. Muhammad Naguib Al-Attas (1985). Islām, Secularism, and the Philosophy of the Future. Mansell Pub..
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  21. 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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  22. 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.
  23. Sadik al-azm (1997). Is Islam Secularizable? Free Inquiry 17.
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  24. A. Al-Azmeh (2009). Jack Goody and the Location of Islam. Theory, Culture and Society 26 (7-8):71-84.
    This article considers Jack Goody’s studies of Islam in their various contexts. It starts with a consideration of Goody’s comparative historico-anthropological studies of specific topics such as flowers, cuisine, and kinship and the family, and of his studies of wider range and broader import. It analyses the elements and main thrust of his historical approach, paying attention to the conception of comparativism he uses, placing these in the context of current debates on method. It then moves on to Islamic material (...)
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  25. 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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  26. Fatima Agha Al-Hayani (2005). Islam and Science: Contradiction or Concordance. Zygon 40 (3):565-576.
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  27. Ibn Qayyim al-Jawzīyah & Muḥammad ibn Abī Bakr (2012). Excellence of Patience & Gratefulness =. Darussalam.
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  28. 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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  29. 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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  30. I. A. Alani Seriki (2007). The Interpretation of Jihad in Islam. Journal of Philosophy and Culture 2 (2).
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  31. Tamara Albertini (2003). The Seductiveness of Certainty: The Destruction of Islam's Intellectual Legacy by the Fundamentalists. Philosophy East and West 53 (4):455-470.
    : This essay highlights how contemporary Muslim fundamentalists reduce Islam's rich and complex intellectual legacy to a set of authoritarian rules. The three branches of classical Islamic education-theology, jurisprudence, and ethics-are particularly targeted. The reductionist pattern applied to these areas is designed to eliminate both the scholarly space of inquiry and the room for individual reflection traditionally granted to its followers by Islamic religion. The essay ends with an analysis of the language used by Osama bin Laden in various documents (...)
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  32. Amel Alghrani (2013). Womb Transplantation and the Interplay of Islam and the West. Zygon 48 (3):618-634.
    In Saudi Arabia in 2000 the world's first human uterus transplant was attempted with some success. In 2011 the second successful human uterus transplant took place in Turkey. Doctors in the United Kingdom have recently announced that uterus transplants will be carried out in the UK if doctors can raise enough funds to complete their research. As scientists continue to make progress in this domain this is anticipated to be the next breakthrough in the arena of assisted reproductive technologies. The (...)
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  33. 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.
  34. Farhana Ali & Jerrold Post (2008). The History and Evolution of Martyrdom in the Service of Defensive Jihad: An Analysis of Suicide Bombers in Current Conflicts. Social Research: An International Quarterly 75 (2):615-654.
    This paper explores the transformation of martyrdom, a legitimate Islamic concept, into suicide terrorism. The authors argue that the original application, meaning, and glory of martyrs in Islam is violated by extremists' use of suicide terrorism that is being justified with the misappropriation of Islamic principles, narratives, and themes. That extremists are able to redefine martrydom and jihad--two terms that are hotly debated and a source of controversy in the Muslim world--creates not only tension among the West and Muslims, but (...)
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  35. 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.
  36. 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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  37. 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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  38. M. Alikhan (1994). Islam Encounter with Hinduism in Secular India. Journal of Dharma 19 (4):370-383.
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  39. Fuad B. Aliyev (2010). Framing Perceptions of Islam and the 'Islamic Revival' in the Post- Soviet Countries. Journal for the Study of Religions and Ideologies 3 (7):123-136.
    This paper discusses the main directions and trends in framing the perceptions of Islam in the post- Soviet countries engaged in the process of so-called “Islamic Revival”. It focuses on the Northern Caucasus region of Russia, Azerbaijan and the countries from Central Asia - a geographical area governed by the tension between the local Muslim traditions and the imported Islamism. It argues that Islamic revival in post-Soviet countries is associated either with the revival of local pre-modern traditions and thus with (...)
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  40. Faḍl Allāh & Muḥammad Ḥasan (2004). Rawḍ Al-Ṣāliḥīn. Dār Al-Madá.
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  41. Ian Almond (2004). Experimenting with Islam: Nietzschean Reflections on Bowles's Araplaina. Philosophy and Literature 28 (2):309-323.
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  42. Recep Alpyagil (2014). Virtue in Islam. In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing Ltd..
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  43. 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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  44. 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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  45. Carlos Amigo Vallejo (2010). Benedicto XVI y el Islam. Verdad y Vida 68 (257):249-269.
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  46. Faris Khoirul Anam (2009). Fikih Jurnalistik: Etika & Kebebasan Pers Menurut Islam. Pustaka Al-Kautsar.
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  47. 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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  48. Walter Andreas Euler (2014). Cusanus' Auseinandersetzung Mit Dem Islam. Das Mittelalter 19 (1):72-85.
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  49. Joshua Andresen (2012). Deconstruction, Secularism, and Islam. Philosophy Today 56 (4):375-392.
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  50. Floy Andrews Doull (2006). Islam And The Principle Of Freedom. Animus 11:29-48.
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