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  1. Muhammad Sadiq 'Arjun (1972). Al-Mawsu'ah Fi Samahat Al-Islam. Mu'assasat Sijill Al-'Arab.
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  2. Muhammad Kazim 'Assar (1971). Thalathu Rasa'il Fi Al-Hikmah Al-Islamiyah. Al-Maktabah Al-Murtadawiyah.
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  3. Ghulåam Riózåa A.°våanåi (1997). Òhikmat Va Hunar-I Ma°Navåi Majmåu°Ah-I Maqåalåat. Intishåaråat-I Garråus.
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  4. Jalåal al-dåin åashtiyåanåi (1999). Naqdåi Bar Tahåafut Al-Falåasifah-®I Ghazzåalåi.
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  5. S. N. Abbas (2013). Poetry of Islamic Revolution as a cradle of the International Islamic resistance Poetry. SOCRATES 1 (1):93-99.
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  6. I. Abd Al-Jabbar Rifa (2000). Tatawwur Al-Dars Al-Falsafi Fi Al-Hawzah Al- Ilmiyah. Dar Al-Hadi.
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  7. Abd Al-Latif Muhammad Abd (1986). Al-Fikr Al-Falsafi Fi Al-Islam.
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  8. Abd Al-Latif Muhammad Abd (1979). Manahij Al-Bahth Al- Ilmi. Maktabat Al-Nahdah Al-Misriyah.
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  9. Ahmad Abdal & Vincenzo Waliyy (2007). Ismaele E Isacco: Prospettive Sui Rapporti Tra Islam E Ebraismo. Idee 65:91-100.
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  10. H. Abdel-Rahman (1971). La place du syllogisme juridique dans la méthodeexégétique chez Gazali. Logique Et Analyse 14 (53):185.
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  11. Hassan Abdi (2006). The Nature of Mind in Islamic Philosophy. Transcendent Philosophy Journal 7:81-96.
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  12. Ceöriyamuònòtaòm Abdulhamåid (1996). Khuöråanuòm Yuktivåadavuòm. Niccça Åoph Töråutça.
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  13. 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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  14. Fatimah Fu ad & Muhammad Atif Iraqi (1997). Al-Sama Inda Sufiyat Al-Islam.
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  15. 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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  16. 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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  17. 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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  18. Al-Hasan Ibn Abd Al-Muhsin Abu Adhabah & Ali Farid Dahruj (1996). Al-Rawdah Al-Bahiyah Fima Bayna Al-Asha Irah Wa-Al-Maturidiyah. Dar Sabil Al-Rashad.
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  19. Abdul Afaki (2010). Teleology of Islam in Western Framework and Mawdudi’s Politico- Stylistic Pragmatics. Transcendent Philosophy Journal 11:177-208.
    Drawing upon certain concepts of contemporary hermeneutics,linguistics and philosophy of language, this study undertakesMawdudi’s hermeneutical approach to the Qur’an lopsidedly orientedby his commitment with the political ideology of fundamentalist type.In the perspectives of certain pragmatic and stylistic themes, this paperreviews Mawdudi’s interpretation of the Qur’anic symbols being thebuilding blocks of his political thought. It argues that there is a widegap between the semantic givenness of the Qur’anic meanings and theirpragmatic interpretations of Mawdudian type owing to the ideology ofthe universal political (...)
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  20. Muhammad Iqbal Afaqi (2011). Knowledge of God: A Comparative Study of Christian and Islamic Epistemologies. National Book Foundation.
  21. 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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  22. East Africa (1991). Early Islam In. Minerva 2.
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  23. 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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  24. Emilio Galindo Aguilar (2004). El Islam a principios del siglo XXI. Critica 54 (911):20-25.
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  25. Aziz Ahmad (1972). Islamic History, A.D. 600–750. [REVIEW] Speculum 47 (4):804-807.
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  26. Ghulam Ahmad (1998). Islami Usul Ki Filasafi.
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  27. Ghulam Ahmad (1989). Filozofia E Mësimeve Të Islamit.
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  28. 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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  29. Khwaja Jamil Ahmad (1956). Heritage of Islam [the Many-Sided Development of Islamic Arts, Architecture, Sciences and Philosophy During the Mediaeval Times]. Ferozsons.
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  30. 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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  31. 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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  32. °aòdud al-dåin °abd al-raòhmåan ibn Aòhmad åijåi, °Abd Al-Raòhmåan °Umayrah & °alåi ibn Muòhammad Jurjåanåi (1997). Kitåab Al-Mawåaqif. Dåar Al-Jåil.
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  33. ʻAbd al-Ḥakīm Ajhar, The Metaphysics of the Idea of God in Ibn Taymiyya's Thought.
    This dissertation deals with Ibn Taymiyya's theory of the unity of God and of creation, or, as Muslim philosophers have posited the question, the relation between the oneness of God and the diversity that has come out of it. Indeed, Ibn Taymiyya (d. 728/1328) responded to the same ontological question that earlier Muslim philosophers were concerned to answer. Although Ibn Taymiyya was a theologian, he did not encounter quite the same questions as the early kalam theologian whose concern it was (...)
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  34. S. Akbari (2003). Saracens: Islam in the Medieval European Imagination. [REVIEW] The Medieval Review 1.
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  35. Shahram Akbarzadeh (ed.) (2012). A Handbook of Political Islam.
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  36. 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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  37. 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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  38. 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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  39. Aḥmad Rafīq Ak̲h̲tar (2004). Uṭhte Hain̲ Ḥijāb Ākhir. Sang-I Mīl Pablīkeshanz.
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  40. Muḥammad ʻAbādullāh Ak̲h̲tar (2005). Muḥīuddīn Ibn-I ʻarabī Aur Un Ke Afkār: Maʻ Sayyid Muḥammad Jonpūrī, Aḥmad Shāh Abdālī .. Tak̲h̲līqāt.
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  41. I. Al Faruqi (1989). Islam Ethics. In S. Cromwell Crawford (ed.), World Religions and Global Ethics. Paragon House Publishers
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  42. Muhammad Ibn Ahmad Ibn Al- Imad Al-Aqfahsi, Muhammad Faris & Mas Ad Abd Al-Hamid Sa Dani (1995). Daf Al-Ilbas an Wahm Al-Waswas. Dar Al-Kutub Al- Ilmiyah.
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  43. Isam Al-Din Muhammad Abd Al-Jabbar Ibn Ahmad Al-Asadabadi & Ali (1985). Al-Munayah Wa-Al-Amal. Dar Al-Ma Rifah Al-Jami Iyah.
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  44. Muhammad Naguib Al-Attas (1991). The Concept of Education in Islam a Framework for an Islamic Philosophy of Education. International Institute of Islamic Thought and Civilization, International Islamic University.
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  45. Muhammad Naguib Al-Attas (1990). The Intuition of Existence a Fundamental Basis of Islamic Metaphysics. Monograph Collection (Matt - Pseudo).
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  46. Muhammad Naguib Al-Attas (1985). Islām, Secularism, and the Philosophy of the Future. Mansell Pub..
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  47. 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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  48. 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.
  49. Sadik al-azm (1997). Is Islam Secularizable? Free Inquiry 17.
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  50. 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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