Search results for 'ʻAbd Allāh Ibn ʻUmar Bayḍāwī' (try it on Scholar)

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  1. ʻAbd Allāh Ibn ʻUmar Bayḍāwī (2001). Nature, Man and God in Medieval Islam: ʻabd Allah Baydawi's Text, Tawaliʻ Al-Anwar Min Mataliʻ Al-Anzar, Along with Mahmud Isfahani's Commentary, Mataliʻ Al-Anzar, Sharh Tawaliʻ Al-Anwar. Brill Academic Pub.score: 1620.0
  2. Tawfiq Ibrahim (2006). Notes on Seals and Weights. I. Seal Variations of Sulh in the Name Abd Allah Ibn Malik: Corrections and a Possible Attribution. II. Additions to" Andalucian Weights". [REVIEW] Al-Qantara: Revista de Estudios Árabes 27 (2):329 - 335.score: 86.4
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  3. Tawfiq B. Hafif Ibrahim (2006). Notas sobre precintos y ponderales. I. Varios precintos de sulh a nombre de 'Abd Allah ibn Malik: correciones y una posible atribución. II. Adiciones a "Ponderales andalusíes". [REVIEW] Al-Qantara: Revista de Estudios Árabes 27 (2):329-335.score: 86.4
    En el presente escrito se estudian varias piezas hasta ahora inéditas tanto al corpus de precintos producidos durante el períodod inicial de al-Andalus, como al de los ponderales realcionados con las emisiones monetarias de épocas diversas en la historia andalusí.
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  4. Miguel Cruz Hernández (1981). La persecución anti-masarrï durante el reinado de 'Abd al-Rahmän al-Násir li-Din alläh, según Ibn Hayyän. Al-Qantara: Revista de Estudios Árabes 2 (1):51-68.score: 81.0
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  5. Josep Puig Montada (2007). Ibn Al-Muqaffa's Pride in His. Anales Del Seminario de Historia de la Filosofía 24:85-94.score: 66.6
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  6. Maha Elkaisy-Friemuth (2006). God and Humans in Islamic Thought: Abd Al-Jabbar, Ibn Sina and Al-Ghazali. Routledge.score: 48.0
    The explanation of the relationship between God and humans, as portrayed in Islam, is often influenced by the images of God and of human beings which theologians, philosophers and mystics have in mind. The early period of Islam disclose a diversity of interpretations of this relationship. Thinkers from the tenth and eleventh century had the privilege of disclosing different facets of the relationship between humans and the divine. God and Humans in Islamic Thought discusses the view of three different scholars (...)
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  7. Maribel Fierro (2005). Por Qué 'Abd Al-Rahman III Sucedió a Su Abuelo El Emir 'Abd Allah. Al-Qantara: Revista de Estudios Árabes 26 (2):357-370.score: 39.6
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  8. M. Fierro (2005). Why Abd Al-Rahman III Succeeded His Grandfather El Emir Abd Allah. Al-Qantara: Revista de Estudios Árabes 26 (2):357-369.score: 39.6
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  9. Najam Haider (2008). The Community Divided: A Textual Analysis of the Murders of Idrīs B. ʿAbd Allāh (D. 175/791). Journal of the American Oriental Society 128 (3):459-475.score: 39.6
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  10. Tawfiq B. Hafif Ibrahim (1988). ¿Abd Allah B. Yassas Encargado de la Ceca de Córdoba En El Año 327 o 329 H? Al-Qantara: Revista de Estudios Árabes 9 (2):471-474.score: 39.6
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  11. Shah Waliyullah & Wali Allah (2006). Shah Muhammad (992-1072/1584-1661) Shah Muhammad Ibn'abd Ahmad Was Born in Arkasa, in Badakhshan, and Spent His First Two Decades There. [REVIEW] In Oliver Leaman (ed.), The Biographical Encyclopedia of Islamic Philosophy. Thoemmes Continuum. 2--266.score: 39.0
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  12. Abū al-Faraj ʻAbd Allāh ibn al-Tayyib (2006). Der Kategorienkommentar von Abū L-Farağ ʻabdallāh Ibn Aṭ-Ṭayyib: Text Und Untersuchungen. Brill.score: 37.8
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  13. Josep Puig Montada (2007). Ibn al-Moqaffa' y el orgullo sasánida. Anales Del Seminario de Historia de la Filosofía 24:85-94.score: 37.8
    'Abd Allâh Ibn al-Muqaffa' (724-759) es conocido, sobre todo, por su traducción del pahlevi (persa medio) al árabe de la obra Calila y Dimna. Ibn al-Muqaffa' era de origen persa, estaba orgulloso del legado sasánida y era consciente de los valores racionales de la religión zoroastria en unos momentos en que la cultura árabe se limitaba al Corán y a la poesía. En este artículo se señalan unos valores racionales que aparecen en comentarios de Ibn al-Muqaffa' y que son fácilmente (...)
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  14. Miquel Forcada (2006). Ibn Bajja and the Classification of the Sciences in Al-Andalus. Arabic Sciences and Philosophy 16 (2):287-307.score: 36.0
    Coinciding with the scientific flourishing of the 5th / 11th century, which was favoured by the cultural policy of the Andalusi kingdoms ( muluk al-tawa'if ), Abu ‘ Umar ibn ‘ Abd al-Barr, Ibn Hazm and Sa‘ id al-Andalusi all dealt with the classification of the sciences in many works that are already known. Ibn Bajja began his career at the end of this period. In his glosses to al-Farabi’s commentary to the Isagoge he wrote a text on this subject (...)
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  15. Patrick Quinn (2008). God and Humans in Islamic Thought: 'Abd Al-Jabbar, Ibn Sina and Al-Ghazali (Review). Philosophy East and West 58 (2):293-296.score: 36.0
  16. Jean-Pierre Van Staevel (2006). Wa-Wasalnâ'alâ Barakat Allâh Ilâîgîîz: À Propos de la Localisation d'Igîîz-des-Hargha, le Hisn du Madhdî Ibn Tûmart. Al-Qantara: Revista de Estudios Árabes 17:153 - 194.score: 36.0
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  17. Mohamed Bilal Achmal (2011). Ŷihād e iŷtihād en el pensamiento combativo musulmán (Ibn Taymiya, Sayyed Qutb y 'Abd as-Salām Faraŷ). Astrolabio: Revista Internacional de Filosofía 11:64-74.score: 36.0
    En la historia del pensamiento político musulmán ŷihād e iŷtihād siempre van unidos. Pero es en el pensamiento combativo donde más se manifiesta esa unión de un modo transcendente. El objetivo del presente trabajo es plantear el aspecto transhistórico del iŷtihād y del ŷihād, y con ello, exponer de manifiesto el siempre fracasado proceso de emancipación histórica y teológica del proyecto ŷihadístico basado sobre la mistificación de lo sustancialmente humano.
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  18. Mohamed Bilal Achmal (2011). Yihad e iytihad en el pensamiento combativo musulmán (Ibn Taymiya, Sayyed Qutb y'Abd as-Salam Faray). Astrolabio: Revista Internacional de Filosofía 11:64 - 74.score: 36.0
    En la historia del pensamiento politico musulman .ih.d e i.tih.d siempre van unidos. Pero es en el pensamiento combativo donde mas se manifiesta esa union de un modo transcendente. El objetivo del presente trabajo es plantear el aspecto transhistorico del i.tih.d y del .ih.d, y con ello, exponer de manifiesto el siempre fracasado proceso de emancipacion historica y teologica del proyecto .ihadistico basado sobre la mistificacion de lo sustancialmente humano.
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  19. F. Arce Sainz (2001). Architecture and Rebellion: Construction of Churches During the Revolt of Umar Ibn Hafsun. Al-Qantara: Revista de Estudios Árabes 22 (1):121-145.score: 36.0
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  20. Mohamed Bilal Achmal (2011). Ŷihād e iŷtihād en el pensamiento combativo musulmán (Ibn Taymiya, Sayyed Qutb y'Abd as-Salām Faraŷ). Astrolabio: Revista Internacional de Filosofía 11:64 - 74.score: 36.0
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  21. Giuseppe Cecere (2009). Maestro nelle due scienze: Ibn'atâ'allâh al-iskandarî E le forme Della preghiera. Divus Thomas 112 (3):94-117.score: 36.0
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  22. Emily J. Cottrell (2011). Al-Shahrastānī, Muḥammad Ibn ʿAbd Al-Karīm. In. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. 1188--1190.score: 36.0
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  23. Gerald T. Elmore (forthcoming). Shaykh ʿAbd Al-ʿAzīz Al-Mahdawī, Ibn Al-ʿArabī's Mentor. Journal of the American Oriental Society.score: 36.0
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  24. Abdallah Fili & Jean-Pierre van Staëvel (2006). " Wa-Wasalna'ala Barakat Allah Ila Igiliz": À Porpos de la Localisation d'Igiliz-Des-Harga, le Hisn du Mahdi Ibn Tumart. Al-Qantara: Revista de Estudios Árabes 27 (1):153-194.score: 36.0
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  25. Manuela Marin (2008). Ibn Hawt Allah (M. 612/1215) and Two Women From Sevilla. Al-Qantara: Revista de Estudios Árabes 29 (1):209 - 219.score: 36.0
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  26. Josep Puig Montada (2000). Abu Abd Ar-Rahman Ibn Tahir. Revista Española de Filosofía Medieval 7:181-188.score: 36.0
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  27. Jean-Pierre van Staëvel & Abdallah Fili (2006). «Wa-Wasalnā'alā Barakat Allāh Ilā Īgīlīz» À Propos de la Localisation d'Īgīlīz-des-Harga, le Hi? N du Mahdi Ibn Tumart. Al-Qantara: Revista de Estudios Árabes 27 (1):153-194.score: 36.0
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  28. David J. Wasserstein (2002). Inventing Tradition and Constructing Identity: The Genealogy of Umar Ibn Hafsun Between Christianity and Islam. Al-Qantara: Revista de Estudios Árabes 23 (2):269-298.score: 36.0
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  29. 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.score: 28.8
  30. ʻAbd Allāh ibn Muḥammad ʻAmr (2006). .score: 28.8
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  31. ʻAbd Allāh ibn ʻAlawī ʻAṭṭās (2000). Knowledge and Wisdom. Starlatch Press.score: 28.8
     
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  32. ʻAbd Allāh ibn Aḥmad ibn Muḥammad ʻAṭṭās (2004). Mafhūm Al-Suluk Al-Khuluqī: Min Wijhatay Naẓar Al-Imām Abī Ḥāmid Al-Ghazzālī Wa-Baʻḍ Al-Ittijāhāt Al-Nafsīyah Al-Gharbīyah Al-Ḥadīthah. Al-Mamlakah Al-ʻarabīyah Al-Saʻūdīyah, Wizārat Al-Taʻlīm Al-ʻālī, Jāmiʻat Umm Al-Qurá, Maʻhad Al-Buḥūth Al-ʻilmīyah, Markaz Buḥūth Al-Tarbawīyah Wa-Al-Nafsīyah.score: 28.8
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  33. ʻAbd Allāh ibn al-Ḥusayn Bāʻalawī (2009). Al-Ifādah Bi-Taʻrīf Al-ʻādah.score: 28.8
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  34. ʻAbd Allāh ibn Nāfiʻ ibn ʻĀyid Daʻjānī (2011). .score: 28.8
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  35. Ibrāhīm ibn ʻAbd Allāh Būrshāshin (2010). .score: 28.2
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  36. Aḥmad ibn ʻAbd Allāh Salmī (2003). .score: 28.2
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  37. ʻAlī ibn ʻAbd Allāh Samhūdī (2009). .score: 28.2
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  38. Ibn Badr & ʻAbduh ʻAbd Allāh (2005). .score: 27.0
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  39. Āl Fawzān & Ṣāliḥ ibn Fawzān ibn ʻAbd Allāh (2005). .score: 27.0
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  40. Nader El-bizri (2007). In Defence of the Sovereignty of Philosophy: Al-Baghdadi's Critique of Ibn Al-Haytham's Geometrisation of Place. Arabic Sciences and Philosophy 17 (1):57-80.score: 21.0
    This paper investigates the objections that were raised by the philosopher ‘Abd al-La[tdotu ]if al-Baghdadi (d. ca. 1231 CE) against al-[Hdotu ]asan ibn al-Haytham’s (Alhazen; d. after 1041 CE) geometrisation of place. In this line of enquiry, I contrast the philosophical propositions that were advanced by al-Baghdadi in his tract: Fi al-Radd ‘ala Ibn al-Haytham fi al-makan (A refutation of Ibn al-Haytham’s place), with the geometrical demonstrations that Ibn al-Haytham presented in his groundbreaking treatise: Qawl fi al-Makan (Discourse on place). (...)
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  41. Isa Mahmoud Alazzam (2013). The Economic and Social Life in Egypt During the Reign of Ayyubid Sultan Saladin (567 AH-1171 AD)-589 AH/1193AD) A Vision Through the Journey (Rihlat) of Ibn Jubayr. [REVIEW] Asian Culture and History 6 (1):p64.score: 21.0
    This research aims to study the description, life and biography of the Ayyubid sultan Saladin by Ibn Jubayr, and the economic and social conditions of Egypt as witnessed and described by the traveler Ibn Jubayr and the following results are concluded: First: Ibn Jubayr praised the Ayyubid sultan Saladin and his good conduct and behavior with the subjects, his fairness, his patience and forbearance, modesty and his keen in interest in Jihad for the Sake of Allah. He called him the (...)
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  42. Ibn Ṭufayl & Muḥammad ibn ʻAbd al-Malik (1972). Ibn Tufayl's Hayy Ibn Yaqzān. New York,Twayne Publishers.score: 21.0
     
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  43. Ibn Ṭufayl & Muḥammad ibn ʻAbd al-Malik (2009). Ibn Ṭufayl's Ḥayy Ibn Yaqẓān: A Philosophical Tale. The University of Chicago Press.score: 21.0
  44. Ibn Ṭufayl & Muḥammad ibn ʻAbd al-Malik (1929). The History of Hayy Ibn Yaqzan. New York, Frederick A. Stokes Company.score: 21.0
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  45. Ghasem Kakaie (2007). The Extroversive Unity of Existence From Ibn 'Arabi's and Meister Eckhart's Viewpoints. Topoi 26 (2):177-189.score: 18.0
    A proper understanding of the Sufi doctrine of the unity of existence is essential for following the later developments of Islamic philosophy. The doctrine of the unity of existence is divided into introversive and extroversive aspects, the former dealing with the unity of the soul of the mystic with God, and the latter with the unity of the cosmos with God. Here this latter aspect of the doctrine is explained through a comparison of the views of Ibn ‘Arabi and Meister (...)
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  46. Mehmet Karabela (2013). Between Jadal and Burhān: Reading Post-Classical Islamic Intellectual History Through Ibn Ṭufeyl’s Novel Ḥayy B. Yaḳẓān. JOURNAL OF THE FACULTY OF DIVINITY OF ANKARA UNIVERSITY 54 (2):77-93.score: 18.0
    This article opens a new discussion in the field of post-classical Islamic intellectual history by showing how literature and intellectual history are two inseparable and interdependent fields through an analysis of Ibn Ṭufayl’s novel, Ḥayy b. Yaqẓān. To this end, the article first examines the tension between the two concepts of jadal and burhān, which have affected much of the currents in classical Islamic intellectual history, and does so by assessing the three main figures in Ibn Ṭufayl’s novel: Ḥayy, Absāl (...)
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  47. Ryan Szpiech (2010). In Search of Ibn Sīnā's “Oriental Philosophy” in Medieval Castile. Arabic Sciences and Philosophy 20 (2):185-206.score: 18.0
    Abstract. Scholars have long debated the possibility of a mystical or illuminationist strain of thought in Ibn Sīnā 's body of writing. This debate has often focused on the meaning and contents of his partly lost work al-Mashriqiyyūn (The Easterners), also known as al-Ḥikma al-Mashriqiyya (EasternWisdom), mentioned by Ibn Sīnā himself as well as by numerous Western writers including Ibn Rushd and Ibn Ṭufayl. A handful of references to what is called Ibn Sīnā 's “Oriental Philosophy” are also found in (...)
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  48. Mohsen Javadi (2007). Ibn Sina and the Status of Moral Sentences. Topoi 26 (2):247-254.score: 18.0
    There are some texts about moral sentences in the Islamic logical literature especially in the logical books of Ibn Sina that have been interpreted in completely opposite ways. Relying on these texts, some scholars take Ibn Sina to be proposing a non-cognitive theory of ethics and to the contrary some scholars hold that he is a proponent of a sort of moral intuitionism. Reflecting on the alleged textual evidence in Ibn Sina’s books, I propose a middle way in the interpretation (...)
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  49. Ahmed Shafik (2012). Los diversos tipos del lenguaje en "Miftāḥ al-sa'āda" de Ibn al-'Arīf (m. 536/1141). 'Ilu. Revista de Ciencias de Las Religiones 17:185-209.score: 18.0
    Study that try to expose and to define the different types of the language as the juridical, theological, and ascetic-mystical in Miftāḥ al-sa‘āda [Key of Happiness] of Ibn al-‘Arīf. Types that are analyzed in details, to conclude with the influence of the Sufi language of Ibn al-‘Arīf in Ibn ‘Arabī’s work, supporting on considerations of semantic as well as mystical nature.
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  50. Miguel Attie Filho (2007). Ibn Sina (avicena): O intelecto E a cura da Alma. Veritas 52 (3).score: 18.0
    This article presents a translation of the prologue of the work “Al-Sifa’” written by Ibn Sina (980-1037.C.) and argues elements on the question of the soul and the intellect. KEY WORDS – Ibn Sina. Avicenna. Arabic Philosophy. Soul. Intellect.
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