Search results for 'ʻAmr ʻAbd Al-Munʻim Salīm' (try it on Scholar)

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  1.  6
    ʻAmr ʻAbd al-Munʻim SalīM. (2005). Important Lessons for Muslim Women. Darussalam.
    CHAPTER 1 Knowledge What the Muslim woman needs to know Etiquette and conditions of seeking knowledge ...
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  2.  0
    Fadlou Shehadi (1971). Islamic Rationalism the Ethics of Abd Al-Jabbar. Monograph Collection (Matt - Pseudo).
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  3.  29
    Roshdi Rashed (2003). ‘Abd Al-Rahman Badawi Philosophe Et Historien de la Philosophie 1917-2002. Arabic Sciences and Philosophy 13 (1):163-165.
    Né le 4 février 1917 dans un village des environs de Damiette, ‘Abd al-Rahman Badai s'est éteint au Caire, où il avait étudié puis enseigné – à l'Universitél – avant de joindre l'Université d'Héliopoplis. ‘A. Badawi nous laisse une oeuvre monumentale, plus de cent-vingt livres en arabe et cinq autres en français. Mondialement connu, son impact sur l'histoire de la philosophie grecque, sur l'histoire de la philosophie islamique et sur la pensée arabe au cours de la seconde moitié du XXe (...)
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  4.  23
    Maha Elkaisy-Friemuth (2006). God and Humans in Islamic Thought: Abd Al-Jabbar, Ibn Sina and Al-Ghazali. Routledge.
    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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  5. Cecilia Martini Bonadeo (2013). ʿabd Al-Laṭīf Al-Baġdādī’s Philosophical Journey: From Aristotle’s Metaphysics to the ‘Metaphysical Science. Brill.
    The present work provides a detailed account of the available data on ʿAbd al-Laṭīf al-Baġdādī’s biography, an outline of his philosophical thought, and a detailed analysis of his reworking of pre-Avicennian Greek and Arabic metaphysics.
     
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  6.  2
    Maribel Fierro (2004). La política religiosa de 'Abd al-Rahman III (r. 300/912-350/961). Al-Qantara: Revista de Estudios Árabes 25 (1):119-156.
    En este artículo se analizan tres aspectos de la política religiosa del primer califa omeya de al-Andalus: en primer lugar, la represión contra los batiníes que formó parte de la política califal anti-ismá'ilí y una de sus posibles consecuencias (el escaso número de qussás); en segundo lugar, los márgenes por los que se encauzó el pluralismo religioso sunní; en tercer lugar, hasta qué punto los ulemas estuvieron dispuestos a admitir la descalificación de los 'alíes y fatimíes por parte de los (...)
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  7.  0
    Maribel Fierro (2003). Las genealogías de Abd al-Mu'min, primer califa almohade. Al-Qantara: Revista de Estudios Árabes 24 (1):77-107.
    Los califas almohades afirmaron pertenecer a la tribu árabe de Qays cAylān por descendencia agnática. Qays cAylān no incluye a la tribu de Qurayš, con la que los mu'miníes afirmaban estar emparentados por línea materna. Según la doctrina clásica del califato, recogida por ejemplo por Ibn Hazm, los califas deben ser qurayšíes por línea paterna. En este artículo se analizan las ventajas que ofrecía a los califas mu'miníes esa ascendencia qaysí, de larga tradición entre las poblaciones beréberes del Norte de (...)
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  8.  1
    Emile Fricaud (2002). Origine de l'utilisation privilégiée du terme de Amr chez les mu' minides almohades. Al-Qantara: Revista de Estudios Árabes 23 (1):93-122.
    La palabra amr («orden dada» - «autoridad») vino a ser, entre los Almoha-des Mu'miníes, una denominación utilizada para designar a `Abd al-Mu'min y a cada uno de sus sucesores los califas: « al-Amr » («la Autoridad»), «háda l-Amr» («esta Autoridad»). Este artículo propone como origen de este uso mu'miní el recuerdo de las exclamaciones atribuidas al mahdi Ibn Tumart, en las cuales había designado a `Abd al-Mu'min como el futuro poseedor del amr; entre estas exclamaciones tumartíes se debe dar un (...)
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  9.  14
    Michael Lecker (1992). The Bewitching of the Prophet Muhammad by the Jews: A Note a Propos 'Abd Al-Malik B. Habib's Mukhatasar Fi L-Tibb. Al-Qantara: Revista de Estudios Árabes 13 (2):561-570.
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  10.  3
    Mohamed Meouak (1991). Notes sur les titres, les surnoms et les kunya-s du premier émir hispano-umayyade 'Abd al-Rahman b. Mu'awiya. Al-Qantara: Revista de Estudios Árabes 12 (2):353-370.
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  11.  3
    Mohd Radhi Ibrahim (2013). Immediate Knowledge According to Al-Qāḍī ʿabd Al-Jabbār. Arabic Sciences and Philosophy 23 (1):101-115.
    Since Ibn Mattawayh and Mm up until George Hourani and Marie Bernand, there is an unstoppable interest among scholars towards r theory of knowledge. This interest has increased after the publication of the works of the late Mub al-Mu Ul al-D and Kitaffu al-rAbd al-Jabb and other sources from his students and the late MuAbd al-JabbAbd al-Jabbn).
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  12.  1
    Tawfiq B. Hafif Ibrahim (1995). Un precinto a nombre de "Abd al-Rahman I". Al-Qantara: Revista de Estudios Árabes 16 (1):143-146.
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  13.  1
    Mariano Arribas Palau (1984). El marroquí Muhammad b.'Abd al-Hâdi al-Hâfi y sus misiones en Malta (1781-1789). Al-Qantara: Revista de Estudios Árabes 5 (1):203-234.
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  14. L. Bariani (1995). Kinship and Power-Use and Abuse-a Study of the Mothers of the Caliph Al-Hakim-Bi-Amr-Allah-Al-Fatimi. Al-Qantara: Revista de Estudios Árabes 16 (2):357-367.
     
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  15.  0
    Laura Bariani (1995). Parentela e potere: uso ed abuso: indagine sulle "madri" del califfo al-Hakim bi-Amr Allah al-Fatimi. Al-Qantara: Revista de Estudios Árabes 16 (2):357-368.
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  16.  0
    Joaquín Vallvé Bermejo (1985). Nasr el valido de'Abd al-Rahman II. Al-Qantara: Revista de Estudios Árabes 6 (1):179-198.
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  17.  0
    Virgilio Martínez Enamorado (2006). Y Al-Dājil Arribó a Al-Andalus... En Torno Al Desembarco De'abd Al-Rahmān I En la Playa de Burriana/Bitruh Riyāna. Al-Qantara: Revista de Estudios Árabes 27 (1):195 - 206.
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  18.  0
    Maribel Fierro (1987). Bazi', mawlà de 'Abd al-Rahaman I, y sus descendientes. Al-Qantara: Revista de Estudios Árabes 8 (1):99-118.
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  19.  0
    Maribel Fierro (1999). Los mawali de 'Abd al-Rahman I. Al-Qantara: Revista de Estudios Árabes 20 (1):65-98.
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  20.  0
    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.
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  21. M. Fierro (2003). The Genealogies of Abd Al-Mumin, the First Almohad Caliph. Al-Qantara: Revista de Estudios Árabes 24 (1):77-107.
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  22. M. Fierro (2004). The Religious Politics of Abd Al-Rahman III. Al-Qantara: Revista de Estudios Árabes 25 (1):119-156.
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  23. 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.
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  24.  0
    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.
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  25. Virgilio Martinez Enamorado (2006). Varieties and Al-Dajil Arrived to Al-Andalus... As to the Disembarkment of'Abd Al-Rahman I in the Burriana Beach/Bitruh Riyana. Al-Qantara: Revista de Estudios Árabes 27 (1):195-206.
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  26. J. J. Rodríguez Lorente (1991). El sello de Salomón en un dirhem inédito de Abd al-Rahmān III. Al-Qantara: Revista de Estudios Árabes 12 (1):277-279.
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  27.  4
    Mohamed Bilal Achmal (2013). Textos del legado as' ari magrebí. Al-'Aqi-da al-burha-niyya al-as' ariyya de Abu-'Amr al-Sala-ly^ i-al-Fa-si. Al-Qantara: Revista de Estudios Árabes 34 (1):205 - 213.
    Con la publicación de al-�Aqida al-burhaniyya al-as,ariyya, una joya más del legado as,ari marroquí ha visto la luz. El objetivo de este trabajo es analizar la importancia de esa edición científica y aportar algunas reflexiones acerca de su contenido y forma.
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  28.  7
    J. J. Rolbiecki (1940). Un Grand Saint de l'Islam, Abd-Al-Kadir Guilânî, 1077-1166. New Scholasticism 14 (4):427-427.
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  29.  24
    Sophia Vasalou (2003). Equal Before the Law: The Evilness of Human and Divine Lies ‘Abd Al-Gabbar's Rational Ethics. Arabic Sciences and Philosophy 13 (2):243-268.
    This paper sets out to chart the fortunes of one of the most significant moral propositions in Mu'tazilite moral theory — namely, that it is evil to lie, and it is evil irrespective of the consequences of so doing. The reasons which promote this principle to significance relate to the broader context of Mu'tazilite theological orientation, which aims to vindicate God's justice through demonstrating that moral value does not derive from revelation. Yet this principle suffers the difficulties which commonly afflict (...)
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  30.  3
    Emily J. Cottrell (2011). Al-Shahrastānī, Muḥammad Ibn ʿAbd Al-Karīm. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 1188--1190.
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  31.  1
    Walter Beltz (1989). Al Ghazali im Gespräch. Zeitschrift für Religions- Und Geistesgeschichte 41 (1):87-91.
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  32.  8
    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.
  33.  1
    Mahmud 'Ali Makki (1995). La cultura religiosa en el reinado de'Abd Al-Rahman III. Endoxa 6:79-108.
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  34. Francesco Chiabotti (2009). Dottrina, pratica E realizzazione Dei Nomi divini nell'opera di'abd al-karîm al-qushayrî (376-465/986-1072). Divus Thomas 112 (3):66-93.
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  35. John Cooper (2000). The Limits of the Sacred: The Epistemology of ʻabd Al-Karim Soroush. In Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.), Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris
     
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  36.  0
    Gerald Elmore (2001). Shaykh ʿAbd Al-ʿAzīz Al-Mahdawī, Ibn Al-ʿArabī's Mentor. Journal of the American Oriental Society 121 (4):593-613.
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  37.  0
    Oliver Leaman (1980). 'Abd Al-Jabbar and the Concept of Uselessness. Journal of the History of Ideas 41 (1):129.
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  38.  0
    Mahmud Alí Makki (1996). La cultura religiosa en el reinado de'Abd Al-Rahman III. Endoxa 6:79-108.
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  39. Luca Patrizi (2009). Trasmissione iniziatica E regole dell'invocazione (dhikr) secondo'abd al-wahhâb al-sha'rânî. Divus Thomas 112 (3):17-43.
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  40.  0
    George Sarton (1926). La Parure des Cavaliers Et l'Insigne des Preux by Ibn Hudhail,'Ali Ibn 'Abd Al-Rahman Al-Andalusi; M. Nehlil; Louis Mercier. [REVIEW] Isis: A Journal of the History of Science 8:346-349.
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  41.  0
    George Sarton (1921). Moslem Schisms and Sects Being the History of the Various Philosophic Systems Developed in Islam by Abu-Mansur 'Abd-Al-Kahir Ibn-Tahir Al Baghdadi; Kate Chambers Seelye. [REVIEW] Isis: A Journal of the History of Science 4:63-64.
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  42.  2
    Francisco Castelló Moxó (1982). Un Mapa Esférico de la Escuela de Al Mâ'mûn. Al-Qantara: Revista de Estudios Árabes 3 (1):485-493.
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  43.  1
    Mercedes García-Arenal (1992). La Práctica Del Precepto de Al-Amr Bi-L-Ma'ruf Wal-Nahy 'an Al-Munkar En la Hagiografía Magrebí. Al-Qantara: Revista de Estudios Árabes 13 (1):147-170.
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  44.  5
    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.
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  45. Mohamed Bilal-Achmal (2013). Ash'ari Texts of Maghrebi Provenance. Al-'Aqida Al-Burhaniyya Al-Ash'ariyya of Abu,'Amr Al-Salalji Al-Fasi. Al-Qantara: Revista de Estudios Árabes 34 (1):205 - 213.
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  46. Hans Daiber (ed.) (1993). Naturwissenschaft Bei den Arabern Im 10. Jahrhundert N. Chr.: Briefe des Abū L-Faḍl Ibn Al-‘Amīd an ‘Aḍudaddaula. MIT Einleitung, Kommentierter Übersetzung Und Glossar. [REVIEW] Brill.
    The Buyide wezir Abū I-Faḍl Ibn al-‘Amīd became famous as a poet and expert in epistolary literature , but also as a scholar and scientist. His letters, published here together with translation, commentary and complete glossary, inform us on questions of meteorology, physics, mechanics and psychology.
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  47.  16
    Alfred Gierer & Deutsche Akademie der Naturforscher Leopoldina (1999). Eriugena, Al-Kindåi, Nikolaus von Kues Protagonisten Einer Wissenschaftsfreundlichen Wende Im Philosophischen Und Theologischen Denken : With Summarizing English Version = Eriugena, Al-Kindåi, Nicholas of Cusa : Protagonists of Pro-Scientific Change in Philosophical and Theological Thought. Monograph Collection (Matt - Pseudo).
    Ancient Greek philosophers were the first to postulate the possibility of explaining nature in theoretical terms and to initiate attempts at this. With the rise of monotheistic religions of revelation claiming supremacy over human reason and envisaging a new world to come, studies of the natural order of the transient world were widely considered undesirable. Later, in the Middle Ages, the desire for human understanding of nature in terms of reason was revived. This article is concerned with the fundamental reversal (...)
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  48.  1
    Frank Griffel (2000). Apostasie Und Toleranz Im Islam: Die Entwicklung Zu Al-Ġazālīs Urteil Gegen Die Philosophie Und Die Reaktionen der Philosophen. Brill.
    This study examines the development and the circumstances which led to al-Ghazālī's judgement against peripatetic philosophy in his Incoherence of the philosophers and it establishes the early effects of his concept of apostasy on the peripatetic movement in Islam.
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  49. Abū al-Ḥasan Muḥammad ibn Yūsuf ʻĀmirī (2006). Feder, Tafel, Mensch: Al-ʻāmirīs Kitāb Al-Fuṣūl Fī L-Maʻālim Al-Ilāhīya Und Die Arabische Proklos-Rezeption Im 10. Jh. Brill.
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  50. Sabine Schmidtke (2000). Theologie, Philosophie Und Mystik Im Zwölferschiitischen Islam des 9./15. Jahrhunderts: Die Gedankenwelten des Ibn Abī Ǧumhūr Al-Aḥsā'ī. [REVIEW] Brill.
    This volume provides a thorough investigation of the theological views of the Twelvershī‘ite Ibn Abī Jumhūr al-Aḥsā’ī who combined traditional Mu‘tazilite thought with the philosophical tradition of Ibn Sīnā, with the Illuminationist tradition and with speculative mysticism.
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