Search results for 'Islamic civilization' (try it on Scholar)

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  1. Gerhard Endress, Rüdiger Arnzen & J. Thielmann (eds.) (2004). Words, Texts, and Concepts Cruising the Mediterranean Sea: Studies on the Sources, Contents and Influences of Islamic Civilization and Arabic Philosophy and Science: Dedicated to Gerhard Endress on His Sixty-Fifth Birthday. Peeters.score: 144.0
    This statement by the late Franz Rosenthal is, in a sense, the uniting theme of the present volume's 35 articles by renowned scholars of Islamic Studies, Middle ...
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  2. Ali Moussa (2010). The Trigonometric Functions, as They Were in the Arabic-Islamic Civilization. Arabic Sciences and Philosophy 20 (1):93-104.score: 96.0
    In the Greek/Indian period, it is noticeable that different radii were used in connection with the chord. This manner continued in the Indian period with the sine, i.e. different sine tables existed. But throughout the Arabic-Islamic period, there was stability in the radius (for the sine). At the time of al-Batt new terms were introduced, not as functions of angles but as lengths, and again different tables for the same term. Here these terms were not bounded to the circle, (...)
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  3. Bassam Tibi (2008). The Return of the Sacred to Politics as a Constitutional Law
    The Case of the Shari'atization of Politics in Islamic Civilization.
    Theoria 55 (115):91-119.
    score: 90.0
  4. N. Bammate (1959). The Status of Science and Technique in Islamic Civilization. Philosophy East and West 9 (1/2):23-25.score: 90.0
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  5. John Masson Smith (1992). Beatrice Forbes Manz, The Rise and Rule of Tamerlane.(Cambridge Studies in Islamic Civilization.) Cambridge, Eng.: Cambridge University Press, 1989. Pp. Xi, 227; 4 Maps. $39.50. [REVIEW] Speculum 67 (2):440-442.score: 90.0
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  6. W. W. Clifford (2001). Thomas T. Allsen, Commodity and Exchange in the Mongol Empire: A Cultural History of Islamic Textiles.(Cambridge Studies in Islamic Civilization.) Cambridge, Eng.: Cambridge University Press, 1997. Pp. Xv, 137. $49.95. [REVIEW] Speculum 76 (4):992-994.score: 90.0
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  7. John L. Meloy (2009). Roxani Eleni Margariti, Aden and the Indian Ocean Trade: 150 Years in the Life of a Medieval Arabian Port.(Islamic Civilization and Muslim Networks.) Chapel Hill, NC: University of North Carolina Press, 2007. Pp. Xv, 343; Black-and-White Figures, 3 Tables, and 4 Maps. $55. [REVIEW] Speculum 84 (2):467-469.score: 90.0
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  8. Carl F. Petry (1996). Boaz Shoshan, Popular Culture in Medieval Cairo.(Cambridge Studies in Islamic Civilization.) Cambridge, Eng.: Cambridge University Press, 1993. Pp. Xv, 148; 2 Maps. [REVIEW] Speculum 71 (4):1021-1022.score: 90.0
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  9. W. W. Clifford (2000). Reuven Amitai-Preiss, Mongols and Mamluks: The Mamluk-Īlkhānid War, 1260–1281.(Cambridge Studies in Islamic Civilization.) Cambridge, Eng.: Cambridge University Press, 1995. Pp. Xv, 272; 4 Tables, 8 Maps, 1 Figure, and 3 Black-and-White Plates. $59.95. [REVIEW] Speculum 75 (2):437-439.score: 90.0
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  10. David King (2005). In Synchrony with the Heavens (2 Vols.): Studies in Astronomical Timekeeping and Instrumentation in Medieval Islamic Civilization. Brill.score: 90.0
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  11. David King (2013). In Synchrony with the Heavens (3 Vols.): Studies in Astronomical Timekeeping and Instrumentation in Medieval Islamic Civilization. Brill.score: 90.0
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  12. Kathryn A. Miller (2005). David S. Powers, Law, Society, and Culture in the Maghrib, 1300–1500. (Cambridge Studies in Islamic Civilization.) Cambridge, Eng.: Cambridge University Press, 2002. Pp. X, 267; Black-and-White Figures and 1 Table. $60. [REVIEW] Speculum 80 (1):302-305.score: 90.0
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  13. Mariam Attar (2010). Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought. Routledge.score: 84.0
    This book explores philosophical ethics in Arabo-Islamic thought.
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  14. Dimitri Gutas, Felicitas Meta Maria Opwis & David Reisman (eds.) (2012). Islamic Philosophy, Science, Culture, and Religion: Studies in Honor of Dimitri Gutas. Brill.score: 84.0
    This collection of essays covers the classical heritage and Islamic culture, classical Arabic science and philosophy, and Muslim religious sciences, showing continuation of Greek and Persian thought as well as original Muslim contributions ...
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  15. Johann P. Arnason & Georg Stauth (2004). Civilization and State Formation in the Islamic Context: Re-Reading Ibn Khaldūn. Thesis Eleven 76 (1):29-48.score: 78.0
    Ibn KhaldØun’s theory of history has been extensively discussed and interpreted in widely divergent ways by Western scholars. In the context of present debates, it seems most appropriate to read his work as an original and comprehensive version of civilizational analysis (the key concept of ‘umran is crucial to this line of interpretation), and to reconstruct his model in terms of relations between religious, political and economic dimensions of the human condition. A specific relationship between state formation and the broader (...)
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  16. Anna Akasoy, Wim Raven & Hans Daiber (eds.) (2008). Islamic Thought in the Middle Ages: Studies in Text, Transmission and Translation, in Honour of Hans Daiber. Brill.score: 78.0
  17. Nadia El Cheikh (2006). Asma Afsaruddin, Excellence and Precedence: Medieval Islamic Discourse on Legitimate Leadership.(Islamic History and Civilization: Studies and Texts, 36.) Leiden, Boston, and Cologne: Brill, 2002. Pp. Xi, 310. $124. [REVIEW] Speculum 81 (3):797-798.score: 72.0
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  18. Josef W. Meri (2001). Christopher S. Taylor, In the Vicinity of the Righteous:” Ziyāra” and the Veneration of Muslim Saints in Late Medieval Egypt.(Islamic History and Civilization, Studies and Texts, 22.) Leiden, Boston, and Cologne: Brill, 1999. Pp. Xv, 264; 3 Black-and-White Figures, 2 Maps, and 1 Plan. [REVIEW] Speculum 76 (2):528-529.score: 72.0
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  19. Adam Sabra (2006). Li Guo, Commerce, Culture, and Community in a Red Sea Port in the Thirteenth Century: The Arabic Documents From Quseir. (Islamic History and Civilization, Studies and Texts, 52.) Leiden and Boston: Brill, 2004. Pp. Xxi, 334; 4 Black-and-White Plates and Tables. $147. [REVIEW] Speculum 81 (4):1202-1204.score: 72.0
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  20. Warren C. Schultz (2009). Sami G. Massoud, The Chronicles and Annalistic Sources of the Early Mamluk Circassian Period.(Islamic History and Civilization, 67.) Leiden and Boston: Brill, 2007. Pp. Xiii, 477.€ 130. [REVIEW] Speculum 84 (1):184-185.score: 72.0
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  21. Michael Cooperson (2006). Boaz Shoshan, Poetics of Islamic Historiography: Deconstructing Abarī's “History.” (Islamic History and Civilization: Studies and Texts, 53.) Leiden and Boston: Brill, 2004. Pp. Xxxiv, 272. $134. [REVIEW] Speculum 81 (4):1255-1257.score: 72.0
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  22. Antoni Furió (2013). James L. Boone, Lost Civilization? The Contested Islamic Past in Spain and Portugal. (Duckworth Debates in Archaeology.) London: Duckworth, 2009. Pp. 176; 25 Figs. $24.95. ISBN: 9780715635681. [REVIEW] Speculum 88 (1):257-259.score: 72.0
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  23. S. T. Olali (2007). Religion and the Clash of Civilization: The Incidence and Consequences of Islamic/Christian Religious Conflicts on Democracy in Nigeria. Sophia: An African Journal of Philosophy 7 (1).score: 72.0
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  24. 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.score: 66.0
    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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  25. Margaret Kohn (2009). Afghānī on Empire, Islam, and Civilization. Political Theory 37 (3):398 - 422.score: 66.0
    This essay provides an interpretation of Sayyid Jamāl ad-Dīn al-Afghānī, a controversial figure in nineteenth-century Islamic political thought. One aspect of this controversy is the tension between "Refutation of the Materialists," Afghānī's well-known defense of religious orthodoxy, and a short newspaper article entitled "Reply to Renan" that dismisses prophetic religion as dogmatic and intellectually stifling. In this essay I argue that close attention to Afghānī's theory of civilization helps resolve this apparent contradiction. Afghānī's interest in Ibn Khaldūn and (...)
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  26. Remke Kruk & Gerhard Endress (eds.) (1997). The Ancient Tradition in Christian and Islamic Hellenism: Studies on the Transmission of Greek Philosophy and Sciences: Dedicated to H. J. Drossaart Lulofs on His Ninetieth Birthday. Research School Cnws.score: 66.0
  27. Lenn Evan Goodman (2003). Islamic Humanism. Oxford University Press.score: 60.0
    Tracing the course of thought, action, and expression in the golden age of Islamic civilization, L. E. Goodman's Islamic Humanism paints a vivid panorama that departs strikingly from the all too familiar image of Islamic dogma, authoritarianism, and militancy. Among the poets and philosophers, scientists and historians, ethicists and mystics of Islam, Goodman finds a warm and vital humanism, committed to the pursuit of knowledge and to the cosmopolitan values of generosity, tolerance, and understanding. Drawing on (...)
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  28. Marcel van Ackeren & Orrin F. Summerell (eds.) (2007). The Political Identity of the West: Platonism in the Dialogue of Cultures. Lang.score: 60.0
     
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  29. Jiaying Wang (2007). Yisilan Wen Hua Zhe Xue Shi. Zong Jiao Wen Hua Chu Ban She.score: 60.0
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  30. Michael Levin (2004). J.S. Mill on Civilization and Barbarism. Frank Cass.score: 54.0
    John Stuart Mill's best-known work is On Liberty (1859). In it he declared that Western society was in danger of coming to a standstill. This was an extraordinarily pessimistic claim in view of Britain's global dominance at the time and one that has been insufficiently investigated in the secondary literature. The wanting model was that of China, a once advanced civilization that had apparently ossified. To understand how Mill came to this conclusion requires one to investigate his notion of (...)
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  31. Franz Rosenthal (1970/2007). Knowledge Triumphant: The Concept of Knowledge in Medieval Islam. Brill.score: 48.0
    In "Knowledge Triumphant," Franz Rosenthal observes that the Islamic civilization is one that is essentially characterized by knowledge ("'ilm"), for "ilm is ...
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  32. Christopher Houston (1999). Civilizing Islam, Islamist Civilizing? Turkey's Islamist Movement and the Problem of Ethnic Difference. Thesis Eleven 58 (1):83-98.score: 48.0
    The Islamist critique of the post-1923 regime in Turkey centres around the deconstruction of the Republic's civilizing mission. Here the modernization of the rump of the Ottoman Empire undertaken in the name of the universality of western civilization (with the consequent attributing of backwardness to Islam) is problematized: Islamist discourse converges with other postmodern critiques in proclaiming the exhaustion of modernity as a project of emancipation. Islamist politics celebrate the return of the Muslim actor and identity. And yet the (...)
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  33. Doris Behrens-Abouseif (1999). Beauty in Arabic Culture. Markus Wiener Publishers.score: 48.0
  34. Alessandro Monti, Marina Goglio & Esterino Adami (eds.) (2005). Feeding the Self, Feeling the Way in Ancient and Contemporary South Asian Cultures. L'harmattan Italia.score: 48.0
     
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  35. Mian Mohammad Sharif (ed.) (1963/1983). A History of Muslim Philosophy: With Short Accounts of Other Disciplines and the Modern Renaissance in Muslim Lands. Royal Book Co..score: 48.0
  36. Alex Schulman (2009). Stockholm Syndrome: Radical Islam and the European Response. [REVIEW] Human Rights Review 10 (4):469-492.score: 46.0
    This paper argues that too restrictive an understanding has governed both academic and popular analysis of the social, cultural, and political conflicts between the Western European majorities and their Islamic minorities. These conflicts are typically viewed through the prisms of majority racism and/or minority economic disadvantage. While such social facts are undoubtedly important, I argue that the ideology of radical Islamism must be taken seriously in any analysis of the problem. Thus, I do two things in this essay. I (...)
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  37. Carmela Baffioni (ed.) (2010). Epistles of the Brethren of Purity: On Logic: An Arabic Critical Edition and English Translation of Epistles 10-14. Oxford University Press in Association with the Institute of Ismaili Studies.score: 42.0
    The Ikhwan al-Safa (Brethren of Purity), the anonymous adepts of a tenth-century esoteric fraternity based in Basra and Baghdad, hold an eminent position in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia, the Rasa'il Ikhwan al-Safa ( Epistles of the Brethren of Purity ). This compendium contains fifty-two epistles offering synoptic accounts of the classical sciences and philosophies of the age; divided into four classificatory parts, it treats themes in (...)
     
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  38. Lenn Evan Goodman & Richard J. A. McGregor (eds.) (2009). The Case of the Animals Versus Man Before the King of the Jinn: An Arabic Critical Edition and English Translation of Epistle 22. Oxford University Press.score: 42.0
    The Ikhwan al-Safa (Brethren of Purity), the anonymous adepts of a tenth-century esoteric fraternity based in Basra and Baghdad, hold an eminent position in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia, the Rasa'il Ikhwan al-Safa (Epistles of the Brethren of Purity). This compendium contains fifty-two epistles offering synoptic accounts of the classical sciences and philosophies of the age; divided into four classificatory parts, it treats themes in mathematics, logic, (...)
     
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  39. Saïd Amir Arjomand (2004). Islam, Political Change and Globalization. Thesis Eleven 76 (1):9-28.score: 36.0
    This article examines the ways in which Islamic civilization has faced the challenges of the modern age and of globalization. The expansion of Islam in world history is itself a global or proto-global process with its own distinctive internal dynamics. The main challenge to modern Islam, coming from the global political culture in the form of constitutionalism and democratization and human rights, has set in motion a civilizational encounter that has significantly altered the politico-religious dynamics of the proto-global, (...)
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  40. Said Arjomand (2010). Developmental Patterns and Processes in Islamicate Civilization and the Impact of Modernization. In Hans Joas (ed.), The Benefit of Broad Horizons: Intellectual and Institutional Preconditions for a Global Social Science: Festschrift for Bjorn Wittrock on the Occasion of His 65th Birthday. Brill.score: 36.0
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  41. MohdNor Wan Daud, Muhammad Zainiy Uthman & Muhammad Naguib Al-Attas (eds.) (2010). Knowledge, Language, Thought, and the Civilization of Islam: Essays in Honor of Syed Muhammad Naquib Al-Attas. Utm Press.score: 34.0
  42. Thierry Zarcone (2003). View From Islam, View From the West. Diogenes 50 (4):49-59.score: 30.0
    This article explores the 'transmission of knowledge' between the western world and Indian and Chinese civilization, a role fulfilled over several centuries by Muslim civilization. The Muslim world is essentially 'western' for philosophical and religious reasons: it was informed by Greek thought and fed upon Judaeo-Christian culture, of which the Koran is a newer reading. For these reasons, the Islamic countries, situated between India and China, may be considered as an extension of the western view of the (...)
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  43. Mohammad Taher Yaghoubi & Mohammad Ali Chelongar (2012). Understanding the Role of Imami Shiites in Historiography From the Fifth Through the Seventh Centuries AH. Asian Culture and History 5 (1):p84.score: 30.0
    During the fifth to the seventh centuries after Hegira, the Shiites did not have significant political power in the Islamic World and had a minority population. Yet despite these limitations, the Shiites left behind numerous works a large part of which is destroyed by religious prejudices or negligence leaving the Islamic Civilization bereft of these scientific treasures. By introducing the historiographical works of the Imami Shiites, this study attempts to clarify their station in historiography and to demonstrate (...)
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  44. Zain Ali (2006). Islam: Religion, History, and Civilization (Review). Philosophy East and West 56 (3):495-497.score: 30.0
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  45. Carmela Baffioni (ed.) (2010). On Logic: An Arabic Critical Edition and English Translation of Epistles 10-14. OUP Oxford.score: 30.0
    The Ikhwan al-Safa (Brethren of Purity), the anonymous adepts of a tenth-century esoteric fraternity based in Basra and Baghdad, hold an eminent position in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia, the Rasa'il Ikhwan al-Safa' (Epistles of the Brethren of Purity). This compendium contains fifty-two epistles offering synoptic accounts of the classical sciences and philosophies of the age; divided into four classificatory parts, it treats themes in mathematics, logic, (...)
     
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  46. William H. Baumer (1971). Science and Civilization in Islam. Studies in History and Philosophy of Science Part A 2 (2):183-190.score: 30.0
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  47. Godefroid de Callataÿ & Bruno Halflants (eds.) (2011). On Magic: An Arabic Critical Edition and English Translation of Epistle 52, Part 1. OUP Oxford.score: 30.0
    The Ikhwan al-Safa (Brethren of Purity), the anonymous adepts of a tenth-century esoteric fraternity based in Basra and Baghdad, hold an eminent position in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia, the Rasa'il Ikhwan al-Safa (Epistles of the Brethren of Purity). This compendium contains fifty-two epistles offering synoptic accounts of the classical sciences and philosophies of the age; divided into four classificatory parts, it treats themes in mathematics, logic, (...)
     
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  48. Nader El-Bizri (ed.) (2008). Epistles of the Brethren of Purity: The Ikhwān Al-Ṣafāʼ and Their Rasāʼil: An Introduction. Oxford University Press.score: 30.0
    Ikhwan al-Safa' (The Brethren of Purity) were the anonymous adepts of a tenth-century esoteric fraternity of lettered urbanites that was principally based in Basra and Baghdad. This brotherhood occupied a prominent station in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia: Rasa'il Ikhwan al-Safa' (The Epistles of the Brethren of Purity). This compendium contained fifty-two epistles that offered synoptic explications of the classical sciences and philosophies of the age. Divided (...)
     
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  49. Salvador Pérez Álvarez (2009). Las tradiciones ideológicas islámicas ante el repudio. Su eficacia civil en el derecho del estado español. 'Ilu. Revista de Ciencias de Las Religiones 13:183-223.score: 30.0
    Sharia is a religious legal system that is based on the divine mandates revealed in the Quram and the Sunna as has been interpreted bu the main Islamic Schools of Law, both Sunni and Shiita. In orden to understand what is at stake, distinctions between the main Islamic traditions in this ground was one of the factors that have led to an imprecise use of terminology of the Quram which refers to the Islamic divorce, that is: the (...)
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