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  1. Sajjad H. Rizvi (2012). Yearbook of Muslims in Europe, Volume 1. Edited by Jørgen S. Nielsen, Samim Akgönül, Ahmet Alibašić, Brigitte Maréchal, and Christian Moe. The European Legacy 17 (5):705 - 706.
    The European Legacy, Volume 17, Issue 5, Page 705-706, August 2012.
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  2. Sajjad H. Rizvi (2011). Mīr Dāmād in India: Islamic Philosophical Traditions and the Problem of Creation. Journal of the American Oriental Society 131 (1):9-23.
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  3. Sajjad H. Rizvi (2009). Jon McGinnis and David C. Reisman, Transs., Classical Arabic Philosophy: An Anthology of Sources. Indianapolis, Ind., and Cambridge, Eng.: Hackett, 2007. Pp. Xxxi, 427. $72 (Cloth); $25.95 (Paper). [REVIEW] Speculum 84 (1):188-189.
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  4. Sajjad H. Rizvi (2009). Mullā Ṣadrā and Metaphysics: Modulation of Being. Routledge.
    Introduction 1. Methodological concerns 2. The Modulation of Being 3. The semantics of modulation of being 4. Mental Being 5. Reality and the Circle of being. Conclusion.
     
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  5. Sajjad H. Rizvi (2007). Mullā Ṣadrā Shīrāzī: His Life and Works and the Sources for Safavid Philosophy. Oxford University Press on Behalf of the University of Manchester.
  6. Sajjad H. Rizvi, Avicenna/Ibn Sina. Internet Encyclopedia of Philosophy.
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  7. Sajjad H. Rizvi (2006). Time and Creation: The Contribution of Some Safavid Philosophies. Revista Portuguesa de Filosofia 62 (2/4):713 - 737.
    The old medieval problem of the temporal relationship between an eternal God and an eternal or timed world remains an issue that animates debates about the nature of God in contemporary philosophy of religion. The Islamic debate pitted the philosophers, in particular Ibn Sīnā [Avicenna], who held that an eternal God produced an eternal world that was merely logically posterior to him, against some theologians, such as al-Ghazālī (Alghazel) who insisted on the scriptural doctrine of creatio ex nihilo and refuted (...)
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  8. Sajjad H. Rizvi (2005). Mullā Sadrā and Causation: Rethinking a Problem in Later Islamic Philosophy. Philosophy East and West 55 (4):570-583.
    : A central assumption in this essay, in terms of both historical development and methodological approach, is that later Islamic philosophy is characterized by a shift from a substance-based metaphysics to a processoriented metaphysics. Defenders of substance metaphysics often focus on the nature of causation to attack process metaphysics. If there is no substance or substratum for process, then how can events have any causal nature? If neither cause nor the caused are somehow stable in terms of their essence and (...)
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  9. Sajjad H. Rizvi (1999). An Islamic Subversion of the Existence-Essence Distinction? Suhrawardi's Visionary Hierarchy of Lights. Asian Philosophy 9 (3):219 – 227.
    The distinction between existence and essence in contingent beings is one of the foundational doctrines of medieval philosophy. Building upon Neoplatonic precursors, thinkers such as Avicenna and Aquinas debated its nature. However, one Islamic philosopher, who had an enormous influence on the development of philosophical discourse in Iran, subverted the traditional Peripatetic vision of reality and disputed the ontological nature of existence. Through a critique of the Peripatetic notion of existence, Suhrawardi demonstrated the irrelevance of the distinction for metaphysical (...)
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