Search results for 'Sayyid Aḥmad K̲h̲ān' (try it on Scholar)

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  1.  11
    Taimur Saleem, Sidra Ishaque, Nida Habib, Syedda Hussain, Areeba Jawed, Aamir Khan, Muhammad Ahmad, Mian Iftikhar, Hamza Mughal & Imtiaz Jehan (2009). Knowledge, Attitudes and Practices Survey on Organ Donation Among a Selected Adult Population of Pakistan. BMC Medical Ethics 10 (1):5.
    To determine the knowledge, attitudes and practices regarding organ donation in a selected adult population in Pakistan.
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  2.  7
    Muhammad Aslam Khan & Muhammad Shakeel Ahmad, Quaid-I-Azam's Visit to the Southern Districts of NWFP. Dialogue 6 (3).
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  3. Aziz Ahmad, Muḥammad Hedāyetullāh & Muhammad Hedayetullah (1973). Sayyid Ahmad: A Study of the Religous Reform Movement of Sayyid Ahmad of Rā'e BarelīSayyid Ahmad: A Study of the Religous Reform Movement of Sayyid Ahmad of Ra'e Bareli. Journal of the American Oriental Society 93 (3):361.
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  4.  1
    Aziz Ahmad, Nikki R. Keddie, Sayyid Jamāl ad-dīn & Sayyid Jamal ad-din (1969). An Islamic Response to Imperialism, Political and Religious Writings of Sayyid Jamāl Ad-Dīn "Al-Afghānī"An Islamic Response to Imperialism, Political and Religious Writings of Sayyid Jamal Ad-Din "Al-Afghani". Journal of the American Oriental Society 89 (2):456.
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  5.  24
    Sheila McDonough (1984). Muslim Ethics and Modernity: A Comparative Study of the Ethical Thought of Sayyid Ahmad Khan and Mawlana Mawdudi. Published for the Canadian Corp. For Studies in Religion by Wilfrid Laurier University Press.
    Introduction As systems for communicating, moralities are languages of persuasion. They seek to convince persons to act in expected or desired manner by ...
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  6. Sayyid Aḥmad K̲h̲ān (1989). Sir Sayyid Ahmad Khan's Educational Philosophy: A Documentary Record. National Institute of Historical and Cultural Research.
     
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  7. Saeeda Iqbal (1984). Islamic Rationalism in the Subcontinent, with Special Reference to Shāh Walīullāh, Sayyid Ahmad Khān and Allāma Muhammad Iqbāl. Islamic Book Service.
     
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  8. Annemarie Schimmel, Khurshid Ahmad & Zafar Ishaq Ansari (1983). Islamic Perspectives: Studies in Honour of Mawlānā Sayyid Abul Aʿlā MawdūdīIslamic Perspectives: Studies in Honour of Mawlana Sayyid Abul Ala Mawdudi. Journal of the American Oriental Society 103 (4):762.
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  9.  2
    Adil Hussain Khan (2015). From Sufism to Ahmadiyya: A Muslim Minority Movement in South Asia. Indiana University Press.
    The Ahmadiyya Muslim community represents the followers of Mirza Ghulam Ahmad, a charismatic leader whose claims of spiritual authority brought him into conflict with most other Muslim leaders of the time. The controversial movement originated in rural India in the latter part of the 19th century and is best known for challenging current conceptions of Islamic orthodoxy. Despite missionary success and expansion throughout the world, particularly in Western Europe, North America, and parts of Africa, Ahmadis have effectively been banned from (...)
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  10.  1
    Adil Hussain Khan (2015). From Sufism to Ahmadiyya: A Muslim Minority Movement in South Asia. Indiana University Press.
    The Ahmadiyya Muslim community represents the followers of Mirza Ghulam Ahmad, a charismatic leader whose claims of spiritual authority brought him into conflict with most other Muslim leaders of the time. The controversial movement originated in rural India in the latter part of the 19th century and is best known for challenging current conceptions of Islamic orthodoxy. Despite missionary success and expansion throughout the world, particularly in Western Europe, North America, and parts of Africa, Ahmadis have effectively been banned from (...)
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  11. Shabir Ahmad, K. Asokan, Mohd Shahid Khan & M. Zulfequar (2015). Effect of60Co Γ-Irradiation on Structural and Optical Properties of Thin Films of Ga10Se80Hg10. Philosophical Magazine 95 (22):2385-2402.
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  12. George N. Atiyeh, Abū 'Alī Aḥmad Ibn Muḥammad Miskawaih, M. S. Khan & Abu 'Ali Ahmad Ibn Muhammad Miskawaih (1965). Risālah Fī Māhiyat Al-'AdlRisalah Fi Mahiyat Al-'Adl. Journal of the American Oriental Society 85 (3):420.
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  13. Riazul Islam & Muin-ud-Din Ahmad Khan (1964). Selections From Bengal Government Records on Wahhabi Trials. Journal of the American Oriental Society 84 (3):296.
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  14. Fritz Lehmann & Iqtidar Alam Khan (1977). The Political Biography of a Mughal Noble: Mun'im Khan Khan-I Khanan, 1497-1575. Journal of the American Oriental Society 97 (3):383.
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  15. Burton Stein, M. F. Lokhandwala & Ali Muhammad Khan (1967). Mirat-I-Ahmadi; A Persian History of Gujerat Translated From the Persian Original of Ali Muhammad Khan. Journal of the American Oriental Society 87 (1):76.
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  16. M. Last (2009). Some Aspects of Islam in Africa * by Lhringuthman Sayyid Ahmad Ismail Al-Bili. Journal of Islamic Studies 20 (3):453-455.
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  17. Cristina Álvarez Millán (2014). Kitāb Shifāʾ Al-Asqām Al-ʿāriḍa Fī L-Ẓāhir Wa-L-Bāṭin Min Al-Ajsām Li-L Shaykh Sayyid Aḥmad B. ʿUmar Al-Raqqādī Al-Kuntī. Edited by FloréalSanagustin. VECMAS. 3 Vols. Lyons : ENS Éditions, 2011. Pp. V + 167 ; V + 147 ; Iv + 133. [REVIEW] Journal of the American Oriental Society 134 (3):545-546.
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  18. Yudian Wahyudi (2007). Al-Afghānī and Aḥmad Khān on Imperialism: A Comparison From the Perspective of Islamic Legal Philosophy. Pesantren Nawesea Press.
  19. Muḥammad ʻAbādullāh Ak̲h̲tar (2005). Muḥīuddīn Ibn-I ʻarabī Aur Un Ke Afkār: Maʻ Sayyid Muḥammad Jonpūrī, Aḥmad Shāh Abdālī .. Tak̲h̲līqāt.
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  20. Gregory C. Kozlowski & Usha Sanyal (1999). Devotional Islam and Politics in British India: Ahmad Riza Khan Barelwi and His Movement, 1870-1920. Journal of the American Oriental Society 119 (4):707.
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  21. Charles D. Smith & Charles Wendell (1975). The Evolution of the Egyptian National Image; From Its Origins to Aḥmad Luṭfî Al-SayyidThe Evolution of the Egyptian National Image; From Its Origins to Ahmad Lutfi Al-Sayyid. Journal of the American Oriental Society 95 (2):299.
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  22.  26
    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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  23. Inayat Khan (1996). The Mysticism of Sound and Music. Distributed in the United States by Random House.
    Music, according to Sufi teaching, is really a small expression of the overwhelming and perfect harmony of the whole universe--and that is the secret of its amazing power to move us. The Indian Sufi master Hazrat Inayat Khan (1882-1927), the first teacher to bring the Islamic mystical tradition to the West, was an accomplished musician himself. His lucid exposition of music's divine nature has become a modern classic, beloved only by those interested in Sufism but by musicians of all kinds.
     
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  24.  1
    Ghaffar Abdollahi Matanaq, Loqman Dehghan Niyeri & Asghar Foroughi Abari (2013). The Role of Istanbul-Resident Iranians in the Development of Pan-Islamism Ideology (Case Study: Mirza Agha Khan Kermani & Sheikh Ahamad Rouhi). Asian Culture and History 5 (2):p128.
    In the 2nd half of nineteenth century, when the Pan-Islamism ideology as the way out of Islamic world’s straits was formed in the mind of some Islamic world’s thinkers, some of Iranian thinkers joined the issue, as well. Mostly influenced by the ideologies particularly were Istanbul-resident Iranians intellectuals and thinkers who, oppressed by authoritarians of Iran, had taken refuge in Istanbul and started living there. Among them, Mirza Agha Khan Kermani and his inseparable fellow, Sheikh Ahmad Rouhi, had an interesting (...)
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  25.  9
    Ayub Khan & Mohammad Shahzad (2013). Synchronization of Circular Restricted Three Body Problem with Lorenz Hyper Chaotic System Using a Robust Adaptive Sliding Mode Controller. Complexity 18 (6):58-64.
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  26. Ahmad Dallal & Ahmad S. Mousalli (1994). Radical Islamic Fundamentalism: The Ideological and Political Discourse of Sayyid QuṭbRadical Islamic Fundamentalism: The Ideological and Political Discourse of Sayyid Qutb. Journal of the American Oriental Society 114 (2):297.
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  27. Israr Ahmad, Azizan Bin Saaban, Adyda Binti Ibrahim & Mohammad Shahzad (2015). Global Chaos Synchronization of New Chaotic System Using Linear Active Control. Complexity 21 (1):379-386.
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  28. M. Jawad Khan, Melissa Jiyoun Hong & Keum-Shik Hong (2014). Decoding of Four Movement Directions Using Hybrid NIRS-EEG Brain-Computer Interface. Frontiers in Human Neuroscience 8.
  29.  12
    Arifur Khan, Mohammad Badrul Muttakin & Javed Siddiqui (2013). Corporate Governance and Corporate Social Responsibility Disclosures: Evidence From an Emerging Economy. [REVIEW] Journal of Business Ethics 114 (2):207-223.
    We examine the relationship between corporate governance and the extent of corporate social responsibility (CSR) disclosures in the annual reports of Bangladeshi companies. A legitimacy theory framework is adopted to understand the extent to which corporate governance characteristics, such as managerial ownership, public ownership, foreign ownership, board independence, CEO duality and presence of audit committee influence organisational response to various stakeholder groups. Our results suggest that although CSR disclosures generally have a negative association with managerial ownership, such relationship becomes significant (...)
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  30. Heather J. Ferguson, Ian Apperly, Jumana Ahmad, Markus Bindemann & James Cane (2015). Task Constraints Distinguish Perspective Inferences From Perspective Use During Discourse Interpretation in a False Belief Task. Cognition 139:50-70.
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  31.  1
    Zubeida Casmod Khan & C. Maria Keet (2015). An Empirically-Based Framework for Ontology Modularisation. Applied Ontology 10 (3-4):171-195.
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  32.  1
    Shahadat Uddin, Arif Khan & Mahendra Piraveenan (forthcoming). A Set of Measures to Quantify the Dynamicity of Longitudinal Social Networks. Complexity:n/a-n/a.
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  33.  89
    Rahat Nabi Khan (1989). Outline of a Doctrine of Aesthetic Education. Diogenes 37 (147):111-124.
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  34.  40
    Faisal Qazi, Joshua C. Ewell, Ayla Munawar, Usman Asrar & Nadir Khan (2013). The Degree of Certainty in Brain Death: Probability in Clinical and Islamic Legal Discourse. Theoretical Medicine and Bioethics 34 (2):117-131.
    The University of Michigan conference “Where Religion, Policy, and Bioethics Meet: An Interdisciplinary Conference on Islamic Bioethics and End-of-Life Care” in April 2011 addressed the issue of brain death as the prototype for a discourse that would reflect the emergence of Islamic bioethics as a formal field of study. In considering the issue of brain death, various Muslim legal experts have raised concerns over the lack of certainty in the scientific criteria as applied to the definition and diagnosis of brain (...)
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  35.  8
    G. Khan (2012). Politics and Morality in Habermas' Discourse Ethics. Philosophy and Social Criticism 38 (2):149-168.
    In this article I argue that Jürgen Habermas’ notion of morality (moral norms) has more in common with Hegel’s notion of ‘ethical life’ as a ‘ sittlich ’ relation – understood as a socially integrative force – rather than Kant’s supreme principle of personal morality. I show that Habermas and Hegel, each in his own way, make a distinction between morality and ethics. However, I make the case that Habermas’ conception of ‘morality’ incorporates aspects of Hegel’s notion of ‘ethical life’, (...)
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  36.  6
    Abdul Wahab, Mahmud Ahmad & Syed Akram Shah (2006). Migration as a Determinant of Marriage Pattern: Preliminary Report on Consanguinity Among Afghans. Journal of Biosocial Science 38 (3):315-325.
    Two sample populations, one refugee and one resident, were studied. The frequencies of consanguineous marriages came out to be 49·8% and 55·4%, respectively, for the refugees and the residents. Caste endogamy was dominant both in the residents and the refugees. The mean coefficient of inbreeding was calculated to be 0·0303 for the refugee population and 0·0332 for the resident population samples. First cousin marriage was the dominant type of marriage in both samples; fathers daughter (FBD) marriage was more frequent among (...)
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  37.  11
    Jeffrey Bishop, Kyle Brothers, Joshua Perry & Ayesha Ahmad (2010). Reviving the Conversation Around CPR/DNR. American Journal of Bioethics 10 (1):61-67.
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  38.  50
    Khurram Khan, Muhammad Abbas, Asma Gul & Usman Raja (2013). Organizational Justice and Job Outcomes: Moderating Role of Islamic Work Ethic. Journal of Business Ethics (2):1-12.
    Using a time-lagged design, we tested the main effects of Islamic Work Ethic (IWE) and perceived organizational justice on turnover intentions, job satisfaction, and job involvement. We also investigated the moderating influence of IWE in justice–outcomes relationship. Analyses using data collected from 182 employees revealed that IWE was positively related to satisfaction and involvement and negatively related to turnover intentions. Distributive fairness was negatively related to turnover intentions, whereas procedural justice was positively related to satisfaction. In addition, procedural justice was (...)
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  39.  1
    Nick Hopkins, Stephen D. Reicher, Sammyh S. Khan, Shruti Tewari, Narayanan Srinivasan & Clifford Stevenson (2016). Explaining Effervescence: Investigating the Relationship Between Shared Social Identity and Positive Experience in Crowds. Cognition and Emotion 30 (1):20-32.
  40.  17
    Gulshan Khan (2009). Agency, Nature and Emergent Properties: An Interview with Jane Bennett. Contemporary Political Theory 8 (1):90.
  41.  2
    Giovanni Arrighi, Beverly J. Silver & Iftikhar Ahmad (2001). [Book Review] Chaos and Governance in the Modern World System. [REVIEW] Science and Society 65 (3):386-397.
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  42.  19
    Eric W. Stein & Norita Ahmad (2009). Using the Analytical Hierarchy Process (Ahp) to Construct a Measure of the Magnitude of Consequences Component of Moral Intensity. Journal of Business Ethics 89 (3):391 - 407.
    The purpose of this work is to elaborate an empirically grounded mathematical model of the magnitude of consequences component of “moral intensity” (Jones, Academy of Management Review 16 (2),366, 1991) that can be used to evaluate different ethical situations. The model is built using the analytical hierarchy process (AHP) (Saaty, The Analytic Hierarchy Process , 1980) and empirical data from the legal profession. One contribution of our work is that it illustrates how AHP can be applied in the field of (...)
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  43.  28
    Imtiaz H. Khan, Kees van Deemter & Graeme Ritchie (2012). Managing Ambiguity in Reference Generation: The Role of Surface Structure. Topics in Cognitive Science 4 (2):211-231.
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  44.  41
    Farzad Rafi Khan (2007). Representational Approaches Matter. Journal of Business Ethics 73 (1):77 - 89.
    This paper raises the question of how ethical issues arising out of social inequities involving international business in developing countries can be represented, and articulates a conceptual framework that identifies and maps four different approaches to representing or making sense of such issues. A fieldwork-based case study on the child labor issue in Pakistan’s soccer ball industry illustrates the argument that representational practices do matter, and that when representational approaches go awry, they end up savaging the well-being of the poor (...)
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  45.  11
    S. Lee, B. G. Kapogiannis, P. M. Flynn, B. J. Rudy, J. Bethel, S. Ahmad, D. Tucker, S. E. Abdalian, D. Hoffman, C. M. Wilson & C. K. Cunningham (2013). Comprehension of a Simplified Assent Form in a Vaccine Trial for Adolescents. Journal of Medical Ethics 39 (6):410-412.
    Introduction Future HIV vaccine efficacy trials with adolescents will need to ensure that participants comprehend study concepts in order to confer true informed assent. A Hepatitis B vaccine trial with adolescents offers valuable opportunity to test youth understanding of vaccine trial requirements in general. Methods Youth reviewed a simplified assent form with study investigators and then completed a comprehension questionnaire. Once enrolled, all youth were tested for HIV and confirmed to be HIV-negative. Results 123 youth completed the questionnaire (mean age=15 (...)
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  46.  63
    Russell Sandberg, Gillian Douglas, Norman Doe, Sophie Gilliat-Ray & Asma Khan (2013). Britain's Religious Tribunals: 'Joint Governance' in Practice. Oxford Journal of Legal Studies 33 (2):263-291.
    In recent years, there have been a number of moral panics in Western societies about the existence of religious courts and tribunals in general and Shariah law in particular. In England and Wales, these concerns came to the fore following the 2008 lecture by the then Archbishop of Canterbury, Dr Rowan Williams, on ‘Civil Law and Religious Law in England’. In that lecture, Williams drew upon the work of the Canadian scholar Ayelet Shachar endorsing her concept of ‘transformative accommodation’. In (...)
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  47.  14
    Aasim I. Padela, Huda Adam, Maha Ahmad, Zahra Hosseinian & Farr Curlin (forthcoming). Religious Identity and Workplace Discrimination: A National Survey of American Muslim Physicians. Ajob Empirical Bioethics:1-11.
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  48.  11
    Regina Kunz, Eva Nagy, Sjors F. P. J. Coppus, Jose I. Emparanza, Julie Hadley, Regina Kulier, Susanne Weinbrenner, Theodoros N. Arvanitis, Amanda Burls, Juan B. Cabello, Tamas Decsi, Andrea R. Horvath, Jacek Walzak, Marcin P. Kaczor, Gianni Zanrei, Karin Pierer, Roland Schaffler, Katja Suter, Ben W. J. Mol & Khalid S. Khan (2009). How Far Did We Get? How Far to Go? A European Survey on Postgraduate Courses in Evidence‐Based Medicine. Journal of Evaluation in Clinical Practice 15 (6):1196-1204.
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  49.  26
    Sheryl Reimer-Kirkham, Colleen Varcoe, Annette J. Browne, M. Judith Lynam, Koushambhi Basu Khan & Heather McDonald (2009). Critical Inquiry and Knowledge Translation: Exploring Compatibilities and Tensions. Nursing Philosophy 10 (3):152-166.
    Knowledge translation has been widely taken up as an innovative process to facilitate the uptake of research-derived knowledge into health care services. Drawing on a recent research project, we engage in a philosophic examination of how knowledge translation might serve as vehicle for the transfer of critically oriented knowledge regarding social justice, health inequities, and cultural safety into clinical practice. Through an explication of what might be considered disparate traditions, we identify compatibilities and discrepancies both within the critical tradition, and (...)
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  50.  52
    Abrahim H. Khan (1997). Identity, Personhood, and Religion in Caribbean Context. 'Ilu. Revista de Ciencias de Las Religiones 2:49.
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