Search results for 'Sayyid Quṭb' (try it on Scholar)

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  1. Sayyid Quṭb (2006). Basic Principles of the Islamic Worldview. Islamic Publications International.
  2.  20
    Andrea Mura (2014). The Inclusive Dynamics of Islamic Universalism: From the Vantage Point of Sayyid Qutb's Critical Philosophy. Comparative Philosophy 5 (1).
    This article pursues a topological reading of Milestones, one of the most influential books in the history of Islamism. Written by Muslim thinker Sayyid Qutb, the general interest in this crucial text has largely remained restricted to the fields of Islamic Studies and Security Studies. This article aims to make the case for assuming a philosophical standpoint, relocating its significance beyond the above-mentioned fields. A creative and topological reading of this text will allow the spatial complexity of Qutb’s eschatological (...)
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  3.  21
    Daniel Ungureanu (2010). Sayyid Qutb's Ideological Influence On Contemporary Muslim Communities Across Western Europe. Cultura 7 (2):181-187.
    Sayyid Qutb promoted the idea of a pan-Islamic state, governed solely by the shari'a (Islamic law) as an idea whose time has come, in an era of trans-national ideologies. He argues that all contemporary societies returned to state of jahiliyya or pre-Islamic ignorance, in which authority and primacy of God have been replaced by other sources of authority, justifying this way the launch of jihad. As stated Qutb, jihad against unbelievers is wearing by sword and spear and against the (...)
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  4.  6
    Ahmed Bouzid (1996). Science and Technology in the Discourse of Sayyid Qutb. Social Epistemology 10 (3 & 4):289 – 304.
    (1996). Science and technology in the discourse of Sayyid Qutb. Social Epistemology: Vol. 10, Islamic Social Epistemology, pp. 289-304. doi: 10.1080/02691729608578820.
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  5. Sayed Khatab (2006). The Power of Sovereignty: The Political and Ideological Philosophy of Sayyid Qutb. Routledge.
    The Power of Sovereignty attempts to understand the ideas and thoughts of Sayyid Qut whose corpus of work and, in particular, his theory of hakimiyyah (sovereignty) is viewed as a threat to nationalistic government and peace worldwide. This book provides a detailed perspective Sayyid Qutb's writings and examines: · The relation between the specifics of the concept of hakimiyyah and that of jahiliyyah · The force and intent of these two concepts · How Qutb employs their specifics to (...)
     
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  6.  46
    Lucas Thorpe (2015). Sayyid Qutb and Aquinas: Liberalism, Natural Law and the Philosophy of Jihad. Heythrop Journal 57 (4).
  7.  28
    Andrew F. March, Taking People as They Are: Islam as a 'Realistic Utopia' in the Political Theory of Sayyid Qutb.
  8.  12
    Laith Al-Saud (2005). Sayyid Quṭb as an Illuminationist and Existentialist Rather Than a “Fundamentalist”. Journal of Islamic Philosophy 1 (1):101-117.
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  9. A. Crooke (2007). From Secularism to Jihad: Sayyid Qutb and the Foundations of Radical Islamism * by Adnan Musallam. Journal of Islamic Studies 18 (3):463-466.
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  10. Adnan A. Musallam (1993). Sayyid Qutb and Social Justice, 1945–1948. Journal of Islamic Studies 4 (1):52-70.
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  11.  36
    David Hollenbach (2010). Book Discussion Section: Comparative Ethics, Islam, and Human Rights: Internal Pluralism and the Possible Development of Tradition. Journal of Religious Ethics 38 (3):580-587.
    Dialogue with three major Muslim authors shows that Islam can take a positive stance toward human rights while also presenting differing interpretations of the meaning and scope of rights. Because of their subordination of norms reached through reason to those drawn from faith, as well as negative experiences of the impact of Western colonization of parts of the Muslim world, Abul A‘la Maududi and Sayyid Qutb place significant restrictions on rights of conscience. 'Abdolkarim Soroush's positive support for the role (...)
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  12.  7
    Irene Oh (2010). A Response to David Hollenbach and Sohail H. Hashmi. [REVIEW] Journal of Religious Ethics 38 (3):594-597.
    Irene Oh affirms that religious freedom, faith, and reason, as David Hollenbach suggests, are subject matters that offer promising platforms for interreligious dialogue between Christians and Muslims. The need for cross-cultural understanding is imperative especially given the current political climate, in which world leaders can easily exacerbate existing tensions through the misapplication of such terms. Sohail H. Hashmi addresses the need to discuss women's rights as part of a larger discussion on human rights in Islam. Oh concurs and notes that (...)
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  13.  21
    Irene Oh (2008). Approaching Islam: Comparative Ethics Through Human Rights. Journal of Religious Ethics 36 (3):405-423.
    A dialogical approach to understanding Islamic ethics rejects objectivist methods in favor of a conversational model in which participants accept each other as rational moral agents. Hans-Georg Gadamer asserts the importance of agreement upon a subject matter through conversation as a means to gaining insight into other persons and cultures, and Jürgen Habermas stresses the importance of fairness in dialogue. Using human rights as a subject matter for engaging in dialogue with Islamic scholars, Muslim perspectives on issues such as democracy, (...)
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  14.  39
    Vivienne Boon (2011). Jürgen Habermas and Islamic Fundamentalism: On the Limits of Discourse Ethics. Journal of Global Ethics 6 (2):153-166.
    Using the example of contemporary Islamic fundamentalism, and especially the writings of Sayyid Qutb, this article raises questions about discourse ethics as a mode of conflict resolution. It appears that discourse ethics is only relevant when all parties have already agreed to settle disputes deliberatively and already share the notions of rational deliberation and individual autonomy. This raises questions not only about the capability of discourse ethics to incorporate a deep plurality of worldviews, but also about its capability to (...)
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  15.  2
    José Sanmartín Esplugues (2012). Éticas teleológicas y terrorismo islamista. Isegoría 46:17-47.
    La ética teleológica del terrorismo islamista (obra principalmente del filósofo Sayyid Qutb, que hunde sus raíces, a su vez, en la ideología de los Hermanos Musulmanes y en las reflexiones de Ibn Taymiyya y Abul alla Maududi) fija como meta suprema de la vida del hombre la complacencia de Allah y como medio principal para alcanzar esta meta la aplicación plena de la sharía o legislación divina. Se sustenta que esta aplicación, que configura la forma de vida del musulmán (...)
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  16.  1
    José Sanmartín Esplugues (2012). Éticas teleológicas y terrorismo islamista. Isegoría 46:17-47.
    La ética teleológica del terrorismo islamista (obra principalmente del filósofo Sayyid Qutb, que hunde sus raíces, a su vez, en la ideología de los Hermanos Musulmanes y en las reflexiones de Ibn Taymiyya y Abul alla Maududi) fija como meta suprema de la vida del hombre la complacencia de Allah y como medio principal para alcanzar esta meta la aplicación plena de la sharía o legislación divina. Se sustenta que esta aplicación, que configura la forma de vida del musulmán (...)
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  17. S. Sayyid (2006). Islam and Knowledge. Theory, Culture and Society 23 (2-3):177-179.
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  18. Bobby Sayyid (1994). Sign O'times: Kaffirs and Infidels Fighting the Ninth Crusade. In Ernesto Laclau (ed.), The Making of Political Identities. Verso 264--86.
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  19.  26
    Charles E. Butterworth (2008). Muhsin Sayyid Mahdi (1926–2007). Arabic Sciences and Philosophy 18 (1):139-142.
    Muhsin Sayyid Mahdi, James Richard Jewett Emeritus Professor of Arabic at Harvard University, died on July 9 in Brookline, Massachusetts, after a long series of illnesses.
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  20. 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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  21. John Tuthill Walbridge (1983). The Philosophy of Qutb Al-Din Shirazi; a Study in the Integration of Islamic Philosophy. Dissertation, Harvard University
    Qutb al-Din al-Shirazi's life spanned the last two thirds of the seventh/thirteenth centuries. A student of Nasir al-Din al-Tusi, he was involved in the revival of Peripatetic philosophy and science that occurred at Maraghah under his influence. He was significant as a transitional figure, combining Suhrawardi's Illuminative philosophy with the revived Avicennism of his teacher. His commentary on Suhrawardi's Philosophy of Illumination was the main vehicle through which this work was studied by later Iranian philosophers. He was also associated with (...)
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  22.  2
    John Walbridge (1992). The Science of Mystic Lights: Quṭb Al-Dīn Shīrāzī and the Illuminationist Tradition in Islamic Philosophy. Distributed for the Center for Middle Eastern Studies of Harvard University by Harvard University Press.
  23.  6
    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.
    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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  24.  10
    Oliver Leaman (1995). The Science of Mystic Lights: Qutb Al-Din Shirazi and the Illuminationist Tradition in Islamic Philosophy. Journal of the History of Philosophy 33 (2):337-338.
  25. Indalecio Lozano Cámara (1997). Qutb al-din al-Qastallani y sus dos epístolas sobre el hachís. Al-Qantara: Revista de Estudios Árabes 18 (1):103-120.
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  26.  2
    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.
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  27. Indalecio Lozano Cámara (2005). Edición crítica del" Kitab takrim al-ma'isa bi-tahrim al-hasisa" de Qutb al-Din al-Qastallani. Al-Qantara: Revista de Estudios Árabes 26 (2):337 - 356.
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  28. Muḥammad ʻAbādullāh Ak̲h̲tar (2005). Muḥīuddīn Ibn-I ʻarabī Aur Un Ke Afkār: Maʻ Sayyid Muḥammad Jonpūrī, Aḥmad Shāh Abdālī .. Tak̲h̲līqāt.
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  29. H. Algar (2006). lhringAllama Sayyid Muhammad Husayn Tabatabarhringi: Philosopher, Exegete, and Gnostic. Journal of Islamic Studies 17 (3):326-351.
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  30. Sheikh Jameil Ali (2010). Islamic Thought and Movement in the Subcontinent: A Study of Sayyid Abu A'la Mawdudi and Sayyid Abul Hasan Ali Nadwi. D.K. Printworld.
  31. Marius Canard (1937). Delhemma, Sayyid Battâl et 'Omar al-No 'mân. Byzantion 12:183-188.
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  32. Henri Gregoire (1936). Comment Sayyid Baṭṭāl, Martyr Musulman du VIIIe siècle, est-il devenu dans la Légende le Contemporain d'Amer († 863)?“. Byzantion 11:571-575.
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  33. H. Gregoire (1942). 43." The Historical Element in Western Andd Eastern Epics. Digenis-Sayyid Battal-Dat-El-Hemma-Antar-Chanson de Roland.". [REVIEW] Byzantion 16:5-22.
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  34. C. Houston (1999). Bobby S. Sayyid, A Fundamental Fear: Eurocentrism and the Emergence of Islamism. Thesis Eleven 57:131-133.
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  35. 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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  36. N. Kaptein (1998). The Sayyid and the Queen: Sayyid 'Uthman on Queen Wilhelmina's Inauguration on the Throne of the Netherlands in 1898. Journal of Islamic Studies 9 (2):158-177.
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  37. 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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  38. Indalecio Lozano (2005). Ediciôn crîtica del kitab takrimal-ma'iša bi-tahrim al-hašiša de qutb al-din al-qastallani. Al-Qantara: Revista de Estudios Árabes 26 (2):337 - 356.
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  39. Syed Abul ʻAla Maudoodi (2007). Insān Kī Tak̲h̲līq: Maulānā Sayyid Abūlʻalā Maudūdī Kī Taḥrīron̲ Se Intik̲h̲āb. Taqsīm Kunandah, Maktabah-Yi Maʻārif-I Islāmī.
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  40.  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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  41. 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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  42. Hossein Nasr (2004). Sayyid Muhammad Husayn tabatab'I, Kernel of the Kernel: Concerning the Wayfaring and Spiritual Journey of the People of Intellect, a shi'I Approach to Sufism, Compiled, Edited and Expanded by Sayyid Muhammad Husayn Husayni Tihrani, Translated by Mohammad H. Faghfoory, Foreword by Seyyed. Sophia 43 (2):146.
     
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  43. John Walbridge (1992). The Political Thought of Qutb Al—Din Al—Shirazi. In Muhsin Mahdi & Charles E. Butterworth (eds.), The Political Aspects of Islamic Philosophy: Essays in Honor of Muhsin S. Mahdi. Distributed for the Center for Middle Eastern Studies of Harvard University by Harvard University Press 345--78.
     
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  44.  24
    A. I. Sabra (2007). The "Commentary" That Saved the Text. The Hazardous Journey of Ibn Al-Haytham's Arabic Optics. Early Science and Medicine 12 (2):117-133.
    The "Text" and the "Commentary" mentioned in the title of this essay are, respectively, the Kitāb al-Manāzir, or Optics, of al-Hasan ibn al-Haytham, composed in the first half of the fifth/eleventh century, and the Tanqīh al-Manāzir li-dhawī l-absār wa l-basā'ir, written by Abū l-Hasan Kamāl al-Dīn al-Fārisī in the second half of the seventh/thirteenth century. It is known that, so far, only the first five of the seven maqālāt /Books that make up the Arabic text of IH's Optics have been (...)
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  45.  9
    Amir Mohammad Gamini & Hossein Masoumi Hamedani (2013). Al-Shīrāzī and the Empirical Origin of Ptolemy's Equant in His Model of the Superior Planets. Arabic Sciences and Philosophy 23 (1):47-67.
    Ptolemy presents only one argument for the eccentricity in his models of the superior planets, while each one of them has two eccentricities: one for center of the uniform motion, the other for the center of the constant distance. To take into account the first eccentricity, he introduces the equant point, but he provides no argument for the eccentricity of the center of the deferent. Why is the second eccentricity different from the first one? The 13 th century astronomer (...) al-Dīn al-Shīrāzī, a member of the famous school of Marāgha, who was interested in this problem, suggests the “retrograde arcs” as the empirical origin of the second eccentricity and develops an argument to justify this conjecture. Although his argument is not without difficulty, his suggestion is in line with the suggestions made by some historians of astronomy in recent decades. Résumé Ptolémée ne donne qu'un seul argument pour expliquer dans son système l'excentricité des planètes supérieures, alors que chacune d'elles a deux excentricités: l'une par rapport au centre du mouvement uniforme, l'autre par rapport au centre de la distance constante. Pour rendre compte de la première excentricité, il introduit le point équant, mais il ne donne en revanche aucun argument pour l'excentricité par rapport au centre du cercle déférent. Or, pourquoi la seconde excentricité est-elle différente de la première? Quṭb al-Dīn al-Shīrāzī, astronome du xiii e siècle membre de l'école de Marāgha, qui s'est intéressé à cette question, a fait l'hypothèse que les “arcs de rétrogradation” constituent l'origine empirique de cette seconde excentricité. Bien que l'argument sur lequel il appuie cette hypothèse ne soit pas exempt de difficultés, sa suggestion rejoint celles faites par des historiens de l'astronomie durant les dernières décennies. (shrink)
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  46.  15
    Mark Aronoff, Irit Meir, Carol Padden & Wendy Sandler (2008). Language is Shaped by the Body. Behavioral and Brain Sciences 31 (5):509-511.
    Sign languages provide direct evidence for the relation between human languages and the body that engenders them. We discuss the use of the hands to create symbols and the role of the body in sign language verb systems, especially in two quite recently developed sign languages, Israeli Sign Language and Al-Sayyid Bedouin Sign Language.
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  47.  4
    Margaret Kohn (2009). Afghānī on Empire, Islam, and Civilization. Political Theory 37 (3):398 - 422.
    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 the (...)
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  48.  4
    Roxanne D. Marcotte (2010). Egyptian Islamists and the Status of Muslim Women Question. Journal for the Study of Religions and Ideologies 4 (11):60-70.
    This paper will explore the gender discourse of contemporary Egyptian Islamists and argue that their gender discourse is not merely a religious and traditional discourse, but that this politico-religious Islamic ideology articulates a quite modern construct of gender equality. The gender discourse of a number of important Egyptian Islamists, al-Banna’, Qutb, al-Ghazali, al-Qaradawi and Ezzat will provide illustrations of these modern developments. Modern elements incorporated in today’s Islamist revivalist approaches create new understandings, neither purely traditional, nor purely modern, that are (...)
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  49. Quṭb al-Shīrāzī & Maḥmūd ibn Masʻūd (2006). .
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  50. Quṭb al-Taḥtānī & Muḥammad ibn Muḥammad (2003). .
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