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.score: 120.0
  2. Ahmed Bouzid (1996). Science and Technology in the Discourse of Sayyid Qutb. Social Epistemology 10 (3 & 4):289 – 304.score: 60.0
    (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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  3. Daniel Ungureanu (2010). Sayyid Qutb's Ideological Influence On Contemporary Muslim Communities Across Western Europe. Cultura 7 (2):181-187.score: 60.0
    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societies returned to state of jahiliyya or pre-Islamic ignorance, in which authority and primacy of God have been replaced by other sources of authority, justifying this way the launch of jihad.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. Andrea Mura (2014). The Inclusive Dynamics of Islamic Universalism: From the Vantage Point of Sayyid Qutb's Critical Philosophy. Comparative Philosophy 5.score: 60.0
    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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  5. Sayed Khatab (2006). The Power of Sovereignty: The Political and Ideological Philosophy of Sayyid Qutb. Routledge.score: 60.0
    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. Andrew F. March, Taking People as They Are: Islam as a 'Realistic Utopia' in the Political Theory of Sayyid Qutb.score: 45.0
  7. 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.score: 45.0
    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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  8. Laith Al-Saud (2005). Sayyid Quṭb as an Illuminationist and Existentialist Rather Than a “Fundamentalist”. Journal of Islamic Philosophy 1 (1):101-117.score: 45.0
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  9. Irene Oh (2010). A Response to David Hollenbach and Sohail H. Hashmi. [REVIEW] Journal of Religious Ethics 38 (3):594-597.score: 45.0
    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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  10. Irene Oh (2008). Approaching Islam: Comparative Ethics Through Human Rights. Journal of Religious Ethics 36 (3):405-423.score: 30.0
    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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  11. S. Sayyid (2006). Islam and Knowledge. Theory, Culture and Society 23 (2-3):177-179.score: 30.0
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  12. 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.score: 30.0
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  13. Vivienne Boon (2011). Jürgen Habermas and Islamic Fundamentalism: On the Limits of Discourse Ethics. Journal of Global Ethics 6 (2):153-166.score: 15.0
    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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  14. José Sanmartín Esplugues (2012). Éticas teleológicas y terrorismo islamista. Isegoría 46:17-47.score: 15.0
    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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  15. José Sanmartín Esplugues (2012). Éticas teleológicas y terrorismo islamista. Isegoría 46:17-47.score: 15.0
    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. Sayyid Aḥmad K̲h̲ān (1989). Sir Sayyid Ahmad Khan's Educational Philosophy: A Documentary Record. National Institute of Historical and Cultural Research.score: 12.0
     
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  17. 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.score: 9.0
    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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  18. Charles E. Butterworth (2008). Muhsin Sayyid Mahdi (1926–2007). Arabic Sciences and Philosophy 18 (1):139-142.score: 9.0
  19. Oliver Leaman (1995). The Science of Mystic Lights: Qutb Al-Din Shirazi and the Illuminationist Tradition in Islamic Philosophy (Review). Journal of the History of Philosophy 33 (2):337-338.score: 9.0
  20. 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.score: 9.0
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  21. 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.score: 9.0
    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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  22. Mohamed Bilal Achmal (2011). Yihad e iytihad en el pensamiento combativo musulmán (Ibn Taymiya, Sayyed Qutb y'Abd as-Salam Faray). Astrolabio: Revista Internacional de Filosofía 11:64 - 74.score: 9.0
    En la historia del pensamiento politico musulman .ih.d e i.tih.d siempre van unidos. Pero es en el pensamiento combativo donde mas se manifiesta esa union de un modo transcendente. El objetivo del presente trabajo es plantear el aspecto transhistorico del i.tih.d y del .ih.d, y con ello, exponer de manifiesto el siempre fracasado proceso de emancipacion historica y teologica del proyecto .ihadistico basado sobre la mistificacion de lo sustancialmente humano.
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  23. Muḥammad ʻAbādullāh Ak̲h̲tar (2005). Muḥīuddīn Ibn-I ʻarabī Aur Un Ke Afkār: Maʻ Sayyid Muḥammad Jonpūrī, Aḥmad Shāh Abdālī .. Tak̲h̲līqāt.score: 9.0
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  24. 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.score: 9.0
  25. 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.score: 9.0
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  26. Marius Canard (1937). Delhemma, Sayyid Battâl et 'Omar al-No 'mân. Byzantion 12:183-188.score: 9.0
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  27. 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.score: 9.0
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  28. 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.score: 9.0
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  29. 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.score: 9.0
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  30. C. Houston (1999). Bobby S. Sayyid, A Fundamental Fear: Eurocentrism and the Emergence of Islamism. Thesis Eleven 57:131-133.score: 9.0
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  31. Saeeda Iqbal (1984). Islamic Rationalism in the Subcontinent, with Special Reference to Shāh Walīullāh, Sayyid Ahmad Khān and Allāma Muhammad Iqbāl. Islamic Book Service.score: 9.0
     
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  32. 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.score: 9.0
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  33. Syed Abul ʻAla Maudoodi (2007). Insān Kī Tak̲h̲līq: Maulānā Sayyid Abūlʻalā Maudūdī Kī Taḥrīron̲ Se Intik̲h̲āb. Taqsīm Kunandah, Maktabah-Yi Maʻārif-I Islāmī.score: 9.0
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  34. 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.score: 9.0
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  35. 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.score: 9.0
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  36. 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.score: 9.0
  37. 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.score: 6.0
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  38. Mehmet Karabela (2011). The Development of Dialectic and Argumentation Theory in Post-Classical Islamic Intellectual History. Dissertation, McGill Universityscore: 3.0
    This dissertation is an analysis of the development of dialectic and argumentation theory in post-classical Islamic intellectual history. The central concerns of the thesis are; treatises on the theoretical understanding of the concept of dialectic and argumentation theory, and how, in practice, the concept of dialectic, as expressed in the Greek classical tradition, was received and used by five communities in the Islamic intellectual camp. It shows how dialectic as an argumentative discourse diffused into five communities (theologicians, poets, grammarians, philosophers (...)
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  39. Anna-Teresa Tymieniecka (ed.) (2006). Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm. Springer.score: 3.0
    By proposing the Microcosm and Macrocosm analogy for dialogue between Islamic Philosophy and Occidental Phenomenology, the authors of this volume are reviving the perennial positioning of the human condition in the play of forces within and without the human being. This theme has run from Plato through the Middle Ages, Renaissance and Modernity, and has been ignored by contemporaries. It now acquires a new pertinence and striking significance due to the scientific discoveries into the "infinitely small" in life, on the (...)
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  40. Mark Aronoff, Irit Meir, Carol Padden & Wendy Sandler (2008). Language is Shaped by the Body. Behavioral and Brain Sciences 31 (5):509-511.score: 3.0
    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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  41. Quṭb al-Shīrāzī & Maḥmūd ibn Masʻūd (2006). .score: 3.0
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  42. Quṭb al-Taḥtānī & Muḥammad ibn Muḥammad (2003). .score: 3.0
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  43. Sayyid Jalal al-Din Ashtiyani, Hideichi Matsubara, Takashi Iwami & Akiro Matsumoto (eds.) (1999). Consciousness & Reality: Studies in Memory of Toshihiko Izutsu. Brill.score: 3.0
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  44. Tara Chand, ʻĀbidī, Sayyid Amīr Ḥasan & [From Old Catalog] (eds.) (1962). Gulzār-I Ḥāl.score: 3.0
     
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  45. Ḥusaynī Kūhsārī & Sayyid Isḥāq (2004). .score: 3.0
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  46. Margaret Kohn (2009). Afghānī on Empire, Islam, and Civilization. Political Theory 37 (3):398 - 422.score: 3.0
    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 the (...)
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  47. 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.score: 3.0
    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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  48. Sayyid ʻAbd al-Sattār Mayhūb (2011). .score: 3.0
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  49. Shāh Qādirī Sayyid Musṭafá Rifāʻī Jīlānī Nadvī (2009). .score: 3.0
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  50. Sayyid Shāh Aʻẓam ʻAlī Qādirī (2001). The Dignity of Parents: English Translation of Azmath-E-Walidain. Syed Us Soofia Academy.score: 3.0
     
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