Search results for 'Syed Muhammad Naquib Al-Attas' (try it on Scholar)

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  1. 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: 2094.0
  2. Syed Muhammad Naquib Al-Attas (2005). Islamic Philosophy. Journal of Islamic Philosophy 1 (1):11-43.score: 384.0
  3. ʻAbd al-Muḥsin & ʻAbd al-Rāḍī Muḥammad (2006). .score: 264.0
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  4. Ibn al-Ḥajjāj & Aḥmad ibn Muḥammad (2005). .score: 240.0
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  5. Quṭb al-Taḥtānī & Muḥammad ibn Muḥammad (2003). .score: 240.0
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  6. Muhammad Naquib Al-Attas (1990). The Nature of Man and the Psychology of the Human Soul: A Brief Outline and a Framework for an Islamic Psychology and Epistemology. International Institute of Islamic Thought and Civilization.score: 196.8
  7. Hans Daiber (2013). Humanism: A Tradition Common to Both Islam and Europe. Filozofija I Drustvo 24 (1):293-310.score: 172.8
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  8. Uri Rubin (2008). El viaje nocturno (Isra') de Muhammad a al-Masyid al-Aqsà: aspectos de los orígenes de la santidad islámica de Jerusalén. Al-Qantara: Revista de Estudios Árabes 29 (1):147-164.score: 162.0
    Este artículo intenta demostrar que, al contrario de lo que mantienen varios estudiosos modernos, el término coránico al-Masyid al-Aqs.à denomina a la Jerusalén terrestre. La Jerusalén a la que se refiere es la ciudad santa cristiana, una ¿Nueva Jerusalén¿ que reemplazaba a aquella que había sido destruida por los pecados de los judíos. El viaje nocturno de Muhammad a este lugar constituye una visión semejante a la que experimentó Ezequiel. Las fuentes de tafsir más tempranas son unánimes en equiparar (...)
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  9. Avraham Hakim (2010). Al-Qadi al-Nu'man b. Muhammad al-Maghribi (m. 363/974). Risalat Dhat al-Bayan fi l-Radd'ala Ibn Qutayba ou L'épître de l'Éloquente clarification concernant la réfutation d'Ibn Qutayba (II). [REVIEW] Al-Qantara: Revista de Estudios Árabes 31 (2):351-369.score: 150.0
    Al-Qadi al-Nu´man b. Muhammad es el más destacado y prolífico de los estudiosos fatimíes y el fundador de la jurisprudencia isma´ilí. En su epístola " La clarificación elocuente para la refutación de Ibn Qutayba", todavía en manuscrito, al-Nu,man se lanza a una polémica en contra de Ibn Qutayba, que había vivido un siglo antes. Es probable que la epístola fuera escrita en la época de al- Mu´izz a petición de un tutor anónimo de los hijos del califa. En ella, (...)
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  10. M. Sebti (2011). The Decline of Thought in the Arab World According to Muhammad 'Abed Al-Jabiri. Diogenes 57 (2):92-100.score: 132.0
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  11. Meryem Sebti (2009). Le Déclin de la Pensée Dans le Monde Arabe Selon Muhammad 'Âbid Al-Jâbirî. Diogène 226 (2):106.score: 132.0
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  12. Syamsuddin Arif (2007). Preserving the Semantic Structure of Islamic Key Terms and Concepts: Izutsu, Al-Attas, and Al-Raghib Al-Isfahani. Islam & Science 5 (2):107 (10).score: 132.0
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  13. Michael Lecker (1992). The Bewitching of the Prophet Muhammad by the Jews: A Note a Propos 'Abd Al-Malik B. Habib's Mukhatasar Fi L-Tibb. Al-Qantara: Revista de Estudios Árabes 13 (2):561-570.score: 126.0
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  14. Rosa Kuhne Brabant (1984). El Sirr sinä'at al-tibb de Abû Bakr Muhammad b. Zakariyyâ al-Râzi: traducción. Al-Qantara: Revista de Estudios Árabes 5 (1):235-292.score: 126.0
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  15. Rosa Kuhne Brabant (1982). El Sirr Sinä at Al-Tibb de Abü Bakr Muhammad B. Zakariyyä Al-Razï. Al-Qantara: Revista de Estudios Árabes 3 (1):347-414.score: 126.0
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  16. Mariano Arribas Palau (1984). El marroquí Muhammad b.'Abd al-Hâdi al-Hâfi y sus misiones en Malta (1781-1789). Al-Qantara: Revista de Estudios Árabes 5 (1):203-234.score: 126.0
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  17. Muḥammad Ghazālī (2004). Muslim Character: An American-English Translation of Muhammad Al-Ghazali's Khuluq Al-Muslim. Library of Islam.score: 126.0
     
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  18. Jonathan G. Katz (1991). The Worldly Pursuits of a Would-Be Wali: Muhammad Al-Zawawi Al-Bija'i. Al-Qantara: Revista de Estudios Árabes 12 (2):497-522.score: 126.0
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  19. Joseph A. Kechichian (2003). The Just Prince: A Manual of Leadership: Including an Authoritative English Translation of the Sulwan Al-Mutaʻ Fi ʻudwan Al-Atba by Muhammad Ibn Zafar Al-Siqilli (Consolation for the Ruler During the Hostility of Subjects). Saqi.score: 126.0
    The Sulwan al-Muta' is an 800 year-old handbook for statesmen written by a Sicilian Arab who addressed this advice for a "just prince" based on Islamic morality, European realism and a broad-ranging knowledge of different cultures. The work is explicated using straight philosophical discourse as well as the narrative whirl of fables-within-fables so beloved of ancient and mediaeval Oriental literature. This is a work of practical political philosophy that combines penetrating contemporary analysis, the entertainment value of The Thousand and One (...)
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  20. Rosa Kuhne (forthcoming). El Sirr Sina'at Al-Tibb de Abu Bakr Muhammad B. Zakariyya Al-RazT. Al-Qantara: Revista de Estudios Árabes.score: 126.0
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  21. Fernando R. Mediano (1992). Santos arrebatados: algunos ejemplos de maydub en la Salwat al-anfas de Muhammad al-Kattani. Al-Qantara: Revista de Estudios Árabes 13 (1):237-260.score: 126.0
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  22. Uri Rubin (2008). Muhammad's Night Journey (Isra') to Al-Masjid Al-Aqsā. Aspects of the Earliest Origins of the Islamic Sanctity of Jerusalem. Al-Qantara: Revista de Estudios Árabes 29 (1):147-164.score: 126.0
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  23. Peter Sjoerd van Koningsveld & Gerard A. Wiegers (1994). The Polemical Works of Muhammad Al-Qaysi (Fl.1309) and Their Circulation in Arabic and Aljamiado Among the Mudejars in the Fourteenth Century. Al-Qantara: Revista de Estudios Árabes 15 (1):163-200.score: 126.0
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  24. Laurence Housman (1947). Iqbal. His Art and Thought. By Syed 'Abdul Vahid Shaikh Muhammad Ashraf. Kashmiri Bazar, Lahore. (Agents: Luzac & Co., 46, Great Russell Street, London.) Pp. Xv + 265. 14s. [REVIEW] Philosophy 22 (82):170-.score: 120.0
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  25. Emily J. Cottrell (2011). Al-Shahrastānī, Muḥammad Ibn ʿAbd Al-Karīm. In. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. 1188--1190.score: 120.0
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  26. Jules Janssens (1993). Musique et danse selon Ibn Taymiyya. Le Livre du «Samâ'» et de la Danse (Kitâb al-Samâ'wa l-Raqs) compilé par le shayk Muhammad al-Manbijî. Traduction de l'arabe, présentation, notes et lexique par Jean R. Michot. [REVIEW] Revue Philosophique de Louvain 91 (92):695-697.score: 120.0
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  27. Carlos Beas Portillo (1995). La transmisión de la ciencia antigua al mundo islámico según el catálogo de Muhammad Ibn Ishâk an-Nadîm. Areté: Revista de Filosofía 7 (1):133-158.score: 120.0
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  28. Gad Freudentahl & Pierre Lory (1996). Paul Kraus, Alchemie, Ketzerei, Apokryphen Im Frühen Islam: Gesammelte Aufsätze, Herausgegeben Und Eingeleitet von Rémi Brague (Hildesheim-Zurich-New York: Georg Olms Verlag, 1994) ** Syed Nomanul Haq, Names, Natures and Things: The Alchemist Jàbir Ibn Hayyàn and His Kitab Al-Ahjâr (Book of Stones). With a Foreword by David E. Pingree (Dordrecht-Boston-Londres. [REVIEW] Revue d'Histoire des Sciences 49 (2-3):357-361.score: 120.0
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  29. Carlos Beas Portillo (2013). La transmisión de la ciencia antigua al mundo islámico según el catálogo de Muhammad lbn Ishák an-Nadim. Areté. Revista de Filosofía 7 (1):133-158.score: 120.0
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  30. Andreas Christmann (2000). Islamic Scholar and Religious Leader: Shaikh Muhammad Saʻid Ramadan Al-Buti. In Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.), Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris.score: 120.0
     
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  31. Lenn E. Goodman (1996). Muhammad ibn Zakariyya al-RazI. In Seyyed Hossein Nasr & Oliver Leaman (eds.), History of Islamic Philosophy. Routledge. 1--198.score: 120.0
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  32. Taneli Kukkonen (2011). Ibn Rushd, Muḥammad ibn Aḥmad al-Ḥafīd (Averroes). In. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. 494--501.score: 120.0
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  33. David Pingree (2008). Abū Macshar Al-Balkhī, Jacfar Ibn Muhammad. In Noretta Koertge (ed.), Complete Dictionary of Scientific Biography. Charles Scribner’s Sons. 1--32.score: 120.0
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  34. David S. Powers (2000). M. Izzi Dien, The Theory and the Practice of Market Law in Medieval Islam: A Study of Kitāb Niṣāb Al-Lḥthisāb of Umar B. Muḥammad Al-Sunāmī (Fl. 7th–8th/13th–14th Century). Np: EJW Gibb Memorial Trust, 1997. Pp. Vii, 247; 2 Black-and-White Figures. S99. Distributed in the US by the David Brown Book Company, PO Box 511, Oakville, CT 06779. [REVIEW] Speculum 75 (2):482-483.score: 120.0
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  35. Nicholas Rescher (1962). The Logic-Chapter of Muḥammad Ibn Aḥmad Al-Khwârizmî's Encyclopedia, Keys to the Sciences (C. 980 A. D.). Archiv für Geschichte der Philosophie 44 (1):62-74.score: 120.0
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  36. Fīrūzah Sāʻatchiyān (2011). Gottes Wesen, Gottes Wirken: Ontologie Und Kosmologie Im Denken von Šams-Al-Dīn Muḥammad Al-Ḫafrī (Gest. 942/1535): Eine Philosophische Analyse Nach Seinen Schriften Al-Risāla Fī It̲bāt Wāǧib Al-Wuǧūd Bi-L-D̲āt Wa-Ṣifātihī Und Al-Risāla Fī L-Ilāhiyyāt. [REVIEW] Klaus Schwarz Verlag.score: 120.0
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  37. Fīrūzah Sāʻatchiyān (2011). Gottes Wesen, Gottes Wirken: Ontologie Und Kosmologie Im Denken von Šams-Al-Dīn Muḥammad Al-Ḫafrī (Gest. Klaus Schwarz Verlag.score: 120.0
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  38. Ruggero Vimercati Sanseverino (2009). La Visite Des Saints Comme Pratique Initiatique Selon la Consolation Des Âmes de Muhammad Ibn Ja'far Ibn Idrîs Al-Kattânî (M. 1345/1926). [REVIEW] Divus Thomas 112 (3):137-151.score: 120.0
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  39. Muhammad Naguib Al-Attas (1985). Islām, Secularism, and the Philosophy of the Future. Mansell Pub..score: 84.6
     
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  40. Muhammad Naguib Al-Attas (1976). Islām, the Concept of Religion and the Foundation of Ethics and Morality: A Lecture Delivered on Monday the 5th of April 1976 to the International Islamic Conference Held Under the Auspices of the Islamic Council of Europe in the Hall of the Royal Commonwealth Society, London. [REVIEW] Angkatan Belia Islam Malaysia.score: 84.6
     
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  41. Muhammad Naguib Al-Attas (1990). On Quiddity and Essence: An Outline of the Basic Structure of Reality in Islamic Metaphysics. International Institute of Islamic Thought and Civilization, International Islamic University, Malaysia.score: 84.6
     
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  42. ʻAbd Allāh ibn Aḥmad ibn Muḥammad ʻAṭṭās (2004). Mafhūm Al-Suluk Al-Khuluqī: Min Wijhatay Naẓar Al-Imām Abī Ḥāmid Al-Ghazzālī Wa-Baʻḍ Al-Ittijāhāt Al-Nafsīyah Al-Gharbīyah Al-Ḥadīthah. Al-Mamlakah Al-ʻarabīyah Al-Saʻūdīyah, Wizārat Al-Taʻlīm Al-ʻālī, Jāmiʻat Umm Al-Qurá, Maʻhad Al-Buḥūth Al-ʻilmīyah, Markaz Buḥūth Al-Tarbawīyah Wa-Al-Nafsīyah.score: 81.0
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  43. Pier Mattia Tommasino (2012). Leer a Maquiavelo, traducir el Corán: Muhammad, príncipe y legislador en el Alcorano di Macometto (Venecia, 1547). Al-Qantara: Revista de Estudios Árabes 33 (2):271-296.score: 62.4
    Este artículo se centra en L'Alcorano di Macometto, escrito por Giovanni Battista Castrodardo de Belluno (1517 ca.-1588 ca.) e impreso por Andrea Arrivabene en Venecia en 1547. Aunque hoy sea considerado como una torpe paráfrasis de la traducción latina del Corán de Roberto de Ketton (1143 AD), un examen atento demuestra que L¿Alcorano costituyó una práctica y exitosa enciclopedia de bolsillo sobre la historia del islam y del Imperio otomano. Siguiendo una intuición de Alessandro D¿Ancona (1889), analizo los textos históricos (...)
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  44. Montse Díaz-Fajardo (2005). Al-Ziy al-Mustawfà de Ibn al-Raqqam y los apogeos planetarios en la tradición andaluso-magrebí. Al-Qantara: Revista de Estudios Árabes 26 (1):19-30.score: 62.4
    El manuscrito 2461 de la Biblioteca General de Rabat conserva un tercer zi)3 del astrónomo Muhammad ibn al-Raqqám al-Andalusí (m. 1315): al-Ziy al-Mustawfa. Los cánones (capitulo 18) y la tabla del movimiento del apogeo de al-Mustawfa están relacionados con el trabajo de Ibm Isháq al-Túnisí (1193-1222), quien compiló, probablemente, un conjunto de tablas carentes de cánones. Ibn al-Raqqám conocía bien el ziy de Ibn Isháq del que realizó dos recensiones conocidas hasta ahora: al-Ziy al- amil y al-Ziy al-Qawim. En (...)
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  45. Mahmmoud Muhammad Al-Jbarat (2012). Indo–Omani Relations in the Reign of Sultan Taimur Bin Faisal Al Busaidi (1913-1931 AD). Asian Culture and History 4 (1):p77.score: 60.0
    This paper relies on primary resources dealing with the history of Oman along with British documents, which are the most important materials that dealt with the situation in the region, in general, and in Oman in Particular, at a time when Britain had power, presence and military control over India through the Government of British India. At that time, Britain tried to open lines of communication and forge agreements with the Arabian Gulf countries in order to secure its control over (...)
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  46. Abū al-Mukhtār Muḥammad ʻAbd al-Raʼ Ḥaqyār & ūf (2007). Afz̤al Al-Ḥikāyāt. Maktabah-Yi Qāsimiyah.score: 56.4
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  47. Abū al-Mukhtār Muḥammad ʻAbd al-Raʼūf Ḥaqyār (2007). Afz̤al Al-Ḥikāyāt. Maktabah-Yi Qāsimiyah.score: 56.4
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  48. Mauro Zonta (2011). About Todros Todrosi's Medieval Hebrew Translation of Al-Fārābī's Lost Long Commentary/Gloss-Commentary On Aristotle's Topics, Book VIII. History and Philosophy of Logic 32 (1):37-45.score: 54.0
    Among the many logical works by Ab? Nasr Muhammad al-F?r?b? (870?950), there are two commentaries on particular books or points of Aristotle's Topics, whose original Arabic text has been apparently lost. A number of quotations of one or both of them, translated into Hebrew, has been recently found in a philosophical anthology by a fourteenth-century Provençal Jewish scholar, Todros Todrosi. In this article, a detailed list of these quotations is given, and a tentative short examination of the contents of (...)
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  49. Frederick S. Colby (2013). A Thirteenth Century Composite Account of Muhammad's Visit to Paradise. Doctor Virtualis 12.score: 54.0
    Il contributo sostiene che una versione lunga e composita del Viaggio notturno del profeta e della sua ascensione, attribuita a Ibn ‘Abbas attraverso una figura più tarda conosciuta come al-Bakri, è diventata molto popolare e largamente diffusa nel tredicesimo secolo. Qui si propone una traduzione del viaggio celeste di Muhammad (la visita al paradiso) a partire da un importante manoscritto inedito di Istanbul copiato nella penisola araba verso la fine del tredicesimo secolo. Questa traduzione si propone come strumento per (...)
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  50. Jalāl al-Dīn Muḥammad ibn Asʻad Dawānī (1839/1977). Practical Philosophy of the Muhammadan People: Exhibited in its Professed Connexion with the European, so as to Render Either an Introduction to the Other: Being a Translation of the Akhlak-I Jalaly ... From the Persian of Fakir Jany Muhammad Asaad. Karimsons.score: 54.0
     
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