Search results for 'Yahya Yasrebi' (try it on Scholar)

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  1.  72
    Yahya Yasrebi (2007). A Critique of Causality in Islamic Philosophy. Topoi 26 (2):255-265.
    After the problems of epistemology, the most fundamental problem of Islamic philosophy is that of causality. Causality has been studied from various perspectives. This paper endeavors first to analyze the issues of causality in Islamic philosophy and then to critique them. A sketch is provided of the history of the development of theories of causality in Islamic philosophy, with particular attention to how religious considerations came to determine the shape of the philosophical theories that were accepted. It is suggested that (...)
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  2. Ghasem Kakaie, Mohammad Saeedimehr, Abd Al-Rasul Ubudiyyat, Ahmad Ahmadi, Mahmoud Khatami, Sadeq Larijani, Mohsen Javadi & Yahya Yasrebi (2007). Contemporary Islamic Philosophy in Iran. Topoi 26 (2):177-265.
     
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  3.  7
    Mitri E. Shanab & Khawla A. Yahya (1978). A Cross-Cultural Study of Obedience. Bulletin of the Psychonomic Society 11 (4):267-269.
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  4. Jerome H. Barkow, Nurpudji Astuti Taslilm, Veni Hadju, Elly Ishak, Faisal Attamimi, Sani Silwana, Djunaidi M. Dachlan & A. Yahya (2001). Social Competition, Social Intelligence, and Why the Bugis Know More About Cooking Than About Nutrition. Proceedings of the British Academy 110:119-147.
     
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  5. Henri Corbin, Seyyed Hossein Nasr & Osman Yahya (1967). Histoire de la Philosophic Islamique I — Des Origines Jusqu'à la Mort d'Averroës. Revista Portuguesa de Filosofia 23 (1):103-104.
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  6. Hârun Yahya (2003). Islam and Karma. Ta-Ha Publishers.
  7. Hârun Yahya (2001). Solution, the Values of the Qurʼan. Ta-Ha.
     
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  8.  24
    Stefano Bigliardi (2014). Who's Afraid of Theoscientography? An Interpretative Hypothesis on Harun Yahya. Zygon 49 (1):66-80.
    I scrutinize the ideas and works of the Turkish religious leader and author Adnan Oktar/Harun Yahya. I argue for a new definition of Yahya as the representative of what I call theoscientography, proposing to study his work according to such a model rather than in the light of his “Islamic creationism”.
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  9. Peter Adamson (2010). Yahyá Ibn 'Adi and Averroes on «Metaphysics» Alpha Elatton'. Documenti E Studi Sulla Tradizione Filosofica Medievale 21:343-374.
    L'A. confronta due commenti su quello che nel mondo arabo viene considerato il primo libro della Metaphysica di Aristotele: alpha Elatton. Dopo averne delineato i contenuti e la penetrazione nel mondo arabo grazie alle traduzioni di Ustat e Ishaq ibn Hunayn, l'A. esamina due importanti commenti a quest'opera: Yahyá Ibn 'Adi, un commentatore cristiano della scuola di Baghdad e Averroè . I due autori leggono il testo in modo molto diverso: questo suggerisce una grande differenza tra Averroè e la scuola (...)
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  10. Lawrence I. Conrad, Aḥmad B. Yaḥyā B. Jābir al-Balādhurī, Khalil Athamina & Ahmad B. Yahya B. Jabir al-Baladhuri (1995). Ansāb Al-Ashrāf by Aḥmad B. Yaḥyā B. Jābir Al-Balādhurī, Vol. VIBAnsab Al-Ashraf by Ahmad B. Yahya B. Jabir Al-Baladhuri, Vol. VIB. [REVIEW] Journal of the American Oriental Society 115 (4):733.
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  11.  18
    Santiago Escobar Gómez & Juan Carlos González López (2006). La polémica trinitaria entre Yahya ibn 'Adí y al-Kindí. Anales Del Seminario de Historia de la Filosofía 23 (2):75-97.
    The aim of this paper is to prove how what is apparently a mistake made by Plutarch, wheter deliberate or not, in his reference to the arson attack of Caesar´s soldiers in Alexandria as the end of the famous Library, show us the common sense of the term “bibliotheke” from that time up to now. Coming to this conclusion has required a detailed analysis of the Library of Alexandria since its birth applying Aristotelian doctrine to its configuration not only as (...)
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  12. Jean-Charles Ducène (2005). Une Deuxième Version de la Relation D’Hārūn Ibn Yaḥyā Sur Constantinople. Der Islam: Journal of the History and Culture of the Middle East 82 (2).
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  13.  6
    Khalid Sindawi (2008). Mitham B. Yahyä Al-Tammär: An Important Figure in Early Shi'ism. Al-Qantara: Revista de Estudios Árabes 29 (2):269-291.
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  14. Rafaela Castrillo Márquez (1986). Yahyà B. Hudayl, Iniciador de Ibn Al-Jatib En El Conocimiento de la Ciencia Médica. Al-Qantara: Revista de Estudios Árabes 7 (1):13-18.
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  15.  1
    Suraiya Faroqhi (1971). Der Aufstand des Yahya Ibn Yahya as-Suwaydī. Der Islam: Journal of the History and Culture of the Middle East 47 (1).
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  16. María José Hermosilla Listerri (1991). Corán 22,52 en el Tafsir de Yahyà b. Salam. Al-Qantara: Revista de Estudios Árabes 12 (1):271-272.
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  17.  1
    Mario Casañas (1991). Shihâboddîn Yahya Sohravardî, Le livre de la sagesse orientale. Kitâb Hikmat al-Ishrâq. Commentaires de Qotboddîn Shîrâzî et Mollâ Sadrâ Shîrâzî. Traduction et notes par Henry Corbin, établies et introduites par Christian Jambet. [REVIEW] Revue Philosophique De Louvain 89 (83):537-540.
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  18.  1
    Nicholas Rescher (1964). Yahya Ibn 'Adi's Treatise "On the Four Scientific Questions Regarding the Art of Logic". Journal of the History of Ideas 25 (4):572.
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  19. James A. Bellamy & Louis Pouzet (1986). Une herméneutique de la tradition islamique: Le Commentaire des Arbaʿūn al-Nawawīya de Muḥyī al-Dīn Yaḥyā al-Nawawī Une hermeneutique de la tradition islamique: Le Commentaire des Arbaun al-Nawawiya de Muhyi al-Din Yahya al-Nawawi. Journal of the American Oriental Society 106 (3):595.
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  20. Gerhard Endress (1977). The Works of Yahyā Ibnʼadī: An Analytical Inventory. Reichert.
  21. A. S. Halkin, Olga Pinto & Giorgio Levi Della Vida (1941). Il Califfo Mu'āwiya I Secondo Il "Kitāb Ansāb Al-Ašrāf" Di Aḥmad Ibn Yaḥya Al-BalāḏuriIl Califfo Mu'awiya I Secondo Il "Kitab Ansab Al-Asraf" Di Ahmad Ibn Yahya Al-Baladuri. Journal of the American Oriental Society 61 (4):300.
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  22. Mj Hermosilla (1991). Corán 22, 52 en el «Tafsīr» de Yahya b. Salām. Al-Qantara: Revista de Estudios Árabes 12 (1):271-272.
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  23. Todd Lawson & Noah Ha Mim Keller (1995). Yahya Ibn Sharaf Al-Nawawi, Al-Maqasid: Imam Nawawi's Manual of Islam. Journal of the American Oriental Society 115 (3):485.
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  24. L. M., Ewald Wagner, Legende & Geschichte (1989). Legende und Geschichte: Der Fatḥ Madīnat Harar von Yaḥyā b. NaṣrallāhLegende und Geschichte: Der Fath Madinat Harar von Yahya b. Nasrallah. Journal of the American Oriental Society 109 (1):163.
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  25. ʻAbd al-Ḥamīd Darwīsh Nassāj (2010). Al-Wāqiʻīyah Al-Islāmīyah Fī Mawāqif Al-Duktūr Yaḥyá Huwaydī Al-Fikrīyah. Maktabat Al-Thaqāfah Al-Dīnīyah.
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  26. Franz Rosenthal & Henry Corbin (1954). Œuvres Philosophiques Et Mystiques de Shihabaddin Yahya Sohrawardi . Vol. 1OEuvres Philosophiques Et Mystiques de Shihabaddin Yahya Sohrawardi . Vol. 1. [REVIEW] Journal of the American Oriental Society 74 (2):99.
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  27.  6
    Baudouin Dupret & Clémentine Gutron (2016). Islamic Positivism and Scientific Truth: Qur’an and Archeology in a Creationist Documentary Film. Human Studies 39 (4):621-643.
    The ambition of “scientific creationism” is to prove that science actually confirms religion. This is especially true in the case of Muslim creationism, which adopts a reasoning of a syllogistic type: divine revelation is truth; good science confirms truth; divine revelation is henceforth scientifically proven. Harun Yahya is a prominent Muslim “creationist” whose website hosts many texts and documentary films, among which “Evidence of the true faith in historical sources”. This is a small audiovisual production which, starting from some (...)
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  28.  2
    Wen Lee Ng, Manimangai Mani & Wan Roselezam Wan Yahya (2016). Transculturalism in Tan Twan Eng’s The Gift of Rain. International Letters of Social and Humanistic Sciences 74:1-15.
    Publication date: 30 November 2016 Source: Author: Wen Lee Ng, Manimangai Mani, Wan Roselezam Wan Yahya While the growing body of research on Tan Twan Eng’s The Gift of Rain focuses on the protagonist, Philip Hutton’s traumatic condition, his Chinese identity, and his ambiguous identity, this study devotes particular attention to the complexity of interactions between various cultures practised by Philip. This study aims to address this gap by applying the concept of transculturalism to analyse the processes of acquiring (...)
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  29. Seyyed Hossein Nasr (1964). Three Muslim Sages: Avicenna, Suhrawardi, Ibn Arabi. Harvard University Press.
     
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  30.  1
    Marwan Kadhim Mohammed & Wan Roselezam Wan Yahya (2016). Transgressing Power and Identity Re-Formation in Martin Amis's Money. International Letters of Social and Humanistic Sciences 70:44-52.
    Source: Author: Marwan Kadhim Mohammed, Wan Roselezam Wan Yahya Martin Amis's manipulation of the patriarchal concept of power is a notable indication of his transgressive attitudes that raise remarkable questions about the human identity. Transgressing power investigates the violation of the normal and familiar trends of literature in order to circulate a new discourse by which a new identity is reframed. Hence, the study of power in Martin Amis's novels, as an important technique of identity re-definition, is not taken (...)
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  31. Yaḥyá Ibn ʻAdī (2002). The Reformation of Morals: A Parallel Arabic-English Text. Brigham Young University Press.
    Under the title The Reformation of Morals , the tenth-century Syrian Orthodox scholar Yahya ibn 'Adi offered encouragement to the effort to promote moral perfection, especially among kings and other members of the social elite: his tract, on the social virtues and vices, gives extensive advice about the cultivation of the former and the extirpation of the latter. Where there are many echoes of Hellenistic moral philosophy in his presentation, the topical profile of the work and the language the (...)
     
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  32. Hans Daiber (ed.) (1975). Ein Kompendium der Aristotelischen Meteorologie in der Fassung des Ḥunain Ibn Isḥ'q: Prolegomena Et Parerga I. Brill.
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  33. John Walbridge (2000). The Leaven of the Ancients Suhrawardi and the Heritage of the Greeks. Monograph Collection (Matt - Pseudo).
     
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  34. John Walbridge (2001). The Wisdom of the Mystic East Suhrawardi and Platonic Orientalism. Monograph Collection (Matt - Pseudo).
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  35.  16
    Yahya Wijaya (2008). The Prospect of Familism in the Global Era: A Study on the Recent Development of the Ethnic-Chinese Business, with Particular Attention to the Indonesian Context. [REVIEW] Journal of Business Ethics 79 (3):311 - 317.
    The ethnic-Chinese business is often characterised by a central role of the family both in the structure of the firm and in its corporate culture. This has political, social as well as cultural reasons. The centrality of the family in business has its advantages and disadvantages. On the one hand, it enables a fast, efficient and flexible process of decision-making. On the other hand, it often contradicts modern business professionalism. The younger generation of ethnic-Chinese business actors tend to preserve crucial (...)
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  36.  39
    Mehmet Karabela (2014). Ibn Al-Rawandi. In Ibrahim Kalin (ed.), The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam. Oxford University Press
    Abū al-Ḥusayn Aḥmad b. Yaḥyā Ibn al-Rāwandī(815–860 or 910), perhaps one of the most controversial figures in early Islamic history, is frequently called the “arch-heretic” (zindīq or mulḥid) of Islam. He was born in Khurasan around 815 CE. but flourished among intellectuals in ninth century in Baghdad. Around the year 854, he left Baghdad to escape political persecution and died either in 860 or in 910, according to some sources. The details of his early life are unknown, and documentation of (...)
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  37.  12
    Yahya Elsaghe (2001). Thomas Manns Katholiken. Zeitschrift für Religions- Und Geistesgeschichte 53 (1):145-168.
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  38. Peter Adamson (2007). Knowledge of Universals and Particulars in the Baghdad School. Documenti E Studi Sulla Tradizione Filosofica Medievale 18:141-164.
    L'analisi dell'aristotelismo «platonizzante» nell'ambito della filosofia araba prima della sistemazione della Shifa di Avicenna, secondo cui Dio non avrebbe conoscenza dei particolari, consente all'A. di dimostrare come ci siano stati anche approcci platonici ad Aristotele , che non sono passati attraverso il filtro dei neoplatonici greci. L'altra cosa significativa è il fatto che all'interno della scuola di Baghdad vi sono modi diversi di intendere lo stato ontologico degli universali. L'A. tenta anche di ridimensionare la figura di al-Farabi all'interno della scuola (...)
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  39.  3
    Pamela M. Huby (1977). The Ancestor of the Arabic Translation of the De Generatione Animalium of Aristotle. Classical Quarterly 27 (01):237-.
    The Arabic translation of the De Gen. Anim., made at the beginning of the ninth century by Yahyā ibn al-Bitrīq from a Syriac version, contains seven long omissions, noted by Drossaart Lulofs in his edition. Six of these represent approximately 110 letters or a multiple thereof in the Greek: 728b33–729a2 , 761a9–25 , 762a6–8 , 762b34–763a2 , 768a18–20 and 781a7–12 . The seventh omission is too long to be useful, as the scope for accidental errors is too great.
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  40.  3
    John Kelsay (2013). Muslim Discourse on Rebellion. Ethics and International Affairs 27 (4):379-391.
    We can begin with a story. In his account of the reign of Harun al-Rashid, al-Tabari spends considerable time on the matter of Yahya ibn Abdallah. Scion of the family of ‘Ali ibn Abi Talib, Yahya was the leader of a group active in Daylam, a region in present-day Iran. Al-Rashid and other Abbasid leaders laid claim to the territory, but at the time they did not have effective control over it. Ever-sensitive to the challenge presented by sentiment (...)
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  41.  1
    Kristell Trego (2013). Les actes de l'homme : La philosophie et les « Livres ». Laval Théologique et Philosophique 69 (2):295-308.
    Kristell Trego | Résumé : Qui agit quand j’agis ? Cet article s’intéresse à la réception philosophique de deux versets scripturaires, Jn 15,5 et Ph 2,13, qui, l’un comme l’autre, énoncent une certaine intervention de Dieu dans les actes que l’homme effectue. On prend en premier lieu en considération l’occasionnalisme malebranchiste. On envisage ensuite, au sein du kalâm, le courant asharite, souvent présenté comme « occasionnaliste », et sa réfutation par le philosophe chrétien de l’école de Baghdad Yaḥyâ ibn ‘Adî. (...)
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  42. Babayi Yahya Ali & Bahman Baiyngani (2011). A Survey on the Effect of Capital Forms on Life Satisfaction (Study on Youth of Paveh). Social Research 4 (12):17-36.
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  43. Yaḥyá Anṣārī Shīrāzī (2004). .
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  44. Abū Ṭāhir Muḥammad ibn Muḥammad Yaḥyá ʻAwfī (2011). .
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  45. Khalid Yahya Blankinship & Martin Hinds (1993). An Early Islamic Family From Oman: Al-ʿAwtabī's Account of the MuhallabidsAn Early Islamic Family From Oman: Al-Awtabi's Account of the Muhallabids. Journal of the American Oriental Society 113 (1):123.
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  46. Khalid Yahya Blankinship (1988). The Tribal Factor in the ʿAbbāsid Revolution: The Betrayal of the Imam Ibrāhīm B. MuḥammadThe Tribal Factor in the Abbasid Revolution: The Betrayal of the Imam Ibrahim B. Muhammad. Journal of the American Oriental Society 108 (4):589.
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  47. Yahya Elsaghe (2011). Sterbehilfe, Glaubensverlust und Religionsersatz in Theodor Storms Bekenntnis. Zeitschrift für Religions- Und Geistesgeschichte 63 (1):23-44.
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  48. Yahya Gaedi (2015). The Nature of Philosophy for Children and Its Role in Teaching and Learning. Philosophy Study 5 (6).
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  49. Matthew S. Gordon & Khalid Yahya Blankinship (1996). The End of the Jihād State: The Reign of Hishām Ibn ʿAbd Al-Malik and the Collapse of the UmayyadsThe End of the Jihad State: The Reign of Hisham Ibn Abd Al-Malik and the Collapse of the Umayyads. Journal of the American Oriental Society 116 (4):795.
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  50. ʻAbd al-Qādir ibn Muḥammad ibn Yaḥyá al-Ghāmidī Juʻaydī (2008). .
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