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  1. Muhammad Sadiq 'Arjun (1972). Al-Mawsu'ah Fi Samahat Al-Islam. Mu'assasat Sijill Al-'Arab.
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  2. Muhammad Kazim 'Assar (1971). Thalathu Rasa'il Fi Al-Hikmah Al-Islamiyah. Al-Maktabah Al-Murtadawiyah.
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  3. Ghulåam Riózåa A.°våanåi (1997). Òhikmat Va Hunar-I Ma°Navåi Majmåu°Ah-I Maqåalåat. Intishåaråat-I Garråus.
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  4. Jalåal al-dåin åashtiyåanåi (1999). Naqdåi Bar Tahåafut Al-Falåasifah-®I Ghazzåalåi.
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  5. S. N. Abbas (2013). Poetry of Islamic Revolution as a cradle of the International Islamic resistance Poetry. SOCRATES 1 (1):93-99.
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  6. I. Abd Al-Jabbar Rifa (2000). Tatawwur Al-Dars Al-Falsafi Fi Al-Hawzah Al- Ilmiyah. Dar Al-Hadi.
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  7. Abd Al-Latif Muhammad Abd (1986). Al-Fikr Al-Falsafi Fi Al-Islam.
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  8. Abd Al-Latif Muhammad Abd (1979). Manahij Al-Bahth Al- Ilmi. Maktabat Al-Nahdah Al-Misriyah.
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  9. Umar Abd-Allāh, Rudolph Peters, Shaykh al-Azhar, Maḥmūd Shaltūt, Umar Abd-Allah & Mahmud Shaltut (1982). Jihad in Mediaeval and Modern Islam: The Chapter on Jihad From Averroes' Legal Handbook 'Bidāyat Al-Mudjtahid' and the Treatise 'Koran and Fighting' by the Late Shaykh Al-Azhar, Maḥmūd ShaltūtJihad in Mediaeval and Modern Islam: The Chapter on Jihad From Averroes' Legal Handbook 'Bidayat Al-Mudjtahid' and the Treatise 'Koran and Fighting' by the Late Shaykh Al-Azhar, Mahmud Shaltut. Journal of the American Oriental Society 102 (3):567.
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  10. Ahmad Abdal & Vincenzo Waliyy (2007). Ismaele E Isacco: Prospettive Sui Rapporti Tra Islam E Ebraismo. Idee 65:91-100.
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  11. H. Abdel-Rahman (1971). La place du syllogisme juridique dans la méthodeexégétique chez Gazali. Logique Et Analyse 14 (53):185.
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  12. Hassan Abdi (2006). The Nature of Mind in Islamic Philosophy. Transcendent Philosophy Journal 7:81-96.
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  13. Qadeer Saleem Abdul, A Critical Study of Mujaddid Alf-E-ThaniãƒÂƒÃ‚¢Ã‚€Â™s Philosophy.
    Shykh Ahmad Sirhindi, popularly known subsequently as Muhaddid-e-Alfe Thani (Renovator of Islam in the second Millenium) is generally acknowledged by the Muslim historian as a key figure in Indian history who, at a critical moment tried successfully to resist secularization of state and society. Among unama and at section of sufia of not only the Indian sub-continent but of Central Asia and North Africa also, he is acknowledged as a great Sufi reformer who purged Islam of some un-Islamic beliefs and (...)
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  14. Ceöriyamuònòtaòm Abdulhamåid (1996). Khuöråanuòm Yuktivåadavuòm. Niccça Åoph Töråutça.
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  15. Kamarulnizam Abdullah & Mohd Afandi Salleh (2015). Conceptualizing Jihad Among Southeast Asia’s Radical Salafi Movements. Journal for the Study of Religions and Ideologies 14 (42):121-146.
    The major argument in this article is that the contemporary concept of jihad inclines to have a heavy personal political baggage. In Southeast Asia, the talibanization and the influence of the al-Qaeda interpretation of the jihad appear to have made their inroad in regional radical salafi movements such as the Jamaah Islamiyah, Jama’ah Anshorut Tauhid, and Hizbut Tahrir. Radical salafi differs from the traditional salafi given its belief in the use of force to achieve religious-political objectives. Indonesia has been the (...)
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  16. Ibrahim M. Abu-Rabi‘ (1995). Islamic Philosophical Expression in Modern Arab Society. Der Islam: Journal of the History and Culture of the Middle East 72 (1):47-81.
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  17. N. Abu-Zayd (2010). The 'Others' in the Qur'an: A Hermeneutical Approach. Philosophy and Social Criticism 36 (3-4):281-294.
    First, I argue for historical contextualization of the Qur’an as a given historical collection of discourses propagated by Muhammad as divine inspiration. Secondly, I argue for a distinction between the Qur’an and Islam, since the latter is the outcome of human efforts to construct their lives in accordance with what they understood to be the teachings of the Qur’an. The last point is to show how the role of Muhammad in his interaction with the communities of his time in Hijaz (...)
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  18. To According (2008). Martin Forward and Mohamed Alam ISLAM. In Susan J. Armstrong & Richard George Botzler (eds.), The Animal Ethics Reader. Routledge. pp. 294.
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  19. Raberh Achi (2015). 1905 : Quand L’Islam Était la Seconde Religion de France. Multitudes 59 (2):45.
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  20. Fatimah Fu ad & Muhammad Atif Iraqi (1997). Al-Sama Inda Sufiyat Al-Islam.
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  21. Hussein M. Adam (1995). Islam and Politics in Somalia. Journal of Islamic Studies 6 (2):189-221.
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  22. Peter Adamson (2016). Philosophy in the Islamic World: A History of Philosophy Without Any Gaps, Volume 3. Oxford University Press UK.
    Peter Adamson presents the first full history of philosophy in the Islamic world for a broad readership. He traces its development from early Islam to the 20th century, ranging from Spain to South Asia, featuring Jewish and Christian thinkers as well as Muslim. Major figures like Avicenna, Averroes, and Maimonides are covered in great detail, but the book also looks at less familiar thinkers, including women philosophers. Attention is also given to the philosophical relevance of Islamic theology and mysticism--the Sufi (...)
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  23. Peter Adamson (2015). Philosophy in the Islamic World: A Very Short Introduction. Oxford University Press UK.
    In the history of philosophy, few topics are so relevant to today's cultural and political landscape as philosophy in the Islamic world. Yet, this remains one of the lesser-known philosophical traditions. In this Very Short Introduction, Peter Adamson explores the history of philosophy among Muslims, Jews, and Christians living in Islamic lands, from its historical background to thinkers in the twentieth century.Introducing the main philosophical themes of the Islamic world, Adamson integrates ideas from the Islamic and Abrahamic faiths to consider (...)
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  24. Camilla Adang (2000). Islam as the inborn religion of mankind: the concept of fitra in the workd of Ibn Hazm = Islam como la religión innata de la humanidad: el concepto de "fitra" en las obras de Ibn Hazm. Al-Qantara: Revista de Estudios Árabes 21 (2):391-410.
    Este artículo estudia la visión que Ibn Hazm de Córdoba (m. 456 / 1064) tenía del concepto de fitra, que aparece en el Corán (azora XXX, aleya 30) y en algunas tradiciones exegéticas. Basándose en este texto, Ibn Hazm afirma que todos los seres humanos nacen musulmanes, incluso los idólatras y otras clases de infieles, y que todos han de ser considerados musulmanes hasta que alcancen la mayoría de edad. En ese momento de sus vidas han de elegir entre reafirmar (...)
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  25. Camilla Adang (2000). Islam as the Inborn Religion of Mankind: The Concept of Fitra in the Works of Ibn Hazm. Al-Qantara: Revista de Estudios Árabes 21 (2):391-410.
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  26. Emin Baki Adas (2006). The Making of Entrepreneurial Islam and the Islamic Spirit of Capitalism1. Journal for Cultural Research 10 (2):113-137.
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  27. M. O. Adeniyi (2004). An Islamic Approach to the Sustainability of Democracy. Sophia 43 (2):95-103.
    The contemporary viewpoint of many scholars is that politics and religion are two parallel discourses which never meet; or that religion is a personal matter which should not be injected into politics. Their argument for taking this stand is that the two are incongruent and therefore, it is better these are left apart. But religion is associated with morals, truthfulness, honesty and a host of moral virtues all of which are mere playthings in the hands of so-called politicians, the consequence (...)
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  28. Al-Hasan Ibn Abd Al-Muhsin Abu Adhabah & Ali Farid Dahruj (1996). Al-Rawdah Al-Bahiyah Fima Bayna Al-Asha Irah Wa-Al-Maturidiyah. Dar Sabil Al-Rashad.
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  29. Abdul Afaki (2010). Teleology of Islam in Western Framework and Mawdudi’s Politico- Stylistic Pragmatics. Transcendent Philosophy Journal 11:177-208.
    Drawing upon certain concepts of contemporary hermeneutics,linguistics and philosophy of language, this study undertakesMawdudi’s hermeneutical approach to the Qur’an lopsidedly orientedby his commitment with the political ideology of fundamentalist type.In the perspectives of certain pragmatic and stylistic themes, this paperreviews Mawdudi’s interpretation of the Qur’anic symbols being thebuilding blocks of his political thought. It argues that there is a widegap between the semantic givenness of the Qur’anic meanings and theirpragmatic interpretations of Mawdudian type owing to the ideology ofthe universal political (...)
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  30. Muhammad Iqbal Afaqi (2011). Knowledge of God: A Comparative Study of Christian and Islamic Epistemologies. National Book Foundation.
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  31. A. E. Affifi (1939). The Mystical Philosophy of Muhyid Dín-Ibnul ʻarabí. Cambridge University Press.
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  32. Mehdi Najafi Afra (2008). The Relationship Between Religion and Philosophy in the Islamic Philosophy. Proceedings of the Xxii World Congress of Philosophy 45:9-18.
    In spite of orientation of philosophy in the western philosophy after renaissance when the relation between religion and philosophy was weakened and broken, in the Islamic world in particular Iranian society the strong relation appeared between religion and philosophy. However this relationship alleviated diversity and audaciousness of philosophical thought, but it deepened and widened religious thoughts. In fact, entrance of philosophical discussions in the realm of religion causes the rational interpretation of religion and lessens fanaticism and dogmatism and it excludes (...)
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  33. East Africa (1991). Early Islam In. Minerva 2.
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  34. Asma Afsaruddin (2008). Jihad in Islamic History: Doctrines and PracticeMichael Bonner. Speculum 83 (2):406-408.
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  35. Asma Afsaruddin (2005). Quar'anic Ethics and Said Nursi's Risale-I Nur. In Ian S. Markham & İbrahim Özdemir (eds.), Globalization, Ethics, and Islam: The Case of Bediuzzaman Said Nursi. Ashgate.
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  36. Asma Afsaruddin, Earle H. Waugh & Frederick M. Denny (2000). The Shaping of an American Islamic Discourse: A Memorial to Fazlur Rahman. Journal of the American Oriental Society 120 (4):679.
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  37. Emilio Galindo Aguilar (2004). El Islam a principios del siglo XXI. Critica 54 (911):20-25.
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  38. Aziz Ahmad (1972). Islamic History, A.D. 600-750 : A New Interpretation. M. A. Shaban. Speculum 47 (4):806-807.
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  39. Aziz Ahmad (1972). Islamic History, A.D. 600–750. [REVIEW] Speculum 47 (4):804-807.
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  40. 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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  41. F. Ahmad (2011). Muslims in Modern Turkey: Kemalism, Modernism and the Revolt of the Islamic Intellectuals * by Sena Karasipahi. Journal of Islamic Studies 22 (1):89-91.
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  42. Ghulam Ahmad (1998). Islami Usul Ki Filasafi.
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  43. Ghulam Ahmad (1989). Filozofia E Mësimeve Të Islamit.
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  44. 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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  45. Khwaja Jamil Ahmad (1956). Heritage of Islam [the Many-Sided Development of Islamic Arts, Architecture, Sciences and Philosophy During the Mediaeval Times]. Ferozsons.
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  46. Salbiah Ahmad (2005). Islam in Malaysia: Constitutional and Human Rights Perspectives. Muslim World Journal of Human Rights 2 (1).
    This paper seeks to examine the constitutional and legal implications of Islam in Malaysia with a focus on fundamental liberties and particular reference to freedom of religion; conversion of non-Muslim minors to Islam; Hudud law, `Islamic dress,' offenses against precepts of Islam; and, women, Heads of State and Islam. These areas are chosen as a result of cases in civil courts contesting fundamental liberties, and debate in the public domain. The problems which have surfaced revolve around the following concerns: subjecting (...)
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  47. H. Ahmed (2007). Saudi Arabia and Ethiopia: Islam, Christianity and Politics Entwined * by Haggai Erlich. Journal of Islamic Studies 19 (1):121-128.
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  48. H. Ahmed (2005). Islam, Sectarianism and Politics in Sudan Since the Mahdiyya. * By Gabriel Warburg , 245 Pp. Price Pb 19.95 Isbn 1--850-65590-1. [REVIEW] Journal of Islamic Studies 16 (3):386-388.
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  49. Hussein Ahmed (1992). The Historiography of Islam in Ethiopia. Journal of Islamic Studies 3 (1):15-46.
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  50. Safdar Ahmed (2013). Reform and Modernity in Islam: The Philosophical, Cultural and Political Discourses Among Muslim Reformers. Distributed in the United States and Canada Exclusively by Palgrave Macmillan.
    Ahmed uncovers new historiographical perspectives by critically examining the work of prominent intellectuals, such as Muhammad Abduh, Qasim Amin and Abdul A'la Maududi.
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1 — 50 / 2027