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3119 found
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1 — 50 / 3119
  1. Al-Mawsu'ah Fi Samahat Al-Islam.Muhammad Sadiq 'Arjun - 1972 - Mu'assasat Sijill Al-'Arab.
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  2. Thalathu Rasa'il Fi Al-Hikmah Al-Islamiyah.Muhammad Kazim 'Assar - 1971 - Al-Maktabah Al-Murtadawiyah.
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  3. Òhikmat Va Hunar-I Ma°Navåi Majmåu°Ah-I Maqåalåat.Ghulåam Riózåa A.°våanåi - 1997 - Intishåaråat-I Garråus.
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  4. Asråar-I Sharåi°at Va Aòtvåar-I Òtaråiqat Va Anvåar-I Òhaqåiqat.òhaydar ibn °alåi åamulåi - 1998
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  5. Naqdåi Bar Tahåafut Al-Falåasifah-®I Ghazzåalåi.Jalåal al-dåin åashtiyåanåi - 1999
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  6. Index to Volume 38.Ghulam-Haider Aasi, John R. Albright, Marc Bekoff, Sjoerd L. Bonting, C. Mackenzie Brown, Don Browning, Frank E. Budenholzer, Michael Cavanaugh, Lawrence Cohen & Donald A. Crosby - 2003 - Zygon 38 (4):995-1000.
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  7. Poetry of Islamic Revolution as a cradle of the International Islamic resistance Poetry.S. N. Abbas - 2013 - SOCRATES 1 (1):93-99.
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  8. Al-Fikr Al-Tarbawi Inda Al-Ghazzali Ka-Ma Yabdu Min Risalatihi.Abd Al-Ghani Abbud & Ghazzali - 1982 - Dar Al-Fikr Al- Arabi.
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  9. Tatawwur Al-Dars Al-Falsafi Fi Al-Hawzah Al- Ilmiyah.I. Abd Al-Jabbar Rifa - 2000 - Dar Al-Hadi.
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  10. Al-Fikr Al-Falsafi Fi Al-Islam.Abd Al-Latif Muhammad Abd - 1986
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  11. Manahij Al-Bahth Al- Ilmi.Abd Al-Latif Muhammad Abd - 1979 - Maktabat Al-Nahdah Al-Misriyah.
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  12. 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.Umar Abd-Allāh, Rudolph Peters, Shaykh al-Azhar, Maḥmūd Shaltūt, Umar Abd-Allah & Mahmud Shaltut - 1982 - Journal of the American Oriental Society 102 (3):567.
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  13. Ismaele E Isacco: Prospettive Sui Rapporti Tra Islam E Ebraismo.Ahmad Abdal & Vincenzo Waliyy - 2007 - Idee 65:91-100.
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  14. La place du syllogisme juridique dans la méthodeexégétique chez Gazali.H. Abdel-Rahman - 1971 - Logique Et Analyse 14 (53):185.
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  15. The Nature of Mind in Islamic Philosophy.Hassan Abdi - 2006 - Transcendent Philosophy Journal 7:81-96.
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  16. Mushkilat Al-Qur an Al-Karim Wa-Tafsir Surat Al-Fatihah Ma a Muqaddimah Fi Al-Tafsir Wa-Thalathat Maqalat.Muhammad Abduh & Muhammad Rashid Rida - 1969 - Dar Maktabat Al-Hayah.
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  17. A Critical Study of Mujaddid Alf-E-ThaniãƒÂƒÃ‚¢Ã‚€Â™s Philosophy.Qadeer Saleem Abdul - unknown
    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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  18. Inter Religious Dialogue as a Panacea to Peaceful Co-Existence: An Islamic Position.Makevde Abdulfatah'kola - 2001 - In Gbola Aderibigbe & Deji Ayegboyin (eds.), Religion and Social Ethics. National Association for the Study of Religions and Education (Nasred).
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  19. Khuöråanuòm Yuktivåadavuòm.Ceöriyamuònòtaòm Abdulhamåid - 1996 - Niccça Åoph Töråutça.
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  20. Māturīdī Theologian Abū Ishāq al-Zāhid al-Saffār’s Vindication of the Kalām = Māturīdī Theologian Abū Ishāq al-Zāhid al-Saffār’s Vindication of the Kalām.Demir Abdullah - 2016 - Cumhuriyet Theology Journal 20 (1):445-502.
    Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...)
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  21. Conceptualizing Jihad Among Southeast Asia’s Radical Salafi Movements.Kamarulnizam Abdullah & Mohd Afandi Salleh - 2015 - 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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  22. Shi‘a Sects by Al-Hasan Ibn Musa Al-Nawbakhti, Trans. Abbas Kadhim, 2007. [REVIEW]Ali Abidi - 2009 - Journal of Shi‘a Islamic Studies 2:221-226.
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  23. Ibn Al-'Arabi and Abu Yazid Al-Bistami.Binyamin Abrahamov - 2011 - Al-Qantara: Revista de Estudios Árabes 32 (2):369-385.
    Aparecen muchos sufíes en la obra de Ibn al-?Arabi- al-Futu-ha-t al-Makkiyya, un tratado en el que el autor presenta sus ideas principales. En esta obra se menciona a Abu- Yazi-d al-Bista-mi un total de 143 veces, más que a cualquier otro sufí. Este artículo tiene el propósito de examinar la actitud de Ibn al-?Arabi- hacia su predecesor sufí considerando la personalidad de al-Bista-mi- tal y como aparece en la obra de Ibn al-?Arabi-, además de analizar las ideas de Ibn al-?Arabi- (...)
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  24. Islamic Philosophical Expression in Modern Arab Society.Ibrahim M. Abu-Rabi‘ - 1995 - Der Islam: Journal of the History and Culture of the Middle East 72 (1):47-81.
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  25. The 'Others' in the Qur'an: A Hermeneutical Approach.N. Abu-Zayd - 2010 - 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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  26. Martin Forward and Mohamed Alam ISLAM.To According - 2008 - In Susan J. Armstrong & Richard George Botzler (eds.), The Animal Ethics Reader. Routledge. pp. 294.
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  27. 1905 : Quand L’Islam Était la Seconde Religion de France.Raberh Achi - 2015 - Multitudes 59 (2):45.
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  28. Poblamiento Indígena En Al-Andalus E Indicios Del Primer Poblamiento Andalusí.Manuel Acién Almansa - 1999 - Al-Qantara: Revista de Estudios Árabes 20 (1):47-64.
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  29. Al-Sama Inda Sufiyat Al-Islam.Fatimah Fu ad & Muhammad Atif Iraqi - 1997
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  30. Islam and Politics in Somalia.Hussein M. Adam - 1995 - Journal of Islamic Studies 6 (2):189-221.
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  31. Philosophy in the Islamic World: A History of Philosophy Without Any Gaps, Volume 3.Peter Adamson - 2016 - 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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  32. Philosophy in the Islamic World: A Very Short Introduction.Peter Adamson - 2015 - 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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  33. 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.Camilla Adang - 2000 - 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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  34. Islam as the Inborn Religion of Mankind: The Concept of Fitra in the Works of Ibn Hazm.Camilla Adang - 2000 - Al-Qantara: Revista de Estudios Árabes 21 (2):391-410.
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  35. The Making of Entrepreneurial Islam and the Islamic Spirit of Capitalism1.Emin Baki Adas - 2006 - Journal for Cultural Research 10 (2):113-137.
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  36. An Islamic Approach to the Sustainability of Democracy.M. O. Adeniyi - 2004 - 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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  37. Al-Rawdah Al-Bahiyah Fima Bayna Al-Asha Irah Wa-Al-Maturidiyah.Al-Hasan Ibn Abd Al-Muhsin Abu Adhabah & Ali Farid Dahruj - 1996 - Dar Sabil Al-Rashad.
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  38. Mushkilata Al-Wujud Wa-Al-Ma Rifah Fi Al-Fikr Al-Islami Al-Hadith Inda Kull Min Al-Imam Muhammad Abduh Wa-Muhammad Iqbal.Atiyah Abu Adhirah - 1985 - Dar Al-Hadathah.
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  39. Al-Lubab Fi Ulum Al-Kitab.Umar ibn Ali Ibn Adil, Adil Ahmad Abd Al-Mawjud, Ali Muhammad Mu Awwad, D. Hasan Muhammad Sa & Muhammad Harb - 1998
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  40. Teleology of Islam in Western Framework and Mawdudi’s Politico- Stylistic Pragmatics.Abdul Afaki - 2010 - 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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  41. Knowledge of God: A Comparative Study of Christian and Islamic Epistemologies.Muhammad Iqbal Afaqi - 2011 - National Book Foundation.
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  42. The Mystical Philosophy of Muhyid Dín-Ibnul ʻarabí.A. E. Affifi - 1939 - Cambridge University Press.
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  43. Fi Usul Al-Tarbiyah Al-Usul Al-Thaqafiyah Lil-Tarbiyah.Muhammad Al-Hadi Afifi - 1987 - Maktabat Al-Anjlu Al-Misriyah.
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  44. The Relationship Between Religion and Philosophy in the Islamic Philosophy.Mehdi Najafi Afra - 2008 - 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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  45. Early Islam In.East Africa - 1991 - Minerva 2.
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  46. The Quest for the Historical Muhammad (Book).A. Afsaruddin - 2001 - Journal of the American Oriental Society 121 (4):727-728.
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  47. Jihad in Islamic History: Doctrines and PracticeMichael Bonner.Asma Afsaruddin - 2008 - Speculum 83 (2):406-408.
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  48. Quar'anic Ethics and Said Nursi's Risale-I Nur.Asma Afsaruddin - 2005 - In Ian S. Markham & İbrahim Özdemir (eds.), Globalization, Ethics, and Islam: The Case of Bediuzzaman Said Nursi. Ashgate.
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  49. The Excellences of the Qurʾān: Textual Sacrality and the Organization of Early Islamic Society.Asma Afsaruddin - 2002 - Journal of the American Oriental Society 122 (1):1-24.
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  50. The Shaping of an American Islamic Discourse: A Memorial to Fazlur Rahman.Asma Afsaruddin, Earle H. Waugh & Frederick M. Denny - 2000 - Journal of the American Oriental Society 120 (4):679.
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