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  1. Sunni: Makna, Acuan dan Ragam (Sunni: Meaning, Reference and Variety).Zainul Maarif - 2018 - Islamic Studies and Humanities 3 (2):103-126.
    Sunni or Sunnism stands for Ahlu As-Sunnah wa al-Jamā`ah which is also called ASWAJA. Many people publish and debate it without clear meaning and reference. This article is a demonstrative-linguistic study that outlines the meaning and reference to the term "Sunni" to understand it clearly. This research shows that Sunnis have at least two groups. First, Sunni Ahlu Al- Ḥadīts, the path of Ibn Hanbal and Ibn Taimiyyah, which tends to be puritan and at some point raises hardline intolerant Muslims. (...)
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  2. Fathur Rabbani Syekh Abdul Qadir Al-Jailani.Zainul Maarif - 2018 - Jakarta, Indonesia: Turos Pustaka.
    This is a book on being close to God, and then getting a blessing continuously.
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  3. Review Ibn-Sina’s Anticipation of the Formulas of Buridan and Barcan. [REVIEW]Irving H. Anellis - 2008 - The Review of Modern Logic 1: 73–86.
  4. Nasir Al-Din Tusi.S. J. Badakhchani - 2004 - Internet Encyclopedia of Philosophy.
  5. Qoṭb-Al-Din Širāzi, Maḥmud.Sayyed ʿAbd-Allāh Anwār - unknown - Encyclopædia Iranica.
  6. Irānšahri.Dariush Kargar and EIr - unknown - Encyclopaedia Iranica.
  7. Abū Yaʿqūb Sejestānī.P. E. Walker - 2011 - Encyclopædia Iranica.
  8. Al-Sijistani, Abu Sulayman Muhammad.George N. Atiyeh - unknown - Routledge Encyclopedia of Philosophy.
  9. Abu Ya‘Qub Al-Sijistani.Paul E. Walker - 2004 - Internet Encyclopedia of Philosophy.
  10. Tradizioni morali. Greci, ebrei, cristiani, islamici.Sergio Volodia Marcello Cremaschi - 2015 - Roma, Italy: Edizioni di letteratura e storia.
    Ex interiore ipso exeas. Preface. This book reconstructs the history of a still open dialectics between several ethoi, that is, shared codes of unwritten rules, moral traditions, or self-aware attempts at reforming such codes, and ethical theories discussing the nature and justification of such codes and doctrines. Its main claim is that this history neither amounts to a triumphal march of reason dispelling the mist of myth and bigotry nor to some other one-way process heading to some pre-established goal, but (...)
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  11. Mysticism and Traditional Philosophy in Persia, Pre-Islamic and Islamic.Seyyed Hossein Nasr - 1971 - Studies in Comparative Religion, 5 (4).
  12. The Status of Suhrawardi Studies in the West.Mehdi Aminrazavi - 2004 - Journal Of Religious Thought: A Quarterly of Shiraz University 1 (1):3-17.
  13. Suhrawardī on Knowledge and the Experience of Light.Hossein Ziai - 2005, - In Matthew T. Kapstein (ed.), The Experience of Light: Divine Radiance and Religious Experience. Chicago & London: The University of Chicago Press. pp. 25-44.
  14. Source and Nature of Authority: A Study of Suhrawardî's Illuminationist Political Doctrine.Hossein Ziai - 1992 - In Charles Butterworth (ed.), The Political Aspects of Islamic Philosophy: Essays in Honor of Muhsin S. Mahdi. Cambridge: Harvard University. pp. 304-344.
  15. Shihâb Al-Dîn Yahyâ Suhrawardî: Founder of the Illuminationist School.Hossein Ziai - 1995 - In S. H. Nasr and Oliver Leaman (ed.), History of Islamic Philosophy. London: Routledge,. pp. 434-464.
  16. Mulla Sadra: His Life and Works.Hossein Ziai - 1995. - In History of Islamic Philosophy. London: Routledge. pp. 635-641.
  17. Knowledge and Authority in Shī‘Ī Philosophy.Hossein Ziai - 2001 - In Linda Clarke (ed.), Shī‘ite Heritage: Essays on Classical and Modern Traditions. Binghamton and New York: GLOBAL PUBLICATIONS, Binghamton University. pp. 359-374.
  18. Definition and the Foundations of Knowledge in Illuminationist Philosophy: Section on Expository Propositions (Al-Aqwāl Al-Shāriḥa),.Hossein Ziai - 1993 - In Borhan Ibneh Yousef (ed.), Papers in Honor of ‘Ostād’ Javad Mosleh. Los Angeles: Research & Education Center. pp. 108-130.
  19. Causality in Mullā Sadrā’s Philosophical Text Al-Ta’Līqât ‘Alâ Sharḥ Ḥikmat Al-Ishrāq.Hossein Ziai - 2003 - In Seyed G. Safavi (ed.), Mulla Sadra & Comparative Philosophy on Causation. London:: Salman-Azadeh Publications. pp. 107-124.
  20. Beyond Philosophy: Suhrawardî's Illuminationist Path to Wisdom.Hossein Ziai - 1990. - In Frank E. Reynolds & David Tracy (eds.), Myth and Philosophy. New York: State University of New York Press. pp. 215-243.
  21. Who Is Nietzsche’s Zarathustra? Philosophy, Morality, & the Persians.Mohammad Azadpur - 1999 - New Nietzsche Studies 3:69-82.
  22. Unveiling the Hidden: On the Meditations of Descartes & Al-Ghazzali.Mohammad Azadpur - 2003 - In Anna-Teresa Tymieniecka (ed.), The Passions of the Soul: A Dialogue Between Phenomenology and Islamic Philosophy. Kluwer. pp. 219-240.
  23. Hegel and the Divinity of Light in Zoroastrianism and Islamic Phenomenology.Mohammad Azadpur - 2007 - The Classical Bulletin 82 (2):227-246.
  24. The Restless Nature of the Universe (نهاد نا آرام جهان).Abdolkarim Soroush - 1980 - Tehran: Serat.
  25. Mullah Sadra's Philosophical Ideas and a Biography of Him ( شرح حال و آرای فلسفی ملاصدرا).Sayyed Jalal-ed-Din Ashtiani - 1964 (1342) - Mashhad: Zavvar.
  26. Human Being in the Ontology of al-Ghazali.Abdullah Akgul - 2018 - Social Sciences Studies Journal 22 (4):3718-3727.
    Al-Ghazali's human understanding can be considered from two perspectives. The first of these is being born as a human, and the second is to be human in the sense of fulfilling the requirements of human nature. The main factor that determines this distinction is the existence of a special effort of the person. This article deals with the being born as a human part of al-Ghazali's human understanding. In other words, the subject of the essay is the place of man (...)
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  27. God and World in the Ontology of al-Ghazali.Abdullah Akgul - 2018 - Social Sciences Studies Journal 21 (4):3674-3682.
    The purpose of this article is to reveal al-Ghazali's understanding of God and world on the ontological basis. He bases the purpose of existence of the world with to know God. In such a study, it is difficult to distinguish ontology from epistemology. Al-Ghazali classifies beings in different perspectives. However, all beings consist of the God and acts of God. God is a unique entity, which is compulsory, source of existence and sacred. His adjectives are with him. God is completely (...)
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  28. Medieval Christian and Islamic Mysticism and the Problem of a 'Mystical Ethics'.Amber Griffioen & Mohammad Sadegh Zahedi - forthcoming - In Thomas Williams (ed.), The Cambridge Companion to Medieval Ethics. Cambridge, UK:
    In this chapter, we examine a few potential problems when inquiring into the ethics of medieval Christian and Islamic mystical traditions: First, there are terminological and methodological worries about defining mysticism and doing comparative philosophy in general. Second, assuming that the Divine represents the highest Good in such traditions, and given the apophaticism on the part of many mystics in both religions, there is a question of whether or not such traditions can provide a coherent theory of value. Finally, the (...)
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  29. Reconciling Religion and Philosophy: Nasir-I Khusraw's (D. 1088) Jami' Al-Hikmatayn.Khalil Andani - 2016 - In Khaled El-Rouayheb Sabine Schmidtke (ed.), The Oxford Handbook of Islamic Philosophy. New York: pp. 169-181.
    Nāṣir-i Khusraw (d. 481/1088), the renowned Ismāʿīlī philosopher, poet, travel writer, and missionary (dāʿī), took on the formidable challenge of showing the essential harmony between philosophy and Ismāʿīlī doctrine in his Jāmiʿ al-ḥikmatayn (The Reconciliation of Philosophy and Religion). After introducing his life and works, this chapter explores this text’s central themes and examines the manner in which Nāṣir attempts to achieve this reconciliation. Fundamental to Nāṣir’s method is a form of spiritual hermeneutics, or taʾwīl, through which he demonstrates that (...)
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  30. İbn Teymiyye’ye Göre İbn Arabî. [REVIEW]Emrah Kaya - 2017 - Cumhuriyet Ilahiyat Dergisi 21:2073-2080.
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  31. İbn Teymiyye’ye Göre İbn Arabî, yazar Mustafa Kara. [REVIEW]Emrah Kaya - 2017 - Cumhuriyet Ilahiyat Dergisi 21 (3):2107-2114.
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  32. Ebû Bekir Zekeriyyâ er-Râzî’nin Felsefî Görüşleri: İlâhiyyât (Metafizik) ve Tabîiyyât (Doğa Felsefesi). [REVIEW]Emrah Kaya - 2017 - Sakarya Üniversitesi İlahiyat Fakültesi Dergisi 19 (36):225-231.
    Ebû Bekir Zekeriyyâ er-Râzî’nin Felsefî Görüşleri: İlâhiyyât (Metafizik) ve Tabîiyyât (Doğa Felsefesi), Turgut Akyüz, İstanbul: Ravza Yayınları, 2017, 255 s.
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  33. Rahasia Asmaul Husna (Ibn Arabi: The Secret of God's Names).Zainul Maarif - 2015 - Jakarta, Indonesia: Turos Pustaka.
    This is a book on a positive theology according to Ibn Arabi: a Spain Muslim mystics, His theology is a cure for an atheist. You will find from this book that belief in God is not alienation.
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  34. Kitab kebijaksanaan orang-orang gila (An-Naisaburi: Madness Wisdom).Zainul Maarif - 2017 - Jakarta, Indonesia: Wali Pustaka.
    This is a book on madness wisdom in Arabic-Islamic civilization.
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  35. The Critique of Religion as Political Critique: Mīrzā Fatḥ ʿAlī Ākhūndzāda's Pre-Islamic Xenology.Rebecca Gould - 2016 - Intellectual History Review 26 (2):171-184.
    (Awarded the International Society for Intellectual History’s Charles Schmitt Prize) Mīrzā Fatḥ 'Alī Ākhūndzāda’s Letters from Prince Kamāl al-Dawla to the Prince Jalāl al-Dawla (1865) is often read as a Persian attempt to introduce European Enlightenment political thought to modern Iranian society. This essay frames Ākhūndzāda’s text within a broader intellectual tradition. I read Ākhūndzāda as a radical reformer whose intellectual ambition were shaped by prior Persian and Arabic endeavors to map the diversity of religious belief and to critically assess (...)
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  36. Tasavvufun ve Epistemolojik Bir Araç Olarak İlhamın İbn Teymiyye Düşüncesindeki Yeri.Emrah Kaya - 2016 - Cumhuriyet Ilahiyat Dergisi 20 (1):11-34.
    This article aims to study Sufism (taṣawwuf) and inspiration (ilhâm), which is the main means of the mystical knowledge, in the thought of Ibn Taymiyya who is known generally as an exponent of a tradition grounded on the understanding of Salaf. He is considered by majority to be a rigid opponent of Sufism because of his unconventional interpretations of Sufi terminology. Also, since Ibn Taymiyya constantly offers the Qur’ān, ḥadīth, and the opinions of Salaf as the base of religious knowledge, (...)
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  37. Sonsuz Tecellî ve Daimî Yaratma: İbn Arabī ve İbn Teymiyye’nin Yaratma Meselesine Ezelî Fiil Olarak Bakışı.Emrah Kaya - 2016 - Ankara Universitesi Ilahiyat Fakultesi Dergisi 57 (2):69-96.
    Creation or becoming as a philosophical and theological problem has always been one of the main controversial issues of philosophers and theologians. It is sometimes defended that creation is an instant act or event; sometimes it is thought that creation is a process without a beginning. In this article, the approaches of Ibn Arabī and Ibn Taymiyya to the issue of creation are examined and compared. These two scholars mainly advocate that it is not possible for creation to begin at (...)
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  38. 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 Ilahiyat Dergisi 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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  39. Arabic Science and Philosophy.Charles Burnett - 2002 - Bulletin de Philosophie Medievale 44:19-22.
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  40. Ausgewählte Literatur in »Weslichen« Sprachen Für Das Studium der Mittelalterlichen Philosophie in Arabischer Und Persischer Sprache.Rüdiger Arnzen - 2002 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7:125-178.
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  41. Richard Walzer, "Greek Into Arabic: Essays on Islamic Philosophy". [REVIEW]Francesco Gabrieli - 1963 - Journal of the History of Philosophy 1 (1):109.
  42. Edward Booth, "Aristotelian Aporetic Ontology in Islamic and Christian Thinkers". [REVIEW]Curtis L. Hancock - 1987 - Journal of the History of Philosophy 25 (4):587.
  43. Wilbur Samuel Howell, "Poetics, Rhetoric, and Logic". [REVIEW]Eugene Garver - 1979 - Journal of the History of Philosophy 17 (3):334.
  44. Miriam Galston, "Politics and Excellence: The Political Philosophy of Alfarabi". [REVIEW]Shukri Abed - 1993 - Journal of the History of Philosophy 31 (3):461.
  45. John Walbridge, "The Science of Mystic Lights: Qutb Al-Din Shirazi and the Illuminationist Tradition in Islamic Philosophy". [REVIEW]Oliver Leaman - 1995 - Journal of the History of Philosophy 33 (2):337.
  46. Medieval Islamic Philosophy and Theology. Bibliographical Guide.Th Druart - 1990 - Les Etudes Philosophiques 32:106.
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  47. Medieval Islamic Philosophy and Theology. Bibliographical Guide.Th Druart - 1993 - Les Etudes Philosophiques 35:181.
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  48. Aristotelis Metaphysica.Hermann Aristotle & Bonitz - 1848 - In Aedibus B. G. Teubneri.
  49. St. Bonaventure and Arabian Interpretations of Two Aristotelean Problems.John Francis Quinn - 1977 - Franciscan Istitute.
  50. An Eighth Century Arabic Treatise on the Colouring of Glass: Kitāb Al-Durra Al-Maknūna of Jābir Ibn Ḥayyān : Ahmad Y. Al-Hassan.Ahmad Y. Al-Hassan - 2009 - Arabic Sciences and Philosophy 19 (1):121-156.
    This paper examines the history of glass colouring. It reviews Kitāb al-Durra al-maknūna of Jābir ibn Ḥayyān, which deals with the subject. The manuscript of this practical treatise was discovered recently. Part one of the paper deals with Jābir as a philosopher and chemist. The art of lustre-painting on glass originated in Syria during the Umayyad Caliphate in the eighth century and was soon practised in the neighbouring area. The paper reviews Arabic literature that deals with the colouring of glass (...)
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1 — 50 / 282