Results for 'Abdulrahman Al Nemri'

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  1.  6
    Abdulrahman Al-Salimi / Heinz Gaube : A New Collection Dedicated to Ibadism and Oman: A Review of the First Four Publications. [REVIEW]Cyrille Aillet - 2015 - Der Islam: Journal of the History and Culture of the Middle East 92 (2):500-507.
    Name der Zeitschrift: Der Islam Jahrgang: 92 Heft: 2 Seiten: 500-507.
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  2.  13
    Substantial Reduction in Hospital Stay of Children and Adolescents with Diabetic Ketoacidosis After Implementation of Clinical Practice Guidelines in a University Hospital in Saudi Arabia.Abdulrahman Al Nemri, Yasser Sami Amer, Hala Gasim, Mohamed Elfaki Osman, Ayman Aleyadhy, Hessah A. L. Otaibi, Shaikh Mohammed Iqbal, Nasir Abdullah Aljurayyan, Asaad M. Assiri, Amir Babiker & Sarar Mohamed - 2017 - Journal of Evaluation in Clinical Practice 23 (1):173-177.
  3.  15
    Perception, Attitude, and Satisfaction of Paediatric Physicians and Nurses Towards Clinical Practice Guidelines at a University Teaching Hospital.Yasser Sami Amer, Abdulrahman Al Nemri, Mohamed Elfaki Osman, Elshazaly Saeed, Asaad Mohamed Assiri & Sarar Mohamed - 2019 - Journal of Evaluation in Clinical Practice 25 (4):543-549.
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  4.  8
    Poetic Anthology of Ibāḍī Theology. Historical Readings of Ibn Al-Naẓar’s Al-Daʿāʾim and its Commentaries.Abdulrahman al-Salimi - 2016 - Der Islam: Journal of the History and Culture of the Middle East 93 (1):85-100.
    Name der Zeitschrift: Der Islam Jahrgang: 93 Heft: 1 Seiten: 85-100.
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  5.  80
    Islamic Perspectives on Profit Maximization.Abbas J. Ali, Abdulrahman Al-Aali & Abdullah Al-Owaihan - 2013 - Journal of Business Ethics 117 (3):467-475.
    Ethical considerations, especially those religiously driven, play a significant role in shaping business conduct and priorities. Profit levels and earnings constitute an integral part of business considerations and are relevant and closely linked to prevailing ethics. In this paper, Islamic prescriptions on profit maximization are introduced. Islamic business ethics are outlined as well. It is suggested that while Islamic teaching treats profits as reward for engaging in vital activities necessary for serving societal interests, profit maximization is not sanctioned and therefore (...)
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  6. Al-Ghazali and Descartes From Doubt to Certainty.Mohammad Alwahaib - 2017 - Discusiones Filosóficas 18 (31 July - December):15-40.
    This paper clarifies the philosophical connection between Al-Ghazali and Descartes, with the goal to articulate similarities and differences in their famous journeys from doubt to certainty. As such, its primary focus is on the chain of their reasoning, starting from their conceptions of truth and doubt arguments, until their arrival at truth. Both philosophers agreed on the ambiguous character of ordinary everyday knowledge and decided to set forth in undermining its foundations. As such, most scholars tend to agree that the (...)
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  7. Al-Ghazali and Ibn Rush (Averroes) on Creation and the Divine Attributes.Ali Hasan - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 141-156.
    Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores their (...)
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  8.  47
    Maqasid Al-Shariah as a Complementary Framework to Conventional Bioethics.Shaikh Mohd Saifuddeen, Noor Naemah Abdul Rahman, Noor Munirah Isa & Azizan Baharuddin - 2014 - Science and Engineering Ethics 20 (2):317-327.
    With the rapid advancements made in biotechnology, bioethical discourse has become increasingly important. Bioethics is a multidisciplinary and interdisciplinary field that goes beyond the realm of natural sciences, and has involved fields in the domain of the social sciences. One of the important areas in bioethical discourse is religion. In a country like Malaysia, where Muslims make up the majority of the population, Islam plays a crucial role in providing the essential guidelines on the permissibility and acceptability of biotechnological applications (...)
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  9.  30
    Marketing and Ethics: What Islamic Ethics Have Contributed and the Challenges Ahead.Abbas J. Ali & Abdulrahman Al-Aali - 2015 - Journal of Business Ethics 129 (4):833-845.
    This article examines the role of Islamic ethics in the marketing field. It presents Islamic contributions to the field by referencing original sources and concepts that are often not easily available to researchers and practitioners alike. In foundational texts, Islamic ethics have their own marketing practice prescriptions, practices that are driven by a discipline which shuns any dichotomy between organizational and societal interests. The paper underscores the role of marketers in improving the well-being of individuals and the community and presents (...)
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  10. Anthropologie, Religion und Politik in der praktischen Philosophie al-Fārābīs und in den politischen Traktaten Machiavellis.Georgios Steiris - 2014 - In M. Stork V. Pantazis (ed.), Ommasin allois, Festschrift für Professor Ioannis E. Theodoropoulos zum 65. Geburtstag. Oldib Verlag. pp. 151-189.
    Die ethische und politische Philosophie al-Fārābīs beruht auf einer philosophischen Anthropologie, die die Menschen als von Natur aus als ungleich betrachtet und der Natur eine fundamentale Bedeutung zuschreibt. Die Natur stattet nur wenige Menschen mit besonderen Fähigkeiten aus, sodass die Verwirklichung der höheren theoretischen, geistigen, moralischen Tugend und der praktischen Kunst nur jene betrifft, die von der Natur dafür ausersehen wurden. Die Anthropologie ist darüber hinaus auch ein wichtiges Instrument politischen Handelns. Der Herrscher muss sich kontinuierlich dem Studium der menschlichen (...)
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  11.  5
    Failure Mode and Effect Analysis May Enhance Implementation of Clinical Practice Guidelines: An Experience From the Middle East.Babiker Amir, S. Amer Yasser, E. Osman Mohamed, Al-Eyadhy Ayman, Fatani Solafa, Mohamed Sarar, Alnemri Abdulrahman, A. Titi Maher, Shaikh Farheen, A. Alswat Khalid, A. Wahabi Hayfaa & A. Al-Ansary Lubna - forthcoming - Journal of Evaluation in Clinical Practice.
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  12. Abū Bakr Al-Rāzī on Animals.Peter Adamson - 2012 - Archiv für Geschichte der Philosophie 94 (3):249-273.
    Abū Bakr al-Rāzī (d. 925), a doctor known not only for his medical expertise but also for his notorious philosophical ideas, has not yet been given due credit for his ideas on the ethical treatment of animals. This paper explores the philosophical and theological background of his remarks on animal welfare, arguing that al-Rāzī did not (as has been claimed) see animals as possessing rational, intellectual souls like those of humans. It is also argued that al-Rāzī probably did not, as (...)
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  13.  4
    An Experimental Study of Gender and Cultural Differences in Hue Preference.Abdulrahman S. Al-Rasheed - 2015 - Frontiers in Psychology 6.
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  14.  32
    Controversies and Considerations Regarding the Termination of Pregnancy for Foetal Anomalies in Islam.Abdulrahman Al-Matary & Jaffar Ali - 2014 - BMC Medical Ethics 15 (1):10.
    Approximately one-fourth of all the inhabitants on earth are Muslims. Due to unprecedented migration, physicians are often confronted with cultures other than their own that adhere to different paradigms.
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  15.  4
    Communication Ethic in Social Media: Analitical Study of Surah Al-Hujar't.Faizatun Khasanah - 2019 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 14 (1):209-228.
    Commodification of religion in the social media public sphere is increasingly intense. This can be seen in the simultaneous election campaign that has justended. Political symbols are politicized and religious leaders have succeeded in shaping public opinion, especially on social media. As a result, social media has become an arena for discourse and rhetoric that no longer considers communication ethics. Using an philosophical approach, the paper examines ethical values on social media based on Surah al-Hujarât. The results of the analysis (...)
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  16.  51
    The "Commentary" That Saved the Text. The Hazardous Journey of Ibn Al-Haytham's Arabic Optics. Sabra - 2007 - Early Science and Medicine 12 (2):117-133.
    The "Text" and the "Commentary" mentioned in the title of this essay are, respectively, the Kitāb al-Manāzir, or Optics, of al-Hasan ibn al-Haytham, composed in the first half of the fifth/eleventh century, and the Tanqīh al-Manāzir li-dhawī l-absār wa l-basā'ir, written by Abū l-Hasan Kamāl al-Dīn al-Fārisī in the second half of the seventh/thirteenth century. It is known that, so far, only the first five of the seven maqālāt /Books that make up the Arabic text of IH's Optics have been (...)
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  17.  40
    Al-Fārābī on the Method of Astronomy.Damien Janos - 2010 - Early Science and Medicine 15 (3):237-265.
    This article analyzes al-Fārābī's conception of the astronomical method by examining rarely studied texts such as the K. al-mūsīqā and K. al-burhān and by addressing key issues such as the subject matter of astronomy, the techniques used to derive the first principles of this science, the relation between astrology, astronomy, physics, and metaphysics, and the place of al-Fārābī in the Arabic astronomical tradition. The analysis indicates that al-Fārābī's theories combine material from the Greek astronomical tradition, especially Geminus, as well as (...)
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  18.  99
    Al-Ghazālī on the Form and Matter of the Syllogisms.Henrik Lagerlund - 2010 - Vivarium 48 (1):193-214.
    Al-Ghazālī's Maqāsid al-falāsifa is an intelligent reworking of Avicenna's Dānesh-name . It was assumed by Latin scholastics that the Maqāsid contained the views of Al-Ghazālī himself. Very well read in Latin translation, it was the basic text from which the Latin authors gained their knowledge of Arabic logic. This article examines the views on the form and matter of the syllogism given in the Maqāsid and considers how they would have been viewed by a Latin reader in the thirteenth century.
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  19.  2
    Idiocy-Dominated Communities: Trivial Education and Ineffectual Technology.Abdulrahman Essa Al Lily, Ahmed Ali Alhazmi & Saleh Alzahrani - forthcoming - Social Epistemology:1-17.
    ABSTRACTThis article examines the nature and reproduction of ‘institutional idiocy’, seen as a form of collective cognitive incapacity generated by cultural conditions. It shows idiocy to be active...
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  20.  51
    Strategies of Visual Argumentation in Slideshow Presentations: The Role of the Visuals in an Al Gore Presentation on Climate Change. [REVIEW]Jens E. Kjeldsen - 2013 - Argumentation 27 (4):425-443.
    The use of digital presentation tools such as PowerPoint is ubiquitous; however we still do not know much about the persuasiveness of these programs. Examining the use of visual analogy and visual chronology, in particular, this article explores the use of visual argumentation in a Keynote presentation by Al Gore. It illustrates how images function as an integrated part of Gores reasoning.
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  21.  7
    Failure Mode and Effect Analysis May Enhance Implementation of Clinical Practice Guidelines: An Experience From the Middle East.Amir Babiker, Yasser S. Amer, Mohamed E. Osman, Ayman Al‐Eyadhy, Solafa Fatani, Sarar Mohamed, Abdulrahman Alnemri, Maher A. Titi, Farheen Shaikh, Khalid A. Alswat, Hayfaa A. Wahabi & Lubna A. Al‐Ansary - 2018 - Journal of Evaluation in Clinical Practice 24 (1):206-211.
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  22.  11
    Abū Bakr Ibn Al-‘Arabī: The Defender of Ash‘Arism.Abdul Muthalib - 2018 - Refleksi 17 (2):101-126.
    This paper deals with Abū Bakr Ibn al-‘Arabī’s Ash‘arite theological perspective. He chose to adopt Ash‘arism because he believes that God chose certain figures to safeguard religion and the most important one among them is Abu al-Hasan al-Ash‘arī from whom correct theology spread from one generation of disciples to another. His education at Nidhamiyya College and Abu Hamid al-Ghazali’s tutorship might also be responsible for his preference for Ash‘arism. However, even though he was al-Ghazali’s student, he was not attracted by (...)
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  23.  65
    Simplicity’s Deficiency: Al-Ghazali’s Defense of the Divine Attributes and Contemporary Trinitarian Metaphysics.Nicholas Martin - 2017 - Topoi 36 (4):665-673.
    I reconstruct and analyze al-Ghazali’s arguments defending a plurality of real divine attributes in The Incoherence of the Philosophers. I show that one of these arguments can be made to engage with and defend Jeffrey E. Brower and Michael C. Rea’s “Numerical Sameness Without Identity” model of the Trinity. To that end, I provide some background on the metaphysical commitments at play in al-Ghazali’s arguments.
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  24.  9
    Riwayat Imam Al-Shāfi’Iy Dalam Pandangan Imam Al-Bukhāry.Abdul Hakim Wahid - 2018 - Refleksi 16 (2):131-148.
    Imam al-Bukhāri berpendapat bahwa jalur periwayatan hadis yang paling terpercaya adalah yang menggunakan jalur Malik bin Anas dari Nafi’ dari Ibn Umar, dan Imam al-Shāfi’iy adalah murid imam Malik yang paling Masyhur. Akan tetapi muncul sebuah pertanyaan mengapa al-Bukhāry tidak meriwayatkan hadis dengan jalur al-Shāfi’iy, sehingga memunculkan persangkaan bahwa ia adalah seorang yang lemah dalam periwayatan hadis, meskipun semua itu tidak menurunkan martabat al-Shafi’iy sebagai ahli ḥadīth dan tidak pula menjadikan riwayatnya dihukumi ḍā’īf di kalangan pengikut madzhabnya. Artikel ini bertujuan (...)
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  25.  2
    Dialectical Issues on Character Education in Kitab Adab Al-’Alim Wa Al- Muta’Allim as a Form of Social Piety.Muhammad Muntahibun Nafis - 2019 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 14 (1):131-156.
    This paper discusses the character education in Kitab Adab al-‘Alimwa al-Muta’allim, written by one of the founders of largest Muslim organization in Indonesia, Nahdlatul Ulama, Kyai Hasyim Asy’ari as a form of social piety. This book has provided a comprehensive and constructive way of character education which integrates Islamic values with various religious texts. Character education which includes and complements a broad range of educational approaches such as social-emotional learning and civic education shares a commitment to help people become responsible (...)
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  26.  3
    La wilāyat al-faqih después de la Revolución. El vali-ye faqih en la Constitución y el nezām de la República islámica de Irán.Raffaele Mauriello - 2019 - Araucaria 21 (41).
    El presente ensayo trata la doctrina teológico-jurídica de la wilāyat al-faqih, expresión que puede traducirse con ‘tutela del jurisperito islámico’ –y, en la rendición de la doctrina por parte del gran ayatola Jomeiní, hasta con ‘gobierno del jurisperito islámico’– y su desarrollo e institucionalización en la República islámica de Irán después de la Revolución de 1979. En este marco, el ensayo analiza la función del vali-ye faqih, el jurisperito islámico encargado del gobierno de la R.I. de Irán, en la Constitución (...)
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  27.  97
    Los diversos tipos del lenguaje en "Miftāḥ al-sa'āda" de Ibn al-'Arīf (m. 536/1141).Ahmed Shafik - 2012 - 'Ilu. Revista de Ciencias de Las Religiones 17:185-209.
    Study that try to expose and to define the different types of the language as the juridical, theological, and ascetic-mystical in Miftāḥ al-sa‘āda [Key of Happiness] of Ibn al-‘Arīf. Types that are analyzed in details, to conclude with the influence of the Sufi language of Ibn al-‘Arīf in Ibn ‘Arabī’s work, supporting on considerations of semantic as well as mystical nature.
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  28. Al-Ghazāī on the Signification of Names.Taneli Kukkonen - 2010 - Vivarium 48 (1-2):55-74.
    Al-Ghazālī's most detailed explanation of how signification works occurs in his treatise on The Beautiful Names of God. Al-Ghazālī builds squarely on the commentary tradition on Aristotle's Peri hermeneias : words signify things by means of concepts and correspondingly, existence is laid out on three levels, linguistic, conceptual, and particular (i.e. extramental). This framework allows al-Ghazālī to put forward what is essentially an Aristotelian reading of what happens when a name successfully picks out a being: when a quiddity is named (...)
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  29.  7
    The Relationship Between God's Knowledge and Will in the Al-Ghazālian Theology: A Critical Approach.Hasan Akkanat - 2018 - Entelekya Logico-Metaphysical Review 2 (2):99-112.
    Three divine attributes discussed in the classical ages of Islamic theology were established as a doctrine in time, and the other doctrines of divine attributes were removed from the Sunnī theology. Divine knowledge is an attribute whose activity is generally to know all possible options about the universe, while the divine will is another attribute whose activity is to choose only one of the similar or dissimilar options. But they are seen incompatible when considered in the frame of God’s relationship (...)
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  30.  63
    Los "artículos de necesario conocimiento para quien se inicie en el arte de la lógica", de Abu Nars Al-Fârâbî. [REVIEW]Rafael Ramón Guerrero - 1986 - Anales Del Seminario de Historia de la Filosofía 6:143-154.
    The first book consecrated to logic, written by an andalusian author is Ibn Hazm’s Kitªb al-taqrÌb li-Êadd al-manðiq (“Introduction to definition of logic”). Where, the author seeks to adapt the logic to the simple language of the jurists. Here it is pointed out how this important treatise can depend on the logical school of Bagdad.
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  31.  43
    Al-Ghazali’s Position on the ‘Second Proof’ of the ‘Philosophers’ for the Eternity of the World, in the First Discussion of the Incoherence of the Philosophers.Edward Omar Moad - 2015 - Sophia 54 (4):429-441.
    In the Incoherence of the Philosophers, Abu Hamid al-Ghazali raised objections against the doctrine of the ‘philosophers’ on 20 specific points. In the first, and longest discussion, he examines and rebuts four of their proofs of the pre-eternity of the world—that is, that the universe as a whole had no beginning but extends perpetually into the past. Al-Ghazali rejects that doctrine. But his own position on the issue does not become clear until he discusses the philosophers’ ‘second proof.’ In this (...)
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  32.  14
    Al-Ghazali'S Moral Psychology.Javadi M. Naji Z. & Mohsen Javadi - 2009 - Journal of Philosophical-Theological Research 11 (41):129-148.
    This paper is going to re-read Imam Mohammad al-Ghazali’s moral ideas in order to find the responses to the questions of moral psychology. Al-Ghazali, following the Greek and Islamic philosophers, relates each virtue or vice to a particular faculty in man’s soul. Moreover, following the Asharites, he considers the basis of moral good and badness to be religious. Furthermore, having mentioned al-Ghazali and Hume’s opinions as well as their similarities, this writing explains why al-Ghazali’s view on the moral motivation has (...)
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  33.  45
    Corrientes del pensamiento en al-Andalús.Josep Puig Montada - 2007 - Veritas – Revista de Filosofia da Pucrs 52 (3):55-78.
    Three main trends of Islamic thought – rational theology, philosophy and Sufism – developed on the Iberian Peninsula during its Arab domination. All three have their origins in the Islamic East and incorporated Jewish thinkers who lived in al-Andalus. The relations among these main trends were often conflictive, but also positive in the case of thinkers who wanted to harmonize philosophy and Sufism (Avempace, Ibn Tufayl) or philosophy and rational theology (Averroes, Maimonides). KEY WORDS – Ibn Masarra. Ibn Hazm. Maslama (...)
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  34.  49
    Filosofía y mística de Ibn al-'Arīf: Su Miftāḥ al-sa 'āda.Ahmed Shafik - 2012 - Anales Del Seminario de Historia de la Filosofía 29 (2):443-448.
    El presente artículo empieza con una breve exposición de los datos más significativos sobre la vida y obra del sufí almeriense Ibn al-‘Arīf (d. 536/1141). A continuación se habla de su formación filosófica y sufí. Finalmente, se reúnen y traducen diversos pasajes de Miftāḥ al-sa‘āda que hacen referencia a la filosofía y la mística. Se contrastan a la vez sus opiniones con anteriores sufíes andalusíes como Ibn Masarra e Ibn Jamīs de Évora.
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  35.  45
    El pensamiento griego en la lógica de Ibn Hazm: Su "Kitab al-taqrib".Rafael Ramón Guerrero - 2002 - Anales Del Seminario de Historia de la Filosofía 19:27-38.
    El primer libro consagrado a la lógica escrito por un autor andalusí que se nos ha conservado es el Kitªb al-taqrÌb li-Êadd al-manðiq ("Aproximación a la definición de la lógica") del cordobés Ibn ¿azm (m.1063). En él, su autor pretende adecuar la lógica al lenguaje sencillo de los juristas. Aquí se señala cómo este importante escrito puede depender de la escuela lógica de Bagdad.
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  36.  14
    “Seeking Maximus’ the Confessor Philosophical Sources: Maximus the Confessor and Al-Fārābī on Representation and Imagination”.Georgios Steiris - 2017 - In Maximus the Confessor as a European Philosopher. Eugene OR (USA): Cascade Books / Wipf and Stock. pp. 316-331.
    It has been repeatedly stated that Maximus the Confessor’s (c. 580–662) thought is of eminently philosophical interest, and his work has been approached from a philosophical point of view in a number of monographs. However, no dedicated collective scholarly engagement on Maximus the Confessor as a philosopher has been produced. Although Maximus’ treatises reflect a strong philosophical background, prior research has failed to determine with clarity his specific philosophical sources and predilections. Besides apologetic purposes, he referred occasionally to purely philosophical (...)
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  37.  42
    Univocismo y monadología en el pensamiento iraní postaviceniano: La prosecución filosófica del ÿirfªn de Ibn al-ÿArabÌ en la obra de Sadrâ ¿irâzi.Carlos A. Segovia - 2001 - Anales Del Seminario de Historia de la Filosofía 18:79-108.
    Las nociones de "uno" y de "múltiple" han sido, históricamente, objeto de tratamiento, a la vez, filosófico y teológico. En el contexto de la filosofía islámica oriental, y en el marco de su vertiente más específicamente neoplatónica, el "Príncipe de los Teósofos", Sadrâ ¿irâzi (ob.1050/1640), estudia ambas desde una perspectiva ontológica y distanciándose del enfoque consignado al respecto por los filósofos peripatéticos del Islam. Adaptando y continuando, de un lado, la gnosis de Ibn al-'ArabÌ, y, de otro, la sabiduría iluminativa (...)
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  38.  29
    The Preferences of Al-Kisāʾī : Grammar and Meaning in a Canonical Reading of the Qur’An.Ramon Harvey - 2016 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (2):313-332.
    The Qur’an has been transmitted as both a written text and an oral recital. This has led to the development of a reading tradition that permits numerous different vocalisations to be made upon the basic skeletal text of the established ʿUthmānī codex. Ibn al-Jazarī chose ten early readers whom he felt were most representative of this tradition and whose readings are treated as canonical up until this day. One of these, the Kufan linguist al-Kisāʾī has been characterised in the literature (...)
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  39.  14
    The Merits of the Bāṭiniyya: AL-Ghazālī’s Appropriation of Ismaʿili Cosmology.Khalil Andani - 2018 - Journal of Islamic Studies 29 (2):181-229.
    This paper discusses the question of an Ismaʿili influence within the cosmology of al-Ghazālī and argues that al-Ghazālī appropriated certain features of the Ismaʿili cosmology from the Persian Ismaʿili thought of Nāṣir-i Khusraw. After introducing Nāṣir-i Khusraw and his Ismaʿili Neoplatonic cosmology, the paper first examines some of the Ismaʿili doctrinal material presented in al-Ghazālī’s anti-Ismaʿili polemical work Faḍāʾiḥ al-bāṭiniyya—concerning cosmology, revelation, and taʾwīl—and traces this content back to Nāṣir-i Khusraw’s works, arguing that Nāṣir-i Khusraw was one of the sources (...)
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  40.  38
    La doctrina del amor en Ibn Al-Arabí. Comentario del nombre divino Al-Wadd.Pablo Beneito - 2001 - Anales Del Seminario de Historia de la Filosofía 18:61.
    Partiendo, de un lado, de la idea de que la especulación es, para el gnóstico,el espejo en el que se reflejan los misterios divinos, cuyo eco percibe asu vez la razón discursiva , y partiendo, de otro, de la exploración intra-lingilística o gramatosófica emprendida por elgnóstico andalusí Ibn al-’Arabi, ofrecemos al lector una traducción comentadade una breve sección del penúltimo capítulo de Las Revelaciones de LaMeca, su principal obra. Nos centraremos, a tal fin, en las diferentes modulacionesmorfológicas y semánticas de (...)
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  41.  31
    The Aerial Perspective of Leonardo da Vinci and His Origins in the Optics of Ibn Al-Haytham (de Aspectibus, III, 7).Dominique Raynaud - 2009 - Arabic Sciences and Philosophy 19 (2):225-246.
    The concept of aerial perspective has been used for the first time by Leonardo da Vinci (1452-1519). This article studies its dependence on Ptolemy’s Optica and overall on the optical tradition inaugurated by Ibn al-Haytham’s Kitâb al-Manâzir (d. after 1040). This treatise, that was accessible through several Latin and Italian manuscripts, and was the source of many Medieval commentaries, offers a general theory of visual perception emancipated from the case of the moon illusion, in which physical and psychological factors are (...)
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  42.  34
    Performance and Maqasid Al-Shari’Ah’s Pentagon-Shaped Ethical Measurement.Houssem Eddine Bedoui & Walid Mansour - 2015 - Science and Engineering Ethics 21 (3):555-576.
    Business performance is traditionally viewed from the one-dimensional financial angle. This paper develops a new approach that links performance to the ethical vision of Islam based on maqasid al-shari’ah . The approach involves a Pentagon-shaped performance scheme structure via five pillars, namely wealth, posterity, intellect, faith, and human self. Such a scheme ensures that any firm or organization can ethically contribute to the promotion of human welfare, prevent corruption, and enhance social and economic stability and not merely maximize its own (...)
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  43.  54
    La perspective aérienne de Léonard de Vinci et ses origines dans l'optique d'ibn al-haytham ( de aspectibus , III, 7).Dominique Raynaud - 2009 - Arabic Sciences and Philosophy 19 (2):225-246.
    Le concept de perspective aérienne a été introduit par Léonard de Vinci (1452-1519). L'article étudie sa dépendance vis-à-vis de l'Optique de Ptolémée et surtout de la tradition optique inaugurée par le Kitâb al-manâzir d'Ibn al-Haytham (m. après 1040). Ce traité, accessible par plusieurs manuscrits latins et italien, qui a fait l'objet de nombreux commentaires médiévaux, offre une théorie générale de la perception visuelle émancipée du seul cas de l'illusion lunaire, dans laquelle les facteurs physiques et psychologiques sont étroitement associés. L'extinction (...)
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  44.  55
    Al-Ghazali’s Reflections on the Metaphysics of Metaphor in the Mishkāt Al-Anwar.Edward Omar Moad - 2007 - Sophia 46 (2):163-175.
    Mythological language is sometimes understood as a way of representing, by concrete imagery, more abstract notions. In this paper, we will pose some metaphysical questions about the possibility of such a representation. These questions will serve to motivate a brief tour of Mishkāt al-Anwār (Niche of Lights)—Abu Hamid al-Ghazali’s commentary on the famous ayat al-nur (“verse of light”) of the Qur’an—wherein is discussed, among other things, how symbolic imagery is possible, and “the respect in which the spirits of the meanings (...)
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  45.  27
    A Boolean Transfer Principle From L*‐Algebras to AL*‐Algebras.Hirokazu Nishimura - 1993 - Mathematical Logic Quarterly 39 (1):241-250.
    Just as Kaplansky [4] has introduced the notion of an AW*-module as a generalization of a complex Hilbert space, we introduce the notion of an AL*-algebra, which is a generalization of that of an L*-algebra invented by Schue [9, 10]. By using Boolean valued methods developed by Ozawa [6–8], Takeuti [11–13] and others, we establish its basic properties including a fundamental structure theorem. This paper should be regarded as a continuation or our previous paper [5], the familiarity with which is (...)
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  46.  18
    Early Ibāḍī Theological Arguments on Atoms and Accidents.Abdulrahman Al-Salimi - 2013 - Arabic Sciences and Philosophy 23 (1):117-134.
    The bulk of Orientalist research regarding Islamic theological literature has neglected Ibāḍī theological opinions related to cosmology, which has led to an incomplete understanding of Islamic theology in the West and to a significant gap in Western scholarship. The omission of this important movement of Islam is understandable, considering the unavailability, lack of publication, circulation and translation of Ibāḍī texts. Therefore, this study seeks to address some of these gaps in the scholarship on early Islamic theology. The goals of this (...)
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  47.  17
    Association Between Exposure to Media and Body Weight Concern Among Female University Students in Five Arab Countries: A Preliminary Cross-Cultural Study.Abdulrahman O. Musaiger & Mariam Al-Mannai - 2013 - Journal of Biosocial Science 46 (2):1-8.
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  48.  12
    Al-Ghazzālī's Mt Yār Al-'Ilm Fī Fann Al- Sources Avicenniennes Et Farabiennes'.Jules Janssens - 2002 - Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 69 (1):39-66.
    Al-Ghazzālī a toujours utilisé les travaux de ses prédécesseurs. Le Mi‘yār al-‘ilm fī fann, sorte de manuel de logique aristotélicienne adaptée au droit et à la théologie islamiques, contient ainsi une grande variété d’écrits avicenniens, du K. jusqu’à certaines parties du Šifā’. Mais quelques écrits farabiens, en particulier al-Qiyās et al-Maqūlāt, y sont mêlés. C’est la première et, à notre connaissance, la seule fois qu’al-Ghazzālī combine ainsi des éléments empruntés à ces deux grands maîtres.
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  49.  16
    The Role of Social Factors and Weight Status in Ideal Body-Shape Preferences as Perceived by Arab Women.Abdulrahman O. Musaiger, Nora E. Shahbeek & Maryama Al-Mannai - 2004 - Journal of Biosocial Science 36 (6):699-707.
    This study investigated the social factors associated with body-shape preferences for females and males as perceived by Arab women living in Qatar, and correlated the current weight status of women studied with these preferences. The subjects were 535 non-pregnant Arab women aged 20–67 years, who attended heath centres in Doha City, the capital of the State of Qatar. Illustrations of male and female body shapes ranging from very thin to very obese using the 9-figure Silhouettes scale were shown to women, (...)
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  50.  9
    Association Between Exposure to Media and Body Weight Concern Among Female University Students in Five Arab Countries: A Preliminary Cross-Cultural Study.Abdulrahman O. Musaiger & Mariam Al-Mannai - 2014 - Journal of Biosocial Science 46 (2):240-247.
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