Results for 'Abu Bakar Abdul Hamid'

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  1.  15
    The Emir: An Interview with Abu Bakar Ba'asyir, Alleged Leader of the Southeast Asian Jemaah Islamiyah Organization.Scott Atran - unknown
    Press Release: Terrorism in Southeast Asia: An Interview with Abu Bakar Ba'asyir 10/03/2005 - In August, Dr. Scott Atran travelled to Southeast Asia and conducted extensive research on terrorist groups operating in the region. This interview with Abu Bakar Ba'asyir, alleged leader of the Jemaah Islamiyah organization, was conducted on August 13 and 15, 2005 from Cipinang Prison in Jakarta. Questions were formulated by Dr. Atran and posed for him in Behasa Indonesian by Taufiq Andrie. The interview took (...)
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  2.  7
    Abdullah Ahmad Badawi: A Malaysian Neo-Conservative?Ahmad Fauzi Abdul Hamid & Muhamad Takiyuddin Ismail - 2012 - Japanese Journal of Political Science 13 (3):379-399.
    This article proposes an analysis of changes implemented during Malaysia's Prime Minister Abdullah Ahmad Badawi's administration (20032003), which displayed bias against changes and introduced schemes to justify the systems it upheld. Transmutations wrought during Abdullah's tenure may have been neither substantial nor totalizing, but within the conservative paradigm which had long gripped national politics, Abdullah's deviations were significant nevertheless.
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  3.  7
    Socio-Economic Issues Among Felda Settlers in Perlis.Bahijah Md Hashim, Adilah Abdul Hamid, Mat Saad Abdullah, Rohana Alias & Muhamad Noor Sarina - 2009 - Asian Culture and History 1 (2):P113.
    After almost fifty years of operation, government through a number of announcements declared that FELDA (Federal Land Development) schemes need to be revitalized so that it could play its role more effectively as a vehicle that would accelerate the country’s economic growth. Having raised this point, the major aim of this study is to examine the major socio-economic issues and the current socio-economic status of FELDA settlers.Information was gathered through face-to-face interview with the Mata Air FELDA settlers and the Rimba (...)
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  4. The Importance of Knowledge for Organisations.Tan Sri Dato' Seri Ahmad Sarji bin Abdul Hamid - 1998 - In Othman Alhabshi & Mustapha bin Hj Nik Hassan (eds.), Islam, Knowledge, and Ethics: A Pertinent Culture for Managing Organisations. Institute of Islamic Understanding Malaysia.
     
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  5. Multilevel Linear Regression Analysis of Factors Influencing Body Mass Index Among Bangladeshi Married Non-Pregnant Women.Md Kamruzzaman, A. S. M. A. Mamun, Sheikh Muhammad Abu Bakar, Aik Saw, T. Kamarul, Md Nurul Islam & Md Golam Hossain - 2017 - Journal of Biosocial Science 49 (4):498-508.
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  6.  3
    Nasr Hamid Abu Zayd and the Hermeneutical of Qur’An.Ismail Suardi Wekke & Acep Firdaus - 2019 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 13 (2):483-507.
    This paper discussed the life background of Nasr Hamid Abu Zayd and the hermeneutical method used to the interpretation of the Qur’an. Nasr Hamid Abu Zayd was among productive Muslim scientists. He wrote over twenty-nine works from 1964 to 1999. His works included books and articles. Nasr’sthought was a product of his educational background and religious thought. An interesting discussion of Nasr’s thought was the conceptual discourse. In the historical trajectory of the Arabic world, the text had a (...)
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  7.  4
    Epistemic Authority of the Qur’an According to Nasr Hamid Abu Zayd; a Cultural-Literary Approach.Maytham Tawakkoli Bina & Reza Akbari - 2012 - Journal of Philosophical Theological Research 13 (52):5-24.
    Nasr Hamid Abu Zayd, the contentious Egyptian thinker, has proposed different ideas about the revelation and the Qur’an and encountered with different reactions. He made endeavor to provide some natural and non metaphysical explanations for the Islamic phenomena. In this regard he went through the miraculous feature of the Qur’an differently and reduced it to a cultural-literary phenomenon that everyone who knows Arabic takes it as a fundamental cultural text. Analyzing the literature and the linguistic mechanism of the Qur’an (...)
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  8.  17
    In difesa dello studio critico: l'eredità intellettuale di Nasr Hamid Abu Zayd (1943-2010).Benedetta Baracchi - 2010 - Doctor Virtualis 10:1-11.
    Un saggio in memoria di Nasr Hamid Abu Zayd , filosofo e teologo egiziano che ha contribuito in modo fondamentale alla diffusione dell’approccio letterario applicato al testo sacro dell’islam e al successivo sviluppo di un’ermeneutica di tipo umanistico in grado di affermare la portata rivoluzionaria e antidogmatica del concetto di Corano come insieme di discorsi. Nominato professore onorario all’Università di Leida, dove insegna a partire dal 2000, il professor Abu Zayd è costretto all’esilio nel 1995, dopo la condanna per (...)
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  9. On the Boundaries of Theological Tolerance in Islam: Abū Ḥāmid Al-Ghāzalīʼs Fayṣal Al-Tafriqa Bayna Al-Islam Wa Al-Zandaqa.Sherman A. Jackson - 2002 - Oxford University Press.
    Abu Hamid al Ghazali, one of the most famous intellectuals in the history of Islam, developed a definition of Unbelief (kufr) to serve as the basis for determining who, in theological terms, should be considered a Muslim and who should not. Jackson's annotated translation is preceded by an introduction that reconstructs the historical and theoretical context of the Faysal and discusses its relevance for contemporary thought and practice.
     
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  10.  15
    Ibn Maskawaih. By Khwaja Abdul Hamid. Pp. 130. Shaikh Muhammad Ashraf: Lahore. 1946. Rs. 2·8.).A. S. Tritton - 1947 - Philosophy 22 (83):270-.
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  11.  48
    New Conceptual Foundations for Islamic Business Ethics: The Contributions of Abu-Hamid Al-Ghazali.Beverly Dawn Metcalfe & Jawad Syed - 2015 - Journal of Business Ethics 129 (4):847-857.
    The dominant approach to understanding Islamic Business Ethics has been based almost exclusively on either interpretations of the Qur’an and Sunna or influenced by Western understanding of Islam and ethics. However, there is a rich—largely ignored-tradition of ethical analysis conducted by Muslim philosophers which would broaden our understanding of Islamic ethics and hence IBE. We seek to correct this imbalance by examining works of Al-Ghazali, an early Muslim philosopher, scholar, and mystic. His approach to Sufism, combining an interpretation of revelation (...)
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  12.  12
    Abū Ḥāmid Al-Ghazālī on Intensional Logic, Freedom and Justice.Omar Kassem - 2016 - Journal of Islamic Philosophy 10:19-61.
  13.  8
    On the Boundaries of Theological Tolerance in Islam: Abū Ḥāmid Al-Ghazālī's Fayṣal Al-TafriqaOn the Boundaries of Theological Tolerance in Islam: Abu Hamid Al-Ghazali's Faysal Al-Tafriqa.Devin Stewart & Sherman A. Jackson - 2004 - Journal of the American Oriental Society 124 (1):113.
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  14.  1
    Hermeneutika Humanistik Nasr Hamid Abu Zayd : Al-Qur’an Sebagai Wacana.Kusmana Kusmana - 2012 - Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 2 (2):265.
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  15.  19
    Review of Abu Hamid Al-Ghazali, On the Boundaries of Theological Tolerance[REVIEW]David Burrell - 2004 - Notre Dame Philosophical Reviews 2004 (2).
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  16.  3
    Review: On the Boundaries of Theological Tolerance in Islam: Abū Ḥāmid Al-Ghazālī's Fayṣal Al-Tafriqa. [REVIEW]T. Street - 2005 - Journal of Islamic Studies 16 (2):211-213.
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  17.  2
    Kenneth Garden: The First Islamic Reviver. Abū Hāmid Al-Ghazālī and His Revival of the Religious Sciences.Massimo Campanini - 2016 - Der Islam: Journal of the History and Culture of the Middle East 93 (1):264-268.
    Name der Zeitschrift: Der Islam Jahrgang: 93 Heft: 1 Seiten: 264-268.
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  18.  2
    Fromme Skepsis und die Ideologie der Philosophen: Methoden und Resultate der Philosophiekritik des Abū Hāmid al-Ġazālī.Sascha Jürgens - 2004 - In Steffen Greschonig & Christine S. Sing (eds.), Ideologien Zwischen Lüge Und Wahrheitsanspruch. Deutscher Universitäts-Verlag. pp. 27--47.
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  19. Meḥḳar Hashṿaʼati: Kitab Kifayah Alʻabidin le-R. Avraham Ben Ha-Rambam Ṿe- Ihyā Ulum Al-Din le-Abu Ḥamid Muḥamad Algazali.Joav Avtalion - 2010 - Universitat Bar Ilan.
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  20. De nouvelles pages du Murib an bad agaib al-Magrib d'Abu Hamid al-Garnati.Jean-Charles Ducène - 2003 - Al-Qantara: Revista de Estudios Árabes 24 (1):33-76.
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  21.  7
    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 (...)
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  22. Bioethics: Ethics in the Biotechnology Century.Abu Bakar Abdul Majeed (ed.) - 2002 - Institute of Islamic Understanding Malaysia.
     
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  23. Genethics.Abu Bakar Abdul Majeed - 2002 - In Bioethics: Ethics in the Biotechnology Century. Institute of Islamic Understanding Malaysia.
     
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  24. Two-Method Errors: Having It Both Ways.John Corcoran & Idris Samawi Hamid - forthcoming - Bulletin of Symbolic Logic.
    ►JOHN CORCORAN AND IDRIS SAMAWI HAMID, Two-method errors: having it both ways. Philosophy, University at Buffalo, Buffalo, NY 14260-4150, USA E-mail: corcoran@buffalo.edu Philosophy, Colorado State University, Fort Collins, CO 80523-1781 USA E-mail: ishamid@colostate.edu Where two methods produce similar results, mixing the two sometimes creates errors we call two-method errors, TMEs: in style, syntax, semantics, pragmatics, implicature, logic, or action. This lecture analyzes examples found in technical and in non-technical contexts. One can say “Abe knows whether Ben draws” in two (...)
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  25.  8
    Les Étapes Mystiques du Shaykh Abu SaʿidA Sufi Rule for Novices The ṬawāsīnLes Etapes Mystiques du Shaykh Abu SaidA Sufi Rule for Novices The Tawasin.Hamid Algar, Mohammad Ebne Monawwar, Mohammad Achena, Abū al-Najīb al-Suhrawardī, Menahem Milson, Manṣūr al-Ḥallāj, Aisha Abd ar-Rahman at-Tarjumana, Abu al-Najib al-Suhrawardi & Mansur al-Hallaj - 1978 - Journal of the American Oriental Society 98 (4):486.
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  26.  1
    Gott Aus der Natur Erkennen – Calvin Im Interreligiösen Quervergleich MIT Al-Ghazālī.Ralf K. Wüstenberg - 2019 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 61 (1):1-15.
    Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 61 Heft: 1 Seiten: 1-15.
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  27.  55
    The Simple Ontology of Kalām Atomism: An Outline. Sabra - 2009 - Early Science and Medicine 14 (1):68-78.
    This paper aims to present concisely the Islamic kalām atomism as an alternative philosophy to Hellenizing falsafa. Kalām is a theological-philosophical discourse which, first ventured to rival the falsafa represented early by al-Kindī , then by al-Fārābī and Avicenna in the fourth/tenth and fifth/eleventh centuries, and which eventually appeared to be inclined to propose a mingling of the kalām discourse with falsafa in a series of varied "syntheses".—Focusing on the simple ontology of the basic kalām atomism, and noting the hybrid (...)
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  28.  32
    Dilthey on the Unity of Science.Nabeel Hamid - 2016 - British Journal for the History of Philosophy 24 (4):635-656.
    ABSTRACTThis paper elaborates a conception of the unity of science that emerges in the context of Dilthey’s well-known treatment of the distinction between the Naturwissenschaften and the Geisteswissenschaften. Dilthey’s account of the epistemological foundations of the Geisteswissenschaften presupposes, this paper argues, their continuity with the natural sciences. The unity of the two domains has both a psychological and a biological basis. Whereas the psychological functions at work in scientific thinking, the articulation of which is the task of Dilthey’s proposed science (...)
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  29.  34
    The Perceived Role of Islam in Immigrant Muslim Medical Practice Within the USA: An Exploratory Qualitative Study.A. I. Padela, H. Shanawani, J. Greenlaw, H. Hamid, M. Aktas & N. Chin - 2008 - Journal of Medical Ethics 34 (5):365-369.
    Background: Islam and Muslims are underrepresented in the medical literature and the influence of physician’s cultural beliefs and religious values upon the clinical encounter has been understudied. Objective: To elicit the perceived influence of Islam upon the practice patterns of immigrant Muslim physicians in the USA. Design: Ten face-to-face, in-depth, semistructured interviews with Muslim physicians from various backgrounds and specialties trained outside the USA and practising within the the country. Data were analysed according to the conventions of qualitative research using (...)
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  30.  11
    Who Are These People? Personality Traits and Judgments About Trade Secret Misappropriation in Post‐Employment Activities.Hélène Delerue & Mariam Hamid - 2015 - Business Ethics: A European Review 24 (3):315-331.
    Trade secret theft is a problem that almost all organizations face. The greatest threat is employee mobility and potential unethical post-employment behavior. This study investigates the role of individual personality traits in judgments about trade secret misappropriation. Our hypotheses were tested in three studies addressing three different situational contexts: current employees, employees about to be laid off, and students who had quit their job. Relationships were estimated with robust regression. The results show that some personality traits predict judgment about another (...)
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  31. Environmental Wisdom for Planet Earth: The Islamic Heritage.Osman Bakar - 2007 - Center for Civilizational Dialogue, University of Malaya.
  32. Tawhid and Science: Essays on the History and Philosophy of Islamic Science.Osman Bakar - 1991 - Secretariat for Islamic Philosophy and Science.
  33.  5
    The Mindful Eye: Smooth Pursuit and Saccadic Eye Movements in Meditators and Non-Meditators.Veena Kumari, Elena Antonova, Bernice Wright, Aseel Hamid, Eva Machado Hernandez, Anne Schmechtig & Ulrich Ettinger - 2017 - Consciousness and Cognition 48:66-75.
  34. A Note on Muslim Judges and the Professional Certificate.Mohd Daud Bakar - 1999 - Al-Qantara: Revista de Estudios Árabes 20 (2):467-486.
     
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  35.  6
    Religion in a Secular State and State Religion in Practice: Assessing Religious Influence, Tolerance, and National Stability in Nigeria and Malaysia.Chuwunenye Clifford Njoku & Hamidin Abd Hamid - 2014 - Journal for the Study of Religions and Ideologies 13 (39):203-235.
    Some recent state formations are offshoots of religious societies where the elite clothed the state with religious apparel. Diverse communities and their beliefs compel many modern nations to adopt a secular state ideology in order to avoid religious domination of time. Constitutionally, Islam is the official religion in Malaysia, while the state has maintained peaceful co-existence among its religious groups with an emphasis on religious tolerance and improved wealth distribution. Conversely, Nigeria, constitutionally a secular state with shared populations of mainly (...)
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  36.  3
    Muslim Citizens in the West: Spaces and Agents of Inclusion and ExclusionEdited by Samina Yasmeen and Nina Marković.Sadek Hamid - 2016 - Journal of Islamic Studies 27 (2):251-253.
  37.  2
    Study on the Fermi Surface and the Spin-Dependent Momentum Space Density of Ferromagnetic Gd by Positron Annihilation Experiments.A. S. Hamid - 2011 - Philosophical Magazine 91 (34):4302-4310.
  38. Iqbal: The Poet Philosopher of Fifteenth Century Hijrah.Muḥammad Ḥāmid - 1980 - Sang-E-Meel Publications.
  39.  80
    To Help or Not to Help? The Good Samaritan Effect and the Love of Money on Helping Behavior.Thomas Li-Ping Tang, Toto Sutarso, Grace Mei-Tzu Wu Davis, Dariusz Dolinski, Abdul Hamid Safwat Ibrahim & Sharon Lynn Wagner - 2008 - Journal of Business Ethics 82 (4):865-887.
    This research tests a model of employee helping behavior (a component of Organizational Citizenship Behavior, OCB) that involves a direct path (Intrinsic Motives → Helping Behavior, the Good Samaritan Effect) and an indirect path (the Love of Money → Extrinsic Motives → Helping Behavior). Results for the full sample supported the Good Samaritan Effect. Further, the love of money was positively related to extrinsic motives that were negatively related with helping behavior. We tested the model across four cultures (the USA., (...)
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  40.  22
    Nothing New Under the Sun: Post-Traumatic Stress Disorders in the Ancient World.Walid Khalid Abdul-Hamid & Jamie Hacker Hughes - 2014 - Early Science and Medicine 19 (6):549-557.
  41.  13
    Distribution and Frequency: Modeling the Effects of Speaking Rate on Category Boundaries Using a Recurrent Neural Network.Mukhlis Abu-Bakar & Nick Chater - 1994 - In Ashwin Ram & Kurt Eiselt (eds.), Proceedings of the Sixteenth Annual Conference of the Cognitive Science Society. Erlbaum.
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  42. The Philosophy of the Islamic Prayers.Abdul Hamid Badayuni - 1970 - Markazi Jamiat-E-Olama-E-Pakistan.
  43. Inglisī, Puṣhto Falsafe Qāmūs.Abdul Hamid Bahij (ed.) - 2005 - Da Dānish Khprandwiyah Ṭolane Takhnīkī Ṡāngah.
     
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  44.  14
    Ghazālī and the Poetics of Imagination.Ebrahim Moosa - 2005 - University of North Carolina Press.
    Abu Hamid al-Ghazali, a Muslim jurist-theologian and polymath who lived from the mid-eleventh to the early twelfth century in present-day Iran, is a figure equivalent in stature to Maimonides in Judaism and Thomas Aquinas in Christianity. He is best known for his work in philosophy, ethics, law, and mysticism. In an engaged re-reading of the ideas of this preeminent Muslim thinker, Ebrahim Moosa argues that Ghazali's work has lasting relevance today as a model for a critical encounter with the (...)
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  45.  4
    Il manoscritto della Destructio destructionum di Averroè appartenuto a Giovanni Pico della Mirandola.Giovanna Murano - 2018 - Bulletin de Philosophie Medievale 60:67-80.
    The Tahāfut al-tahāfut is Averroes' response to the Tahāfut al-falāsifa written by Abū Hāmid al-Ghazālī. The work in its Latin translation from the Arabic was entitled Destructio destructionum, and an incomplete edition of this translation was published by Agostino Nifo in 1497.The MS. Naples, Biblioteca Nazionale, VIII E 31, unknown until now to scholars, belonged to Giovanni Pico della Mirandola. It is a manuscript of the Destructio destructionum, translated into Latin in 1328 by Calonymos ben Calonymos ben Meir of Arles (...)
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  46. Al-Ghazali on Power, Causation, and 'Acquisition'.Edward Omar Moad - 2007 - Philosophy East and West 57 (1):1-13.
    : Al-Ghazali on Power, Causation, and 'Acquisition' Edward Omar Moad In Al-Iqtişādfial-I'tiqād (Moderation in belief ), at the end of his chapter on divine power, Abu Hamid al-Ghazali writes, "No created thing comes about through another [created thing]. Rather, all come about through [divine] power." A precise understanding of what al-Ghazali means by this statement requires an understanding of his conception of power. Here, we will articulate this conception of power and show how it renders a distinctive occasionalist thesis (...)
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  47. Comparing Phases of Skepticism in Al-Ghazālī and Descartes: Some First Meditations on Deliverance From Error.Omar Edward Moad - 2009 - Philosophy East and West 59 (1):pp. 88-101.
    Abū Hāmid al-Ghazālī (1058–1111 c.e .) is well known, among other things, for his account, in al-Munqidh min al-ḍalāl (Deliverance from error), of a struggle with philosophical skepticism that bears a striking resemblance to that described by Descartes in the Meditations . This essay aims to give a close comparative analysis of these respective accounts, and will concentrate solely on the processes of invoking or entertaining doubt that al-Ghazālī and Descartes describe, respectively. In the process some subtle differences between them (...)
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  48.  16
    Giovanni Pico Della Mirandola, Johanan Alemanno, Al-Ghazālī's The Niche of Lights.Scott Michael Girdner - 2018 - Philosophy East and West 68 (2):371-385.
    From both popular and scholarly works, the images Abū Ḥāmid Muḥammad alGhazālī and Giovanni Pico della Mirandola often emerge in stark contrast: Ghazali, as the champion of mystical Islam, purportedly undermined philosophy in the Muslim world with The Incoherence of the Philosophers, a critique of his predecessors in the Arabic philosophical tradition such as al-Fārābī and Ibn Sīnā.1 In contradistinction to Ghazali's alleged destruction of philosophy, Pico della Mirandola seemingly wrote the manifesto of philosophy's rebirth in the Italian Renaissance with (...)
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  49.  8
    Aḥmad Al-Ghazālī, Remembrance, and the Metaphysics of Love by Joseph E. B. Lumbard.Janis Eshots - 2018 - Philosophy East and West 68 (3):1017-1020.
    The younger brother of the famous Ashʿarī theologician and Shāfiʿī jurist Abū Ḥāmid al-Ghazālī, Aḥmad al-Ghazālī was a Ṣūfī shaykh who lived and preached in the Saljuq state and, in some cases, possibly influenced its fortunes. Owing to his best known and probably most important work, the Sawāniḥ, he is treated in the Persian Ṣūfī tradition as one of the principal representatives of the so-called "School of Love". However, he remained virtually unknown in the West, outside the narrow circle of (...)
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  50. Al-Ghazālī and Schopenhauer on Knowledge and Suffering.Zain Imtiaz Ali - 2007 - Philosophy East and West 57 (4):409-419.
    : The "major Islamic philosophers," writes Deborah Black, "produced no works dedicated to aesthetics, although their writings do address issues that contemporary philosophers might study under that heading." The emergent theme in this essay is that classical Islamic philosophy may be studied within a framework of aesthetics. To achieve this goal, the metaphysics of Abu Hamid al-Ghazālī (1058–1111) and the aesthetics of Arthur Schopenhauer (1788–1860) will be brought together.
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