Results for 'I. Jalal al-din Huma'

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  1.  8
    The Liar Paradox in Fifteenth-Century Shiraz: The Exchange Between Ṣadr Al-Dīn Al-Dashtakī and Jalāl Al-Dīn Al-Dawānī.Khaled El-Rouayheb - forthcoming - British Journal for the History of Philosophy:1-25.
    ABSTRACTTwo rival scholars from Shiraz in Persia, Dawānī and Dashtakī engaged in a bitter and extended dispute over a range of metaphysical and logical issues. One of these was the liar paradox. Their debate on this point marked the most extensive scrutiny of the paradox in Arabic until that time. Dashtakī’s solution was to deny that the statement ‘What I say is false’ is true or false, on the ground that there is one statement and one application of the falsity (...)
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  2.  17
    Rezension: Practical Mysticism in Islam and Christianity. A comparative study of Jalal al-Din Rumi and Meister Eckhart.Wolfgang Achtner - 2017 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 59 (4):634-643.
    ZusammenfassungDie Mystik gilt im interreligiösen Dialog als diejenige Dimension von Religion, die gemäß dem Essentialismus den gemeinsamen Kern der Religionen darstellt. In Unterschied dazu vertritt der Kontextualismus die These, dass Mystik nur in spezifischen religiösen Kontexten entsteht und so seine unverwechselbare Eigenheit erhält. Saeed Zarrabi-Zadeh vergleicht in seiner Arbeit Meister Eckhart und Rumi methodisch so miteinander, dass er die jeweiligen Stärken des Essentialismus und des Kontextualismus nutzt und ihre Schwächen vermeidet. Auf der Grundlage dieses methodischen Neuansatzes und eines weitgefassten Mystikbegriffs, (...)
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  3.  20
    Reading Mystical Lyric: The Case of Jalal Al-Din Rumi.Th Emil Homerin & Fatemeh Keshavarz - 2000 - Journal of the American Oriental Society 120 (2):275.
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  4.  10
    Jalāl al-dīn al-SuyūṭīJalal al-din al-Suyuti.William M. Brinner & E. M. Sartain - 1980 - Journal of the American Oriental Society 100 (2):135.
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  5.  3
    The Divine Attributes in Mawlānā Jalāl Al-Dīn Al-Rūmī.Tuna Tunagöz - 2013 - Journal of Turkish Studies 8:583-608.
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  6. Rumi, Past and Present, East and West: The Life, Teaching and Poetry of Jalal Al-Din Rumi By Franklin D. Lewis. Oxford: Oneworld Publications. 2000. Pp. 384. Price HB 19.99. 1-85168-214-7. [REVIEW]G. Schubert - 2001 - Journal of Islamic Studies 12 (2):189-191.
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  7.  3
    A Translation of the Prolegomena to Żiyāʾ Al-Dīn Baranī’s Tārīkh-I Fīrūzshāhī.Blain Auer - 2016 - In William Granara, Roy P. Mottahedeh, Wheeler M. Thackston & Alireza Korangy (eds.), Essays in Islamic Philology, History, and Philosophy. De Gruyter. pp. 400-418.
  8. Identificación de "al-Qurtubi", autor de al I'lam bima fi din al-nasará min al- fasad wa-l-awaham.Samir Kaddouri - 2000 - Al-Qantara: Revista de Estudios Árabes 21 (1):215-220.
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  9. Sensuri Ale Corpului: Actele Celui de-Al 2-Lea Colocviu Al Centrului de Hermeneutică, Fenomologie Și Filosofie Practică, 28-29 Octombrie 2010, Universitatea "A.I. Cuza" Din Iași, Facultatea de Filosofie Și Științe Social-Politice, Iași, România. [REVIEW]George Bondor (ed.) - 2011 - Editura Universității "Alexandru Ioan Cuza".
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  10.  6
    As Drops in Their Sea: Angelology Through Ontology in Faḫr Al-Dīn Al-Rāzī’s Al-Maṭālib Al-῾Āliya.Nora Jacobsen Ben Hammed - 2019 - Arabic Sciences and Philosophy 29 (2):185-206.
    In this article, I examine key passages from the Aš῾arite theologian Faḫr al- Dīn al-Rāzī’s final work, Al-Maṭālib al-῾āliya, in order to theorize Rāzī’s cosmology and angelology. In his attempt to prove the existence of these beings, Rāzī divides reality into material and intelligible realms. Angels, which signify the celestial intellects and spheres, exist as non-space-occupying beings and represent an aspect of the intelligible world. Of these, some are associated with celestial bodies, and others are entirely unassociated with materiality. I (...)
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  11.  37
    Philosophy in Early Safavid Iran: Najm Al-Dīn Maḥmūd Al-Nayrīzī and His Writings by Reza Pourjavady (Review).Janis Eshots - 2013 - Philosophy East and West 63 (2):308-310.
    In the study of the history of Islamic philosophy, most researchers have focused on certain distinguished figures and/or periods during which some highly remarkable developments took place. It is probably for this reason that until very recently the period between Naṣīr al-Dīn Ṭūsī (597/1201–672/1274) and Mullā Ṣadrā (ca. 79/1571–1045/1636 or 1050/1640) attracted relatively little attention — it was almost commonly believed that, due to certain unfavorable historical circumstances, philosophical thought made few, if any, major breakthroughs during these three centuries. I (...)
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  12.  11
    Philosophy in Early Safavid Iran: Najm Al-Dīn Maḥmūd Al-Nayrīzī and His Writings.Reza Pourjavady - 2011 - Brill.
    This book is about a Muslim Shi’i philosopher of the early 16th century, Najm al-Din Mahmud al-Nayrizi.
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  13.  34
    Concordance Et Indices de la Tradition musulmaneHistoire des Croisades Et du Royaume Franc de Jérusalem. Vol. I: L'anarchie Musulmane Et la Monarchie Franque The Kingdom of the CrusadesMoslem Schisms and Sects Diwan of Khaki KhorasaniTwo Early Ismaili Treatises, I. E. Haft Babi Bab Sayyid-Na and Matlubu'l-Mu'mininTrue Meaning of Religion, I. E. Risala Dar Haqqiqati DinAl-Islām W-Al-Tajdīd Fi MiṣrMonetary and Banking System of SyriaThe Yazīdis, Past and Present. [REVIEW]Philip K. Hitti, A. J. Wensinck, René Grousset, Dana C. Munro, Abraham S. Halkin, W. Ivanow, Nasir'D.-din Tusi, Shihabu' din Shah, Ivanow, 'Abbās Maḥmūd, Sa'īd B. Ḥimādeh, Ismā'īl Beg Chol, Costi K. Zurayq, Anīs Khūri al-Maqdisi, Jibrā'īl S. Jabbūr, Al-amīr Ḥaydar al-Shihābi, Asad Rustum, Fu'ād I. al-Bustāni, Rene Grousset, 'Abbas Mahmud, Sa'id B. Himadeh, Isma'il Beg Chol, Anis Khuri al-Maqdisi, Jibra'il S. Jabbur, Al-Amir Haydar Al-Shihabi & Fu'ad I. al-Bustani - 1936 - Journal of the American Oriental Society 56 (4):510.
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  14. Le Livre des Pénétrations Métaphysiques. Kit'b Al-Mash''i.Muhammad ibn Ibrahim Sadr al-din Shirazi & Henry Corbin - 1964 - Dépt. D'Iranologie de l'Institut Franco-Iranien.
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  15.  6
    The Teleological Ethics of Fakhr Al-Din Al-Razi * by Ayman Shihadeh.I. Kalin - 2007 - Journal of Islamic Studies 18 (2):248-250.
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  16.  5
    Aus der Theologie des Fachr al-dīn al-Rāzī.I. Goldziher - 1912 - Der Islam: Journal of the History and Culture of the Middle East 3 (1):213-247.
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  17.  2
    Appendice III. Nasir Al-Din Al-Tusi: Lemmes aux Coniques.Michel Federspiel, Micheline Decorps-Foulquier & Roshdi Rashed - 2008 - In Michel Federspiel, Micheline Decorps-Foulquier & Roshdi Rashed (eds.), Tome 1.1: Livre I. Commentaire Historique Et Mathématique, Édition Et Traduction du Texte Arabe. Tome 1.2: Livre I: Édition Et Traduction du Texte Grec. Walter de Gruyter.
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  18. Political and Epistemological Theories in Pre-Modern and Modern Shīʿī Thought.Giovanni Carrera - 2019 - Journal of World Philosophies 4 (2):154-157.
    Over the last few decades the study of Shīʿī Islam has witnessed a growing interest in specific aspects and perspectives of Shīʿī philosophers and theologians. The monograph authored by Sayeh Meisami focuses on the views of two of the most influential thinkers in Shīʿī, namely the eleventh century Ismāʿīlī thinker Ḥāmid al-Kirmānī and the Twelver mystic and thinker Ṣadr al-Dīn al-Shīrāzī, better known as Mullā Ṣadrā. Throughout the five chapters, the textual comparative analysis of their thought shows how multifaceted epistemological (...)
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  19.  34
    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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  20. Muntakhabati Az Asar-I Hukama-Yi Ilahi-I Iran Az Asr-I Mir Damad Va Mir Findirski Ta Zaman-I Hazir.Jalal al-din Ashtiyani & Henry Corbin - 1984 - Markaz-I Intisharat-I Daftar-I Tablighat-I Islami, Hawzah-'I Ilmiyah-'I Qum.
  21. Muntakhabati Az Asar-I Hukama-Yi Ilahi-I Iran.Henry Corbin & Jalal al-din Ashtiyani - 1972 - Qismat-I Iranshinasi-I Anistitu-I Iran Va Faransah.
  22. Practical Philosophy of the Muhammadan People: Exhibited in its Professed Connexion with the European, so as to Render Either an Introduction to the Other: Being a Translation of the Akhlak-I Jalaly ... From the Persian of Fakir Jany Muhammad Asaad.Jalāl al-Dīn Muḥammad ibn Asʻad Dawānī - 1839 - Karimsons.
     
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  23. The English Translation of Akhlak-I-Jalali: A Code of Morality in Persian.Jalāl al-Dīn Muḥammad ibn Asʻad Dawānī - 1939 - Lahore, Mubarak Ali.
  24. Lama at-I Ilahiyah.Abd Allah Zunuzi, Jalal al-din Ashtiyani & Seyyed Hossein Nasr - 1976 - Anjuman-I Shahinshahi-Yi Falsafah- I Iran.
     
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  25. The Development of Dialectic and Argumentation Theory in Post-Classical Islamic Intellectual History.Mehmet Karabela - 2011 - Dissertation, McGill University
    This dissertation is an analysis of the development of dialectic and argumentation theory in post-classical Islamic intellectual history. The central concerns of the thesis are; treatises on the theoretical understanding of the concept of dialectic and argumentation theory, and how, in practice, the concept of dialectic, as expressed in the Greek classical tradition, was received and used by five communities in the Islamic intellectual camp. It shows how dialectic as an argumentative discourse diffused into five communities (theologicians, poets, grammarians, philosophers (...)
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  26.  18
    The Avicennan Aestimatio in Fakhr Al-Dīn Al-Rāzī’s Theory of Talismanic Action at a Distance.Michael Noble - 2018 - Bulletin de Philosophie Medievale 59:79-89.
    In al-Sirr al-Maktūm, a magisterial work on astral magic, the twelfth century Persian philosopher-theologian Fakhr al-Dīn al-Rāzī formulated one of the most sophisticated theories of talismanic action at a distance ever produced in the Islamic world. Al-Rāzī deployed Avicennan psychology to explain how a practitioner’s soul might connect with the celestial spheres, the principles of sublunary change, and ‘blend’ their forces into a talismanic metal idol; then, performing a ritual mimetic of his intended effect, could direct these forces to bring (...)
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  27. Le Calcul du Maximum Et la “Dérivée” Selon Sharaf Al-Dīn Al- Ūsī.Nicolas Farès - 1995 - Arabic Sciences and Philosophy 5 (2):219.
    The importance of the Treatise on equations by Sharaf al-Dīn al-Ṭūsī has been brought to our attention by R. Rashed, who underlined the analytical aspects of this essentially algebraic work. Following Rashed, this article concentrates on one of these analytical concepts, namely the maximum of a polynomial expression f of degree 3. The purpose is to clarify the techniques that led al-Ṭūsī, when computing the maximum of f, to systematically display algebraic equations equivalent to f = 0. By demonstrating that (...)
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  28.  15
    Early Exegetical Practice on Avicenna's Šifāʾ: Faḫr Al-Dīn Al-Rāzī’s Marginalia to Logic.Silvia Di Vincenzo - 2018 - Arabic Sciences and Philosophy 28 (1):31-66.
    Nine manuscripts preserving Avicenna's Kitāb al-Šifāʾ share a set of identical marginal glosses to the section of Logic. One of these manuscripts reports, at the end of each of the glosses, a certificate of transmission ascribing them to the theologian and philosopher Faḫr al-Dīn al-Rāzī (d. 606H/1210), which provides some material evidence of the existence of a flourishing exegetical activity on the Kitāb al-Šifāʾ during the twelfth-thirteenth century, in spite of the apparent lack of commentaries on the text in that (...)
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  29.  25
    Doubts on Avicenna: A Study and Edition of Sharaf Al-Dīn Al-Mas'ūdī's Commentary on the Ishārāt. By Ayman Shihadeh.McGinnis Jon - 2017 - Philosophy East and West 67 (2):599-601.
    While the little-known thinker Sharaf al-Dīn al-Mas'ūdī may have had doubts concerning the Ishārāt of the great Persian philosopher Avicenna, no one should have doubts concerning Ayman Shihadeh's brilliant Doubts on Avicenna: A Study and Edition of Sharaf al-Dīn al-Mas'ūdī's Commentary on the Ishārāt. Professor Shihadeh's volume is a rich study of Mas'ūdī's alMabāḥith wa-l-shukūk 'alā Kitāb al-Ishārāt, which additionally offers the first critical edition of that work. Doubts on Avicenna affords the reader a snapshot of the middle period of (...)
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  30.  11
    L’Aperception de Soi Chez Shihāb Al-Dīn Al-Suhrawardī Et l'Héritage Avicennien.Roxanne D. Marcotte - 2006 - Laval Théologique et Philosophique 62 (3):529-551.
    Avicenna (d. 1037) bequeathed the Arabic philosophical tradition with an aporia : self-knowledge is conceived, at times, in terms of intellection, at other times, in terms of apperception. In his Book of Discussions and Book of Notes, Avicenna has lengthy discussions on apperception, defined as a direct ontological mode of knowledge. Heir to this tradition, Shihāb al-Dīn al-Suhrawardī (d. 1191) moved away from the first conception of self-knowledge as intellection to adopt the second conception of an apperception of the self (...)
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  31.  75
    The Heart of Islamic Philosophy: The Quest for Self-Knowledge in the Teachings of Afdal Al-Din Kashani.William C. Chittick - 2001 - Oxford University Press.
    This book introduces the work of an important medieval Islamic philosopher who is little known outside the Persian world. Afdal al-Din Kashani was a contemporary of a number of important Muslim thinkers, including Averroes and Ibn al-Arabi. Kashani did not write for advanced students of philosophy but rather for beginners. In the main body of his work, he offers especially clear and insightful expositions of various philosophical positions, making him an invaluable resource for those who would like to learn (...)
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  32.  28
    Baburnama: Chaghatay Turkish Text with Abdul-Rahim Khankhanan's Persian TranslationBābūr-Nāma , by Zahīr Al-Dīn Muḥammad BābūrBabur-Nama , by Zahir Al-Din Muhammad Babur.Robert Dankoff, Abdul-Rahim Khankhanan, W. M. Thackston, Eijo Mano, Zahīr al-Dīn Muḥammad Bābūr & Zahir al-Din Muhammad Babur - 1997 - Journal of the American Oriental Society 117 (4):744.
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  33.  24
    The Astronomical Work of Muʾayyad Al-Dīn Al-ʿUrdī: A Thirteenth Century Reform of Ptolemaic Astronomy, Kitāb Al-HayʾaThe Astronomical Work of Muayyad Al-Din Al-Urdi: A Thirteenth Century Reform of Ptolemaic Astronomy, Kitab Al-Haya.Régis Morelon, George Saliba, Muʾayyad al-Dīn al-ʿUrdī, Regis Morelon & Muayyad al-Din al-Urdi - 1995 - Journal of the American Oriental Society 115 (1):172.
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  34.  43
    Criticism of Authority in the Writings of Moses Maimonides and Fakhr Al-Din Al-Razi.Y. Tzvi Langermann - 2002 - Early Science and Medicine 7 (3):255-274.
    Criticism of authority was a prominent feature of medieval philosophical writing. In this study the critiques of two contemporaneous scholars, Moses Maimonides and Fakhr al-Dīn al-Rāzī, are compared. Maimonides criticized Hellenistic authorities, mainly Aristotle. However, the starting point for his critique was Aristotle's admission of the limitations of his own inquiries. Maimonides admired Aristotle's questioning of his own conclusions; indeed, his own thought was characterized by constant self-doubt. Al-Rāzī criticized an earlier Muslim scholar, Ibn Sīnā , an intellectual giant whose (...)
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  35.  15
    Doubts on Avicenna: A Study and Edition of Sharaf Al-Dīn Al-Masʿūdī’s Commentary on the Ishārāt. By Ayman Shihadeh. [REVIEW]Andreas Lammer - 2018 - Journal of Islamic Studies 29 (2):254-262.
    © The Author. Published by Oxford University Press on behalf of the Oxford Centre for Islamic Studies. All rights reserved. For Permissions, please email: journals.permissions@oup.comThis article is published and distributed under the terms of the Oxford University Press, Standard Journals Publication Model...Historians of philosophy are broadly agreed that Arabic or Islamic philosophy is intellectually intriguing and historically significant; that Avicenna stands out as its towering figure in that tradition; and that it did not die out in the twelfth century after (...)
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  36.  12
    Thinking in the Language of Reality: Ṣadr Al-Dīn Qūnavī and the Mystical Philosophy of ReasonBy Anthony F. Shaker.Toby Mayer - 2018 - Journal of Islamic Studies 29 (2):263-265.
    © The Author. Published by Oxford University Press on behalf of the Oxford Centre for Islamic Studies. All rights reserved. For Permissions, please email: journals.permissions@oup.comThis article is published and distributed under the terms of the Oxford University Press, Standard Journals Publication Model...This study focuses on a specific issue or constellation of issues infused with the tantalising, apparently oxymoronic quality of the title, uniting mysticism and reason. It concerns a critical point of convergence between the Sufi and philosophical currents in the (...)
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  37.  11
    Conflict of Culture and Religion: Jalal Al-E-Ahmad's “Pink Nail Polish” From a Bakhtin's Carnivalistic Point of View.Muhammad Hussein Oroskhan & Sayyed Mohammad Anoosheh - 2017 - International Letters of Social and Humanistic Sciences 77:35-43.
    Publication date: 14 June 2017 Source: Author: Muhammad Hussein Oroskhan, Sayyed Mohammad Anoosheh By the 1930s, the Iranian society was driven toward modernization. Consisted with the concept of modernization, feminism ushered a whole new era in Iranian history. Besides, the outbreak of World War II and the consequent abdication of Reza Khan afforded women a golden opportunity to fight for their rights and emancipations. This movement was also supported by the famous male writers of the time among whom Jalal (...)
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  38.  14
    Images of Abraham in the Writings of Jalāl Ad-Dīn RūmīImages of Abraham in the Writings of Jalal Ad-Din Rumi.John Renard, Jalāl ad-Dīn Rūmī & Jalal ad-Din Rumi - 1986 - Journal of the American Oriental Society 106 (4):633.
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  39.  14
    The Sufi Doctrine of Man: Ṣadr Al-Dīn Al-Qūnawī's Metaphysical Anthropology by Richard Todd.Janis Eshots - 2016 - Philosophy East and West 66 (2):667-670.
    The examination of the works and views of Muḥy al-Dīn al-’Arabī’s spiritual heir Ṣadr al-Dīn al-Qūnawī, due to the notorious terseness of his style, is an extremely difficult task. In addition, al-Qūnawī expected the reader to be acquainted with the entire corpus of his works, since many important ideas are mentioned in only one of them, without ever being repeated elsewhere in his writings. In many cases, he limits himself to a brief allusion or hint, without discussing the point at (...)
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  40.  12
    Innovation and Tradition in Sharaf Al-Dīn Al-Ṭūsī's MuʿādalātSharaf Al-Dīn Al-Ṭūsī, Oeuvres Mathématiques: Algèbre Et Géométrie au XIIe siècleInnovation and Tradition in Sharaf Al-Din Al-Tusi's MuadalatSharaf Al-Din Al-Tusi, Oeuvres Mathematiques: Algebre Et Geometrie au XIIe Siecle.J. L. Berggren, Sharaf Al-Dīn Al-Tūsī, Roshdi Rashed & Sharaf Al-Din Al-Tusi - 1990 - Journal of the American Oriental Society 110 (2):304.
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  41.  11
    Muntazaʿ al-akhbār fī akhbār al-duʿāt al-akhyār , by Quṭb al-Dīn Sulaymānī BurhānpūrīMuntaza al-akhbar fi akhbar al-duat al-akhyar , by Qutb al-Din Sulaymani Burhanpuri.Ismail K. Poonawala, Samer F. Traboulsi, Quṭb al-Dīn Sulaymānī Burhānpūrī & Qutb al-Din Sulaymani Burhanpuri - 2001 - Journal of the American Oriental Society 121 (1):112.
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  42.  9
    Rashīd Al-Dīn's History of IndiaRashid Al-Din's History of India.Oleg Grabar, Karl Jahn, Rashīd al-Dīn & Rashid al-Din - 1967 - Journal of the American Oriental Society 87 (4):623.
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  43.  11
    Abū L-Faraj Hārūn (Jerusalem, 11th C.) on Majāz, Between Uṣūl Al-Naḥw, Uṣūl Al-Fiqh and Iʿjāz Al-Qurʾān.Miriam Goldstein - 2013 - Der Islam: Journal of the History and Culture of the Middle East 90 (2):376-411.
    : The medieval Karaite grammarian and exegete Abū l-Faraj Hārūn b. al-Faraj was a broad reader of the literature available in Arabic, in a variety of genres. Earlier studies have demonstrated that in his grammatical works on the Hebrew language, Hārūn adapted discussions from well-known compositions focused on Arabic and the Qurʾān. The following examination of Hārūn’s treatment of the subject of biblical majāz, non-literal language, aims to show that in constructing his sophisticated and innovative discussion of the topic, the (...)
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  44. Raison Et Révélation En Islam: Les Voies de la Connaissance Dans le Commentaire Coranique de Faḫr Al-Dīn Al-Rāzī.Ahmed Oulddali - 2019 - Brill.
    Cette monographie porte sur la question de la connaissance dans le commentaire coranique de Fakhr al-Dīn al-Rāzī. Ahmed Oulddali y étudie, à travers plusieurs sources, les théories psychologiques et épistémologiques sur lesquelles cet exégète sunnite fonde son interprétation du Coran. This monograph addresses the question of knowledge in Faḫr al-Dīn al-Rāzī's Qurʾān commentary. Utilizing a variety of sources, Ahmed Oulddali presents the psychological and epistemological theories on which this Sunni exegete bases his interpretation of the Qurʾān.
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  45. Doubts on Avicenna: A Study and Edition of Sharaf Al-Dīn Al-Masʿūdī’s Commentary on the Ishārāt.Ayman Shihadeh - 2015 - Brill.
    In _Doubts on Avicenna_, Ayman Shihadeh offers an extended study and critical edition of Sharaf al-Dīn al-Masʿūdī’s _al-Mabāḥith wa-l-Shukūk_, a key and hitherto unstudied source for twelfth-century Arabic philosophy. This text inaugurates the long commentarial tradition on Avicenna’s _Ishārāt_.
     
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  46. Fakhr Al-Dīn Al-Rāzī and Thomas Aquinas on the Question of the Eternity of the World.Muammer Iskenderoglu - 2002 - Brill.
    This volume examines and compares the approaches of Fakhr-al-Dīn al-Rāzī and Thomas Aquinas to the question of the eternity of the world, and brings out some similarities and differences of their approaches between them as well as in relation to their own traditions, Islam and Christianity respectively.
     
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  47. The Sufi Doctrine of Man: Ṣadr Al-Dīn Al-Qūnawī's Metaphysical Anthropology.Richard Todd - 2014 - Brill.
    In The Sufi Doctrine of Man , Richard Todd examines the life and thought of Ṣadr al-Dīn al-Qūnawī , Ibn 'Arabī's chief disciple and a key figure in the development of Sufi metaphysics.
     
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  48. Islam and Science: The Intellectual Career of Nizam Al-Din Al-Nisaburi. [REVIEW]John Walbridge - 2012 - Journal of Mind and Behavior 33 (1-2).
    Nizam al-Din al-Nisaburi... is not exactly a household name, even for those involved with the history of Islamic science or Islamic thought in general. He was born around 1270 C.E. in Nishapur, at that time a major city in northeastern Iran, and died around 1330. He was probably a Shi'ite, though not aggressively so, to judge from his writings. Like most medieval Islamic scholars, he wrote in several fields. Works of his survive on astronomy, Qur'an commentary, and rhetoric, but (...)
     
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  49. The Philosophy of Qutb Al-Din Shirazi; a Study in the Integration of Islamic Philosophy.John Tuthill Walbridge - 1983 - Dissertation, Harvard University
    Qutb al-Din al-Shirazi's life spanned the last two thirds of the seventh/thirteenth centuries. A student of Nasir al-Din al-Tusi, he was involved in the revival of Peripatetic philosophy and science that occurred at Maraghah under his influence. He was significant as a transitional figure, combining Suhrawardi's Illuminative philosophy with the revived Avicennism of his teacher. His commentary on Suhrawardi's Philosophy of Illumination was the main vehicle through which this work was studied by later Iranian philosophers. He was also (...)
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  50.  10
    Knowledge and Power in the Philosophies of Ḥamīd Al-Dīn Kirmānī and Mullā Ṣadrā Shirazi by Sayeh Meisami.S. Khalil Toussi - 2019 - Philosophy East and West 68 (4):1-6.
    The book is the first dedicated volume in English on some aspects of Ḥamīd Dīn Kirmānī's and Mullā Ṣadrā's political thought.Kirmānī was a key Isma'ili figure who represented and advocated "moderate" Isma'ili thought during the imamate of the Fatimid imam/caliph in Cairo, al-Ḥākim bi-Amr Allah. Mullā Ṣadrā is the most eminent Shi'Imami philosopher in the last four hundred years and the founder of the school of transcendent philosophy who has received huge attention in Muslim and in Western academia.In her extremely (...)
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