Results for 'Isma il Majd al- Udaba Khurasani'

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  1. Christian Ethics: A Historical and Systematic Analysis of Its Dominant Idea.Isma'il Ragi Al FARUQI - 1967
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  2. Islamic ethics.Ismaʾil R. Al Faruqi - 1991 - In Kenneth Keulman (ed.), Review: World Religions and Global Ethics. New York: Paragon House Publishers.
  3.  38
    The Self in Mu‘tazilah Thought.Isma‘il R. Al Fārūqī - 1966 - International Philosophical Quarterly 6 (3):366-388.
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  4.  11
    The Self in Mu‘tazilah Thought.Isma‘il R. Al Fārūqī - 1966 - International Philosophical Quarterly 6 (3):366-388.
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  5. Buch der Ringsteine Alf'r'bis Neu Bearbeitet Und Mit Auszügen Aus Dem Kommentar des Emir Ismail El F'r'nî Erläutert. 1. Teil: Einleitung Und Übersetzung von Max Horten.Isma'il Ibn Al-Husayn Farabi, Max Joseph Heinrich Farani & Horten - 1904 - Aschendorff.
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  6. Das Buch der Ringsteine Farabis.Isma Il Ibn Al-Husain Farabi, M. Al-Farani & Horten - 1906 - Druck Und Verlag der Aschendorffschen Buchhandlung.
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  7.  30
    Islam and knowledge: Al Faruqi's concept of religion in Islamic thought: essays in honor of Isma'il Al Faruqi.Imtiyaz Yusuf, Ismaʼ Al-Faruqi & R. il (eds.) - 2012 - New York: I.B. Tauris.
    This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of the (...)
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  8.  27
    Islam and knowledge: Al Faruqi's concept of religion in Islamic thought: essays in honor of Isma'il Al Faruqi.Imtiyaz Yusuf & Ismaʼil R. Al-Faruqi (eds.) - 2012 - New York: I.B. Tauris.
    This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of the (...)
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  9.  29
    The Great Asian Religions.Lois Rothenheber, Wing-Tsit Chan, Isma'īl Rāgī Al Fārūqī, Joseph M. Kitagawa, P. T. Raju & Isma'il Ragi Al Faruqi - 1970 - Journal of the American Oriental Society 90 (4):603.
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  10.  21
    Three Muslim Sages.Isma'il Ragi A. Al Faruqi - 1965 - Philosophy East and West 15 (3):285-288.
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  11.  22
    Seyyed Hossein Nasr, three muslim Sages.Isma'il Ragi A. Al Faruqui - 1965 - Philosophy East and West 15 (3/4):285.
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  12.  63
    Concordance et indices de la tradition musulmaneHistoire des croisades et du royaume franc de Jérusalem. Vol. I: L'anarchie musulmane et la monarchie franque (1097-1131)The Kingdom of the CrusadesMoslem Schisms and Sects (al-Farḳ bạin al-Firaḳ)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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  13.  5
    Christian ethics.Ismaʾil R. Al-Faruqi - 1967 - The Hague,: Djambatan.
  14.  25
    Islam: A Challenge to Religion.Ismaʿīl R. al Fārūqī, Ghulām Aḥmad Parwez, Ismail R. al Faruqi & Ghulam Ahmad Parwez - 1975 - Journal of the American Oriental Society 95 (1):129.
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  15.  4
    The Self in Mu‘tazilah Thought.Isma‘il R. al Fārūqī - 1966 - International Philosophical Quarterly 6 (3):366-388.
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  16. al-Mabādiʼ al-falsafīyah al-jadīdah: falsafat al-tanāquḍ wa-al-asās al-falsafī lil-ʻulūm: naqd maddī ʻaqlānī lil-falsafah al-Mārkisīyah.Ismāʻil Mahdawī - 1989 - Madīnat Naṣr, al-Qāhirah: I. al-Mahdawī.
     
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  17.  37
    Social Justice in IslamThe Policy of TomorrowFrom Here We StartMuhammad 'AbduhOur Beginning in Wisdom.Franz Rosenthal, Sayed Kotb, John B. Hardie, Mirrit Boutros Ghali, Isma'il R. el Faruqi, Khâlid M. Khâlid, Osman Amin, Charles Wendell, Muhammad al-Ghazzâli, Khalid M. Khalid & Muhammad al-Ghazzali - 1954 - Journal of the American Oriental Society 74 (2):100.
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  18.  2
    Tārīkh al-fikr al-ʻArabī fī nushūʼihi wa-taṭawwurihi bi-al-tarjamah wa-al-naql ʻan al-ḥaḍārah al-Yūnānīyah, wa-maqālāt ukhrá.Ismāʻīl Maẓhar - 1928
  19. Al-Fikr Al- Arabi Wa-Markazuhu Fi Al-Tarikh.de Lacy O'leary & Isma il Baytar - 1972 - Dar Al-Kitab Al-Lubnani.
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  20. Al-Muqaddamat Min Kitab Nass Al-Nusus Fi Sharh Fusus Al-Hukm.Haydar ibn Ali Amili, Henry Corbin & Uthman Isma il Yahya - 1974 - Qism Iran-Shinasi, Institu Iran Wa-Faransah Pujuhasha-Yi Ilmi, Khayaban Shahpur Alirda.
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  21.  18
    Fażāyī’s Çihil-nām al-Manẓūm Entitled as Khawaṣṣ al-Asmā al-Ḥusnā Mathnawī.Seydi Ki̇raz - 2018 - Cumhuriyet İlahiyat Dergisi 22 (2):999-1034.
    Turkish-Islamic literature contains numerous religious literar writings. In the existing literature, it can be seen that many kinds such as tawhīd, munājāt, nʿat, mawlid, hilya, hijrah-nāma, shafāʿat-nāma, miʿrāj, qisas al-anbiya, ramaḍāniyya, and al-asmā al-ḥusnā were written. Al-Asmā al-ḥusnā, written in the form of poetry and prose, were mostly sharḥ or their khawaṣṣ were explained. Çihil-nām al-Manẓūm, which is mentioned in the study, was written as khawaṣṣ al-asmā al-ḥusnā. The work is a poet entitled as Fażāyī. Manuscript was written in the (...)
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  22.  16
    Lāwī b. Ismāʿīl b. Rabīʿ b. Sulaymān: An Unnoticed Jewish Convert to Islam in Fifth/Eleventh Century Al-Andalus.David J. Wasserstein - 2014 - Der Islam: Journal of the History and Culture of the Middle East 91 (2):341-359.
    Name der Zeitschrift: Der Islam Jahrgang: 91 Heft: 2 Seiten: 341-359.
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  23.  47
    "Und als Ibrāhīm und Ismā'īl die Fundamente des Hauses (der Ka'ba) legten ..." (Sure 2,127). Abrahamsrezeption und Legitimität im Koran. [REVIEW]Catherina Wenzel - 2002 - Zeitschrift für Religions- Und Geistesgeschichte 54 (3):193-209.
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  24.  17
    A Political Biography of al-Ṣāḥib Ismāʿīl b. ʿAbbād.Maurice A. Pomerantz - 2021 - Journal of the American Oriental Society 134 (1):1.
    In the medieval Islamic world, eloquent expression was an important skill for statesmen to acquire, such that many of the leading viziers were often prominent belletrists. Among the most well known of these literary figures was the Būyid vizier Ibn ʿAbbād. Drawing from a wide range of historical and literary sources, this article compiles and corroborates the many accounts relating to Ibn ʿAbbād’s political career, beginning with his family background and early education as a scribe, to his experiences in the (...)
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  25.  26
    On Early Islamic Historiography: Abū Ismāʿīl Al-Azdī and His Futūḥ Al-Shām.Suleiman A. Mourad - 2000 - Journal of the American Oriental Society 120 (4):577.
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  26. A propósito de una carta de Carlos II a Mawlay Isma'il.Mariano Arribas Palau - 1989 - Al-Qantara 10 (2):565-570.
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  27.  17
    La philosophie linguistique dans l'uṣūl al-fiqh moderne. Al-Ākhund al-Khurāsānī (m. 1911) : chercher quelque chose sans vouloir qu’il soit. [REVIEW]Ali-Reza Bhojani - 2022 - Methodos 22.
    In a seminal modern work of uṣūl al-fiqh, al-Ākhund al-Khurāsānī (d. 1911) argues that the two terms ṭalab (seeking) and irāda (willing) are coined to refer to a single concept. Within the argument he implies that the Ashʿarīs, and some modern Twelver Shīʿa who lean towards their position, fall foul of a linguistic fallacy when they assert that ṭalab and irāda are distinct. For al-Khurāsānī, both ṭalab and irāda may be used in two distinct modes, a real (ḥaqīqī) mode or (...)
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  28.  11
    Ṭūbā-yi maḥabbat: majālis-i ḥājj Muḥammad Ismāʻīl Dūlābī.Muḥammad ibn Ismāʻīl Dūlābī - 2001 - Tihrān: Maḥabbat.
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  29. Islamisasi ilmu pengetahuan: studi atas pemikiran Ismail Raji al-Faruqi. Sanusi - 2013 - Banda Aceh: Pusat Penelitian dan Penerbitan, Lembaga Penelitian dan Pengabdian Kepada Masyarakat, IAIN ar-Raniry.
    On theory of knowledge from Islamic perspective related to Ismaʼil R. Al-Faruqi, a Palestinian American philosopher.
     
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  30.  19
    Imam Bukhari's Book of Muslim Morals and Manners.Muḥammad ibn Ismāʻīl Bukhārī - 1997 - Al-Saadawi. Edited by Yusuf Talal DeLorenzo.
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  31.  19
    L’astrologia politica islamica: il caso degli Ikhwān al-Ṣafā’.Carmela Baffioni - 2019 - Quaestio 19:33-49.
    The article describes the fourteen passages of the encyclopaedia containing the word dawla. The Ikhwān introduce a cyclical conception of the alternation of ruling dynasties. After the dynasty of the evil reached its apex, the dynasty of the good begins when learned agree “on a unique school and a sole religion”. The Ikhwān introduce this as a wondrous event, close to become reality. This conception is linked to their vision in expectance of the legitimate rulers after the debasement of the (...)
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  32.  20
    Gelenbevi’s View on Human Actions: An Evaluation Based on Ḥāshiya ʿalā Sharḥ al- ʿAqāʾid al- ʿAḍudiyya.Adem Sünger - 2022 - Kader 20 (2):679-700.
    Human actions have been one of the most discussed topics in the science of kalām since the first centuries of Hijra. Many scholars from different schools of kalām have tried to solve this problem. Efforts to solve the problem have brought different views. In this framework, three main views emerged Jabrī, Qadarī/Muʿtazilī and Salafī/Sunnī. The views of Islamic philosophers were added to these and this number was increased to four. Nevertheless, Sunnī scholars, who agree on the basic propositions, disagreed on (...)
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  33.  22
    Shīʿism Reflections in the Poetry of Ibn Hāniʾ al-Andalusī.Harun Özel & Faruk Çi̇ftçi̇ - 2020 - Cumhuriyet İlahiyat Dergisi 24 (3):1381-1406.
    Intense debates about who will lead the Muslims after the death of the Prophet Muḥammad (PBUH) occurred among the Aṣḥāb (companions of the Prophet Muhammad). A group of Aṣḥāb claimed that the caliphate was the right of Ḥaḍrat ʿAlī and his descendants. This movement, which emerged as political advocacy supporting Ḥaḍrat ʿAlī (d. 40/661) and his children, took on a sectarian identity called Shīʿa by time, was divided into groups, and then spread to different places in the Islamic World. One (...)
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  34. Risālat ibṭāl al-zaman al-mawhư̄m.Ismāīl al-Khwājūʼī al-Iṣfahānī] - 2002 - In Muḥammad ibn Asʻad Dawwānī (ed.), Sabʻ rasāiʼl. Tihrān: Mīrās̲-i Maktūb.
  35.  10
    New data on an old manuscript: An Andalusian version of the works entitled Futūh al-Shām.Ella Landau-Tasseron - 2000 - Al-Qantara 21 (2):361-380.
    El manuscrito anónimo n.° XVIII de la colección Gayangos es una compilación que consiste en partes de dos obras: Futūḥ al-Šām de al-Wāqidī y una obra sin título de Abū ‛Umar al-Talamankī. Un análisis del texto revela que la «compilación» de Talamankī no es una obra original suya, sino una transmisión del controvertido texto de Abū Ismā‛īl al-Azdī, también titulado Futūh al-Šām. La obra de al-Azdī fue considerada por muchos estudiosos como un fraude de la época de las Cruzadas. La (...)
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  36.  23
    From the Methodology of Ḥadīth to the History of Ḥadīth: The Courses of the History of Ḥadīth in Dār al-Funūn Theology.Nilüfer Kalkan Yorulmaz - 2019 - Cumhuriyet İlahiyat Dergisi 23 (2):651-671.
    Dār al-Funūn Theology founded in 1924 was a modern educational institution which adopted both traditional and modern approach to Islamic Sciences. The changes in the field of hadīth during the process of transition to the university caused a change in the definitions and the titles of the courses such as from hadīth al-sharīf and usul al-hadīth to hadīth and the history of hadīth and the time allocated to each course was gradually reduced. The preparation of the texts by the teachers (...)
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  37. New data on an old manuscript: An Andalusian version of the work entitled Futuh al Sham = Nuevos datos en un antiguo manuscrito: una versión de la obra titulada Futuh al-Sam.Ella Landau-Tasseron - 2000 - Al-Qantara 21 (2):361-380.
    El manuscrito anónimo n.° XVIII de la colección Gayangos es una compilación que consiste en partes de dos obras: Futuh al-Sam de (ps.) al-Waqidi y una obra sin título de Abu `Umar al-Talamanki. Un análisis del texto revela que la "compilación" de Talamanki no es una obra original suya, sino una transmisión del controvertido texto de Abu Isma`il al-Azdi, también titulado Futuh al-Sam. La obra de al-Azdi fue considerada por muchos estudiosos como un fraude de la época de las (...)
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  38.  23
    The Muʻtazilite Manifesto of a Muḥaddith: The Will of Abū Sa‘d as-Sammān.Ömer Sadiker - 2022 - Kader 20 (1):23-42.
    Isma‘īl b. ‘Ali, who is referred to as Abū Sa‘d as-Sammān, was born in Ray, Iran, between 981 and 983 and he devoted most of his life to educational travels, especially for hadith and he returned to his city of birth towards the end of his life and died there in 1053. Isma‘īl b. ‘Ali is well-known with the name of as- Sammān, meaning butter trader, because of he was grew up in a family of butter traders. The (...)
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  39. al-Dawlah wa-al-Madhhab: dirāsāt fī al-fikr al-ʻArabī al-Islamī qadīman wa-ḥadīthan.ʻAbd al-Khāliq & Ghassān Ismāʻīl - 2000 - Bayrūt: al-Muʼassasah al-ʻArabīyah lil-Dirāsāt wa-al-Nashr.
     
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  40. Naẓarīyat al-adab wa-manāhij al-baḥth al-adabī.ʻAbd al-Munʻim Ismāʻīl - 1977 - [al-Qāhirah]: al-Nāshir al-ʻArabī.
     
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  41.  17
    Mafāhīm tarbīyat al-insān al-jadīd ʻinda Fatḥ Allāh Kūlan wa-mukhrajātuhā al-ʻilmīyah.Sārah ʻAlī al-Wahīdī Ismāʻīl - 2020 - Madīnat Naṣr, al-Qāhirah: Dār al-Fikr al-ʻArabī lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ.
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  42. al-Fuṣūl al-muhadhdhibah lil-ʻuqūl.Ṣāḥib al-Ṭālqānī & Abū al-Qāsim Ismāʻīl ibn ʻAbbād - 2015 - Karbalāʼ al-Muqaddasah, al-ʻIrāq: al-ʻAtabah al-Ḥusaynīyah al-Muqaddasah, Majmaʻ al-Imām al-Ḥusayn al-ʻIlmī li-Taḥqīq Turāth Ahl al-Bayt. Edited by ʻAbd al-Ḥalīm Ḥillī.
     
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  43. al-Iqtiṣād al-Islāmī bayna fiqh al-Shīʻah wa-fiqh ahl al-Sunnah: qirāʼah naqdīyah fī kitāb Iqtiṣādunā.Yusuf Kamal & Abu Al-Majd Harak - 1987 - al-Qāhirah: Dār al-Ṣaḥwah. Edited by Abū al-Majd Ḥarak.
     
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  44.  4
    Realist Responses to Post-Human Society: Ex Machina.Ismaël Al-Amoudi & Jamie Morgan (eds.) - 2018 - New York, NY: Routledge.
    This volume is the first of a trilogy which investigates, from a broadly realist perspective, the place, and challenges, of the human in contemporary social orders. The authors, all members of the Centre for Social Ontology, ask what is specific about humanity's nature and worth, and what are their main challenges in contemporary societies? Examining the ways in which recent advances in technology threaten to blur and displace the boundaries constitutive of our shared humanity, Realist Responses to Post-Human Society: Ex (...)
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  45. Iṭlāq al-quyūd, sharḥ Mirʼāt al-wujūd wa-mirqāt al-shuhūd: makhṭūṭ nafīs fī al-ḥaqāʼiq al-Rabbānīyah wa-al-asrār al-Ilāhīyah yuṭbaʻu lil-marrah al-ūlá.ʻAbd al-Ghanī ibn Ismāʻīl Nābulusī - 2018 - Bayrūt: Maktabat Qūt al-Qulūb. Edited by ʻĀṣim Ibrāhīm al-Kayyālī al-Ḥusaynī al-Shādhilī Darqāwī.
     
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  46.  3
    Sharḥ al-Ḥikmah al-ʻarshīyah maʻa risālah al-Ḥikmah al-ʻarshīyah.Ismāʻīl Wāḥid al-ʻAyn - 2012 - Tihrān: Muʼassasah-i Pizhūhishī-i Ḥikmat va Falsafah-i Īrān. Edited by Muḥammad Masʻūd Khudāwirdī, ʻAlī ibn Jamshīd Nūrī, Ṣadr al-Dīn Shīrāzī & Muḥammad ibn Ibrāhīm.
  47. al-Manhaj wa-mustaqbal al-falsafah al-ʻArabīyah. Hāʼ & Fayṣal ʻAbd al-Raḥmān il - 2010 - Ṣanʻāʼ: Markaz ʻAbbādī lil-Dirāsāt wa-al-Nashr.
  48.  38
    Islamization of disciplines: Towards an indigenous educational system.Suleman Dangor - 2005 - Educational Philosophy and Theory 37 (4):519–531.
    The past two decades has witnessed the mushrooming of Islamic schools in Europe, the United States and South Africa. Initially these schools were concerned essentially with providing an Islamic ethos for learners. More recently, however, they have begun to focus on the process of Islamization. The Islamization project was initiated in the United States by Muslim academics including Isma’il al‐Faruqi, Syed Husain Nasr and Fazlur Rahman as a response to the secularisation of Muslim society, including its educational insitutions. In (...)
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  49.  21
    Islamization of Disciplines: Towards an indigenous educational system.Suleman Dangor - 2005 - Educational Philosophy and Theory 37 (4):519-531.
    The past two decades has witnessed the mushrooming of Islamic schools in Europe, the United States and South Africa. Initially these schools were concerned essentially with providing an Islamic ethos for learners. More recently, however, they have begun to focus on the process of Islamization. The Islamization project was initiated in the United States by Muslim academics including Isma’il al‐Faruqi, Syed Husain Nasr and Fazlur Rahman as a response to the secularisation of Muslim society, including its educational insitutions. In (...)
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  50.  6
    al-Simyūlisānīyāt wa-falsafat al-lughah: baḥth fī tadāwulīyāt al-maʻná wa-al-tajāwuz al-dalālī.ʻAbd al-Salām Ismāʻīlī ʻAlawī - 2017 - ʻAmmān: Dār Kunūz al-Maʻrifah lil-Nashr wa-al-Tawzīʻ.
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