Results for 'Qasim al-Samarrai'

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  1. Fī Al-Nafs Wa-Al-ʻaql.Maḥmūd[from old catalog] Qāsim - 1963
  2. The Theology of Abū L-Qāsim Al-Balkhī/Al-Kaʿbī.Racha el Omari - 2016 - Brill.
    This is the first comprehensive monograph on the theology of Abū l-Qāsim al-Kaʿbī al-Balkhī, a leading Muʿtazilī who flourished at the end of the Baghdādī school and at the beginning of the scholastic phase of Muʿtazilī history.
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  3.  8
    Al-Qāsim B. Ibrāhīm.Wilferd Madelung - 1965 - In Der Imam Al-Qasim Ibn Ibrahim Und Die Glaubenslehre der Zaiditen. De Gruyter. pp. 86-152.
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  4. Anthropomorphism and Interpretation of the Qur’Ān in the Theology of Al-Qāsim Ibn Ibrāhīm: Kitāb Al-Mustarshid. Edited with Translation, Introduction and Notes.Binyamin Abrahamov - 1996 - Brill.
    This edition and annotated translation of al-Qāsim's Kitāb al-mustarshid includes a discussion of anthropomorphism and interpretation of the Qur’ān in the theology of the Zaidite imam al-Qāsim ibn Ibrāhīm . Al-Qāsim's methods of interpretation are put forth and analyzed in light of early Qur’ānic exegesis.
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  5.  5
    Florian Sobieroj, Die Responsensammlung Abū l-Qāsim al-Qušairī’s über das Sufitum. Kritische Edition der ʿUyūn al-aǧwiba fī funūn al-asʾila. Vorgelegt und mit einer Einleitung versehen von Florian Sobieroj. , Wiesbaden: Harrassowitz, 2012:, IX + 57 + 93 arab. S. + 4 Bildtafeln. ISBN 978-3-447-06720-1 / Florian Sobieroj, Die Responsensammlung über das Sufitum: al-Qušairī’s ʿUyūn al-aǧwiba fī funūn al-asʾila. Eingeleitet, übersetzt und kommentiert von Florian Sobieroj. , Wiesbaden: Harrassowitz 2017, VII + 159 S., ISBN 978-3-447-10762-4. [REVIEW]Reinhard Weipert - 2018 - Der Islam: Journal of the History and Culture of the Middle East 95 (2):629-640.
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  6. La aportación quirúrgica de Abu l-Qasim al-Zahrawi según el ms. nº 876 de El Escorial.Aurora Cano Ledesma - 1990 - Ciudad de Dios: Revista Agustiniana 203 (2):451-484.
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  7.  8
    Abu' L-Qasim Al-Iraqi.E. Holmyard & H. E. - 1926 - Isis: A Journal of the History of Science 8:403-426.
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  8.  5
    Abu' L-Qasim Al-Iraqi.E. J. Holmyard - 1926 - Isis 8 (3):403-426.
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  9.  4
    Al-Qushayri's Epistle on Sufism * by Abu 'L-Qasim Al-Qushayri. Translation, Introduction, and Notes by Alexander D. Knysh. Reviewed by Muhammad Eissa. [REVIEW]K. Honerkamp - 2012 - Journal of Islamic Studies 23 (3):372-377.
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  10.  4
    Der Liber servitoris des Abulkasis : Übersetzung, Kommentar und Nachdruck der Textfassung von 1471. Abū al-Qāsim al-Zahrāwī, Marianne Engeser.John M. Riddle - 1988 - Isis 79 (4):722-723.
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  11. La aportación quirúrgica de Abù l-Qasim al-Zahrawi según el ms. nº 49 de El Escorial.Aurora Cano Ledesma - 1990 - Ciudad de Dios: Revista Agustiniana 203 (1):89-110.
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  12.  2
    Martin Nguyen: Sufi Master and Qurʾan Scholar. Abū’L-Qāsim Al-Qushayrī and the Laṭāʾif Al-Ishārāt.Florian Sobieroj - 2015 - Der Islam: Journal of the History and Culture of the Middle East 92 (2):542-547.
    Name der Zeitschrift: Der Islam Jahrgang: 92 Heft: 2 Seiten: 542-547.
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  13.  11
    Kit'b Al-Ridda Waʾl-Futûh and Kit'b Al-Jamal Wa Masîr ʿÂʾ Isha Wa ʿAlî: A Critical Edition of the Fragments Preserved in the University Library of Imam Muhammad Ibn Saʿūd Islamic University in Riyadh Saʿudi ArabiaKitab Al-Ridda Wal-Futuh and Kitab Al-Jamal Wa Masir A Isha Wa Ali: A Critical Edition of the Fragments Preserved in the University Library of Imam Muhammad Ibn Saud Islamic University in Riyadh Saudi Arabia.Michael Lecker, Sayf B. ʿUmar al-Tamīmī, Qasim al-Samarrai & Sayf B. Umar al-Tamimi - 1999 - Journal of the American Oriental Society 119 (3):533.
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  14.  23
    Kitab Al-'Ilm Al-Muktasab Fi Zira'at Adh-Dhahab by E. J. Holmyard; Abu'l-Qasim Muhammad Ibn Ahmad Al-'Iraqi. [REVIEW]George Sarton - 1925 - Isis: A Journal of the History of Science 7:124-128.
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  15.  16
    Abū ʿUbaid Al-Qāsim B. Sallām's "K. Al-Nāsikh Wa-L-Mansūkh" . Abū ʿUbaid Al-Qāsim B. Sallām, John Burton.David S. Powers - 1990 - Speculum 65 (4):933-934.
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  16.  9
    Language in Looking-Glass Land: Samīḥ Al-Qāsim and the Modernization of JināsLanguage in Looking-Glass Land: Samih Al-Qasim and the Modernization of Jinas.Terri DeYoung - 1992 - Journal of the American Oriental Society 112 (2):183.
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  17.  8
    Kitab Al-'Ilm Al-Muktasab Fi Zira'at Adh-Dhahab. E. J. Holmyard, Abu'l-Qasim Muhammad Ibn Ahmad Al-'Iraqi.George Sarton - 1925 - Isis 7 (1):124-128.
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  18.  4
    Emily Selove, Ḥikāyat Abī Al-Qāsim: A Literary Banquet. Edinburgh: Edinburgh University Press, 2016. Pp. X, 200. £70. ISBN: 978-1-4744-0231-6. [REVIEW]Monica Balda-Tillier - 2017 - Speculum 92 (4):1249-1250.
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  19.  4
    Abū ῾Ubaid al-Qāsim b. Sallām. Studie zur Geschichte der arabischen Biographie.Hans Gottschalk - 1936 - Der Islam: Journal of the History and Culture of the Middle East 23 (4):245-289.
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  20. Le metamorfosi dell'anima E gli stadi Della via spirituale: Considerazioni intorno a al-sayr wa-l-sulûk ilâ maliki-1-mulûk dello shaykh qâsim Ibn salâh al-dîn al-khânî di aleppo (1619-1697). [REVIEW]Demetrio Giordani - 2007 - Divus Thomas 110 (3):117-134.
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  21.  7
    Der Imam Al-Qasim Ibn Ibrahim Und Die Glaubenslehre der Zaiditen.Wilferd Madelung - unknown
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  22.  9
    Abū ʽUbaid Al-Qāsim B. Sallām's “K. Al-Nāsikh Wa-L-Mansūkh” (MS. Istanbul, Topkapi, Ahmet III A 143. [REVIEW]David Powers - 1990 - Speculum 65 (4):933-934.
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  23.  14
    The Prolegomena to the Qurʾan [Bayān Fi Tafsīr Al-Qurʾān]The Prolegomena to the Quran [Bayan Fi Tafsir Al-Quran].Asma Afsaruddin, al-Sayyid Abū al-Qāsim al-Mūsawī al-Khūʾī, Abdulaziz A. Sachedina & al-Sayyid Abu al-Qasim al-Musawi al-Khui - 2000 - Journal of the American Oriental Society 120 (1):110.
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  24.  8
    The Family History of Abū Al-Faraj Al-Iṣfahānī: The Ninth-Century ʿAbbasid Political Elite and the Ṭālibids in Samarra.I.-Wen Su - 2018 - Journal of Islamic Studies 29 (3):417-448.
    This paper investigates the family history of Abū al-Faraj al-Iṣfahānī and the sectarian implications, in the second half of the ninth century, of their affiliation with the Ṭālibids alongside their connections with the ʿAbbasid court. By studying the Iṣfahānī family’s social networks and the wider socio-political milieu, the paper suggests that the Ṭālibids, who had strong presence in Samarra, attracted the political elite under ʿAbbasid rule, including the Iṣfahānīs, because their prestige as the Prophet’s close kin served as a source (...)
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  25.  7
    The Legal Thought of an Early Andalusian Jurist: ʿĪsā B. Dīnār.Daniel Vazquez-Paluch - 2016 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (2):425-453.
    By looking at the legal thought of an early Andalusian jurist, this paper argues for the early use of the Muwatta as a source of law and for Malik as the eponym of a rapidly emerging Maliki school.
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  26. La reforma monetaria de Qasim.Alberto Canto García - 1986 - Al-Qantara: Revista de Estudios Árabes 7 (1):403-428.
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  27. La reforma monetaria de Qasim.Alberto Canto - 1986 - Al-Qantara: Revista de Estudios Árabes 7 (1-2):403-428.
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  28. Risālat Al-Sulūk Fī Al-Akhlāq Wa-Al-Aʻmāl.Kāẓim ibn Qāsim Rashtī - 2004 - Ergon.
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  29.  11
    Tres familias anṣāríes de época almohade.María Ávila - 2009 - Al-Qantara: Revista de Estudios Árabes 30 (2):361-401.
    Se reconstruyen en este artículo las familias Banū l-Ṭaylasān, Banū l-Šarrāṭ y Banū Ayyaš y se estudian las relaciones de parentesco establecidas entre ellas mediante una estrategia de alianzas matrimoniales diseñada por Abū l-Qāsim al-Šarrāṭ. Se aprecia cómo estos lazos familiares van estrechamente unidos a las relaciones de transmisión del saber, especialmente hadiz y ciencias coránicas. Se analizan asimismo las nisbas anṣāríes, posiblemente adoptadas tardíamente, que exhiben todos ellos.
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  30.  18
    Ontology and Cosmology of the ʿaql in Ṣadrā's Commentary on Uṣūl Al-Kāfī.Amir Asghari - 2017 - Journal of Shi'a Islamic Studies 10 (2):157-182.
    ABSTRACT: Mullā Ṣadrā’s (c 1571-1640) commentary on Uṣūl al- Kāfī is one of the more famous commentaries on this significant Shi‘i hadith collection. For his philosophical and Sui background, Ṣadrā’s approach to the hadith is slightly different and in some ways contrary to the earlier commentators such as`Allāma Majlisī in Shi'a and Ibn Taymīyya in Sunni Islam. This paper aims to shed light on the way, Ṣadrā interprets al-Kāfī and particularly to determine his understanding of the ʿaql (intellect) at the (...)
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  31. 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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  32. 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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  33.  49
    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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  34. 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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  35. 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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  36.  9
    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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  37.  37
    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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  38.  42
    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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  39. 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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  40.  52
    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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  41.  13
    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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  42.  4
    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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  43.  66
    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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  44.  10
    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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  45.  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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  46.  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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  47. 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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  48.  4
    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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  49.  65
    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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  50.  48
    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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