Results for 'Shaykh al-Azhar'

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  1.  15
    Jihad in Mediaeval and Modern Islam: The Chapter on Jihad From Averroes' Legal Handbook 'Bidāyat Al-Mudjtahid' and the Treatise 'Koran and Fighting' by the Late Shaykh Al-Azhar, Maḥmūd ShaltūtJihad in Mediaeval and Modern Islam: The Chapter on Jihad From Averroes' Legal Handbook 'Bidayat Al-Mudjtahid' and the Treatise 'Koran and Fighting' by the Late Shaykh Al-Azhar, Mahmud Shaltut.Umar Abd-Allāh, Rudolph Peters, Shaykh al-Azhar, Maḥmūd Shaltūt, Umar Abd-Allah & Mahmud Shaltut - 1982 - Journal of the American Oriental Society 102 (3):567.
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  2. .Fakhr al-Dīn Muḥammad Shaykh - 2008
  3. Iklim Psikologis Dan Kepuasan Kerja (Studi Pada Guru Sekolah Dasar Islam Al-Azhar Bekasi).Rachma Maulina Arofani & Ali Nina Liche Seniati - 2010 - Phronesis (Misc) 9 (1).
    Elementary school teacher has an important role as a learning agent to motivate, facilitate, educate, and train students to be qualified persons who can actualize their human potency optimally. One factor that can influence teacher to be good teacher is her/his job satisfaction. Teacher who has high job satisfaction will have positive attitude and action toward the job. Many research showed that psychological climate, as one of environmental factor, affect the teacher’s job satisfaction. The aim of this research is to (...)
     
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  4.  8
    The First Shaykh Al-Islām of the Safavid Capital QazvinThe First Shaykh Al-Islam of the Safavid Capital Qazvin.Devin J. Stewart - 1996 - Journal of the American Oriental Society 116 (3):387.
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  5.  6
    Al-Azhar: A Millenium of Muslim Learning. Bayard Dodge.Philip K. Hitti - 1962 - Speculum 37 (2):271-271.
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  6.  4
    Shaykh Al-Islam Bostanzadah Mehmed Effendi And His In Verse Fatwas.Muhittin ELİAÇIK - 2012 - Journal of Turkish Studies 7:35-50.
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  7.  4
    Prioritizing Metaphysics Over Epistemology: Divine Justice and Human Reason in Al-Shaykh Al-Mufīd’s Theology.Kambiz Ghanea Bassiri - 2016 - In William Granara, Roy P. Mottahedeh, Wheeler M. Thackston & Alireza Korangy (eds.), Essays in Islamic Philology, History, and Philosophy. De Gruyter. pp. 187-203.
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  8.  32
    Faith, Reason, and Philosophy: Lectures at the Al-Azhar, Qum, Tehran, Lahore, and Beijing.George F. McLean - 2000 - Council for Research in Values and Philosophy.
    INTRODUCTION In considering the relation of faith and reason it is important to appreciate that the issue generally is viewed from the perspective of the ...
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  9. The Anthropology of Islamic Law: Education, Ethics, and Legal Interpretation at Egypt's Al-Azhar.Aria Nakissa - 2019 - Oup Usa.
    The Anthropology of Islamic Law shows how hermeneutic theory and practice theory can be brought together to analyze cultural, legal, and religious traditions. These ideas are developed through an analysis of the Islamic legal tradition, which examines both Islamic legal doctrine and religious education.
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  10. al-Naẓarīyah al-manṭiqīyah ʻinda al-Shaykh al-raʾīs Ibn Sīnā.Muḥammad Shaṭūṭī - 2007
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  11.  10
    Forging Islamic Power and Place: The Legacy of Shaykh Dāʾūd Bin ʿAbd Allāh Al-Faṭānī in Mecca and Southeast AsiaBy Francis R. Bradley.Martin van Bruinessen - 2018 - Journal of Islamic Studies 29 (1):103-106.
    © 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.comShaykh Dāʾūd bin ‘Abd Allāh from Patani in southern Thailand, who was active as a scholar and teacher in Makka in the first decades of the nineteenth century, was a highly prolific and influential author of religious texts in Malay. He was the progenitor of what Bradley has elsewhere called the ‘Patani school’, a network of scholars (...)
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  12.  9
    Visitation and Making Vows at the Shrine of Shaykh Shihab Al-Din.S. H. Al-Houdalieh - 2010 - Journal of Islamic Studies 21 (3):377-390.
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  13.  30
    Shaykh ʿAbd Al-ʿAzīz Al-Mahdawī, Ibn Al-ʿArabī's Mentor.Gerald T. Elmore - 2001 - Journal of the American Oriental Society 121 (4):593.
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  14.  12
    Shaykh 'Izz Al-Din Al-Qassam: A Reformist and a Rebel Leader.B. M. Nafi - 1997 - Journal of Islamic Studies 8 (2):185-215.
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  15.  14
    Kitāb Shifāʾ Al-Asqām Al-ʿāriḍa Fī L-Ẓāhir Wa-L-Bāṭin Min Al-Ajsām Li-L Shaykh Sayyid Aḥmad B. ʿUmar Al-Raqqādī Al-Kuntī. Edited by FloréalSanagustin. VECMAS. 3 Vols. Lyons : ENS Éditions, 2011. Pp. V + 167 ; V + 147 ; Iv + 133. [REVIEW]Cristina Álvarez Millán - 2014 - Journal of the American Oriental Society 134 (3):545-546.
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  16.  11
    Presence of God According to Haqq Al-Yaqin, a Seventeenth-Century Treatise by Shaykh Shams Al-Din Al-Sumatrarhringi.M. N. M. Nasir - 2010 - Journal of Islamic Studies 21 (2):213-234.
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  17.  7
    A New Source for Al-‘Amirı Studies: Al-Majalis Al-Sab‘ Bayna Al-Shaykh Wa Al-‘Amirı.M. Cüneyt Kaya - 2015 - Nazariyat, Journal for the History of Islamic Philosophy and Sciences 4 (7):1-34.
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  18. " El azufre rojo". Estudio y traducción de dos epístolas del" shaykh", Abu al-Hasan Ahmad Ibn'Alwan (1ª parte): El azufre rojo. La ascética sufí como reelaboración islámica de la teoría clásica de la virtud.Angel Poncela González & Jaime Coullaut Cordero - 2010 - Ciudad de Dios: Revista Agustiniana 223 (2):513-542.
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  19. Estudio y traducción de dos epístolas de Shaykh, Abu al-Hasan Ahmad Ibn· Alwan (2. ª Parte): El Extraordinario Mar Polimorfico. La gnosis islámica como iluminación sapiencial.Jaime Coullaut Cordero & Angel Poncela González - 2011 - Ciudad de Dios: Revista Agustiniana 224 (1):121-154.
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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.  Knowledge In Mystical Thought of Shaykh Najm Al-Din.Ahmad Pakatchi - 2012 - پژوهشنامه فلسفه دین 2 (2):15-33.
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  22.  7
    The Medieval Islamic Republic of Letters: Arabic Knowledge Construction By Muhsin J. Al-Musawi.Marilyn Booth - 2017 - Journal of Islamic Studies 28 (3):382-386.
    © 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.comIn the late-eighteenth century, Muḥammad Murtaḍā al-Zabīdī produced his magnificently comprehensive Arabic lexicon, Tāj al-ʿarūs, declaring his desire to preserve the Arabic language so as to facilitate the study of the Islamic sciences. Al-Zabīdī drew not only on earlier dictionaries, a wealth of Arabic bellelettrist and scholarly prose, commentaries on grammar and histories and collected poetry, but (...)
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  23.  11
    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 (...)
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  24.  6
    Al-BustānAl-Bustan.Philip K. Hitti, al-Shaykh 'Abdullāh al-Bustāni & al-Shaykh 'Abdullah al-Bustani - 1931 - Journal of the American Oriental Society 51 (2):177.
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  25.  9
    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.  12
    Remembrance: A Husserlian Phenomenology of Sufi Practice.Marc Applebaum - 2019 - Journal of Speculative Philosophy 33 (1):22-40.
    Remembrance can be understood as “the primary meditative practice” within Islam ; as such, remembrance is most emphasized within the Islamic mystical traditions given the name Sufism by European scholars. Dhikr is centrally important in the initiatic mystical lineages linked to Muhyiddin Ibn al-’Arabi, known as Shaykh al-Akbar. My focus will be on the fruitional experience aimed at in dhikr—namely, turning from a condition of heedlessness and duality to a unitive experience of remembering God and being remembered by God. (...)
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  27.  91
    A Critique of Islamic Arguments on Human Cloning.Farrokh B. Sekaleshfar - 2010 - Zygon 45 (1):37-46.
    Sunnism constitutes eighty percent of the Islamic world. The most academic and renowned religious seminary in the Sunni world is Al-Azhar University in Egypt, and it is from here that most verdicts on novel issues such as human cloning are decreed and disseminated throughout the Islamic and non-Islamic worlds. The perspective of this seminary and of other significant Sunni jurisprudential councils and figures are alluded to throughout this essay. I lay out the method of legal derivation employed by the (...)
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  28.  6
    Tafsîr Khuluqun ‘Adzîm: A Methodological Studies.Saadatul Jannah - 2018 - Refleksi 16 (2):233-251.
    Since 16th century until the recent age, study commentary is increasing gradually in Indonesia. It was characterized by the spirit of produce commentaries from scholars of Indonesia such as works of Abd al-Raûf al-Sinkilî, Syaikh Nawawî and Aẖmad Sanusî, and modern era explicitly Quraish Shihab and Didin Hafidhudddin. On the other hand, Quranic exegesis is magnetizing the modern society, academia, and the government. Two things are a sign that Indonesia necessitates developing new outlooks contained in the works of interpretation, so (...)
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  29.  11
    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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  30. 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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  31.  47
    Maqasid Al-Shariah as a Complementary Framework to Conventional Bioethics.Shaikh Mohd Saifuddeen, Noor Naemah Abdul Rahman, Noor Munirah Isa & Azizan Baharuddin - 2014 - Science and Engineering Ethics 20 (2):317-327.
    With the rapid advancements made in biotechnology, bioethical discourse has become increasingly important. Bioethics is a multidisciplinary and interdisciplinary field that goes beyond the realm of natural sciences, and has involved fields in the domain of the social sciences. One of the important areas in bioethical discourse is religion. In a country like Malaysia, where Muslims make up the majority of the population, Islam plays a crucial role in providing the essential guidelines on the permissibility and acceptability of biotechnological applications (...)
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  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. 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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  34. 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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  35.  5
    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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  36.  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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  37. 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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  38.  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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  39.  12
    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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  40.  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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  41.  3
    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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  42.  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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  43.  9
    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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  44.  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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  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. 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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  47.  63
    Los "artículos de necesario conocimiento para quien se inicie en el arte de la lógica", de Abu Nars Al-Fârâbî. [REVIEW]Rafael Ramón Guerrero - 1986 - Anales Del Seminario de Historia de la Filosofía 6:143-154.
    The first book consecrated to logic, written by an andalusian author is Ibn Hazm’s Kitªb al-taqrÌb li-Êadd al-manðiq (“Introduction to definition of logic”). Where, the author seeks to adapt the logic to the simple language of the jurists. Here it is pointed out how this important treatise can depend on the logical school of Bagdad.
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  48.  47
    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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    Al-Ghazali'S Moral Psychology.Javadi M. Naji Z. & Mohsen Javadi - 2009 - Journal of Philosophical-Theological Research 11 (41):129-148.
    This paper is going to re-read Imam Mohammad al-Ghazali’s moral ideas in order to find the responses to the questions of moral psychology. Al-Ghazali, following the Greek and Islamic philosophers, relates each virtue or vice to a particular faculty in man’s soul. Moreover, following the Asharites, he considers the basis of moral good and badness to be religious. Furthermore, having mentioned al-Ghazali and Hume’s opinions as well as their similarities, this writing explains why al-Ghazali’s view on the moral motivation has (...)
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  50.  46
    Corrientes del pensamiento en al-Andalús.Josep Puig Montada - 2007 - Veritas – Revista de Filosofia da Pucrs 52 (3):55-78.
    Three main trends of Islamic thought – rational theology, philosophy and Sufism – developed on the Iberian Peninsula during its Arab domination. All three have their origins in the Islamic East and incorporated Jewish thinkers who lived in al-Andalus. The relations among these main trends were often conflictive, but also positive in the case of thinkers who wanted to harmonize philosophy and Sufism (Avempace, Ibn Tufayl) or philosophy and rational theology (Averroes, Maimonides). KEY WORDS – Ibn Masarra. Ibn Hazm. Maslama (...)
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