Results for 'Taj al-din Husayn ibn Hasan Khuvarazmi'

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  1.  3
    Iḫtiyār ad-Dīn al-Ḥasan ibn Ġafras. Ein Rūm-seldschukischer Usurpator aus byzantinischem Adel im Jahr 588/1192.Stefan Heidemann & Claudia Sode - 2018 - Der Islam: Journal of the History and Culture of the Middle East 95 (2):450-478.
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  2.  2
    Iḫtiyār ad-Dīn al-Ḥasan ibn Ġafras. Ein Rūm-seldschukischer Usurpator aus byzantinischem Adel im Jahr 588/1192.Stefan Heidemann & Claudia Sode - 2019 - Der Islam: Journal of the History and Culture of the Middle East 96 (1):270-270.
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  3. El Proceso de Ibn Al-Jatib. Apéndice: Roser Nebot (Nicolás), Epístola de Al-Bunnahi a Lisan Al-Din.María Isabel Calero Secall - 2001 - Al-Qantara: Revista de Estudios Árabes 22 (2):421-462.
    El proceso de Ibn al-Japó ha pasado a la historia debido a la personalidad del incul-pado. La mayoría de las opiniones coinciden en declarar la acusación y el proceso como un simulacro para conseguir su muerte, pues la acusación de alta traición, por las cir-cunstancias que incidieron en el caso, no iba a conseguir el objetivo propuesto. Por esta razón se buscaron otros motivos con que inculparle y que permitieran perseguirlo y con-denarlo en cualquier parte del Islam, por eso estas (...)
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  4. Debating the Doctrine of Jabr (Compulsion): Ibn Qayyim Al-Jawziyya Reads Fakhr Al-Din Al-Razi.Livnat Holtzman - 2013 - In Birgit Krawietz, Georges Tamer & Alina Kokoschka (eds.), Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim Al-Jawziyya. De Gruyter.
     
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  5.  2
    Beyond the Fourth Generation: Constituting a Muslim State in the Thought of Ibn Khaldūn and Khayr Al-Dīn Al-Tūnisī.Jeremy Kleidosty - 2019 - Philosophy East and West 69 (3):666-683.
    The have another kind of poetry which is widely in use among them. It employs four lines, of which the fourth has a rhyme that is different from that of the first three. The fourth rhyme, then, is continued in each stanza through the whole poem. …1This brief quote from the final portion of Ibn Khaldūn's Muqaddima is perhaps an unwittingly perfect representation of his cyclical approach to sociology and history. Many of his commentators have remarked on his development of (...)
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  6.  11
    Reconstructing the Autograph Corpus of Shams Al-Dīn Muḥammad Ibn Ṭūlūn. Richardson - 2015 - Journal of the American Oriental Society 135 (2):319.
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  7.  4
    Al-Ḥusayn ibn Manṣūr al-Ḥallāǧ: Vom Missgeschick des "einfachen" Ṣūfī zum Mythos vom Märtyrer Al-ḤallāǧAl-Husayn ibn Mansur al-Hallag: Vom Missgeschick des "einfachen" Sufi zum Mythos vom Martyrer Al-Hallag.Gerhard Böwering, Naṣer Mūsā Daḥdal, Gerhard Bowering & Naser Musa Dahdal - 1991 - Journal of the American Oriental Society 111 (1):196.
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  8.  36
    Essay Review: Arab Scientists Revisited: IBN Ash-Shatir and Taqi Ed-Din: The Life and Work of Ibn Al-Shatir, an Arab Astronomer of the 14th Century, Taqi Al-Din and Arabic Mechanical Engineering, with the Sublime Methods of Spiritual MachinesThe Life and Work of Ibn Al-Shatir, an Arab Astronomer of the 14th Century. Edited by KennedyE. S. And GhanemI. In Arabic and English . Pp. 172. $6.00.Taqi Al-Din and Arabic Mechanical Engineering, with the Sublime Methods of Spiritual Machines. HassanAhmed Y., In Arabic . Pp. 165. $8.00.A. M. Hassani - 1979 - History of Science 17 (2):135-140.
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  9.  31
    Ibn Al-Athīr, The Chronicle of Ibn Al-Athīr for the Crusading Period From “Al-Kāmil Fī'l-Ta'rīkh,” 2: The Years 541–589/1146–1193, the Age of Nur Al-Din and Saladin, Trans. DS Richards.(Crusade Texts in Translation, 15.) Aldershot, Eng., and Burlington, Vt.: Ashgate, 2007. Pp. Viii, 437. $99.95. [REVIEW]Niall Christie - 2009 - Speculum 84 (2):454-455.
  10.  23
    On Menelaus' Spherics III.5 in Arabic Mathematics, II: Naṣīr Al-Dīn Al-Ṭūsī and Ibn Abī Jarrāda.Roshdi Rashed & Athanase Papadopoulos - 2015 - Arabic Sciences and Philosophy 25 (1):1-32.
  11. 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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  12. Abu 'Ali Al-Hasan Ibn Kisrà, Vate Popular Malagueño de Època Almohade.Fernando Nicolás Velázquez Basanta - 1999 - Al-Qantara: Revista de Estudios Árabes 20 (1):201-214.
     
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  13. La persecución anti-masarrï durante el reinado de 'Abd al-Rahmän al-Násir li-Din alläh, según Ibn Hayyän.Miguel Cruz Hernández - 1981 - Al-Qantara: Revista de Estudios Árabes 2 (1):51-68.
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  14. Abu Ali Al-Hasan Ibn Kisra, a Popular Prophet From Malaga in the Almohad Period.F. N. Velazquez Basanta - 1999 - Al-Qantara: Revista de Estudios Árabes 20 (1):201-213.
     
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  15.  7
    Marwan Rashed, al-Ḥasan ibn Mūsā al-Nawbaḫtī, Commentary on Aristotle De generatione et corruptione: Edition, Translation and Commentary. Scientia graeco-arabica 19. Berlin/Boston: Walter De Gruyter, 2015, x + 438 pp. [REVIEW]Andreas Lammer - 2019 - Archiv für Geschichte der Philosophie 101 (3):471-476.
    Name der Zeitschrift: Archiv für Geschichte der Philosophie Jahrgang: 101 Heft: 3 Seiten: 471-476.
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  16.  28
    Ontology of Ibn Arabi and Sadr Ad-Din Al-Qunawi in the Interpretation of Crimean Thinker Ahmad Bin ‘Abdallah Al-Qrimi.Mykhaylo Yakubovych - 2015 - Sententiae 32 (1):36-46.
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  17.  24
    God's Created Speech: A Study in the Speculative Theology of the Mu ʿtazilī Qāḍī L-Quḍāt Abū L-Ḥasan ʿAbd Al-Jabbār Ibn Aḥmad Al-HamadānīGod's Created Speech: A Study in the Speculative Theology of the Mu Tazili Qadi L-Qudat Abu L-Hasan Abd Al-Jabbar Ibn Ahmad Al-Hamadani.J. Meric Pessagno & J. R. T. M. Peters - 1980 - Journal of the American Oriental Society 100 (3):332.
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  18.  22
    Ibn Sīnā's Impact on Faḫr Ad-Dīn Ar-Rāzī's Mabāḥiṯ Al-Mašriqiyya, with Particular Regard to the Section Entitled Al-Ilāhiyyāt Al-Maḥḍa: An Essay of Critical Evaluation.Jules Janssens - 2010 - Documenti E Studi Sulla Tradizione Filosofica Medievale 11:259-285.
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  19.  13
    Al-Ḥasan Ibn Ibrāhīm Ibn ZūlāḳAl-Hasan Ibn Ibrahim Ibn Zulak.Richard Gottheil - 1907 - Journal of the American Oriental Society 28:254.
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  20.  13
    The Earliest Extant Arabic Arithmetic: Kitab Al-Fusul Fi Al Hisab Al-Hindi of Abu Al-Hasan, Ahmad Ibn Ibrahim Al-Uqlidisi.A. S. Saidan - 1966 - Isis 57 (4):475-490.
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  21.  13
    Kitab al-Manazir: Books I-II-III . Al-Hasan ibn al-Haytham, Abdelhamid I. Sabra.Emilie Savage-Smith - 1984 - Isis 75 (3):609-611.
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  22.  18
    The Configuration of the universe : A book by al-Ḥasan ibn al-Haytham ?Roshdi Rashed - 2007 - Revue d'Histoire des Sciences 1 (1):47-63.
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  23.  11
    The Arithmetic of Al-UqlīdisīAbū Al-Ḥasan Aḥmad Ibn Ibrahim Al-Uqlīdisī A. S. Saidan.Yvonne Dold-Samplonius - 1979 - Isis 70 (4):615-617.
  24.  13
    Ibn Mattawayh, al-Tadhkira fī aḥkām al-jawāhir wa-l-aʿrāḍ. Edited by DanielGimaret. 2 vols. Cairo : IFAO, 2009. Pp. 818. €89 .Kausalitat in der muʿtazilitischen Kosmologie: DasKitāb al-Muʾaṯṯirāt wa-miftāḥ al-muškilātdes Zayditen al-Ḥasan ar-Raṣṣāṣ . By JanThiele. Islamic Philosophy, Theology, and Science, vol. 84. Leiden : Brill, 2011. Pp. x + 155 + 57 . $136. [REVIEW]Aron Zysow - 2014 - Journal of the American Oriental Society 134 (4):721-725.
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  25. " 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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  26.  5
    Al-Ḥasan Ibn Al-HaithamMuṣṭafā Naẓīf Bey.George Sarton - 1943 - Isis 34 (3):217-218.
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  27. 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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  28.  4
    Al-Ḥasan Ibn Al-Haitham by Muṣṭafā Naẓīf Bey. [REVIEW]George Sarton - 1943 - Isis 34:217-218.
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  29.  3
    ’Agîb ed-dîn al-w'’iz bei Ibn D'nîj'l.Georg Jacob - 1913 - Der Islam: Journal of the History and Culture of the Middle East 4 (1):67-71.
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  30. Kitab Al-Manazir (the Optics) of Al-Hasan Ibn Al-Haytham, Books P/-V, on Reflection, and Images Seen by Reflection.C. Burnett - 2006 - Early Science and Medicine 11 (3):347.
     
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  31. Ibn Sina Impact on Fahr Ad-Din Ar Razi's «Mabahit Al-Masriqiyya», with Particular Regard to the Section Entitled «Al-Ilahiyyat Al-Mahda»: An Essay of Critical Evaluation.Jules Janssens - 2010 - Documenti E Studi Sulla Tradizione Filosofica Medievale 21:259-285.
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  32. Ibn Al-Fahhād and the Great Conjunction of 1166 AD.S. Mohammad Mozaffari - 2019 - Archive for History of Exact Sciences 73 (5):517-549.
    Farīd al-Dīn Abu al-Ḥasan ‘Alī b. al-Fahhād’s astronomical tradition as represented in the prolegomenon to his Alā’ī zīj shows his experimental examination of the theories of his predecessors and testing the circumstances of the synodic phenomena as derived from the theories developed in the classical period of medieval Middle Eastern astronomy against his own observations. This work was highly influential in late Islamic astronomy and was translated into Greek in the 1290s. He evaluated al-Battānī’s Ṣābi’ zīj and al-Khāzinī’s Sanjarī zīj (...)
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  33.  25
    Abū Bakr Ibn Al-‘Arabī: The Defender of Ash‘Arism.Abdul Muthalib - 2018 - Refleksi 17 (2):101-126.
    This paper deals with Abū Bakr Ibn al-‘Arabī’s Ash‘arite theological perspective. He chose to adopt Ash‘arism because he believes that God chose certain figures to safeguard religion and the most important one among them is Abu al-Hasan al-Ash‘arī from whom correct theology spread from one generation of disciples to another. His education at Nidhamiyya College and Abu Hamid al-Ghazali’s tutorship might also be responsible for his preference for Ash‘arism. However, even though he was al-Ghazali’s student, he was not attracted (...)
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  34. Between Jadal and Burhān: Reading Post-Classical Islamic Intellectual History Through Ibn Ṭufeyl’s Novel Ḥayy B. Yaḳẓān.Mehmet Karabela - 2013 - Ankara Universitesi Ilahiyat Fakultesi Dergisi 54 (2):77-93.
    This article opens a new discussion in the field of post-classical Islamic intellectual history by showing how literature and intellectual history are two inseparable and interdependent fields through an analysis of Ibn Ṭufayl’s novel, Ḥayy b. Yaqẓān. To this end, the article first examines the tension between the two concepts of jadal and burhān, which have affected much of the currents in classical Islamic intellectual history, and does so by assessing the three main figures in Ibn Ṭufayl’s novel: Ḥayy, Absāl (...)
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  35. The Metaphysics of Mulla Sadra Kitab Al-Masha Ir = the Book of Metaphysical Prehensions.Muhammad ibn Ibrahim Sadr al-din Shirazi, Parviz Morewedge, Henry Corbin, Society for the Study of Islamic Philosophy and Science & Institute for Cultural Studies - 1992
  36.  13
    Al-Āmidi’s Reception of Ibn Sīnā: Reading Al-Nūr Al-Bāhir Fi Al-Ḥikam Al-Zawāhir.Syamsuddin Arif - 2010 - In Tzvi Langermann (ed.), Avicenna and His Legacy: A Golden Age of Science and Philosophy. Turnhout: Brepols. pp. 205-219.
    Contrary to the widespread assumption, philosophy in the Islamic world did not begin with al-Kindi nor ended with Ibn Rushd (Averroes). This article looks into the metaphysics part of Sayf al-Din al-Amidi's kitab al-Nur al-Bahir fi al-Hikam al-Zawahir ('The Splendid Light on the Bright Wisdom') in order to show the continuity of philosophy in post-classical period.
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  37.  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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  38.  44
    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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  39.  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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  40. 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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  41. 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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  42. Knowing God: Ibn ʿarabī and ʿabd Al-Razzāq Al-Qāshānī’s Metaphysics of the Divine.Ismail Lala - 2019 - Brill.
    In _Knowing God_, Ismail Lala investigates the nature of God and whether we can truly know Him according to the influential mystic, Muḥyī al-Dīn ibn ʿArabī, and his disciple, ʿAbd al-Razzāq al-Qāshānī.
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  43. Ibn Al-Rawandi.Mehmet Karabela - 2014 - In Ibrahim Kalin (ed.), The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam. Oxford University Press.
    Abū al-Ḥusayn Aḥmad b. Yaḥyā Ibn al-Rāwandī(815–860 or 910), perhaps one of the most controversial figures in early Islamic history, is frequently called the “arch-heretic” (zindīq or mulḥid) of Islam. He was born in Khurasan around 815 CE. but flourished among intellectuals in ninth century in Baghdad. Around the year 854, he left Baghdad to escape political persecution and died either in 860 or in 910, according to some sources. The details of his early life are unknown, and documentation of (...)
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  44. 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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  45. Das Philosophische System von Schirázi.Muhammad ibn Ibrahim Sadr al-din Shirazi & M. Horten - 1913 - K. J. Trübner.
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  46.  13
    Kitāb al-mu ʿtamad fī uṣūl al-dīnKitab al-mu tamad fi usul al-din.James A. Bellamy, al-Qāḍī Abū Yaʿlā ibn al-Farrā, Ben Zion Wacholder & al-Qadi Abu Yala ibn al-Farra - 1978 - Journal of the American Oriental Society 98 (4):484.
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  47.  34
    Ibn Qayyim Al-Jawziyya in the "Lands Below the Wind: An Ideological Father of Radicalism or a Popular Sufi Master?Syamsuddin Arif - 2013 - In Birgit Krawietz & Georges Tamer (eds.), Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim Al-Jawziyya. Berlin: De Gruyter. pp. 220-249.
    This article argues that while it is true that the intellectual relationship established through multipurpose pilgrimage to the heartland of Islam has never lost its significance, the political implications of this connection seem to be overestimated. As will be shown by the following survey, although the number of writings by and on Ibn Qayyim al-Jawziyya in the Malay-Indonesian language is strikingly considerable, the nature and extent of their impact in the religious life and thought of people have yet to be (...)
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  48.  25
    Two Modes of Unsaying in the Early Thirteenth Century Islamic Lands: Theorizing Apophasis Through Maimonides and Ibn 'Arabī'. [REVIEW]Aydogan Kars - 2013 - International Journal for Philosophy of Religion 74 (3):261-278.
    This comparative study juxtaposes two celebrated medieval examples of negative speech, apophasis, and theorizes the languages of unsaying in the great medieval thinkers, Maimonides (d.1204) and Ibn ‘Arabī (d.1240). The paper coins a distinction between ‘asymmetrical’ versus ‘symmetrical’ approaches to language as a heuristic to analyze the two philosophical apophatic accounts comparatively. While apophatic thinkers in Neoplatonic traditions generally oscillate between these two poles in their various apophatic moments, the paper argues that Maimonides and Ibn ‘Arabī represented the climax of (...)
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  49. Kitāb Muʻīd an-Niʻam Wa-Mubīd an-Niqam =.Tāj al-Dīn ʻAbd al-Wahhāb ibn ʻAlī Subkī - 1908 - American Mathematical Society.
     
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  50.  26
    Ebû Hayy'n El-Endelüsî’Nin Kit'bu’L-İdr'k Li-Lis'ni’L-Etr'k Adlı Eserinin Dilbilim Açısından İncelenmesi.Yusuf Doğan - 2016 - Cumhuriyet Ilahiyat Dergisi 20 (2):329-329.
    Mamluks reigned in Egypt a long time is an era of Kipchak Turks that have influence management, and Kipchak Turks has been influential in a period in the administration there. During this period, that Turkish rulers do not know Arabic language well, Turkish language is spoken in the palace and also idea of being closer to Turkish manager screated an interest in learning. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī. Abū Ḥayyān by learning Turkish language (...)
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