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  1. Homonymy Theory and Divine Attributes in Ibn Rushd.Irfan Karadeniz & Hüseyin Karaman - 2022 - BİNGÖL ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ 1 (19):67-86.
    The relationship between philosophy and logic is handled within the concomitant-the implicant (al-lazim-al-malzum) relationship in classical philosophy, and the existence of one of them is denied unless the other one exists. Despite such a strong relationship, it is seen that the subjects, concepts and issues of the science of logic are often implicitly included in the texts of philosophers. In this study, it has been discussed how the science of logic plays a role in the discussion of attributes, which is (...)
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  2. On the Actuality of Integrative Intellect‐Mystical Asceticism as Self‐Realization in View of Nicolaus de Cusa, Ibn Sīnā, and Others.David Bartosch - 2024 - Religions 15 (7):819.
    I argue for a transformative revival or actualization of the very core of an integrative, methodologically secured form of intellect‑mystical asceticism. This approach draws on traditional sources that are re‑examined from a systematic—synthetic and transcultural—philosophical perspective and in light of the multi‑civilizational global environment of the 21st century. The main traditional points of reference in this paper are provided by Nicolaus de Cusa and Ibn Sīnā, and I refer toa few others, such as Attar of Nishapur, in passing. I begin (...)
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  3. Muhammad Iqbal as a Cosmopolitan Philosopher.Saad Malook - 2022 - Bazyaft 41 (2):3-16.
    This article makes an exposition of the substantial cosmopolitan strands in Muhammad Iqbal’s writings. Cosmopolitanism is a philosophical approach that recognises human beings across nations to be members of a global tribe. This approach supports the idea of world citizenship, global state or global institutions. Individualism, egalitarianism and universalism are the key principles of cosmopolitanism. I argue that Iqbal is a cosmopolitan philosopher because his philosophical thinking is consistent with the core principles of cosmopolitanism and contains essential cosmopolitan aspects, including (...)
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  4. Muhammad Iqbal’s Pacifist Ethics and Global Peace in the Post-9/11 World.Saad Malook - 2023 - Al-Manhal 3 (2):71-83.
    This article fosters the significance of Muhammad Iqbal’s pacifist ethics in the post-9/11 world. In the post-9/11, there emerged a new world order in which violence emerged in many guises, including terrorism and war, which has devastated global peace since the advent of the twenty-first century. Undeniably, the threat of a nuclear war has been constantly harassing the world. Under these atrocious conditions, the question is whether Iqbal’s pacifist ethics could help achieve and sustain global peace. Iqbal was an empirically (...)
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  5. Muhammad Iqbal’s Ethics of Reverence for Humanity in the Islamic Tradition.Saad Malook - 2023 - Al-Uswah 3 (1):32-44.
    This article explains Muhammad Iqbal’s ethics of reverence for humanity and determines how it fits with Islamic ethics. The cardinal goal of Islamic ethics is reverence for humanity. The Arabic expression ‘Islam’ means ‘peace’. The cardinal claim of Islamic ethics is that human beings deserve reverence because they are created with the best conformation. The Arabic phrase Ahsan al-Taqweem refers to the best conformation, which means a wide range of unique physical, metaphysical, moral, aesthetic and cognitive potentials. From a broader (...)
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  6. Muhammad Iqbal’s Politics of Spiritual Democracy.Saad Malook - 2024 - Al-Manhal 4 (2):48-60.
    This article explains Muhammad Iqbal’s politics of spiritual democracy and examines its applications to Pakistan and the contemporary world. Almost an official doctrine has emerged that Pakistan's creation is the result of Iqbal’s philosophy. If it is the result of the intended or unintended consequences of Iqbal’s philosophy, the question is whether Pakistan has adopted the version of his democracy. Iqbal’s ‘spiritual democracy’ stands contrary to the European model of democracy. European democracy, according to Iqbal, is materialistic and acquires the (...)
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  7. Making Sense of Muhammad Iqbal's Metaphysics of Egohood.Saad Malook - 2024 - Al-Ida’At 4 (2):14-26.
    Muhammad Iqbal’s theory of egohood, also known as Khudi, selfhood, I-amness, or individuality, builds the foundation of his entire philosophical oeuvre. Despite a massive hoard of literature produced on the exposition of Iqbal’s theory of egohood, it is still elusive to grasp. Iqbal’s theory of egohood is a metaphysical theory that explains not only the ontology of the universe but also of human beings. An ego is an ontological substance: a unit of metaphysical or mental reality. This substance refers to (...)
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  8. Sufismo y política en María Zambrano.David Fernández Navas - 2024 - Anales Del Seminario de Historia de la Filosofía 41 (2):393-403.
    Se ofrece una interpretación de la filosofía política de María Zambrano desde el sufismo deIbnʿArabī. Primero, explicaremos tres nociones centrales en la obra del Šayḫ, como la doble fidelidad a la dimensión de la «incomparabilidad» (tanzīh) y de la «similaridad» (tašbīh), la «nueva creación» (ḫalq al-ǧadīd) y el «hombre perfecto» (insān al-kāmil). Después, trataremos algunos de los textos más políticos de Zambrano, como Horizonte del liberalismo(1929), Isla de Puerto Rico (1940), «Martí, camino de su muerte» (1953) y Persona y democracia (...)
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  9. Islamic Insights on Religious Disagreement: A New Proposal.Jamie B. Turner - 2024 - Religions 15 (5):574.
    In this article, I consider how the epistemic problem of religious disagreement has been viewed within the Islamic tradition. Specifically, I consider two religious epistemological trends within the tradition: Islamic Rationalism and Islamic Traditionalism. In examining the approaches of both trends toward addressing the epistemic problem, I suggest that neither is wholly adequate. Nonetheless, I argue that both approaches offer insights that might be relevant to building a more adequate response. So, I attempt to combine insights from both by drawing (...)
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  10. Natural Theology and Divine Freedom.Philipp Kremers - 2024 - Sophia 63 (1):135-150.
    Many philosophers of theistic religions claim (1) that there are powerful a posteriori arguments for God’s existence that make it rational to believe that He exists and at the same time maintain (2) that God always has the freedom to do otherwise. In this article, I argue that these two positions are inconsistent because the empirical evidence on which the a posteriori arguments for God’s existence rest can be explained better by positing the existence of a God-like being without the (...)
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  11. EXPLORING PARALLELS BETWEEN ISLAMIC THEOLOGY AND TECHNOLOGICAL METAPHORS.Ammar Younas & Yi Zeng - manuscript
    As the scope of innovative technologies is expanding, their implications and applications are increasingly intersecting with various facets of society, including the deeply rooted traditions of religion. This paper embarks on an exploratory journey to bridge the perceived divide between advancements in technology and faith, aiming to catalyze a dialogue between the religious and scientific communities. The former often views technological progress through a lens of conflict rather than compatibility. By utilizing a technology-centric perspective, we draw metaphorical parallels between the (...)
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  12. Renaissance: Islamic or Italian Precedence?H. Matallo Junior - manuscript
    The paper seeks to show that the period between the years 756 and 1031, a period officially recognized as the domination of the Umayyad dynasty in the Iberian Peninsula, saw the emergence of the most important movement for the recovery of classical Greek works known, and offered the foundations for the second Renaissance, the Italian. It also shows that translation is a process that can fundamentally alter original works, as they depend on the translator's interpretation, as well as the existence (...)
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  13. Al-Ghazali's Ethics and Natural Law Theory.Edward Moad (ed.) - 2021 - Singapore: Palgrave Macmillan.
    In this chapter, I will make the case that we can accurately describe Ghazali’s position as a natural law theory. Kevin Reinhart (1995), on whose translation of al-Mustaṣfā I will be depending in what follows, has also treated this topic. Though he did not specifically compare Ghazali’s position there with natural law theory, like Hourani (1985) he interprets Ghazali’s position as subjectivist on key points rendering it incompatible with natural law theory. Thus, I will begin with a prima facie case (...)
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  14. Critical Investigation on the Pandemic from the Islamic Perspective.Ahmad Faizuddin Ramli - 2022 - Afkar: Jurnal Akidah and Pemikiran Islam 2 (Special Issue on COVID -19):99–140.
    Since the emergence of the global challenges of COVID-19 pandemic, its impact could be widely viewed in various human society aspects, such as education, business trading and also social interaction limit. Apart from many discussions on the pandemic from a wide range of such perspectives, scholarly attention is still rarely mainly in trying to elaborate the critical overview from an Islamic perspective following theological, historical, and sociological points of view. In this paper, the critical elaboration of the pandemic has been (...)
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  15. Heritage of Islamic Ethics and Contemporary Issues A Call for Relevantization.Malik Mohammad Manzoor - 2011 - Journal of Islam in Asia (Special Issue,no.1).
    This study addresses the subject of Islamic ethics from definitional and disciplinary perspectives. It highlights the need for relevantization of Islamic ethics to contemporary issues in a systematic manner which, in turn, calls for development of Islamic ethics as a complete discipline with ability to meet all types of challenges: conceptual, practical, normative, applicative, etc. Regarding the definitional issue, different from and more expansive than the traditional understanding of alākhlāq, the researcher argues that a proper definition of ethics should include (...)
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  16. PROGRESSIVE ISLAM: A SOCIAL STUDY OF TAN MALAKA'S ISLAMIC THOUGHT.Tohis Reza Adeputra - 2024 - United Kingdom: Ethics International Press. Translated by Tohis Reza Adeputra.
    This book's core is exploring Islam Tan Malaka, later characterized as progressive Islamic thought. To demonstrate this, the author uses the theory sociology of knowledge formulated by Peter L. Berger and Thomas Luckmann, as well as the philosophy of science of critical realism formulated by Roy Bhaskar, as an approach to analysis. The result is the concept of Madilog as a progressive Islamic method that gave birth to the concept of monotheism as the foundation for the existence of social justice, (...)
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  17. A Living Islamic City: Fez and Its Preservation. [REVIEW]Samuel Bendeck Sotillos - 2021 - Journal of Comparative Literature and Aesthetics 44 (1):219-222.
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  18. Jesus Christ.Reza Rezaie Khanghah - 2024 - Qeios.
    In this paper we will discuss about: 1. God is one and has no partner. 2. Discussions by Imam Reza on Prophet Jesus (peace be upon him). 3. Oneness of God 4. Jesus and Imam Mahdi 5. Was Jesus Crucified? 6. Is Jesus the Same as God?
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  19. Old Testament and New Testament Prophecies of Prophet Muhammad.Reza Rezaie Khanghah - 2024 - Qeios.
    In this paper we will discuss about Old Testament and New Testament Prophecies of Prophet Muhammad.
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  20. Imam Mahdi Miracles.Reza Rezaie Khanghah - 2024 - Qeios.
    In the story of Moses and Pharaoh, the magicians who were there became the first believers in Moses because they believed in the miraculous power of Moses, which was from Allah. In fact, those sticks (sticks of magicians) did not turn into snakes, but were seen by others as snakes. When Moses dropped his stick and turned into a snake, the sorcerers realized that the stick had become a real snake, and that is why they believed Moses. Today, this magic (...)
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  21. Proposing an Islamic virtue ethics beyond the situationist debates.Muhammad Velji - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    I begin the first part by showing how situationism should make us question traditional understandings of virtues as intrinsic dispositions. I concentrate specifically on situationist experiments related to mood. I then introduce Islamic virtue ethics and the dawa movement. In parts two and three I examine ethnography of the dawa movement to explore how they deal with worries about the influence of mood on their virtue. In part two I show how they train their habits in very traditional virtue ethics (...)
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  22. Philosophy Versus Theology in Medieval Islamic Thought.Ishraq Ali & Khawla Almulla - 2023 - HTS Theological Studies 79 (5):1-8.
    The encounter of the medieval Muslims with Greek philosophy undeniably shaped the course of their philosophical and theological thought. This encounter led to the complex and contentious issue of ‘philosophy versus theology’. Medieval Muslim thinkers needed to develop a response to the issue of philosophy versus theology. The present article will first highlight the response of the Islamic theologians to their encounter with Greek philosophy in the form of three major trends in medieval Islamic theology: (1) strong opposition to the (...)
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  23. Overcoming Nihilism Through Sufism: An Analysis of Iqbal’s Article on ‘Abd Al-Karim Al-Jili.Feyzullah Yilmaz - 2019 - Oxford Journal of Islamic Studies 30 (1):69–96.
    This paper attempts to rethink the philosophy of Muhammad Iqbal (1877–1938) and challenge the still prevailing tendency in Iqbal scholarship to view it merely as an outcome of the influence of the ideas of various Western/European philosophers. I present Iqbal’s arguments in their particular historical and intellectual context to show that they developed in response to a specific philosophical problem and that Iqbal looked for a solution to that problem in Islamic tradition. I suggest that Iqbal’s philosophy is best understood (...)
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  24. A Comparative Analysis of the Additive and Regressive Effects of "Interest “on Individual’s Critical Thinking Ability from the Viewpoint of the Islamic Traditions.Sajjad Askari Matin, Jaafar Houshyari & Reza Montazeri Moghaddam - 2022 - Applied Issues in Islamic Education 7 (1):123-150.
    ABSTRACT Objective: In the bulk of literature on critical thinking, the influence of interest on cognitive and affective processes of individuals has always been a source of debate and disagreement; a reciprocal relationship to be detrimental or facilitative in the development and enhancement of critical thinking as a skill. The present paper aims at explaining and resolving the observed discrepancy, with the combination of a comparative (agreement method) and a (descriptive-analytical). Method: method, on the additive and regressive effect of “interest” (...)
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  25. Reconsidering Avicennan Theory of Science: Ṣadr al-Sharīʿa and Taftāzānī’s Discussions of the Issue of the Subject Matter.Kenan Tekin - 2023 - Beytulhikme An International Journal of Philosophy 13 (13:3):17-38.
    Post-classical period witnessed intense debates on aspects of the Avicennan theory of science. Among them one set of discussions concerned the issue of subject matter (mabāhith al-mawdūʿ) in a science. They were raised by Ṣadr al-Sharīʿa (d. 747/1346) in the introduction of his al-Tawḍīh, a commentary on his legal theory text al-Tanqīḥ. Therein, he raised three questions: (1) whether the subject matter of a science can be multiple, (2) what restricting subject matter of a science means, and (3) whether one (...)
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  26. Islamic Eschatological Discourses: Comparing Between The Conceptions of Badiuzzaman and Al-Attas.Jafar Paramboor - 2023 - Al-Afkar Journal for Islamic Studies 6 (4):803-823.
    The present paper aims to portray a metaphysical and theological understanding of the Islamic eschatology, comparing between two contemporary scholars, Badiuzzaman Said Nursi and al-Attas. Through library research and content analysis, this paper looks deeply into the views and explanations made by the two versatile scholars regarding Islamic eschatology. Initially, the paper introduces the concept of eschatology in The Words of Badiuzzaman, followed by the explanation by al-Attas referring to his works including Prolegomena to Metaphysics of Islam: An Exposition of (...)
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  27. INTELLECTUAL AND SPIRITUAL DEBATES IN ISLAM A Comprehensive Guide to Islamic Discourse's Intellectual Origins.Akhlaq Sayed Hassan - 2023 - Cluj: Cluj University Press.
    While serving as a concise introduction to the Sunnah and Quranic exegeses, the Ebook's core purpose lies in offering a comprehensive exploration of the diverse dimensions of ulum al-aqliya (rational sciences) in Islam, spanning from its inception to the contemporary era. This encompassing view incorporates perspectives from both the Sunni and Shia traditions. The Ebook is primarily designed to equip specialists with a comprehensive understanding of Islamic intellectualism, while also ensuring that individuals without specialized knowledge can readily grasp insights from (...)
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  28. Review of Mourad Wahba's "Fundamentalism and Secularization". Translated by Robert Beshara. [REVIEW]Zeyad El Nabolsy - 2022 - Marx and Philosophy Review of Books.
    Mourad Wahba’s Fundamentalism and Secularization was first published in Arabic in Egypt in 1995. By the 1990s, Islamist thought had become hegemonic in Egypt, and it is this cultural context that informs Wahba’s concern with philosophy of culture as applied to the question of fundamentalism and its antagonistic relationship to secularization. As Robert Beshara notes in his interview with Wahba, which serves as a foreword to this new translation, the book was ahead of its time insofar as it was published (...)
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  29. Fostering Islamic Morality through Tahfidz Learning: Islamic Law.Yudi Saputra, Moatti Dylan & Frances Alon - 2023 - International Journal of Educational Narratives 1 (2):49-62.
    Background. Tahfidz learning is a learning that can change the behavior of santriwan and santriwati and develop a potential that they have such as improving the reading of the Qur'an, increasing the memorization of the Qur'an. The tahfidz house is a place where students learn, foster and develop and apply the values contained in the Qur'an in everyday life such as at home, in the community and at school. Purpose. This tahfidz activity begins with prayer, then murojaah, memorizing the recitation (...)
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  30. Philosophy and Religion in the Political Thought of Alfarabi.Ishraq Ali - 2023 - Religions 14 (7).
    Philosophy and religion were the two important sources of knowledge for medieval Arab Muslim polymaths. Owing to the difference between the nature of philosophy and religion, the interplay between philosophy and religion often takes the form of conflict in medieval Muslim thought as exemplified by the Al-Ghazali versus Averroes (Ibn Rusd) polemic. Unlike the Al-Ghazali versus Averroes (Ibn Rushd) polemic, the interplay between philosophy and religion in the political philosophy of Abu Nasr Alfarabi takes the form of harmonious co-existence. Although, (...)
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  31. Towards Islamic Anthropology in An Indonesian Context: A Perennialist Epistemological Perspective.Ferry Hidayat - 2015 - In Proceeding of The Second International Conference Thoughts on Human Sciences in Islam (IC-THUSI) 2015. Jakarta: Sadra Press, Sadra International Institute. pp. 327-339.
    This study outlines a new proposal on the creation of Islamic Anthropology on the basis of "perennialist epistemology", to use Aslan's term (2005:55). A previous proposal of this kind had been put forward by Akbar S. Ahmed in his Toward Islamic Anthropology: Definition, Dogma and Directions (1986). While Ahmed's proposed Islamic Anthropology aims at assessing and arguing with Western anthropologists over their misconceptions about Islamic societies they observe, then preparing and replying to their study in a scholarly manner by "creating (...)
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  32. Human Heart (Qalb) in Islamic Ethics: A Perspective From the Quran and Sunnah.Mohammad Manzoor Malik - 2023 - Prajna Vihara 24 (1):82-92.
    The importance of the self (nafas) with which heart is assumed to be connected is significantly present in Islamic ethics that could be derived from the primary sources of Islam, the scripture and Sunnah. However, the human heart (Qalb) is in need of further exploration concerning its relationship to ethics. Ethics is part of the Islamic worldview and authentic ethical behavior in such a worldview is connected to intentionality which is an attribute of the heart. The Islamic sources show that (...)
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  33. Politics of the Turkish Republic.Mehmet Karabela - 2021 - In Islamic Thought Through Protestant Eyes. New York: Routledge. pp. 243-253.
    Michael Wendeler’s disputation on the Turkish republic is a discussion of Ottoman history, political philosophy, and the concept of monarchy and tyranny. Half of his disputation concerns the identification of the Turks with the little horn which arises on the head of the fourth beast in the prophet’s vision described in the Book of Daniel 7:1–28. Giving copious historical references, Wendeler explains that this little horn cannot be referring to Christ as the Jews believe, nor to the Seleucid monarch Antiochos (...)
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  34. Concept of Fate among the Turks.Mehmet Karabela - 2021 - In Islamic Thought Through Protestant Eyes. New York: Routledge. pp. 161-177.
    German Lutheran scholar Johann Friedrich Weitenkampf (d.1758) sets out to explain and refute the Turkish concept of fate, dividing his dissertation into two sections: the first outlining the Turkish-Muslim view of fate; and the second seeking to prove the invalidity of the Muslim concept of fate with philosophical argumentation. He begins with some brief notes on the historical origin of the Turks, turning then to the backstory of the Qur’an, which he claims can be divided into six sections or topics, (...)
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  35. Short Collection: On Major Works of Islamic Civilizations.Wesley De Sena - manuscript
    Short Papers on Al-bayunniyah's "Principles of Sufism," Hafiz's "Faces of Love," Ibn Tufayl's "Hayy Ibn Yaqzan," and Watt's "Islamic Creeds.".
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  36. Alaä Hamed - Ein Religionskritiker in Ägypten.Oliver Kloss - 1992 - Materialien Und Informationen Zur Zeit 4 (21. Jg.):17-19.
    On 25 December 1991 Alaa Hamed must for his literary work to the "Emergency Court for National Security" in Cairo. The judge read out the verdict: 2,300 egyptian pounds fine and eight years in prison for violating of state security and social peace. - A shock not only for egyptian intellectuals! The Arabic Department of BBC London placed the sentence in second place in the news, immediately after the notification of the resignation of Michail Gorbachev. Even in Germany the message (...)
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  37. Ismail, Salah. 2022. "Introduction," in Jennifer Lackey, The Epistemology of Groups, translation into Arabic by Huda Alawaji, Al Rawafed Culture & Ibn Nadim, pp. 11-22.Salah Ismail - 2022 - In Jennifer Lackey, The Epistemology of Groups, translation into Arabic by Huda Alawaji, Al Rawafed Culture & Ibn Nadim. Beirut, Lebanon: Al Rawafed Culture & Ibn Nadim. pp. 11-22..
    شنت الولايات المتحدة الأمريكية حربا على العراق عام 2003 بدعوى أن العراق يمتلك أسلحة دمار شامل، ثم تبين للعالم عدم صحة هذه الدعوى، وقال الناس: لقد كذبت الإدارة الأمريكية. كانت نظرية المعرفة التقليدية تنسب المعرفة إلى الذات العارفة الفردية، وتركز على الفاعلين الأفراد وحالاتهم الاعتقادية، مثل "يعتقد أحمد بقضية معينة". أما أن ننسب الحالات المعرفية إلى الجماعات مثل " كذبت الإدارة الأمريكية"، فهذا تحول في الإبستمولوجيا إلى الفاعل الجماعي. إبستمولوجيا الجماعات epistemology of groups حقل فرعي من الإبستمولوجيا الاجتماعية. يهدف إلى (...)
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  38. (1 other version)History of Arabic Logic.Mehmet Karabela - 2021 - In Islamic Thought Through Protestant Eyes. New York: Routledge. pp. 224-235.
    Johannes Steuchius’ disputatio uses Arabic logic to present an historical account of the development of philosophical thought in Arabia before and after the emergence of Islam. Steuchius first proposes that philosophy drew its origins from the East. His evidence for this claim is that many of the Greek philosophers, considered the forefathers of European philosophy, began cultivating their philosophical thinking as a result of exposure to ancient Eastern philosophy. After the introduction of Greek philosophy, it is agreed that dialectic was (...)
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  39. Book Review of Islamic Thought Through Protestant Eyes. [REVIEW]Jeremy Fradkin - 2022 - Global Intellectual History 7 (November 2022).
    In this fascinating book, Mehmet Karabela reveals the many roles assigned to Islam, Islamic history, the Ottoman Empire, Turks and Arabs by northern European Protestant intellectuals, mostly German Lutherans, from 1650 to 1800. The texts cover many topics that famously captivated European thinkers during a period which Karabela elects to call post-Reformation rather than Enlightenment. There are comparative studies of religion, philosophy, and literature. Karabela’s introduction provides a robust review of the historiography and offers context for patterns that emerge from (...)
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  40. Türkiye'de islâm felsefesi araştırmalarının seyri: kazanımlar, öncelikler, sorunlar: İslâm felsefesi anabilim dalı koordinasyon toplantısı (9-11 Ekim 2015, Rize).M. Nurullah Turan, İrfan Karadeniz & Enver Şahin (eds.) - 2016 - Rize: Recep Tayyip Erdoğan Üniversitesi Yayınları.
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  41. Should Educators Accommodate Intolerance? Homosexuality and the Islamic case.Michael S. Merry - 2005 - Journal of Moral Education 34 (1):19-36.
    The ideological interface between Muslims and liberal educators undoubtedly is strained in the realm of sex education, and perhaps on no topic more so than homosexuality. Some argue that schools should not try to ‘undermine the faith’ of Muslims, who object to teaching homosexuality as an ‘acceptable alternative lifestyle’. In this article, I will argue against this monolithic presentation of Islam. Furthermore, I will argue that a narrow view of Islam is neglectful of gay and lesbian Muslims who are particularly (...)
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  42. Islamic Philosophy of Education and Western Islamic Schools: points of tension.Michael Merry - 2006 - In Farideh Salili & Rumjahn Hoousain (eds.), Religion in Multicultural Education. IAP. pp. 41-70.
    In this chapter, I elaborate an idealized type of Islamic philosophy of education and epistemology. Next, I examine the crisis that Islamic schools face in Western societies. This will occur on two fronts: (1) an analysis of the relationship (if any) between the philosophy of education, the aspirations of school administration, and the actual character and practice of Islamic schools; and (2) an analysis concerning the meaning of an Islamic curriculum. To the first issue, I argue that there exists a (...)
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  43. Ernest Sosa, Epistemology, translation into Arabic and Study by Salah Ismail, a first edition.Salah Ismail (ed.) - 2022 - Cairo, Egypt: National Center for Translation.
    يلقي سوسا ( -1940) في هذا الكتاب المسائل الكلاسيكية والمعاصرة في نظرية المعرفة، ويعرض مشكلاتها، ويقترح لها الحلول. بداية من الشكية، ومرورا بمشكلة جيتير، والنزاع بين نزعة الأسس ونزعة الاتساق على بنية المعرفة، والخلاف بين النزعة الخارجية والنزعة الداخلية على طبيعة المعرفة، وانتهاء بالدفاع عن إبستمولوجيا الفضيلة التي أسسها واستهل البحث فيها عام 1980، ويناقش العلاقة بين أنصار الثقة وأنصار المسئولية في هذا الفرع المعرفي الجديد. وأنت حين تطالع عرض سوسا لمسائل المعرفة إنما تطالع عقلا ناقدا وفكرا دقيقا في طبيعة (...)
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  44. Islamic Critical Evaluation and Perspective on Fallacy of Argumentum ad Hominem.Malik Mohammad Manzoor - 2019 - Pakistan Journal of Humanities and Social Sciences 7 (1):63 – 75.
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  45. Ethical medical innovations and their applications: an Islamic perspective.Mohammad Manzoor Malik - 2019 - Al Ameen Journal of Medical Sciences 3 (12):115-120.
    Creativity and innovation is very part of human nature (fitrah) which makes human beings different from other beings that are so far found on the planet. The outcome of creativity can be both harmful and beneficial. And most of it depends on the moral standing of those to whom end products of such creativity are available. Islam gives high importance to health and the Muslim civilization that flourished in Bagdad and Spain during the medieval period made original contributions to medical (...)
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  46. Ihsanas Islamic Ethical Virtue for Neighborhood Community Coexistence.Mohammad Manzoor Malik - 2021 - Addaiyan Journal of Arts, Humanities and Social Sciences 3 (12):14-22.
    This study demonstrates that there is a need of addressing neighborhood relationships in contemporary times. And in this regard, a position from Islam is considered in which neighborly relationships are based on Quranic ethical virtue ihsan i.e., doing good to others. The word neighbor in the Quran and Hadith is a general term that is not discriminatory. It includes Muslims and non-Muslims. This insight is very useful for building relationships in multicultural and multireligious communities for harmony and peace. To locate (...)
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  47. Mesopotamian Civilization Before the Ancient Dark Ages.Irfan Ajvazi - manuscript
    Sumer was an ancient civilization in southern Mesopotamia (modern Iraq) during the Chalcolithic and Early Bronze Ages. Although the historical records in the region do not go back much further than ca. 2900 BCE, modern historians believe that Sumer was first settled between ca. 4500 and 4000 BCE by people who may or may not have spoken the Sumerian language. These people, now called the "Ubaidians," were the first to drain the marshes for agriculture; develop trade; and establish industries including (...)
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  48. Hieroglyphs In Ancient Egypt.Irfan Ajvazi - manuscript
    Throughout history in Ancient Egypt, information has been passed on from one generation to another. Information about culture and traditions has been passed on verbally and through scripts. From the time of the Old Kingdom (3100 B.C) in Ancient Egypt, hieroglyphs were used as a tool to pass on information about their history, culture and everyday lifestyle. Hieroglyphs, hieratic and demotic are three stages of writing that were practised throughout Ancient Egypt ’s history. This paper will briefly explain the history (...)
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  49. Four Walls and a Roof Do Not Form a House. [REVIEW]Paul van Els - 2003 - China Nu 28:34–35.
    van Els, Paul. "Vier muren en een dak vormen geen huis" (Four Walls and a Roof Do Not Form a House). Review of 25 eeuwen oosterse filosofie, edited by Jan Bor and Karel van der Leeuw. China Nu 28, no. 4 (2003): 34–35.
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  50. Avicenna on Animal Goods.Bethany Somma - 2021 - Journal of Islamic Ethics 5:1-34.
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