Ibrāhīm Dīnānī, Ghulām Ḥusayn - Interviews ; Islamic philosophy.

Ibrāhīmī Dīnānī, Ghulām Ḥusayn, 1934- Quotations, maxims, etc. ; Muslim philosophers- Iran- Quotations, maxims, etc. ; Philosophers- Iran- Quotations, maxims, etc.

Interviews with Ghulām Ḥusayn Ibrāhīmī Dīnānī, an Iranian philosophers; views on life and philosophy etc.

On religious life in Islam; conduct of life for Muslims and on Islamic ethics.

Thought of al-Kindi, the Arab philosopher, on Islamic philosophy and their influence on Malaysian and Indonesian Muslim intellectuals.

Nasr, Seyyed Hossein. ; Islamic philosophy. ; Muslim philosophers -- Iran.

Exploring and understanding how medieval Christians perceived and constructed the figure of the Prophet Muhammad is of capital relevance in the complex history of Christian-Muslim relations. Medieval authors writing in Latin from the 8th to the 14th centuries elaborated three main images of the Prophet: the pseudo-historical, the legendary, and the eschatological one. This volume focuses on the first image and consists of texts that aim to reveal the truth about Islam. They have been taken from critical editions, where (...) available, otherwise they have been critically transcribed from manuscripts and early printed books. They are organized chronologically in 55 entries: each of them provides information on the author and the work, date and place of composition, an introduction to the passage reported, and an updated bibliography listing editions, translations and studies. The volume is also supplied with an introductory essay and an index of notable terms. (shrink)

Criticism and interpretation of Seyyed Hossein Nasr, an Iranian philosopher and scholar.

Code of conduct in society according to Islam.

This book takes readers on a philosophical discovery of a forgotten treasure, one born in the 14th century but which appears to belong to the 21st. It presents a critical, up-to-date analysis of Santob de Carrión, also known as Sem Tob, a writer and thinker whose philosophy arose in the Spain of the three great cultures: Jews, Christians, and Muslims, who then coexisted in peace. The author first presents a historical and cultural introduction that provides biographical detail as well as (...) context for a greater understand of Santob's philosophy. Next, the book offers a dialogue with the work itself, which looks at politics, sociology, anthropology, psychology, ethics, aesthetics, metaphysics, and theodicy. The aim is not to provide an exhaustive analysis, or to comment on each and every verse, but rather to deal only with the most relevant for today’s world. Readers will discover how Santob believed knowledge must be dynamic, and tolerance fundamental, fleeing from dogma, since one cannot avoid a significant dose of moral and aesthetic relativism. Subjectivity, within its own codes, must seek a profound ethics, not puritanical but which serves to escape from general ill will. Santob offers a criticism of wealth and power that does not serve the people which appears to be totally relevant today. In spite of the fame he achieved in his own time, Santob has largely remained a vestige of the past. By the end of this book, readers will come to see why this important figure deserves to be more widely studied. Indeed, not only has this medieval Spanish philosopher searched for truth in an unstable, confused world of contradictions, but he has done so in a way that can still help us today. (shrink)

Svar på spørgsmål om kvinder bl. a. om bryllupsnatten, at føde børn, at gå i bad, at få gæster, såkaldte stedsøsterlige forhold (lesbiske forhold) mm. Skrevet af den øverste muslimske præst under Safavidernes dynasti.

jild-i 1. Az ʻAbd al-Ḥamīd Kātib (59 Sh.) tā Abū al-Ḥasan Masʻūdī (336 Sh.) -- jild-i 2. Az Abū al-Ḥasan ʻĀmirī (291 Sh.) tā Abū al-Faz̤l Bayhaqī (465 Sh.) -- jild-i 3. Az Nāṣir Khusraw (383 Sh.) tā Sadīd al-Dīn ʻAwfī (616 Sh.) -- jild-i 4. Az Najm al-Dīn Rāzī (553 Sh.) tā Fakhr al-Muḥaqqiqīn (748 Sh.) -- jild-i 5. Az ʻUbayd Zākānī (670 Sh.) tā Jalāl al-Dīn Sayūṭī (884 Sh.) -- jild-i 6. Az Rūzbihān Khunjī (825 Sh.) tā Shaykh (...) Ḥurr ʻĀmilī (1071 Sh.) -- jild-i 7. Az ʻAlāmah Majlisī (1006 Sh.) tā Muḥammad Bāqir Shafaq (1223 Sh.) -- jild-i 8. Az Muḥammad Ṣādiq Marvazī (1147 Sh.) tā Mīrzā Fatḥʻalī Ākhūndzādah (1289 Sh.) -- jild-i 9. Az Mīrzā-yi Shīrāzī Avval (1194 Sh.) tā Ākhūnd Khurāsānī (1290 Sh.) -- jild-i 10. Az ʻAbd Allāh Māzandarānī (1219 Sh.) tā Saʻd Zaghlūl (1306 Sh.) -- jild-i 11. Az ʻImād al-ʻUlamāʼ Khalkhālī (1237 Sh.) tā ʻAbd al-ʻAzīz S̲aʻālibī (1323 Sh.) -- jild-i 12. Az Āyat Allāh Burūjirdī (1254 Sh.) tā Muḥammad Amīn Rasūlʹzādah (1333 Sh.) -- jild-i 13. Az ʻAbd al-Karīm Zanjānī (1263 Sh.) tā Amīn al-Ḥusaynī (1353 Sh.) -- jild-i 14. Az Jamālzādah (1274 Sh.) tā Mahdī Bāzargān (1373) -- jild-i 15. Az Muḥammad Ḥamīd Allāh (1286 Sh.) tā Muṭahharī (1358 Sh.) -- jild-i 16. Az Farīdūn Ādamīyat (1299 Sh.) tā Muṣṭafá Khumaynī (1356 Sh.) -- jild-i 17. Az Samīr Amīn (1310 Sh.) tā Ḥasan Ḥanafī -- jild-i 18. Az Sayyid Muḥammad Bāqir Ṣadr (1314 Sh.) tā Rāshid al-Ghanūshī -- jild-i 19. Az ʻAlī Awmlīl (1321 Sh.) tā Ṭāriq Ramaz̤ān. (shrink)

Jamal al-Din al-Afghani (1838-97) was a pan-Islamic thinker, political activist, and journalist, who sought to revive Islamic thought and liberate the Muslim world from Western influence. Many aspects of his life and his background remain unknown or controversial, including his birthplace, his religious affiliation, and the cause of his death. He was likely born in Asadabad, near present-day Hamadan, Iran. His better known history begins when he was 18, with a one-year stay in India that coincided with the Sepoy (...) Mutiny of 1857-59. In what would become a life of constant travel, he soon went to Mecca to perform Hajj, before returning to Afghanistan to join the service of the country's ruler, Dost Mohammad Khan (1793-1863). He later sided with Dost's son Mohammad Aʻzam, who ultimately lost in a power struggle with his British-supported brother Sher Ali. Al-Afghani's political activism eventually took him to Paris, London, Tehran, Saint Petersburg, and Constantinople. It was during his second stay in Egypt (1871-79) that he cemented his role as a reformer. He found in Cairo a class of young intellectuals who gathered around him, established newspapers, and used these papers to disseminate his ideas. Chief among al-Afghani's Egyptian disciples were scholar Muhammad ʻAbduh, journalist ʻAbd Allah al-Nadim, and nationalist politicians Mustafa Kamil and Saʻd Zaghlul. Al-Afghani's influence on both modernist and traditionalist Islamic thought continues to the present. An activist who sought to effect change through political journalism and public speaking, he did not write many books. This treatise, entitled al-Radd ʻalā al-dahrīyīn (Refutation of the materialists), was a rebuttal of the views of the pro-British Sir Sayyid Ahmad Khan, who had argued that science is more important than religion in the rise of civilizations. First written in Persian following al-Afghani's exile from Egypt to India, it was translated into Arabic by his student Muhammad ʻAbduh, with the help of al-Afghani's assistant Arif Efendi. (shrink)

Sadr al-Din Muhammad Shirazi (1572-1640), more commonly called Mulla Sadra, was one of the grand scholars of later-period Islamic philosophy and has grown to become one of the best-known Muslim philosophers. Iksir al-'arifin, or Elixir of the Gnostics, is unique among Sadra's writings in that it reworks and amplifies an earlier Persian work, the Jawidan-nama ( Book of the Everlasting ) by Afdal al-Din Kashani, or Baba Afdal. The underlying theme of Sadra's amplification is emblematic of Muslim philosophy: (...) the importance of self-knowledge in an individual's journey of "Origin and Return," the soul's origins with God and its eventual return to Him. Everything, Sadra says, is on such a path, gradually disengaging from the material world and returning to a transcendent essence--all leading to a final fruition in which everything in the universe returns to God and finds permanent happiness. Philosophy, Sadra argues, is the most direct means to self-knowledge--and thus the best tool for navigating this journey. (shrink)