Results for 'Rafiqul Islam Molla'

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  1.  44
    Islam, Judaism, and Zoroastrianism.Navras Jaat Aafreedi, Raihanah Abdullah, Zuraidah Abdullah, Iqbal S. Akhtar, Blain Auer, Jehan Bagli, Parvez M. Bajan, Carole A. Barnsley, Michael Bednar, Clinton Bennett, Purushottama Bilimoria, Leila Chamankhah, Jamsheed K. Choksy, Golam Dastagir, Albert De Jong, Amanullah De Sondy, Arthur Dudney, Janis Esots, Ilyse R. Morgenstein Fuerst, Jonathan Goldstein, Rebecca Ruth Gould, Thomas K. Gugler, Vivek Gupta, Andrew Halladay, Sowkot Hossain, A. R. M. Imtiyaz, Brannon Ingram, Ayesha A. Irani, Barbara C. Johnson, Ramiyar P. Karanjia, Pasha M. Khan, Shenila Khoja-Moolji, Søren Christian Lassen, Riyaz Latif, Bruce B. Lawrence, Joel Lee, Matthew Long, Iik A. Mansurnoor, Anubhuti Maurya, Sharmina Mawani, Seyed Mohamed Mohamed Mazahir, Mohamed Mihlar, Colin P. Mitchell, Yasien Mohamed, A. Azfar Moin, Rafiqul Islam Molla, Anjoom Mukadam, Faiza Mushtaq, Sajjad Nejatie, James R. Newell, Moin Ahmad Nizami, Michael O’Neal, Erik S. Ohlander, Jesse S. Palsetia, Farid Panjwani & Rooyintan Pesh Peer - 2018 - Springer Verlag.
    The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...)
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  2.  19
    Islam, Judaism, and Zoroastrianism.Navras Jaat Aafreedi, Raihanah Abdullah, Zuraidah Abdullah, Iqbal S. Akhtar, Blain Auer, Jehan Bagli, Parvez M. Bajan, Carole A. Barnsley, Michael Bednar, Clinton Bennett, Purushottama Bilimoria, Leila Chamankhah, Jamsheed K. Choksy, Golam Dastagir, Albert De Jong, Amanullah De Sondy, Arthur Dudney, Janis Esots, Ilyse R. Morgenstein Fuerst, Jonathan Goldstein, Rebecca Ruth Gould, Thomas K. Gugler, Vivek Gupta, Andrew Halladay, Sowkot Hossain, A. R. M. Imtiyaz, Brannon Ingram, Ayesha A. Irani, Barbara C. Johnson, Ramiyar P. Karanjia, Pasha M. Khan, Shenila Khoja-Moolji, Søren Christian Lassen, Riyaz Latif, Bruce B. Lawrence, Joel Lee, Matthew Long, Iik A. Mansurnoor, Anubhuti Maurya, Sharmina Mawani, Seyed Mohamed Mohamed Mazahir, Mohamed Mihlar, Colin P. Mitchell, Yasien Mohamed, A. Azfar Moin, Rafiqul Islam Molla, Anjoom Mukadam, Faiza Mushtaq, Sajjad Nejatie, James R. Newell, Moin Ahmad Nizami, Michael O’Neal, Erik S. Ohlander, Jesse S. Palsetia, Farid Panjwani & Rooyintan Pesh Peer - 2018 - Springer Verlag.
    The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...)
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  3.  2
    Molla Sadras Philosophie interkulturell gelesen.Mohammad Razavi Rad - 2007 - Nordhausen: Bautz.
  4.  10
    Molla Sadr''nın Hudûs Yorumu.Mahmut MEÇİN & Ali ÇAKSU - 2019 - Kader 17 (2):474-495.
    Âlemin zaman içinde vücûda gelip gelmediğine dair tartışma düşünce tarihinde kadim bir geçmişe sahiptir. Platon öncesi döneme kadar izleri sürülen söz konusu tartışma İslâm düşünce tarihinde de önemli bir yer işgal eder. Kelam ile felsefe ekolleri arasında cereyan eden münazaralarda kelamcılar, âlemin yokluğu üzerinde bir zaman geçtikten sonra yaratıldığını ileri sürerken filozoflar ise Allah’ın âlemden zamansal olarak değil zatî bir öncelikle mukaddem olduğunu savunurlar. Klasik dönem sonrası devam eden tartışmalarda probleme dair yeni çözümler ortaya konulmuştur. Bu makale klasik dönem sonrası (...)
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  5.  7
    Did Molla Jami Say 'Rumi Is Not a Prophet But He Has a Holy Book’? Has The Mathnawi Similarities with The Quran in Rumi’s Opinion?Ladan Ami̇rchoupani̇ - 2021 - Atebe 6:19-37.
    "He is not a prophet, but he has a holy book" is a famous couplet among Mawlana Jalal-ad Din Rumi (d. 1273) followers. This couplet is attributed to Abdurrahman Jami (d. 1492). The three couplet that have similar connotations to Jami’s couplet, more common in Iran, speculated to be written by Baha-ad Din Amili (d. 1622). In these couplets, the phrase “The Persian Qur'an" is interchangeably used to refer to Mathnawi and draws attention to another phrase "guidance some and misguidance (...)
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  6.  5
    Molla Lutfi ve Fütûhât'ı.Ömer Mahir Alper & Yasin Apaydın (eds.) - 2021 - Ankara: Türkiye Bilimler Akademisi.
  7.  7
    Molla Fen'rî’de Tasavvuf Metafiziği: Misb'hu’l-Üns Üzerine Bir İnceleme, Muammer İskenderoğlu.Sema Özdemir - 2017 - Nazariyat, Journal for the History of Islamic Philosophy and Sciences 3 (2):161-167.
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  8.  15
    The Concept of Sharʿī Science in Educational Conception Formed in Islamic Civili-zation.Hasan Sabri Çeli̇ktaş - 2019 - Cumhuriyet İlahiyat Dergisi 23 (3):1077-1100.
    In this article, the meaning of concept of sharʿī science gained in the conception of education, which was established in Islamic civilization, was studied. The main problem of the research is to evaluate the idea of education in Islamic Civilization, which is closely related to the concept of sharʿī science, with a false perception that it consists entirely of religious education. The beginning of Islamic Civilization is traced back to descent of the Qur'an. The conception of education that started to (...)
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  9.  12
    Filosofía y religión en el Islam: en torno a Averroes.Carlos A. Segovia - 1999 - Anales Del Seminario de Historia de la Filosofía 16:235-247.
    Las nociones de "uno" y de "múltiple" han sido, históricamente, objeto de tratamiento, a la vez, filosófico y teológico. En el contexto de la filosofía islámica oriental, y en el marco de su vertiente más específicamente neoplatónica, el "Príncipe de los Teósofos", Sadrá Sirázi (ob. 1050/1640), estudia ambas desde una perspectiva ontológica y distanciándose del enfoque consignado al respecto por los filósofos peripatéticos del Islam. Adaptando y continuando, de un lado, la gnosis de 1km aI-'Arabi, y, de otro, la (...)
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  10.  12
    The Effect of Hanafī Fiqh Thought on the Early Ottoman Fiqh Studies in the Mam-lūk Period.Bekir Karadağ - 2019 - Cumhuriyet İlahiyat Dergisi 23 (2):813-829.
    This article examines the influence of the Hanafī philosophy of the Mamlūk period on the early Ottoman fiqh studies. Since the Egyptian and Damascus regions, which were under the rule of the Mamlūks, became the most important centres of knowledge in the Islamic world, it is understood that the Mamlūks’ scientific knowledge was superior to the Ottomans. On this occasion, many scholars who were considered the leading figures of the Ottoman scientific community turned to Egypt and Damascus regions and benefited (...)
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  11.  7
    The Voyage and the Messenger: Iran and Philosophy.Henry Corbin - 1998 - North Atlantic Books.
    This work, incorporating previously unpublished interviews and articles, retraces the quest of Henry Corbin into the imaginal realm of the unseen self, the domains of angels and numinous beings. A study of religious philosophy, exploration of visionary faith, these pages offer a superb meditation of the great themes of Perso-Islamic mysticism—the Sufi theory of knowledge, the voyage within the soul, le rituel de la coupe—and an illuminating glimpse into the philosophic universes of Sohravardi, Ibn Arabi, and Molla Sarda Shirazi.
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  12.  5
    Ahmed Reşidi and the Reşidiyya Branch of Kadiriyye.Mehmet Emin Bener - 2024 - Tasavvur - Tekirdag Theology Journal 9 (2):1239-1277.
    The majority of the Sufi orders, which have their own special ezkar, evrâd, etiquette, and erkan and have survived until today, particularly VI/XII. They were formed over centuries and spread to many parts of the world by dividing into different branches in the historical process. Sufi personalities who belonged to these sufi orders established structures such as dervish lodges and dervish lodges in the regions they reached with great efforts, and they were instrumental in the conversion of many people to (...)
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  13.  19
    Mütercimi Meçhul Bir Kasîde-i Bürde Tercümesi.Yılmaz ÖKSÜZ - 2020 - Cumhuriyet İlahiyat Dergisi 24 (1):211-245.
    Qaṣeeda-i Burdah written by Egyptian sufi poet Busīrī (d. 695/1296) as an eulogy for Beloved Messenger Moḥammed has received great attention in the Islamic world. This work has been recited both in cultural/social ceremonies such as weddings, holidays and funerals. On the other hand, it was also annotated, translated, and takhmīs, tesdīs, tesbī‘ and taşṭīr were written to it by the pen of scholars and litterateurs in literary circles. These activities, which have been carried out over and over again, has (...)
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  14.  19
    The Science of Tafsīr in Anmūdhaju’l-Funūn By Sipāhīzādah.Mehmet ÇİÇEK - 2019 - Cumhuriyet İlahiyat Dergisi 23 (2):951-975.
    In Islamic thought, the accumulation regarding Tafsir appears in various ways. One of them is the type of work called Anmudhaj that contains chapters about Tafsīr. In the An-mudhaj type of works, the determination of the sciences to investigate may occur according to different criteria. These criteria may occur as a classification of science and they also can be limited to a few sciences. In this article, we will examine the Tafsīr chapter from the work of Sipāhīzādah who took charge (...)
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  15.  25
    Tafsir-Ta’wīl Distinction of Māturīdī and an Evaluation of Its Practical Value in Ta'wīlāt.Enes BÜYÜK - 2019 - Cumhuriyet İlahiyat Dergisi 23 (1):213-232.
    In the history of İslāmic thought, Māturīdī is a famous scholar both in the field of kalām and tafsir. Being approved by Māturīdī, the distinction of tafsir and ta’wīl, which makes possible to take the comments made about the verses into sistematic framework, is quite important. There is an important information both about content of the distinction approved by Māturīdī and the main reasons that necessiated this distinction in the introduction of Samarqandī’s Sharh at Ta’wīlāt. From this information, it is (...)
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  16.  18
    Commentary of Meḥmed Said on Qaside-i Khamriyya: Ṭarab-angiz.Yılmaz ÖKSÜZ - 2019 - Cumhuriyet İlahiyat Dergisi 23 (1):395-413.
    Qaside-i Khamriyya (meaning Wine Eulogy) of sufi poet Ibn-i Fārıḍ, in which he explained divine love through the metaphor of wine, attracted great attention in Islamic world and was translated into Arabic, Persian and Turkish. Scholars such as Davud-i Qayseri (d. 751 AH/1350 AD), Kemal Pashazāde (d. 940 AH/1534 AD), Abdulghani an-Nablusi (d. 1143 AH/1731 AD), Ibn Acibe (d. 1224 AH/1809 AD) explained this eulogy in Arabic, while poets such as Ali b. Shihābiddin al-Hamadāni (d. 786 AH/1385 AD), Molla (...)
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  17. D'vûd-i Karsî’nin Şerhu Îs'gûcî Adlı Eserinin Eleştirmeli Metin Neşri ve Değerlendirmesi.Ferruh Özpilavcı - 2017 - Cumhuriyet İlahiyat Dergisi 21 (3):2009-2009.
    Dâwûd al-Qarisî (Dâvûd al-Karsî) was a versatile and prolific 18th century Ottoman scholar who studied in İstanbul and Egypt and then taught for long years in various centers of learning like Egypt, Cyprus, Karaman, and İstanbul. He held high esteem for Mehmed Efendi of Birgi (Imâm Birgivî/Birgili, d.1573), out of respect for whom, towards the end of his life, Karsî, like Birgivî, occupied himself with teaching in the town of Birgi, where he died in 1756 and was buried next to (...)
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  18.  3
    Mulla Sadrā’s Proof of Ideas.Fevzi YİĞİT - 2022 - Cumhuriyet İlahiyat Dergisi 26 (3):1127-1141.
    In this article, I will discuss Mulla Sadrā's proof of ideas together with his evaluations of Fārābī, Ibn Sīnā and Suhrawardī's views. The aim of the article is to try to provide a certain opinion about the proof that Sadrā developed. It is seen that Sadrā generally exhibits a dual attitude about ideas. Sadrā's first attitude is to match the theologians' teaching of names, Suhrawardi's view of the master of genres, the sufists' a'yan al-sābita theory and the Peripatetics’ concept of (...)
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  19.  14
    Common Religious Education Activities and Mosques in Kyrgyzstan after Independency.Bakıt Murzarai̇mov & Mustafa Köylü - 2019 - Cumhuriyet İlahiyat Dergisi 23 (1):193-211.
    Kyrgyz people lived under the control of Soviet Union for about 70 years. During this time, they were forbidden to practice any kinds of religious duties. Their religious schools and mosques were closed or used for other aims rather than religious needs. In short, all kinds of religious freedom and practices were forbidden strictly. The aim was to bring up an atheistic people during the days of Soviet Union. However, when Kyrgyz people won their independence and established a new country, (...)
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  20.  11
    Immortality Thought of Mulla Sadra.Muhammet Sait Kavşut - 2018 - Kader 16 (2):433-461.
    Immortality, or life after death one of the deep-rooted problamatics that most noteworthy backgrounded and never losing its freshness, in the philosophic-thelogical custom. While the expectations of people about the next life, is satisfied as ‘resurrection’ by the theistic beliefs doctorines-thoughts, it is also answered as ‘soul immortality’ by the philosophical approaches. But it is impossible to say both thesis have smootly aspects. In this study, we will rank how this ancient problematic in the history of thought is dealt with (...)
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  21.  27
    A Research on the Narration That Associated Tashahhud with the Miʿrāj.Üzeyir Durmuş - 2018 - Cumhuriyet İlahiyat Dergisi 22 (1):377-394.
    The narration of tashahhud being a conversation between Allah, the Prophet and the angels is quite common among people. This article examines the authenticity of this narration and questions whether it has an informative value. In this context, the research undertaken in Hadith, Siyar, Tafsīr and Fiqh sources resulted that the narration was not stated in the hadith books -with sanad (the chain of narrators) or without sanad. The first and only summary version of the script was included in the (...)
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  22.  27
    Mâtürîdî-Hanefî Aidiyetin Osmanlı’daki İzdüşümleri = Projections of Māturīdite-Ḥanafite Identity on the Ottomans.Mehmet Kalaycı - 2016 - Cumhuriyet İlahiyat Dergisi 20 (2):9-70.
    Māturīdism is an Ottoman identity and this identity was not limited, as is commonly believed, to the last period of the Empire. It maintained its formal existence throughout the Ottoman history. Nevertheless, the context in which the Māturīdism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Māturīdism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly (...)
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  23.  4
    Univocismo y monadología en el pensamiento iraní postaviceniano: La prosecución filosófica del ÿirfªn de Ibn al-ÿArabÌ en la obra de Sadrâ ¿irâzi.Carlos A. Segovia - 2001 - Anales Del Seminario de Historia de la Filosofía 18:79-108.
    Las nociones de "uno" y de "múltiple" han sido, históricamente, objeto de tratamiento, a la vez, filosófico y teológico. En el contexto de la filosofía islámica oriental, y en el marco de su vertiente más específicamente neoplatónica, el "Príncipe de los Teósofos", Sadrâ ¿irâzi (ob.1050/1640), estudia ambas desde una perspectiva ontológica y distanciándose del enfoque consignado al respecto por los filósofos peripatéticos del Islam. Adaptando y continuando, de un lado, la gnosis de Ibn al-'ArabÌ, y, de otro, la sabiduría (...)
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  24.  14
    Meşş'îlik’ten Devralınan Miras: Ekberî Gelenekte Umûr-ı Külliye Kavramının Mahiyeti ve Kapsamı.Yasin Apaydin - 2020 - Tasavvur - Tekirdag Theology Journal 6 (2):1043-1072.
    İbn Arabî’nin Fusûsü’l-hikem’in Âdem Fassı’nda yer verdiği umûr-ı külliye kavramı, Fusûs şârihleri tarafından muhtelif şekillerde alımlanmıştır. Kimi sufîler bu kavramı küllilere kimisi de zihnî varlık tartışmalarına hasretmek suretiyle ele alma taraftarı olmuştur. Yakın dönemde yapılan araştırmalar bunun izinden giderek söz konusu kavramla külliler tartışması arasında irtibat kurmaya çalışmaktadır. Biz bu çalışmamızda, Meşşâî felsefe geleneğinde metafiziğin ilm-i küllî kısmının temel meselelerine karşılık gelen umûr-ı âmme kavramı ile Fusûs’da yer alan umûr-ı külliye arasında bir irtibatın imkânını sorgulayacağız. Bunu yaparken özellikle ilk şârih (...)
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  25.  16
    Mulla Sadrā and His Defense of the Ancients on the Soul.Sümeyye Parildar - 2022 - Cumhuriyet İlahiyat Dergisi 26 (3):1235-1251.
    Mulla Sadrā refers to ancient Greek philosophers in his writings quite often, especially when the subject matter is the soul. In this article, I will address how Mulla Sadra reiterates Avicenna’s summary and analyses of ancient theories of the soul as discussed in Safar 4, Bab 5, and Fasl 5 of, al-Hikmat al-Mutaʿāliya fi asfār al-ʿaqliyyat al-arbaʿa. The source of these discussions, when the structure and basic contents are considered, is Aristotle’s De Anima Book I. Before defining the soul, Aristotle (...)
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  26.  25
    An Unnoticed Fatwa Book: Bostānu Shaqā’iq al-Nuʿmān-Gözlerden Kaçmış Bir Fet'va Mecmûası: Bost'nu Şekā’iki’n-Nuʿman.Ahmet Hamdi Furat - 2017 - Cumhuriyet İlahiyat Dergisi 21 (3):1775-1796.
    : The corpus of fatwa named as Bostānu Shaqā’iq al-Nuʿmān, recorded in the Veliyuddin Efendi section under the number 1414 at Beyazıd State Library. It has been ignored so far. Because of its name, it may be thought that it is a part of Tashkoprulüzāde’s book Shaḳā’iḳ-i Nuʿmāniyya, but it is a nuqullu fatwa collection of Babakūshī ʿAbdurrahmān Efendi. In the famous Shaqā’iq appendix Atā’ī, which gives information about the biography of Abdurrahmān Efendi does not mention the book with this (...)
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  27.  24
    The Guide Book of Theoretical Tasawwuf: Content and Influences of Sadr al-Din al-Qunawī’s Miftāḥ al-ghayb.Betül Gürer - 2017 - Cumhuriyet İlahiyat Dergisi 21 (2):883-912.
    The history of sufism entered a new process called “period of muhaqqiqs /period of metaphysical sufism/ tasawwuf” with Ibn al-Arabī one of the most important intellectuals of sufi/tasawwuf thought. Ibn al-Arabī is the leading muhaqqiqs formulating the understanding of this period which is peculiar to itself with his books. However, the person who regulated the knowledge inherited from him and produced a new doctrine from it is Sadr al-Din al-Qunawī. His book in which he exhibited this contribution is Miftāḥ al-ghayb (...)
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  28.  17
    Mehmed Vusuli Efendi in the Light of Archives and the Mullah Çelebi Dervish Lodge He Founded.Nuran Çetin - 2019 - Cumhuriyet İlahiyat Dergisi 23 (1):497-519.
    Dervish lodges and cults were among the important elements of the Ottoman social life and in those times, they had spread to nearly all city centers, towns and villages. Dervish lodges served as non-formal educational institutions for people from all ages and all segments of the society. In addition to education, these structures also played important roles in political, economic, social and military life of the Ottoman Empire. In general, wise people and scholars contributed to the development and dissemination of (...)
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  29. Philosophical Methodology and Sources of Sadraddin Shirazi.Ibrahim Baghirov - 2023 - Metafizika 6 (2):96-109.
    The purpose of this article is to discuss Safavid period Islamic philosopher Sadraddin Shirazi’s philosophical methodology and the sources of the school founded by him. The article relies on research conducted on Shirazi philosophy. It shows that Shirazi through synthesizing the methods of the earlier schools that existed in Islam to acquire knowledge devised a new mechanism for acquiring knowledge. Before coming to Shirazi, intellectual movements formed during Islam’s classical period, such as peripateticism, illuminationism, theology and Gnosticism, were (...)
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  30.  6
    Sədrəddin Şirazinin fəlsəfi metodologiyası və qaynaqları.İbrahim Bağırov - 2023 - Metafizika 6 (2):96-109.
    The purpose of this article is to discuss Safavid period Islamic philosopher Sadraddin Shirazi’s philosophical methodology and the sources of the school founded by him. The article relies on research conducted on Shirazi philosophy. It shows that Shirazi through synthesizing the methods of the earlier schools that existed in Islam to acquire knowledge devised a new mechanism for acquiring knowledge. Before coming to Shirazi, intellectual movements formed during Islam’s classical period, such as peripateticism, illuminationism, theology and Gnosticism, were (...)
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  31. La tardía invención de la naturaleza.Angel Mollá Román - 1999 - Laguna 6:225-240.
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  32. El desafío iluminista: autonomía y ciencia en el laicismo radical.J. M. Vegas Molla - 1995 - Diálogo Filosófico 32:227-244.
    El libro del italiano Paolo Flores D'arcais "el desafío oscurantista", recientemente traducido al español, representa un intento vigoroso de afirmación del humanismo y de la ciencia moderna en clave explícitamente antirreligiosa, reduciendo toda referencia transcendente a los mecanismos de la ilusión humana. Es un texto apto para ensayar un dialogo polémico sobre cuestiones de fondo. Especialmente pertinente es el estudio del concepto de autonomía moral y de las consecuencias epistemológicas y éticas de la idea de ciencia presentadas por el autor (...)
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  33.  19
    Las fotografías del Sonderkommando: una posibilidad de reconciliación al conmemorar un evento histórico sublime.Paula Ramos Mollá - 2022 - Estudios de Filosofía (Universidad de Antioquia) 65:192-204.
    In this paper I consider the four images from Auschwitz analyzed by Didi- Huberman in Images in Spite of All —the so-called Sonderkommando photographs— through the lens of the “historical sublime” as proposed by historian Eelco Runia. These photographs are taken as an example of a possible reconciled aesthetic experience with an “unimaginable” past that horrifies us. Moreover, I argue that aesthetic depictions are able to champion a model of historical commemoration which makes these events imaginable again. In order to (...)
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  34. Religión y progreso.J. M. Vegas Molla - 1999 - Diálogo Filosófico 45:433-453.
    Intentaré primero decir qué significa "progreso" y "progresismo" en el uso que habitualmente se hace de estos términos hoy ; trataré, en segundo lugar, de ofrecer los referentes fundamentales que componen la idea de progreso para, desde ahí, hacer ver la incoherencia de ciertos progresismos hodiernos ; a continuación presentaré el vínculo histórico entre la idea de progreso y la religión judeo-cristiana. Entonces veremos el proceso de secularización moderno y su mentalidad progresista como una "mundianización" (legítima y ambigua al tiempo) (...)
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  35. Juventud, valores y crisis de nuestro tiempo.J. M. Vegas Molla - 1994 - Diálogo Filosófico 30:411-424.
    Este breve trabajo trata de presentar a personas poco expertas en temas filosóficos esa realidad cotidiana y misteriosa que es el valor. Se pone en relación la dimensión axiológica con las etapas biográficas del ser humano, en especial, con la de la juventud -a quien esta comunicación se dirigía-. Y, puesto que hoy es un tema recurrente el de la crisis de los valores, se trata de entender en que estriba esa famosa crisis.
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  36.  12
    Educational Foundation of Islam: It's Comparison with Western Educational Philosophies.Badarul Islam - 2009 - Adam Publishers & Distributors.
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  37.  2
    Assuring Quality of Care for the Elderly.Kathleen N. Lohr & Molla S. Donaldson - 1990 - Journal of Law, Medicine and Ethics 18 (3):244-253.
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  38.  14
    Assuring Quality of Care for the Elderly.Kathleen N. Lohr & Molla S. Donaldson - 1990 - Journal of Law, Medicine and Ethics 18 (3):244-253.
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  39. The Exigency of Modernization and Threat of Westernization in Islam.Md Sirajul Islam - 2007 - In Manjulika Ghosh (ed.), Musings on philosophy: perennial and modern. New Delhi: Sundeep Prakashan.
     
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  40.  22
    Trampling Democracy: Islamism, Violent Secularism, and Human Rights Violations in Bangladesh.Md Saidul Islam - 2011 - Muslim World Journal of Human Rights 8 (1).
    This study highlights various totalitarian and undemocratic practices in which Bangladesh’s current Awami League-led coalition regime engages. It shows that since its inception in early 2009, the regime has tried to mobilize and manipulate public support from within through—among other means—creating the discourse of “war crimes” and to obtain international support through the discourse of “Islamism” and terrorism. Although “a secular plan” to combat and replace “Islamism” may soothe the nerves of many in the international community, its deployment in Bangladesh (...)
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  41.  51
    Human-Animal Relationship: Understanding Animal Rights in the Islamic Ecological Paradigm.Md Nazrul Islam & Md Saidul Islam - 2015 - Journal for the Study of Religions and Ideologies 14 (41):96-126.
    Animals have encountered cruelty and suffering throughout the ages. It is something perpetrated up till this day, particularly, in factory farms, animal laboratories, and even in the name of sports or amusement. However, since the second half of the twentieth century, there has been growing concerns for animal welfare and the protection of animal rights within the discourse of environmentalism, developed mainly in the West. Nevertheless, a recently developed Islamic Ecological Paradigm rooted in the classical Islamic traditions contests the ‘Western’ (...)
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  42.  21
    Indian Muslims’ Support for Ottoman Pan-Islamism: The Case of Shibli Nu’mani.Arshad Islam - forthcoming - Intellectual Discourse:197-220.
    Following their violent suppression of the Indian Revolution of1857, the British founded and consolidated their secular empire in the IndianSubcontinent, which marginalized and bypassed religion as far as possible,particularly Islam, which had been the official religion of the Mughal ancienrégime. Contemporaneous Ottoman efforts to counter European imperialism ledto Sultan Abdul Hamid II’s policy of pan-Islamism, particularlythe call for Islamic unity against the Russian aggression against Turkey in1877. It was at this critical juncture that some Indian Muslim scholars gallantlyvolunteered to (...)
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  43.  10
    Neuronal Actions of Transspinal Stimulation on Locomotor Networks and Reflex Excitability During Walking in Humans With and Without Spinal Cord Injury.Md Anamul Islam, Timothy S. Pulverenti & Maria Knikou - 2021 - Frontiers in Human Neuroscience 15.
    This study investigated the neuromodulatory effects of transspinal stimulation on soleus H-reflex excitability and electromyographic activity during stepping in humans with and without spinal cord injury. Thirteen able-bodied adults and 5 individuals with SCI participated in the study. EMG activity from both legs was determined for steps without, during, and after a single-pulse or pulse train transspinal stimulation delivered during stepping randomly at different phases of the step cycle. The soleus H-reflex was recorded in both subject groups under control conditions (...)
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  44.  3
    Islam and the Vision of the Universal Peace.Hojjatol Islam Mahmood Mohammadi Araghi - 2004 - In Mehdi Faridzadeh (ed.), Philosophies of peace and just war in Greek philosophy and religions of Abraham: Judaism, Christianity and Islam. New York, NY: Global Scholarly Publications.
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  45. Filsafat Islam: kajian ontologis, epistemologis, aksiologis, historis, prospektif.Musa Asyarie, Irma Fatimah & Lembaga Studi Filsafat Islam (eds.) - 1992 - Sleman, Yogyakarta: Lembaga Studi Filsafat Islam.
    Perspectives of Islamic philosophy; articles.
     
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  46.  24
    Reconnecting to the Social in Business Ethics.Gazi Islam & Michelle Greenwood - 2021 - Journal of Business Ethics 170 (1):1-4.
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  47.  12
    Islam and socially responsible business conduct: an empirical study of Dutch entrepreneurs.Johan Graafland, Corrie Mazereeuw & Aziza Yahia - 2006 - Business Ethics: A European Review 15 (4):390-406.
    This paper explores the relationship between the Islamic religion and the level of socially responsible business conduct (SRBC) of Islamic entrepreneurs. The authors find that the common ideas of SRBC correspond with the view of business in Islam, although there are also some notable differences. They also find that Muslim entrepreneurs attach a higher weight to specific elements of SRBC than do non‐Muslims. However, they also find that Muslims are less involved with applying SRBC in practice than non‐Muslim managers.
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  48.  47
    CSR and firm performance nexus in a highly unstable political context: institutional influence and community cohesion.Islam Abdeljawad, Mamunur Rashid, Nour Abdul Rahman Arafat, Hadeel Naifeh & Nadeen Ghanem - forthcoming - International Journal of Business Governance and Ethics.
    We provide evidence of the relationship between corporate social responsibility (CSR) and corporate financial performance (CFP) in Palestine, a highly unstable political context. Annual reports of all firms listed on the Palestine Exchange (PEX) for the period 2016-2019 were manually content analysed. A checklist of reported CSR items is summarised into four areas: environmental information, human resources, community involvement, and product and customer service quality. Results indicate a robust positive connection between each of the four dimensions and the composite CSR (...)
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    El problema '0' en la resolución de conflictos. La no percepción, el no reconocimiento o la no aceptación del conflicto.Francisco José Campos Roselló, María Carmen Jimenez Antolín & Ricard Marí Mollá - 2006 - Polis 15.
    La primera cuestión a plantear en la resolución de conflictos es la percepción que las partes tienen de éste. Nos centraremos en el análisis del caso «0», en el cual las partes, o al menos una de ellas, no percibe o se niega a percibir el conflicto. Proponemos que este paso sea primero y prioritario para cualquier análisis de resolución de conflictos.
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    Responsabilidad social universitaria: acción aplicada de valoración del bienestar psicológico en personas adultas mayores institucionalizadas.Juan José Martí Noguera, Francisco Martínez Salvá, Manuel Martí Vilar & Ricard Marí Mollá - 2007 - Polis 18.
    La sociedad atraviesa una serie de transformaciones en sus relaciones entre instituciones y comunidad; en este marco la universidad, desde su misión académica centrada en la formación e investigación para el desarrollo de conocimientos, está promoviendo una mayor implicación hacia las necesidades de la sociedad, a lo que se denomina responsabilidad social universitaria (RSU). Este artículo presenta cómo, desde una perspectiva humanista, se constituye una comunidad social de investigación entre la Unidad de Investigación Enfoque Centrado en la Persona de la (...)
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