This study examines the role of Artificial Intelligence (AI) in enhancing English vocabulary acquisition among university students at Al-Hussein Bin Talal University in Jordan. A quasi-experimental design was employed, involving 40 EFL students, evenly split by gender (20 males and 20 females), all of whom were enrolled in the Basic English Language Course. The students were randomly assigned to either an experimental group, which utilized the Duolingo app for vocabulary learning, or a control group, which followed traditional methods of vocabulary (...) instruction. The intervention was conducted during the first semester of the 2023/2024 academic year, and the results were analyzed using SPSS. Analytical methods included (MANOVA), T-tests, and (ANCOVA), which helped assess the impact of AI-driven tools compared to conventional approaches. The findings revealed that students using Duolingo showed significant improvement in vocabulary acquisition compared to the control group. Furthermore, no significant differences in learning outcomes were observed between male and female participants, suggesting that AI-driven tools are equally effective for all learners. The study concludes by recommending the integration of AI-based platforms like Duolingo into EFL curricula and calls for further research to explore their long-term effects on various aspects of language learning. (shrink)

Recently there is an increasing technological development in intelligent tutoring systems. This field has become interesting to many researchers. In this paper, we present an intelligent tutoring system for teaching information security. This intelligent tutoring systems target the students enrolled in Advanced Topics in Information Security in the faculty of Engineering and Information Technology at Al-Azhar University in Gaza. Through which the student will be able to study the course and solve related problems. An evaluation of the intelligent tutoring systems (...) was carried out and the results were promising. (shrink)

The evolution of Intelligent Tutoring System (ITS) is the result of the amount of research in the field of education and artificial intelligence in recent years. English is the third most common languages in the world and also is the internationally dominant in the telecommunications, science and trade, aviation, entertainment, radio and diplomatic language as most of the areas of work now taught in English. Therefore, the demand for learning English has increased. In this paper, we describe the design of (...) an Intelligent Tutoring System for teaching English language grammar to help students learn English grammar easily and smoothly. The system provides all topics of English grammar and generates a series of questions automatically for each topic for the students to solve. The system adapts with all the individual differences of students and begins gradually with students from easier to harder level. The intelligent tutoring system was given to a group of students of all age groups to try it and to see the impact of the system on students. The results showed a good satisfaction of the students toward the system. (shrink)

Juzʼ 1. al-Falsafah al-Yūnānīyah minṬālīs ilá Aflāṭūn al-Ṭabʻah 2. 1965 -- juzʼ 2. Arisṭū. 1966 -- juzʼ 6. al-Falsafah al-ḥadīthah. al-Ṭabʻah 1. 1969 --.

Juzʼ 1. al-Muqaddimāt. ʻIlm al-kalām. al-Falsafah al-Islāmīyah. al-Murājiʻ wa-al-maṣādir (p. 483-489). --.

This study aimed to assess the prevalence of gamophobia among unmarried graduate students at Yarmouk University, Jordan, and to explore its correlation with family communication patterns. The sample comprised 255 male and female students selected through convenience sampling. The results indicated that the overall level of gamophobia within the sample was moderate. Notably, gamophobia levels were significantly higher among females and employed students compared to their male and unemployed counterparts. No significant differences in gamophobia levels related to age or educational (...) level were found. Regarding the relationship between gamophobia and family communication patterns, the study identified a significant positive correlation with four specific family role patterns and a significant negative correlation with one family communication pattern. The analysis further showed that family communication patterns ranged from medium to high, with the balanced communication pattern being the most prevalent and the blaming pattern the least. Additionally, while no significant differences in family communication patterns were observed based on gender, differences were noted in the placating pattern in favor of doctoral students, in the placating and super-reasonable patterns favoring employed students, in the placating style for the 25–30 and 30+ age groups, and the irrelevant pattern for those under 25 years old. The balanced communication pattern was more prevalent among participants aged 30 years and older. (shrink)

Background: Although research has established that the work environment significantly shapes nurses’ ethical behavior, it’s less clear whether decent work could influence ethical ideologies of nurses. Aim: To investigate the decent work conditions and ethical ideologies of nurses, and to analyze whether decent work influences their ethical ideologies. Methods: A multicenter cross-sectional survey was conducted among 203 nurses working in three tertiary governmental hospitals across two cities in Egypt. We utilized the Scale of Decent Work, which consists of 15 items (...) distributed across five dimensions, to assess the level of decent work conditions. Additionally, the Ethics Position Questionnaire, containing 20 items divided into two categories—idealism and relativism—was used to evaluate the ethical ideologies of nurses. Pearson correlation and linear regression analyses were applied to analyze the data. Ethical considerations: Ethical approval from the ethics committee, institutional permission, and informed consent from the participants were obtained for data collection. Results: The findings indicated that the levels of decent work conditions were moderate, while the ethical ideologies of nurses were relatively high. Stepwise multiple linear regression analyses revealed that the idealism of nurses was significantly predicted by two dimensions of decent work—organizational values, and hours allowing for free time and rest—along with the overall decent work score. Meanwhile, the relativism of nurses was significantly predicted by the presence of physically and interpersonally safe working conditions. Conclusions: Nurses experiencing decent work conditions characterized by high organizational values and adequate hours for free time and rest are more inclined to adopt idealistic ethical ideology. Meanwhile, those experiencing physically and interpersonally safe working conditions tend to embrace relativistic ethical ideology. Implications for clinical practice: Identifying the relationship between decent work conditions and the ethical ideologies of nurses can assist hospital administrators in fostering work conditions that promote appropriate ethical ideologies among nurses. (shrink)

On the branches of knowledge and epistemology from an Islamic perspective.

Syed Abul Aʻla Maudoodi, 1903-1979, founder of Jamaat-e Islami, religio-political party of Pakistan and Abulḥasan 'Alī, Nadvī, b. 1913-1999, Islamic scholar.

ʿAlī fils d’Abū Ṭālib, gendre et cousin du prophète Muḥammad, premier imam (chef, guide, leader) des Shi’ites et quatrième calife, est sans doute une des figures les plus centrales de différents types de spiritualité en islam. Cependant c’est surtout dans la spiritualité shi’ite, fondée principalement sur la figure de l’imam, qu’il constitue le véritable pivot autour duquel gravitent les doctrines religieuses les plus importantes. L’article envisage ce rôle à travers une problématique précise, celle des rapports qui lient la figure de (...) ʿAlī au Coran. Ainsi, sont examinés respectivement les rôles de ʿAlī d’abord comme acteur et sujet de l’exégèse de la Révélation, ensuite comme contenu et objet ultime de celle-ci. Cette dimension duelle semble s’appuyer sur la double nature, humaine et divine, de ʿAlī. C’est la raison pour laquelle l’article se termine par l’hypothèse de l’identification possible, par certain proto-Shi’ites, entre leur premier imam et le Christ. (shrink)

This article examines the development and critique of analogical arguments in the kalām tradition. There are two basic positions on analogical arguments: (i) one holds that if analogical arguments yield certainty, then they are analyzable as deductive inferences, rendering the analogy itself redundant. Proponents of this view thus hold that if the analogy is useful at all, it will never yield the certainty demanded in the rational sciences; (ii) another holds that the analogy remains useful even when the argument is (...) deductively sound, either because the universal premise is epistemically dependent on the source case, or, because the source case is useful in dialectical contexts. The exploration of these themes will center around Juwaynī’s formalization and subsequent critique of analogical arguments in the kalām tradition. (shrink)

BackgroundUncertainty intolerance (IU), the tendency to think or react negatively toward uncertain events may have implication on individuals’ mental health and psychological wellbeing. The Intolerance of Uncertainty Scale-12 (IU-12) is commonly used across the globe to measure IU, however, its’ psychometric properties are yet to be evaluated in Iran with a Persian-speaking population. Therefore, the purpose of this research was to translate and validate the IU-12 among Iranian undergraduate students.Materials and MethodsThe multi-stage cluster random sampling was employed to recruit 410 (...) Iranian undergraduate students (260 females) from the Azad University to complete the IU-12, the Depression Anxiety Stress Scale-2, and the Penn State Worry Questionnaire in a cross-sectional design. In this study, face validity, content validity, construct validity, and concurrent validity were measured and Construct Reliability (CR) and Cronbach’s alpha were used to measure reliability.ResultsThe impact score of the translated IU-12 indicated acceptable face validity (value of impact score was greater than 1.5). The value of Content Validity Index (CVI) and the value of Content Validity Ratio (CVR) were above 0.7 and 0.78, respectively. The values of CVI and CVR indicated the items had acceptable content validity and were deemed essential to the measure. The measurement model analysis showed the measure with two subscales had good fit indices (CMIN/df = 2.75, p < 0.01, RMSEA = 0.07, TLI = 0.94, CFI = 0.95, GFI = 0.94). A Confirmatory Factor Analysis (CFA) indicated the scale was composed of the two subscales found in the English-version of the scale (prospective anxiety and inhibitory anxiety), and no items were removed from the scale. The values of CR (0.86) and Cronbach’s alphas (0.89) showed the measure had appropriate internal consistency.ConclusionThe findings support the psychometric properties of the Persian version of the IU-12. This scale could be used to reliably and accurately measure uncertainty intolerance among undergraduate students in Iran. (shrink)

RésuméLe problème de la détermination de la Qibla est l'une des questions cruciales qui se posent à la culture scientifique de l'Islam médiéval; le résoudre correctement nécessite tant des théories mathématiques que des observations. Les mathématiques relèvent de deux chapitres: la trigonométrie plane et la trigonométrie sphérique. L'observation et les instruments d'observation sont indispensables à la détermination des coordonnées géographiques de La Mecque et du lieu donné; ces coordonnées sont en effet les données que l'on entre dans les formules donnant (...) la Qibla. Dans son Almageste, Abū al-Wafāʾ résout brillamment ce problème. Son travail porte tant sur les mathématiques que sur l'observation; il obtient des solutions modernes, adéquates et faciles. En trigonométrie plane, il donne de nouvelles définitions des fonctions trigonométriques, démontre les formules des sinus, donne une approximation de sin 1° grâce à laquelle il construit des tables de sinus et de tangentes d'une grande précision. En trigonométrie sphérique, il démontre quatre nouveaux théorèmes dont la règle des tangentes ; cette règle lui permet de trouver, comme nous le montrerons, des solutions simples au problème de la détermination de la Qibla. En ce qui concerne les observations, il décrit trois instruments utilisés par lui plusieurs années de suite à Bagdad. Cet article, nourri de nombreux textes arabes originaux traduits et commentés, donne une description détaillée, technique et analytique, des méthodes mathématiques d'Abū al-Wafāʾ pour la détermination de la Qibla. (shrink)

This article examines the development and critique of analogical arguments in the kalām tradition. There are two basic positions on analogical arguments: one holds that if analogical arguments yield certainty, then they are analyzable as deductive inferences, rendering the analogy itself redundant. Proponents of this view thus hold that if the analogy is useful at all, it will never yield the certainty demanded in the rational sciences; another holds that the analogy remains useful even when the argument is deductively sound, (...) either because the universal premise is epistemically dependent on the source case, or, because the source case is useful in dialectical contexts. The exploration of these themes will center around Juwaynī’s formalization and subsequent critique of analogical arguments in the kalām tradition. (shrink)

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 (...) application of reason and rationalist approach to Islamic doctrines, and strict adherence to the actual text of the Qur’an and the Hadith, (2) the adoption of Greek philosophy, and the application of reason and rationalist approach to explain and defend Islamic religion and (3) acknowledging the significance of reason in exploring the matters related to the natural world but, at the same time, stressing the subordination of reason to revelation. This article will discuss Atharism, Muʿtazilism and Ashʿarism as the representatives of the first, second and third trends, respectively. The response of the medieval Islamic theologians to the issue of philosophy versus theology serves as a context in which medieval Muslim philosophers carried out their philosophy–theology debate. The article will proceed to show that some medieval Muslim philosophers, such as Abu Bakr Al-Razi, subordinated religion or revelation to philosophy or reason. Other medieval Muslim philosophers, such as Al-Ghazali, subordinated philosophy to theology. The third group of medieval Islamic philosophers represented by Alfarabi argued for the reconciliation and harmonious co-existence of philosophy and religion. Contribution: This article highlights the response of medieval Islamic theologians and philosophers to the issue of philosophy versus theology that was caused by their encounter with Greek philosophy. (shrink)

Hadiths that have been discussed in this paper consist of narrations regarding divine attributes and having some problematic meanings between supporters of Bişr al-Marīsī and ʿUthmān al-Dārimī. These narrations were mostly accepted denounced (munkar) by Bişr al-Marīsī and his sopporters due to having an anthropormophist and corporealist content about God. They rejected divine attributes according to their understanding of God based on incomparability (tanzīh) which provided by Mutazilite approach towards divine attributes even though they conveyed some features of Ahl al-Ra’y. (...) They found contradicted of attributing human features to God based on their tanzīh understanding, therefore, they interpreted such this kind of narra-tions in terms of their approach or rejected at all. At the other hand, a hard Hadith scholar Uth-man al-Darimi believed that one should accept divine attributes as they are in the Qur’an and Sunna. According to his belief, he considered the explicit meanings of the narrations without interpretation of divine attributes, and based on his perpective he denied Bişr al-Marīsī and his supporters’ interpretations claiming they would cause divesting God of all attributes (ta‘tīl). He argues that these narrations should be taken into considerations based on their explicit mea-nings. The discussions on these hadiths are important due to showing different approaches of scholars from the schools of Ahl al-Ra’y and the ones from Ahl al-Hadith towards the hadith du-ring the period when the main Hadith works were collected. Discussions on the narrations stu-died in this paper reveal two schools’ understandings of divine issues, their approaches to divi-ne attributes, as well inform us their perspectives of hadith in general.Summary: The present paper examines the debates between ʿUthmān al-Dārimī (d. 280/894) and the supporters of Bishr al-Marīsī (d. 218/833) on the divine attributes mentioned in some hadiths in the period when the main hadith books were composed (i.e., III/IXth century). These debates that took place between the scholars of Ahl al-Hadith and Ahl al-Ra’y concern the un-derstanding and interpretation of the hadiths in a certain way.It could be stated that the debates focus on how the hadiths should be understood, or whether it is the explicit meaning of the words or the possible methaphorical meanings beyond them that should be considered.It is worth briefly introducing the parties who discussed the hadiths studied here. The aforementioned discussions about some hadith narrations are between the supporters of Bishr al-Marīsī and ʿUthmān al-Dārimī, one of the important figures of the Ahl al-Hadith who wrote a separate work on these hadiths. This work was written as a rejection of the views of Bishr al-Marīsī and his two students on the attributes of God and some issues regarding hadith.Bishr al-Marīsī was regarded as an important scholar of Kalam who received fiqh education from Abū Yūsuf (d. 182/798). He is a scholar of Ahl al-Ra’y who made scientific dis-cussions with many scholars including Imam al-Shafiʿī (d. 204/820). He was on the council of the Caliph Al-Mamūn (d. 218/833) and had a significant role in the adoption of the idea of the createdness of the Qurʾān (khalq al-Qurʾān).Uthmān al-Dārimī,on the other hand, was a scholar of Ahl al-Hadith who learned ha-dith from the authorities of his era such as Yaḥyā b. Maʿīn (d. 233/847), ʿAlī b. al-Madīnī (d. 234/848), Isḥāq b. Rāhawayh (d. 237/851), and Aḥmad b. Ḥanbal (d. 241/855). Having visited all the important cities for the training of hadith, he learned the hadiths and conveyed them.With the understanding of proving the divine attributes and the opposition of the misin-terpretation of the narratives related to them, the groups advocating the appropriation of these lines in accordance with the understanding of incomparability (tanzīh) have complied the works since the first period. According to ʿUthmān al-Dārimī, the rejection of the divine attributes by Mu'tazila was influential in the emergence of the criticism literature of the Ahl al-Hadith and many authors wrote works in this direction.Regarding a narration by Abū Hurayra, an opponent reports that this narration gives the impression that God has the eyes and ears as we know. ʿUthmān al-Dārimī reports that this hadith proves sight and hearing not the eyes and ear organs. He indicates that God has no like by no means. Therefore, it is slanderous to refer the claim that Allah is made of organs to the Ahl al-Hadith. Abū Dāwūd states that with this hadith the attributes of sight and hearing for God are proved and Jahmiyya’s denial of the divine attributes are rejected.The opponent also considered Abū Hurayra's narration referring to the Prophet: "Faith is from Yemen, wisdom is from Yemen! I feel the breath of your Lord from Yemen!" as denounced (munkar). Because, according to Bishr al-Marīsī and his companions, breath can only come from those with an abdominal cavity, and Allah is free from it. According to ʿUthmān al-Dārimī, the opponent misunderstood. What is meant here is the wind that blows from Yemen and comforts people. In the context of this narration, we see that supporters of Bishr al-Marīsī evaluate the narrative literally, while ʿUthmān al-Dārimī interpret the narrative.Regarding the narration, "You can not approach Allah with something more virtuous than what comes out of it (the Qur'ān)" Ibn al-Saljī reports that Mushabbiha understands this as one with an abdominal cavity and from whom speech comes out. This understanding is in-valid since God is "samad" in the sense that He has no void. With this hadith, it is meant that the Qur'ān comes out of Allah’s presence rather than Allah. According to ʿUthmān al-Dārimī, the real aim of Ibn al-Saljī is to deny God's attribute of speech. There is no doubt that the Qur'ān comes from Him, and those who do not accept it merely deny His attribute of speech.Attributed to Ibn Abbas; The meaning of "yamīn Allah" (the right hand of Allah) in narration "Black Stone (al-ḥajar al-aswad) is the right hand of Allah on earth, handshakes with the people" is not the right hand that we know according to Ibn al-Saljī, it is blessing and grace of Allah. According to ʿUthmān al-Dārimī, who acknowledges that Black Stone is not meant to be a hand, the purpose of Ibn al-Saljī is to deny the two hands mentioned in the verses and ha-diths about Allah with invalid interpretations.ʿUthmān al-Dārimī, who criticized that Ibn al-Saljī quoted from another narration which Ibn Abbās heard from the Prophet, says that such poor narrations should not be spread. In addition, he points out that Ibn al-Saljī's interpretation is ugly and he criticizes it. Because Allah who is mentioned in the narrative is depicted as a young man with curly hair in a green suit. Such a narration is also an untrustworthy narration as it contradicts the authentic narrations of the Prophet. ʿUthmān al-Dārimī, who made this assessment of the narration, rejects the com-ments that the opponent made about the narration. According to the opponent, the phrase "I have come to Allah" means "to come into the presence of Allah in the Garden of Eden." Accor-ding to ʿUthmān al-Dārimī’s understanding, such complicated hadiths should not be only narra-ted.About the narration that are based on the Prophet and he does not know the answer to what he has come to know of himself, then he feels the coolness of his fingers as he puts his hand on his back and learns everything, the opponent evaluates the following: He was not Allah who came to the Prophet, but a well-behaved angel who was being directed by Allah and he was the angel who put his hand. ʿUthmān al-Dārimī rejects this interpretation of that oppo-nent. This comment is also contrary to other authentic hadiths. After he refused to the com-ment of the opponent about relevant narration, ʿUthmān al-Dārimī stated that he could not trust this comment on the basis of the authentic narrations he mentioned.Salaf scholars have preferred to be silent in this regard, as it is seen among the most difficult subjects to talk about divine attributes. However, subsequent generations have held dif-ferent paths in this regard. The basic approaches to understanding the divine attributes can be summarized in three main titles: tafwīd, tashbīh, and ta’wīl. Tafwīd is the path adopted by the early salaf scholars and means to leaving the knowledge about Allah’s entity and attributes to His knowledge. Tashbīh means to compare Allah to the created or the created to Allah. Ta'wīl is to interpret the Qur'ānic verses and hadiths that give the impression that Allah is like the crea-tures with semantics and rational deduction. The ones who deny the adjectives are called as Muʿattila and those who prove their attributes are called as Sifatiyya. According to Ahl al-Ra’y, it is necessary to appropriately make interpretation (ta'wīl) of the attributes giving the impression of anthropomorphism in terms of the dictionary. In the divine attributes, Muʿtazila advoca-ted the incomparability (tanzīh), whereas Ashʿariyya and Māturīdiyya adopted interpretation in accordance with incomparability. Mushabbiha and the Wahhābī-Salafī understanding has also taken the expressions regarding divine attributes with their explicit meanings.The debate between the scholars who lived in the ages II/VIII and III/IX, when the most important works are composed in the science of hadith, is important in that it is the first turn. In addition to this, the debate also contains important information on the approach to the Qur'ānic verses and hadiths, in that it shows two basic approaches, one of which represents the school of Ahl al-Ra’y, and the other represents the school of Ahl al-Hadith.ʿUthmān al-Dārimī generally advocates adhering to the explicit meaning of the narra-tion, while Bishr al-Marīsī and his companions criticize the narration labeling it as denied (mun-kar) or making an interpretation. On rare occasions, the places where ʿUthmān al-Dārimī re-jects the narration and makes interpretation, or where Bishr al-Marīsī and his companions de-fend the narrative can be seen.Interpretations made by Bishr al-Marīsī on the problematic narratives have influenced on the next scholars. Alongside Muʿtazilite scholars such as al-Jubbāʾī (d. 303/916), Qāḍī ʿAbd al-Jabbār (d. 415/1024) and Abū l-Ḥusayn al-Baṣrī (d. 436/1044), his interpretations have been quoted by Sunni scholars such as al-Ghazālī (d. 505/1111), Ibn ʿAqīl (d. 513/1119) and Fakhr al-Dīn al-Rāzī (d. 606/1210).The fact that the truth can be put forward in the science of hadith, which is based on the narration, does not favor one of the "narration" and "ra’y", it should be kept in mind that both of these depend on the proper and balanced use of both. To reveal the truth, the narration is in need of the opinion and the opinion (ra’y) is in need of the narration. Narration and opinion sho-uld be seen as complementary elements, not each other's opponents. (shrink)

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, (...) for Alfarabi, religion is an inferior form of knowledge as compared to philosophy, the present article will show that philosophy and religion play equally significant roles in Alfarabi’s virtuous city and that in the absence of either philosophy or religion, the political system proposed by Alfarabi cannot exist. (shrink)

In his political treatise, Mabadi ara ahl al-madina al-fadhila, Abu Nasr Alfarabi, the medieval Muslim philosopher, proposes a theory of virtuous city which, according to prominent scholars, is modeled on Plato’s utopia of the Republic. No doubt that Alfarabi was well-versed in the philosophy of Plato and the basic framework of his theory of city is platonic. However, his theory of city is not an exact reproduction of the Republic’s theory and, despite glaring similarities, the two theories do differ in (...) many aspects. In both, Alfarabi’s Mabadi ara ahl al-madina al-fadhila and Plato’s Republic, the theory of virtuous city is accompanied by a theory of the soul. Since the theory of soul plays a foundational role in both theories of the virtuous city, the present article intends to provide an explanation for the differences between the two theories of the city in terms of the differences between the two theories of the soul. (shrink)

The main framework of this study will take into account the Thanawīya/dualism belief within Islamic sources and the criticism of the Māturīdiya tradition to such doctrines. Firstly, an overview of the Thanawīya belief and its sects have been taken into account with a general perspective from kalām and history of religion works. Thereafter certain early, middle and late period works of the Māturidī tradition regarding the Thanawīya transformation has been analysed throughout the study. Abū Manṣūr al-Māturidīs Kitāb al-Tawhīd and Abū (...) Shakūr al-Sālimīs Tamhīds examples are among such works chosen from the mutaqaddimīn (early) period. In terms of the muteakhkhirīn (late) period which is accepted to be 6/12. Century, works considered to be of the middle period such as Abū-l’Mu‘īn al-Nasafīs Tabṣirat al-‘Adillah and Abū’l-Thanā al-Lāmishīs al-Tamhīd li Qawa‘id al-Tawhīd are also taken into account. Nūr al-Dīn al-Ṣabūnīs al-Kifayah has also been included due to it being an important and influential work. With regards to the latter period, Shams al-Dīn al-Samarqandīs al-Ṣaḥāif al-ilāhiyyah work has been given as an example. Additionally, a brief information from works of the New Science of Kalām era has been mentioned. Upon researching the entire mentioned works regarding the Thanawīya or one of its sects, related sections from these works will be mentioned briefly by comparing with each other. The extent of criticism to the Thanawīya belief in such cases will be analysed. (shrink)

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)