Results for 'Mudarris Muṭlaq'

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  1. Asās al-tawḥīd: mabḥas̲-i qāʻidat al-vāḥid va vaḥdat-i vujūd.Mahdī Mudarris Āshtiyānī - 1951 - Tihrān: Dānishgāh-i Tihrān.
     
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  2. Taʻlīqah bar Sharḥ-i manẓūmah-ʼi ḥikmat-i Sabzavārī.Mahdī Mudarris Āshtiyānī - 1973 - Tihrān: Dānishgāh-i Mikʹgīl, Mūntrāl-Kanādā, Muʻassasah-ʼi Muṭālaʻāt-i Islāmī, Shuʻbah-ʼi Tihrān, bā hamkārī-i Dānishgāh-i Tihrān. Edited by Abdoldjavad Falaturi & Mahdī Muḥaqqiq.
  3.  5
    Maktab-i falsafī-i Iṣfahān.Mudarris Muṭlaq & Muḥammad ʻAlī - 2010 - Tihrān: a Muʼassasah-i Taʼlīf, Tarjumah va Nashr-i Ās̲ār-i Hunarī-i "Matn".
  4.  6
    Maktab-i falsafī-i Shīrāz.Mudarris Muṭlaq & Muḥammad ʻAlī - 2012 - Tihrān: Muʼassasah-i Pizhūhishī-i Ḥikmat va Falsafah-i Īrān.
  5.  8
    al-ʻAllāmah al-Khawājah Naṣīr al-Dīn al-Ṭūsī: ḥayātuhu wa-āthāruh.Mudarris Raz̤avī - 1998 - Mashhad: Bunyād-i Pizhūhishhā-yi Islāmī, Āstān-i Quds-i Raz̤avī.
  6. Āqā ʻAlī Mudarris Ṭihrānī.Mohsen Kadivar - 2018 - In Reza Pourjavady (ed.), Philosophy in Qajar Iran. Boston: Brill.
  7.  35
    Judicial Practice and Family Law in Morocco: The Chapter on Marriage from Sijilmāsī's Al-ʿAmal al-MuṭlaqJudicial Practice and Family Law in Morocco: The Chapter on Marriage from Sijilmasi's Al-Amal al-Mutlaq.Hanna E. Kassis, Henry Toledano, Abū ʿAbd Allāh Muḥammad al-Sijilmāsī & Abu Abd Allah Muhammad al-Sijilmasi - 1985 - Journal of the American Oriental Society 105 (1):160.
  8.  11
    Majmūʻah-i muṣannafāt-i Ḥakīm Muʼassis Āqā ʻAlī Mudarris Ṭihrānī.ʻAlī ibn ʻAbd Allāh Zunūzī - 1999 - Tihrān: Intishārāt-i Iṭṭilāʻāt. Edited by Muḥsin Kadīvar.
    v. 1. Taʻlīqāt-i asfār -- v. 2. Rasāʼil va taʻlīqāt -- v. 3. Rasāʼil-i Fārsī, taqrīẓāt, qiṭaʻāt, taʻlīqāt-i naqlīyah, taqrīrāt va munāẓarāt.
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  9.  17
    The Theory of Ta‘lim al-Asma in Kal'm: The Matter of Naming Divine Meanings in the Context of Language.Hamdullah Arvas - 2020 - Kader 18 (2):500-538.
    In the verse (2:31) of the Qur’ān, it is mentioned that all names were taught to Adam (PBUH). This verse indicates that revelation is decisively the source of language. On the other hand, it is a common fact that people have been constantly producing symbols to express new ideas and concepts. This situation makes it necessary to associate the utterance (muṭlaq) and static with the relative (al-muqayyah) and dynamic between language and reality in religious thought. In the historical process, Mutakallims (...)
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  10.  29
    From the Empire Ottoman to the Republic of Turkey The Muftī of Göynük Ib-rāhīm Ḥaḳḳī Efendi.Talip Ayar - 2020 - Cumhuriyet İlahiyat Dergisi 24 (2):715-733.
    In this article, the life of Göynüklü Ibrāhīm Ḥaḳḳī Efendi will be analyzed. Ibrāhīm Ḥaḳḳī Efen-di was born in Göynük in the middle of 1294/1878 according to the Rūmī calendar. Since his father was a mudarris, he has become familiar with ʿulamāʾ circles since his childhood. He spent the first years of his education life in Göynük, where he was born. He completed the later stages of the education process in Istanbul. He returned to Göynük after completing his mad-rasa (...)
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  11.  2
    The Last Teacher of Yıldırım Khan Madrasa, Mehmet Zühtü Uzmay and his Teacher Mehmet Sadık.Nurullah Aydeniz - 2025 - Fırat Üniversitesi İlahiyat Fakültesi Dergisi 29 (2):1-16.
    Of the prominent elements of Mudurnu, a rare settlement that has preserved its historical texture, is undoubtedly the Yıldırım Bayezid Complex. Thanks to the madrasa in this complex, built in 1382, Mudurnu has been a centre of knowledge for centuries. In this process, perhaps hundreds of mudarris served in the madrasa. The most famous of these was Mullah Muslihiddîn Kastalânî, who served in the 1490s, and the last one was Mehmet ZühtüUzmay. The most important source of this study, which (...)
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  12.  44
    Criticism against Ibn al-Arabī from among Sūfī’s: the Case of ‘Alā’ al-Dawla al-Simnānī.Kübra Zümrüt Orhan - 2019 - Cumhuriyet İlahiyat Dergisi 23 (2):631-649.
    : ‘Alā’ al-Dawla al-Simnānī (d. 736/1336) was a Kubrawī sheikh lived in Simnān one hundred years after Ibn al-Arabī (d. 638/1240). He authored around ninety works in Arabic and Persian on various fields within Sūfism, raised many disciples. His contribution to the sūfī tradition mainly come to forefront regarding problems like unity, latāif (subtle organs), rijāl al-ghaib (men of the unseen), wāqia (dream-like mystical experiences) and tajallī (manifestation). Simnānī’s understanding of the unity influenced subsequent sūfī’s and specifically Ahmad Sirhindī (d. (...)
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