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Artykuły w czasopismach na temat "Ḫawaṣṣ"
Martini, Giovanni Maria. "The Occult Properties of the Qurʾān (Ḫawāṣṣ al-Qurʾān): Notes for the History of an Idea and Literary Genre between Religion and Magic in Islam". Oriente Moderno 100, nr 3 (23.04.2021): 322–77. http://dx.doi.org/10.1163/22138617-12340233.
Pełny tekst źródłaBaffioni, Carmela. "From Sense Perception to the Vision of God: a Path towards Knowledge according to the Ihwān al-Safā'". Arabic Sciences and Philosophy 8, nr 2 (wrzesień 1998): 213–31. http://dx.doi.org/10.1017/s0957423900002526.
Pełny tekst źródłaRozprawy doktorskie na temat "Ḫawaṣṣ"
Thouani, Thouani Christian Bonaventure. "La question de la vision de Dieu dans le Kašf d'Averroès". Electronic Thesis or Diss., Paris 1, 2022. http://www.theses.fr/2022PA01H231.
Pełny tekst źródłaThe Quran both affirms and denies the eye sight of God. Different theological schools have tried to solve this dilemma. None, however, managed to reconcile these two positions. In turn, Averroes reappropriates the problem in the Kašf. To solve it, he helps himself with the lights of philosophy, which makes everything intelligible, because it is the science of causes; what true wisdom consisted of. It also considers in their real existence the separate beings of which The Koran speaks by using images. In the eyes of Averroes, Aristotle is the most perfectof philosophers. So, does solving the question of God's vision amount to asking with him what should be understood of it ? The opinion of Averroes based on the demonstrative conclusions of Aristotle is that the vision of God, who is incorporeal, is of the kind of separate forms. She is intellect. This is appropriate, because of the12mode of being of God, among men who are capable, by rational speculation on beings, of rising perfectly to the knowledge of the First agent, who is their principle according to the form and end. The vulgar are excluded from it, because they are incapable of speculation. So does the theologian, because his speculative knowledge of things is uncertain, due to his non-demonstrative reasoning. This vision of God, who occupies the summit of the pyramid of beings, is an increase in knowledge, because, in the intelligible order, the Prime Being is known last, after all the other existents who are inferior to him in rank and nature. Thus, the vision of God is the full actualization of the intellect which has reached what is to its survivor at the highest point an object of science
Książki na temat "Ḫawaṣṣ"
Fabian, Käs, red. Die Risāla fī l-Ḫawāṣṣ des Ibn al-Ǧazzār: Die arabische Vorlage des Albertus Magnus zugeschriebenen Traktats De mirabilibus mundi. Wiesbaden: Harrassowitz Verlag, 2012.
Znajdź pełny tekst źródłaCzęści książek na temat "Ḫawaṣṣ"
"Les propriétés spécifiques (ḫawāṣṣ) du Coran". W Le parfait manuel des sciences coraniques al-Itqān fī ʿulūm al-Qurʾān de Ğalāl ad-Dīn as-Suyūṭī (849/1445–911/1505) (2 vols), 1209–17. BRILL, 2017. http://dx.doi.org/10.1163/9789004357112_073.
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