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Nakosteen has drawn from German, Persian, Arabic, English, and French sources as well as his own understanding of the Eastern and Western cultures gained from living and studying in both. As a result, the reader can form an over-all picture of the contributions of Islamic scholarship to the Western world, particularly through the development of European universities during the twelfth and thirteenth centuries. Professor Nakosteen's major research examines the following basic questions: Through what channels and to what extent did classical scholarship -- Greco-Hellenistic, Syriac-Alexandrian, Zoroastrian, and Indian -- reach the Muslims? What cumulative and creative additions, modifications, or adaptations of this classical learning took place in the hands of Muslim scholars and schoolmen from the eighth through the eleventh centuries? Through what channels and to what extent did the results of classical scholarship so preserved, enriched, and enlarged by the Muslims reach the Western world, mainly during the twelfth and thirteenth centuries? Finally, what were some of the basic contributions of the transmission of Muslim learning to the expansion and reconstruction of the West European curriculum, particularly on levels of higher and professional education?
Unlike much of the instant analysis that appeared at the time of the Iranian revolution, Iran: From Religious Dispute to Revolution is based upon extensive fieldwork carried out in Iran. Michael M. J. Fischer draws upon his rich experience with the mullahs and their students in the holy city of Qum, composing a picture of Iranian society from the inside—the lives of ordinary people, the way that each class interprets Islam, and the role of religion and religious education in the culture. Fischer’s book, with its new introduction updating arguments for the post-Revolutionary period, brings a dynamic view of a society undergoing metamorphosis, which remains fundamental to understanding Iranian society in the early twenty-first century.
Examines the role of God in medieval Islamic philosophy and theology in a new and exciting way. Renouncing the traditional chronological method of considering Islamic philosophy, Netton uses modern literary modes of criticism derived from structuralism, post-structuralism and semiotics.