Mashhad Al-Allaf (/Mashːhad; مشهد العلّاف‎) is an Iraqi-American professor of Philosophy, Islamic Studies, Ethics, and logic.

He was born in Nineveh, Iraq, received his PH.D. from the USA and taught for about 20 years in the USA. He is teaching now at the American University of Ras Al Khaimah, UAE. He is a Muslim Philosopher and the author of scholarly books and articles.

The interdisciplinary area of philosophy, science, religion, and the general outlook of the Islamic civilization, is the area of Mashhad’s publications and his intellectual interest. Mashhad is also interested in al-Ghazali’s ideas and on whom he has some publications.

Early life and education[edit]

Mashhad was born in Nineveh, the city of Prophet Jonah (Yunus) and the city of the Assyrian civilization. Studied in Ibn Khaldun elementary school and graduated from Omar bin al Khattab high school. He moved to Baghdad with his family to study Philosophy at the University of Baghdad at the only Department of Philosophy available in Iraq at that time. The faculty of the department included great Iraqi philosophers and scholars such as Dr. Yasin Khalil, Naji al-Tikriti, Husam al-Alosi, Kamel al-Shaibi, Namir al-Aani, Fatenah Hamdy, Suhaila Ali, Abdul Amir al-A’asam, Irfan Abdul Hamid, and Hazim Mushtaq. With those faculty members of the philosophy department Mashhad intellectually flourished and graduated with a BA in philosophy with honor. Soon he pursued his study for a master degree in philosophy at the same department focusing on philosophy of science under the advising of Dr. Yasin Khalil.

After receiving his MA degree in philosophy, Mashhad presented a proposal for establishing a department for History and Philosophy of Sciences at al-Mustansiriyya University in Baghdad, this proposal was supported by Dr. Nezar al Hadithi and presented to Dr. Munther al-Shawi the Minster of Higher Education in Iraq at that time. The proposal was accepted and the department was established in 1993 for philosophy in general after Mashhad left to study in the USA. See the link for the department.

On a scholarship from the Iraqi government, Mashhad traveled to pursue his doctoral studies in philosophy of science in the USA in 1990. Because of the Iraqi/American war in 1991, the Iraqi assets was frozen, and the scholarship was no longer valid from the first semester of his study. It was also impossible for his family to transfer money to him. Mashhad decided to work in order to support his family and meet the expenses of his study. He received an offer from the University of Cincinnati, in Ohio to do his graduate study in philosophy with a scholarship, but he rejected that looking for a convenient place for his family. He also had some correspondences with Columbia University, but he finally decided to study at the university of Tennessee, Knoxville, were professors such as Richard Aquila, Kathy Bohstedt, John Nolt, George Brenkert, and others offered a good intellectual and friendly environment for him.

He also received a scholarship from UTK and worked as a teaching assistant. Mashhad received his Ph.D. in philosophy in 1995 under the supervision of Dr. Richard Aquila, on his dissertation on Locke’s Philosophy of Science and Metaphysic, focusing on the issue of Cohesion as an alternative Lockean reading of the classical issue of the Aristotelian Substance about which Locke said: “I know not what”.

Worth mentioning that during his study at the English Language Institute (ELI) in Knoxville, Mashhad met two instructors of English language: Mr. Anwar Akkawi and Mr. Mustapha Rahbar, both were distinguished intellectual instructors with whom he spent many hours of discussion on many issues of language and society. With those instructors and others of the philosophy department, Mashhad confirmed the validity and the advantage of his early ideas on the intercultural and multicultural relationships.

Teaching experience and Career[edit]

After graduation, Mashhad started teaching philosophy as an adjunct faculty in some community colleges in Knoxville and at the university college UTK. After that, he taught Washington University in St. Louis, MO, on a visiting status. At Washington University, he taught: *Modern Philosophy: Descartes to Hume, *Great Philosophers (Al-Ghazali, Aquinas, and Maimonides), *Introduction to Logic and Critical Analysis, *Biomedical Ethics: a Multicultural Approach, *Present Moral Problems, and *Contemporary Issues in Islam: Sufism and Jurisprudence. Mashhad also taught at St. Louis University and Webster University in St. Louis, MO. He also taught in other places. Due to the event of September 11, 2001, Mashhad offered courses related to Islamic Philosophy, Medical Ethics: Islamic perspectives, Introduction to Islam and related topics in order to offer the American students a more comprehensive knowledge and understanding of the world around us, since Muslims and non-Muslims share not only the physical reality but also the intellectual reality. The shared heritage of the monotheistic religions (Judaism, Christianity, and Islam) plays a good role for building bridges.

From 2001-2008, in addition to his teaching and research, Mashhad was invited to many churches, universities, colleges, Muslim communities, and high schools to give lectures on explaining and understanding Islam from a rational background. Mashhad was able to utilize a rational model of the objectives (Maqasid) of the Islamic Law that he mostly used in his presentations. He was also invited by Stanford University Radio-Philosophy Talk, to talk about Islamic Philosophy as an intellectual activity of the Islamic Civilization that is important to the heritage of the west for both the ancient Greek and Modern philosophy.

In 2006 he received an offer of a tenure track position at the University of Toledo, Ohio, as the Imam Khattab Endowed Chair of Islamic Studies and assistant professor of philosophy. In 2008 he resigned this job and accepted an offer from the Petroleum Institute (PI) in Abu Dhabi, UAE. Since the Petroleum Institute was newly established in 2002, Mashhad was able to help developing the curricula of the (PI) to meet the standards of education and those of ABET accreditation. At the PI Mashhad was able to establish a course on: Engineering Ethics, one of the outcomes of this course was an Oath for Engineers that was presented to the president of the PI, was accepted with modifications, and was implement in the ceremony of graduation. Mashhad also established a course on Logic and Critical Thinking, and a course offered for one time on History and Philosophy of Science and Technology. In addition to that Mashhad was the main organizer of a symposium on Engineering Ethics in 2011.

In 2011, Mashhad was working on Islamic Medieval sciences especially Chemistry and Mechanics as a project of his research fellowship he received from the department of philosophy at Cambridge University, UK. In 2017 the Petroleum Institute and Masdar Institute were both merged with Khalifa University, Mashhad resigned his job accepting a job offer at the American University of Ras al Khaimah to teach philosophy and Islamic Studies and to chair the department of Humanities and Social Science.

Mashhad published many books and articles, see the section on his work.

Contributions: Logic, Philosophy, & Ideas:[edit]

Logic[edit]

Two points worth mentioning here are Mashhad’s ideas of what he calls the Unique Quantification, and the other is his discussion of what he calls the Core Statement of Religion compared to the protocol sentences.

Unique Quantification[edit]

It is important to focus here on Mashhad’s idea of unique quantification in the area of divine attributes and for any set of one member. In his paper on Unique Quantification 2016, Mashhad argues against Russell’s idea of “definite description” and introduced a new kind of proposition that was not mentioned by Aristotle and logicians after him. Mashhad called this kind of proposition the proposition of unique quantification. He thinks that these propositions will open the door for considering statements from religion, theology, and divine attributes that were neglected by the philosophers. Dr. Al-Allaf argues that from the perspective of Gottlob Frege and Bertrand Russell the statement “the Most Merciful (al-Rahman) is God (Allah)” would appear to be one in which A=B. Passages like the following one from the Qur’an make clear that the words used for the divine names and attributes ought to be interpreted as taking these words to be the same in reference but different in meaning:

“Say, ‘Call upon Allah or call upon the Most Merciful. Whichever [name] you call—to Him belong the best names.’ And do not recite [too] loudly in your prayer or [too] quietly but seek between that an [intermediate] way” (Qur’an 17:110).

Thus “the Merciful” (al-Rahman) and “God” (Allah) have different meanings but the same reference. Logically, the relationship is like Frege’s famous example about the morning star (A) and the evening star (B). Both A and B refer to the same star, but under different descriptions. To say, “the morning star is the morning star” (A=A) is a clear statement of identity in which the words are used with the same sense and same reference. To say “the morning star is the evening star” (A=B) is a different sort of identity, for the words both refer to the same body (Venus) but use these words in different senses. Put schematically, Frege’s symbolism can be helpful in understanding the logic of the divine names:

A=A is identical in sense and reference, A=B is identical in reference but different in sense, Then B is just another name of the same thing A, and therefore, by the rule of substitution: (A=A) = (A=B).

The Set of One Member Mashhad thinks that words used for the divine names and attributes should be treated logically as belonging to a set with one member and only one member. As predicates, these words have diverse meanings, but they exclusively refer to that member and that member alone. For example, in the set of eternal beings, there is only one member, and that unique member is God.

It is possible to represent this understanding of the words used for the divine names and attributes in the following way: A = the negation of all that is not A, and A = nothing but A, denoted in logical symbols by the universal quantification (∀) as a negation of all that is not a:

~∀ (A), it is not the case that in any given A.

Using the existential quantifier, one can, for example, express a related point in this way:

~ (∃x) HBx, human beings do not exist with some specific divine attribute x.

Or:

~ (∃x) (HBx ^ MMx), not a single human being exists with the attribute x such as that x is most merciful.

Thus to say “God is Eternal Being” will be read by Frege as A=B, but what is intended by monotheists is that there is no other “being” that is eternal except God, for God is the unique member of a set with one and only one member, and the words “Eternal Being” (B) have a different meaning but the same reference as (A). Therefore, (A=A) = (A=B) by the rule of substitution.

Tautology, Description, and Unique Quantification

According to Russell, a statement of the A=A sort is essentially different from one of the A=B type. The first one is tautological (such as “John is John”), while the second is descriptive. Descriptive statements can be quite deceptive, according to Russell, because they can be used to refer to something that does not exist, such as “the unicorn is white.” But the statement “God is God” is not a mere tautology of the A=A sort, for there is no other thing that even resembles him and nothing that can be added to him. This follows from understanding that God is the perfect being (that than which nothing greater can be conceived). Further, what we say about God when we use words as divine names and attributes is not merely adding descriptive terms that would be true if God existed, as in the above example of calling the unicorn white. Nor is what we say an instance of the descriptive statements that we use to record the ways in which individuals participate in realities other than their own essence, as when we say that a certain human being has a certain quality or a certain relationship, e.g., “John is smart” or “John is old.” Each of these descriptions describes him by adding something to John in a way that makes the statement non-tautological. In the case of God, however, whatever we explicitly mention of the perfect being merely makes explicit what is already part of God’s essence and thus is already included in his very definition.

Given the difficulties found in Russell’s account, monotheists often take a different logical route for discussing the divine essence, namely, by an appeal to negation. Mashhad discussed this approach, for instance, when the Qur’an says:

“[He is] the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things)” (Qur’an 42:11; emphasis mine).

In this case, one can proceed as follows: A= the negation of all and everything, and the affirmation of Him alone.

Using the logical symbol of uniqueness quantification (∃!), the statement reads in this way:

∃! a: P(a) meaning that there is exactly one (one and only one) a such that P(a) is true.

There is one and only one being (a) to whom the attribute eternity (P) for example is true.

The above statement can also be presented by negation. Using the logical symbol for the existential quantifier (∃), the statement reads as:

(∃x)(~Ax ^ ~Bx ^ ~Nx), there exists an x such that x is not an A and not a B and not anything else that N might stands for.

Mashhad thinks that the above formulation, however, is hard to use in definitions because in order to complete the definition we would have to negate all the members of an infinite set, which is a process that can only be suggested and can never be finished or actualized. Therefore, rather than persist in Russell’s method of description, it is better to use a logical description for the divine attributes that recognizes that all the names of God require unique quantification. In this way Mashhad moves from the theory of definite description to what he suggest as the theory of unique description (by unique quantification) that works better in the area of the divine attributes.

Defining: Unique Quantification Propositions of unique description (to which Mashhad gave the letter U) have not been given attention by logicians as he stated. Mashhad defines it as follows: A unique proposition (U) is a categorical proposition in which the subject is the one and only unique member of a set and in which the predicates are uniquely related to this subject and this subject alone. In other words, a U proposition uniquely describes its one and only member by this specific description.

Thus a proposition of the form “A U B” can be read as holding that B is predicated to one (unique) member and only one member and that member is A, and B is a specific description that is only applicable to A. The following sentences provide some examples:

Mary is the virginal mother of Jesus.
Moses is the one (the prophet) who talked to God.
God is the most merciful.

The U proposition thus differs from statements that have words such as “the only,” for the expression “the only” can be translated into a universal affirmative proposition using the word “all.” The statement “Students are the only ones who will receive a discount” can be translated as “All of those who will receive discount are students.” But in U propositions there is no room for either “all” or “some” because a U proposition designates one and only one unique member: there are no other members in the set that even bear a resemblance to this unique member, and of course no other identical member. Further, a U proposition is not equivalent to Russell’s definite description because it is about a unique description. (Compare this with a categorical proposition according to Aristotle [1941, ch. 4, 17a].)

Proper name

As a result of the above ideas, Mashhad disagree with both Ibn Aqil and Samuel Kripki on their definition of proper name as rigid designation: According to the Grammarian Ibn ‘Aqil (698- 769 AH) (1294–1367 AD), from Baghdad, a proper name is the name that absolutely designates the thing named, without any need for restriction by extra description. However, Mashhad disagree because to him a proper name is a description of that which has unique quantification, it is a description of a set whose members are one and only one.

Core Statements of religion and Protocol Sentences:[edit]

In his paper: Are “Protocol Sentences” of science and “Core Statements” of religion two mutually inconsistent foundations of the same worldview? 2009, Mashhad attempted to show that the language of science and that of religion are not talking about two mutually inconsistent worldviews; indeed they are just different methods of structuring the same reality in two different languages because they share the same logic. He offered an epistemological analysis to the nature of the “basic statements” and “protocol sentences” in the legacy of the Vienna circle especially in the writings of Moritz Schlick and Otto Neurath, showing that their ultimate constituents are not “basic.” Mashhad that statements of what is directly given such as “here now red;” is not basic and have many hidden elements such as: a hidden object which is the “so and so” that has the color “red”, a hidden theory of universals and particulars stating that “red” does not exist by itself but exists as a quality of this particular “so and so”, a hidden comparison that “here now red” and “not” any other color (not green, not black, not. . .), a hidden ontological assumption about the existence of things and their qualities in general, a hidden theory of space that takes “here” as a relative concept, a hidden theory of time that assumes the “now” as a relative unit of it, a hidden theory of knowledge that governs the idea of “basic statement” as “basic” and related to direct observation. Mashhad thinks that the core statements of religion (talking about Islam) have a good logical structure of these kinds:

A. Statements about the world (or physical reality).
A.1. Statements about our own experience of the world.

B. Statements about the non-physical realm of reality.
B.1. Statements about our own experience of the non-physical realm of reality.

The physical realm of reality is world of observations (‘alam al-shahada) that the scientific theories describe it, the personal experience is expressed in language that is scientific and ordinary.

The non-physical realm of reality is the world of unseen ('alam al-ghaib) that the revelation expresses it linguistically, and the personal experience is expressed in language.

Mashhad thinks that core statements” are not religious statements; they are just statements from religion. These core statements have the following characteristics:

1. Each core statement of type B cannot be self-contradictory or self-canceling
2. Core statements of B do not contradict each other
3. A derived statement from B cannot be inconsistent or contradictory to the core statements of B
4. The core statements of B do not have an empty extension
5. Core statements of B can be true for the physical world (world A) , and
6. Core statements of B (revelation) do not contradict the statements of A (reason)

It seems that the ultimate justification of the truth-value of world B (core statements of religion) is logic, i.e., the opposite of which is contradictory, in addition to observation. While the justification of the basic statements of A is immediate observation, according to Schlick. The following are some examples of the core statements of religion in world B: - world A (physical world) is one of motion and continuous change - world A has a cause - the Lord of world A is one - the Lord of world A is ever-living - world A has a beginning in time - world A has an end Then Mashhad prove some of the above core statements by logical arguments. After that he compared them with basic statements, and finally he replied to some objections.

Islamic philosophy[edit]

Mashhad thinks, as many other scholars, that Islamic philosophy is an essential part in the entire history of ideas; it offers a lively link and continuation between the ancient Greek philosophy and the modern Western philosophy. Mashhad thinks, contrary to many scholars, that the beginning of Islamic philosophy was not with Al-Kindi, rather it was started earlier with scholars of Usul al Fiqh (Principles of Jurisprudence) and with Muslim scientists. He thinks that Jābir b. Ḥayyān (721–815) stands out as the beginning of the Islamic philosophy. In his paper on Jabir on Inductive Reasoning and Metaphysic: A Chemist Perspective on Philosophy of Science and the Eternity of the World, 2016, Mashhad argues that Jābir constructed a veritable system not only for chemistry as an empirical science, but also for the philosophy of science, metaphysics, and methodology; these can be found in his corpus, particularly Kitāb al-khawāṣṣ al-kabīr, Kitāb al-qadīm, and Kitāb al-taṣrīf. Jābir was able to see the limits of inductive reasoning and the limitation of using it as a reliable scientific method. He also refuted the statements of some atheists and other religious groups through rational means and philosophical arguments; rather than merely dismissing them because their creed does not align with that of Islam. Jābir’s argument on the eternal establishes a good foundation of Islamic philosophical terminology, including al-qadīm (the eternal), al-muḥdath (the generated), al-wujūd (the existence), al-wājib (necessary), aīs ( أيس )(existence), laīs ( ليس )(nothingness), etc. In this article, Mashhad shows that Jābir’s methodology as a seed of early Islamic philosophic thought. This methodology can be seen later in al-Kindī’s argument on the eternal and generation, al-Fārābī and Ibn Sīnā’s ontology on the necessary being (wājib al-wujūd) and possible being. Mashhad thinks that it is also possible that Jābir influenced al-Ghazālī on causality and inductive reasoning as presented in chapter 17 of al-Ghazali’s Tahafut al-falasifa (The Incoherence of the Philosophers). In this paper Mashhad discussed following ideas of Jābir in relation to his philosophy of science and his metaphysics:

1. On certainty and the limitation of inductive reasoning, 2. Jābir against al-Manāniya (Manichaeans), 3. Order and uniformity of nature, 4. On the eternity of the world: Jābir against al-Dahriyya, 5. al-Athār: The observed results or effects, 6. On the eternal as a being, 7. On the impossibility of the infinity of the world, from Kitāb al-khawāṣṣ al-kabīr. With regard to the process of inductive reasoning, Jābir states in the Kitāb al-taṣrīf that inference is based on the assumption that a judgment that is based on present and previous observations is enough to justify a similar judgment about events that will happen in the future. The relationship (taʿalluq) between the present observation (shāhīd) and a future event (ghāʾib) has three possibilities: 1. Analogous model: al-Mujānasa, 2. Natural occurrence: Majra al-ʿāda , 3. Effects: al-Athār, that were discussed in details in Mashhad’s paper mentioned above.

Mashhad thinks that there is an authentic link among Muslim philosophers that presents the essence of Islamic philosophy this link goes from the Scholars of Usul al Fiqh and Muslim scientists such as Jabir Ibn Hayyan to Al-Kindi then to Al- Ghazali and continues in Spain with Ibn Tufail and continues in the east with Ibn Taiymiyyah and Ibn Khaldun to Mulla Sadra and to modern scholars such as Muhamad Abdu and Muhammad Iqbal. Mashhad thinks that al-Ghazali was a turning point in the history of Islamic Philosophy; in his book on the Incoherence of the Philosophers, al-Ghazali showed that philosophy is not close to the core of the Islamic civilization as Mashhad presented in this Model in his book 2006:

Medical ethics[edit]

See his ideas in chapter on Cloning and his paper on Plastic Surgery.

Maqasid theory[edit]

Mashhad thinks that the Islamic Maqasid theory offers good foundation to rationally understand the objectives of the Islamic law. Especially the five necessities: religion, life, intellect, procreation, and property, around which the legal ruling (Ahkam) revolve in Islam.

The existence of God[edit]

Mashhad believes that there are many strong arguments to proof the existence of God, see his chapter on logic and Theism.

Work[edit]

Books[edit]

M. Al-Allaf (ed.): Iljam al-ʿawamm ʿan ʿilm al-kalam (Warding off the Masses from the Science of Theology) by Imam Al-Ghazālī, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon, 2016. (In Arabic Language)

M. Al-Allaf (ed): summarized, refined, and typed the book of al-Ghazali on: Intension, Sincerity, and Truthfulness, by Imam Al-Ghazālī, Dar Nineveh, Damascus, Syria, 2015. (In Arabic Language)

M. Al-Allaf, Operationalism, Einstein and Bridgman on Philosophy of Science, Dar Nineveh, Damascus, Syria, 2014. (In Arabic Language)

M. Al-Allaf (ed.): Logic and Philosophy of Science in 2 Vols. Dar Nineveh, Syria, 2014. (Arabic language). Vol. 1 on Logic and Philosophy of Science in Arabic/ Islamic tradition. Vol. 2 on Logic and Philosophy of Science in Western Tradition.

M. Al-Allaf, Philosophy of Islamic Civilization, Al-Ghazali’s Perspective, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon, 2013. (In Arabic Language)

M. Al-Allaf (trans.): The Beginning of Guidance by Al-Ghazali, translation with English and Arabic text. Second Edition revised, Whitethread publication, UK, 2010.

M. Al-Allaf, The Basic Ideas and Institutions of Islam, A comprehensive Introduction, the Edwin Mellen Press, New York, USA, 2008.

M. Al-Allaf, Locke’s Philosophy of Science and Metaphysics, the Problem of Cohesion, Edwin Mellen Press, USA, 2007.

M. Al-Allaf, The Essential Ideas of Muslim Philosophers, the Edwin Mellen Press, USA. 2006.

M. Al-Allaf, The Beginning of Guidance by Al-Ghazali, translation with English and Arabic text. First edition, IIC Classic Series, USA, 2005.

M. Al-Allaf, Mirror of Realization (an Introduction to Islam), IIC Classic Series, USA, 2003.

M. Al-Allaf, The Structure of Scientific Concepts: Between Science and Logic, (in Arabic) Dār al-Jīl, Beirut, Lebanon. 1991.

M. Al-Allaf, The Structure of Scientific Theory, (in Arabic) Dār ash-Shu’un ath-Thaqafiyya, Baghdad, Iraq. 1989.

M. Al-Allaf, The Philosophy of Dr. Yāsin Khalil, (in Arabic) University of Baghdad Press, Baghdad, Iraq (this book was used as a textbook in the departments of philosophy and psychology at the University of Baghdad), 1988.

M. Al-Allaf, Philosophy of Science: Its subject and method, (in Arabic) Chapter in a book on Philosophy of Science, published by al-Mustansiriyia University—Baghdad, Iraq. 1989.

Book Chapters[edit]

M. Al-Allaf, “Logic and Theism” in Theism and Atheism: Opposing Viewpoints in Philosophy, Eds. Graham Oppy and Joseph Koterski (New York: Macmillan Publishers), under contract. Expected publishing year 2018.

M. Al-Allaf, Islamic Theology, chapter in a book: The Bloomsbury Companion to Islamic Studies, edited by Dr. Clinton Bennett, Bloomsbury, 2013, pp. 119-134.

M. Al-Allaf, Cloning: an Islamic Perspective, Published as chapter 10 in: Islam and Bioethics, Ankara, 2011, pp. 115-129.

Journal Articles[edit]

Refereed Journal Articles[edit]

M. Al-Allaf, Naming and Being: Issues in Al-Ghazali’s Philosophy of Language, The Journal of Humanities and Social Sciences Review (HSSR), Volume 07, Number 02, 2017.pp. 151-160.

M. Al-Allaf, Unique Quantification: Beyond Russell and Kripke, Islamic Philosophy of Naming, The Journal of Humanities and Social Sciences Review (HSSR), Volume 06, Number 01, 2016.pp. 67-86.

M. Al-Allaf, Jabir on Inductive Reasoning and Metaphysic: A Chemist Perspective on Philosophy of Science and the Eternity of the World, The Journal of Islamic Philosophy, Vol. 10, 2016, pp. 3-18.

M. Allaf, The Technique of Soul Removal, Plastic Surgery: Islamic Perspectives, Medicine and Law Journal, Volume 35, 2016, pp.131-150.

M. Allaf, The Logic of Uniqueness - Five Underlying Principles in Ibn Taymiyya’s Critique of Aristotelian Logic, International Journal of Arts and Sciences, Volume 07, Number 04, 2014.pp. 499-508.

M. Al-Allaf, Modern Technology, Preventive Ethics and the Human Condition, International Journal of Arts and Sciences, vol.4, no.13, 2011, pp.161-168.

M. Al-Allaf, “Qur’anic Statements and Protocol Sentences of Science: Are “Protocol Sentences” of science and “Core Statements” of religion two mutually inconsistent foundations of the same worldview?,” Transcendent Philosophy, An International Journal for Comparative Philosophy and Mysticism, UK, Volume 10, December 2009.pp. 53-70.

M. Al-Allaf, “Islamic Interculturalism,” in Multicultural Society: Difference or Diversity? R. Fisichella (Ed), San Giovanni in Laterano, Citta Del Vaticano, Italy: Pontificia Universita Lateranense, Nuntium 38-39 (2009-3), pp. 63-69. "Interculturalismo islamico", "La società multiculturale: differenze o diversità?" Lateran University Press, Città del Vaticano, Italy, Nuntium 38-39 (2009-3), pp. 63-69.

M. Al-Allaf, Al-Ghazali on Logical Necessity, Causality, and Miracles. The Journal of Islamic Philosophy, USA, Vol. 2. 2006. pp. 37-52.

M. Al-Allaf, Globalization, Multiculturalism, and Maqasid Theory, Presented at the Conference on Globalization. Salamanca, Spain. December 2002 and published in their Journal on Society, Globalization and Rhetoric 2003, pp. 5-16.

M. Al-Allaf, “The Logic of Science and the Metaphysical Presuppositions,” Dirasāt Arabiyya, Lebanon, 1989, pp. 3-33.

Non-Refereed Journal Articles[edit]

M. Al-Allaf, The Relationship between Science and Religion; A Pseudo-Problem, Journal of Trending Events, vol.10, May, 2015, pp.23-24.

M. Al-Allaf, The Effort of Translating the Qur’an in the Middle Ages. Journal of the Centre of Culture and Heritage of Jum’a Al Majed, vol.11, no, 55, March 2013, p.32.

M. Al-Allaf, Plastic Surgery, (presented September 15, 06 to group of physicians at the Muslim Unity Center of Bloomfield Hills, MI. Review of it was published in SE Michigan, Vol. 8 Iss. 39). Also it was presented at the Humanities Institute, University of Toledo, OH.USA, 2007.

Conference Proceedings[edit]

M. Allaf, Structuring the Fundamental Canons of Islamic Engineering Ethics; Proceeding of MAC-EMM the 5th Multidisciplinary International Academic Conference in Prague, Czech Republic, ISBN: 978-80-88085-03-4, December, 2015, pp 307-318.

Mashhad Al-Allaf

Contents