Alhassanain(p) Network for Heritage and Islamic Thought

The Twelve Imams Part 2

There is an interesting tradition in Sahih al-Bukhari as well as Sahih Muslim, in which the Prophet (S) said the following:

Sahih al-Bukhari Hadith: 9.422

Narrated Abu Sa’id al-Khudri:

The Prophet said, "You will follow the ways of those nations who were before you, span by span and cubit by cubit (i.e., inch by inch) so much so that even if they entered a hole of a mastigure (lizard), you would follow them.”We said, "O Allah’s Apostle! (Do you mean) the Jews and the Christians?”He said, "Whom else?"

As the above tradition in Sahih al-Bukhari confirms, the Prophet stated that the history of the Children of Israel will be repeated for Muslims. In fact, Qur’an has mentioned the stories of the Children of Israel to give us a way to understand the true history of Islam itself. There are many striking similarities in this regard written in Qur’an including the similarities of the leaders and the similarities of the people. I just mention few of them here. Allah, to whom belong Might and Majesty, said:

"Surely Allah aforetime took a covenant from the Children of Israel and We appointed twelve leaders among them”(Qur’an 5:12)

وَلَقَدْ أَخَذَ اللَّـهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا

Who are those twelve leaders among the Children of Muhammad (S)?

Allah, Exalted, also said:

"And when Moses prayed for water for his (thirsty) people; We said: ‘Strike the rock with your staff.’ Then from there surged forth twelve springs so that each group knew its own place to drink.”(Qur’an 2:60).

وَإِذِ اسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِ فَقُلْنَا اضْرِب بِّعَصَاكَ الْحَجَرَ فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ

Who are those twelve springs (streams) of knowledge who quench the thirst of Muslims to the end of the world so that each generation is utilized with one of them? He, Exalted He is, also said:

"We divided them into twelve nations. We directed Moses by revelation when his (thirsty) people asked him for water: ‘Strike the rock with your staff;’ out of it there gushed forth twelve springs so that each group knew its own place for water. We gave them the shade of clouds and sent down to them manna and quails (saying): ‘Eat of the good things We have provided for you,’ (but they rebelled.) To Us they did no harm but they harmed their own souls.”(Qur’an 7:160).

Verily those who did not follow those twelve leaders, harmed non but themselves. The above verse suggests that the nation of the Prophet Muhammad (S) in the span of history (after his demise till the day of judgment) are divided into 12 intervals of time which coincides with one Imam who is assigned as leader for them. In the next verse Allah said:

"And when it was said unto them: ‘Dwell in this Town and eat therein as you wish, and say Repentance, and enter the Gate (of the city) in a posture of humility, in order that We forgive you your sins and increase (the portion of) those who do good.’“(Qur’an 7:161)

or:

"And when We said: ‘Enter this Town and eat of the plenty therein as you wish; but enter the Gate (of the City) with humility in posture and in words so that We forgive you your sins and increase (the portion of) those who do good.’“(Qur’an 2:58).

The Gate in the above verses has a striking similarity with one of the attributes of Imam ‘Ali (as) mentioned by our Prophet (S) that is: "The Gate of the City of Knowledge."

The Messenger of Allah said: "I am the City of Knowledge, and ‘Ali is its Gate. So whoever intends to enter the City and the Wisdom, he should enter from its Gate."

إنا مدينة العِلْم و عليٌ بابها، فَمَنْ أرادَ المدينة و الحكمة فليأتِها من بابها .

- Sahih al-Tirmidhi, v5, pp 201,637

- al-Mustadrak, by al-Hakim, v3, pp 126-127,226

- Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p635, Tradition #1081

and many more...

Furthermore the following Prophetic tradition gives the utmost similarity with the above two verses:

The Messenger of Allah said: "My Ahlul-Bait are like the Gate of Repentance of the Children of Israel; whoever entered therein was forgiven."

إنما مثل أهل بيتي فيكم مثل باب حطة في بنى إسرائيل من دخله غفر

Sunni References:

- Majma’ al-Zawa’id, by al-Haithami, v9, p168.

- al-Awsat, by al-Tabarani, Tradition #18

- Arba’in, by al-Nabahani, p216

- A fairly similar tradition reported by al-Darqunti and by Ibn Hajar al-Haithami in al-Sawa’iq al-Muhriqa, Ch. 9, section 2, p193, in which the Prophet (S) said: "‘Ali is the Gate of Repentance, whoever entered therein was a believer and whoever went out was an unbeliever."

Also Allah (SWT) stated in Qur’an:

Lo! The number of the months with Allah is twelve which is Allah’s ordinance when He created the heavens and the earth. Four of them are sacred. That is the firm religion. So wrong not your souls in them. (Qur’an 9:36)

إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّـهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّـهِ

In connection with the above verse of Qur’an, it would be nice to look at the following tradition in Sahih al-Bukhari:

Sahih al-Bukhari Hadith: 5.688

Narrated Abu Bakra:

The Prophet said, "Time has taken its original shape which it had when Allah created the Heavens and the Earth. The year is of twelve months, four of which are sacred... Surely, you will meet your Lord, and He will ask you about your deeds. Beware! Do not become infidels after me, cutting the throats of one another. It is incumbent on those who are present to convey this message (of mine) to those who are absent. May be that some of those to whom it will be conveyed will understand it better than those who have actually heard it.”He (i.e. Prophet) then added twice, "No doubt! Haven’t I conveyed (Allah’s Message) to you?"

Now one may ask that what was in the above message that could not be understood by the companions who were listening to the speech of the Prophet during his last pilgrimage in Mecca? (For timing see also Sahih al-Bukhari Hadith: 2.798).

The Message of the Prophet (S) had twofold meaning. The obvious meaning is that the number of months are twelve and four months, namely Dhul-Qa’da, Dhul-Hajja, Muharram, and Rajab are sacred months. In fact, these months were believed to be sacred even before Islam. So there was nothing in this message that the audience could not comprehend.

Moreover, the fact the above mentioned sacred months of the year were accepted by the Jews and Christians, makes it clear that these months can not be "the firm religion”as mentioned in the verse. So one should look for a more delicate meaning.

The other meaning (as interpreted by Ahlul-Bait) is that the Prophet in his last pilgrimage (less than three month before his demise) wanted to convey that he will be followed by twelve Imams and people should not wrong their souls by disobeying them in their leadership periods. Among these twelve Imams, four have a sacred name, i.e., "‘Ali", which is derived from the name of Allah. In fact, four Imams of Ahlul-Bait (peace be upon them all) have been named "‘Ali".

In the Sira of Ibn Hisham, there is an extra sentence of the Messenger of Allah which is, in fact, the verse of Qur’an. The Messenger of Allah (S) said:

"‘Postponement of a sacred month is only an excess of disbelief whereby those who disbelieve are misled; they allow it one year and forbid it another year that they may make up the number of months which God has hallowed so that they permit what God has forbidden (Qur’an 9:37),

and forbid what God has allowed. Time has completed its cycle and is as it was on the day that God created the heavens and the earth. The number of months with God is twelve. Four of them are sacred."

Sunni References:

- Sira, by Ibn Hisham at the end of Chapter of "Farewell Pilgrimage", p968

- The Life of Muhammad (English translation of Sira Ibn Hisham), Translated into English by A. Guillaume, 1955 Edition, London, p651

Postponement of the sacred month is delay in accepting their leadership and as the messenger of Allah said, those who disbelieve in their leadership will be misled. They permit what God has forbidden, and forbid what God has allowed. They try to make up the twelve Imams by that which Allah has not honored.

The fact that some sects departed from the main body of the Shi’a in the history was because they only accepted first few Imams and rejected the rest. It is interesting to know that he who acknowledged all four "‘Ali”among the Imams, he has acknowledged all the twelve Imams, since there did not remain any sect believing in these four Imams and rejecting others. In a tradition on the authority of Jabir (ra), Imam Muhammad al-Baqir, the fifth Imam of Ahlul-Bait, interprets the above verse which is as follows:

Jabir said: I asked Imam Muhammad al-Baqir about the meaning of the verse: "Verily the number of the months … (9:36).”He (as) breathed long (out of sorrow) and said: "O Jabir, The ‘year’ is my grandfather, the messenger of Allah (S), and his family are its ‘months’ who are the twelve Imams, and are … (naming the Imams one by one). They are the Proofs of Allah on His creation, and Trusties of His revelations and His knowledge. And Those of ‘four sacred who are the firm religion’ are those four who have the same name, and are ‘Ali, the Commander of Faithful (as), and my father ‘Ali Ibn al-Husayn (as), and later ‘Ali Ibn Musa (as), and ‘Ali Ibn Muhammad (as). Thus acknowledging these four is ‘the firm religion, so wrong not your souls in them’ and believe in all of them to be guided."

Shi’i reference: Kitab al-Ghaiba, by Shaikh Tusi.

Side Comments

A Sunni brother mentioned that there is a tradition which states "The Caliphate will last 30 years after me then there will be kings.”These 30 years covered the Caliphate of Abu Bakr, Umar, Uthman, and ‘Ali Ibn Abi Talib, as well as the 6 month rule of al-Hasan Ibn ‘Ali. After these 30 years, the leadership went to Mu’awiya. As for the 5th Caliph through the 11th Allah knows best, and the 12th will be al-Mahdi al-Muntadhar.

The above alleged tradition seems to be very odd, because Caliph means successor/deputy. The successor of the Prophet (or the preceding Caliph) should come right after the demise of the Prophet (or the preceding Caliph) without any gap so that the word "successor”or "deputy”make any sense. Also as narrated in Sahih Muslim, The Prophet (S) suggested those twelve Caliphs cover till the day of resurrection.

See Qur’an 13:7 in which Allah states that Prophet Muhammad is a warner, and for every community (generation) there exists a Guide (Imam). Who was the Guide after the fifth Caliph? Who is the Guide today? Who is the Ulul-Amr whose obedience is as much obligatory as the Prophet? Who is the one spared by Allah (Baqiyyatullah) about whom Allah said:

That who is spared by Allah (on the earth) is better for you if you are believers. (Qur’an 11:86)

The above verse is another proof for the fact that there exists one individual at each era whom Allah has spared on the earth to maintain the cause of faith and he is the Imam of that age. Thus the position of God-assigned leadership is never vacated so long as the earth carries even one human being. (Please see the article titled: "Necessity of the Existence of Imam al-Mahdi (as)”for more detailed discussion of this subject).

Moreover, You still did not answer who the rest of those twelve Imams are? You claimed that Abu Bakr, Umar, Uthman, ‘Ali, al-Hasan are the first five Caliphs, but you did not mention the rest. There is no doubt that the Caliph should be known to his followers, otherwise an imaginary Caliph can not be followed while the Prophet had asked us to closely follow them. If you don’t know your leaders, how can you obey them?

It is very important to know that the saying of whom should be followed (Which Caliph or Imam) since Allah unequivocally ordered us in Qur’an to follow them as Ulul-Amr, and moreover, the Prophet ordered us to follow them as one of the two weighty things. Obeying them is the only way of salvation as the Prophet testified (Please see the article titled: "Qur’an and Ahlul-Bait").

Now tell me my brother, what happened that after 30 years the kings were going to come? Do you agree that misconduct of some people like Mu’awiya caused such scandal for the Muslim nation? What went wrong? You claim that these people were the best generation. Then how could they allow themselves to convert the caliphate into a hereditary monarchy? It is quite probable that the very same kings fabricated the tradition of "Thirty Years”in order to dissuade people from the issue of twelve Imams and to justify their usurping the rule.

Another Sunni brother commented that out of the twelve Shi’a Imams, only Imam ‘Ali and his son Imam al-Hasan physically governed, and as such, how do the Shi’a assert that the Prophet was referring to these individuals when he mentioned the twelve Caliphs?

The answer is: Allah by His Grace, has assigned Prophets and their successors to warn us and to guide us to the Right Path. It is upon our decision whether we use our wisdom and accept their instructions or not. We are not compelled to follow a divinely appointed Imam, though we will be held responsible for that. It is our choice to go right or wrong.

Leadership has two parts. The first part is the leader. We believe that since Allah knows who is the best for such position, He assigns the leader for mankind, as indicated in Qur’an (see Qur’an 2:124, 21:73, 32:24, etc.). The appointment of Imam may be known through the declaration of the Prophet or the preceding Imam.

In order that the leadership manifests itself in rulership, there is a second part necessary, that is the followers. There should be some followers for that leader to lead them and eventually be able establish his government.

Allah has completed His bounty upon us by assigning leadership. It is upon us to do the other part, that is to follow the leadership of the Prophet and his Ahlul-Bait. If we do so, the leader will come automatically into power in this worldly life. However, if we disobey them, the leader seemingly has no power in appearance and he will remain as the spiritual leader for his few loyal followers (Imam al-Muttaqin/ leader of god-fearing people).

Muslims can not deny that prophets (some of whom were Imams of their time as well) were assigned by God. Now, if we study their lives, some of which have been explained in Qur’an, we see that the majority of them were oppressed in their communities. Let us look at the life of Prophet John (Yahya). He was a prophet assigned by Allah, and people were supposed to obey him, but they did not support him. Instead, they slaughtered him and chopped his head off. Now, one may ask: Was not he an Imam? Did Allah fail to support his Prophet? The answer is that Allah has given people some free will to either accept or reject the leadership He assigns. In the case of Prophet John, people rejected him, and obviously they will go to Hell for their disobedience. The same goes for the Prophet Abraham (as) who was also Imam. Qur’an states:

"And when Abraham was tested by his Lord with certain commands and he fulfilled them. Then He said: Lo! I appoint you an Imam for mankind.”(Qur’an 2:124).

People were supposed to follow such divinely appointed who was assigned by Allah, but they stood against him. They even went as much as throwing him into fire. Thus the above verse clearly shows that the Imam who is assigned by Allah may not physically govern in appearance.

Therefore leadership has two parts. Allah does His part out of His Grace. It is our choice if we fulfill the other part by adhering to such leader in order to attain the prosperity of this world and of the hereafter. In the case of our Imams, though they were the best qualified people for leadership and though they were assigned by Allah and His Prophet, the majority of people disobeyed them. This is not surprising since the history of mankind repeats itself.

As such, Imam ‘Ali (as) was Imam during the time of the first three rulers after the demise of the Prophet (S), and what these rulers could take from him was the rulership and not the position of Imamat.

In other words, a divinely appointed Imam is the most the qualified individual to be the ruler, but concept of Imamat has much more than just rulership. Imam is the Guide for the God-fearing people, and possesses the full knowledge of Qur’an and the Sunna of the Prophet, and is the protected place of refuge for the disagreements in the matter of religion.

A remark, however, is that the case for Imam al-Mahdi (as) would be different. He is the one who will en his rule with the help of Allah when Allah let him appear. That is why he has been given the title of al-Qa’im (the one who shall stand).

***

A Sunni brother replied that according to Qur’an Abraham (as) said: And make me for the God fearing an Imam. Imam- you translate it as leader, but with political connotation; however, it is clear here that the meaning is leader in the sense of first. You make it seem as if he is seeking to campaign for the position of Namrud or govern Iraq, or something like that when the message of Abraham was to lay out the road for the people to know Allah and worship him which is the main thing prophets were sent for.

My response was: As to whether the Prophet Abraham was supposed to be merely a spiritual Imam for the believers or an Imam who rules on the earth, my argument was clear, and apparently this brother did not comprehend it. I mentioned that a divinely appointed Imam such as Abraham, is an Imam whether people follow him or not. If (say the majority of) people follow him, he will automatically come into power, and if they disobey him, he will still possess his spiritual leadership for his few faithful followers (the God fearing people).

Brother, do you claim that Allah ordered only Muttaqin (the God fearing people) to follow Abraham, and other people were not ordered to follow him?! Every body at that time was supposed to obey Abraham, and those who did not are doomed to Hell. Also the verse 2:124 of Qur’an clearly sates Allah assigned him Imam for "mankind", not a specific group.

Moreover, your above comment that the prophets did not have any political agenda is not correct. By the above statement you are unintentionally opposing Prophet Muhammad who campaigned against the unbelievers of the Arabian Peninsula like Abu Sufyan, and made the first Islamic government. It is true that all the prophets were sent to educate people and make them mindful of Allah. But this can not be fully achieved without any political power.

Also I never mentioned that governing the state is the first goal of a divinely appointed leader. Rather, I said that such leader is the most qualified person for such position. People should realize this fact and submit to his command, and if they do that he will be automatically on the head of community without a need for "agenda".

A Sunni brother mentioned that even some individuals who disliked Shi’a very much such as Ibn Kathir in his book "al-Bidaya wa al-Nihaya”has mentioned that al-Husayn (ra) is considered to be one of the twelve Caliphs.

About this, I would like to comment that if these Sunnis really believe that Imam al-Husayn (as) was one of the Caliphs, then they have already acknowledged what the Shi’a say! That is, the position of deputy/successor of the Prophet is not identified with the one who gains the control of power, otherwise Imam al-Husayn who did not physically govern, could not have been counted among the twelve Caliphs.

Also I agree that Ibn Kathir along with Ibn Qayyim al-Jawziyya hated the Shi’a, and most probably they learnt their hatred from their teacher Ibn Taimiyya. None of these personalities are admired by the Sunnis even though the Wahhabis have filled the libraries with the books of these individuals.

The Holy Qur’an and the Pure Imams

Assalamu Alaykum brothers/sisters:

Here are some verses from the Holy Qur’an concerning true and pure Imams:

It is Allah’s wish to remove all blemish from you, O Ahlul-Bayt, and purify you with a perfect purification. (Qur’an 33:33)

Say, I ask no reward from you for it except the love of my kinsfolk. And whosoever does a good deed we add unto it a greater good for him. Lo, Allah is Forgiving, Responsive. (Qur’an 42:23)

And whoever disputes with thee concerning him after the inspired knowledge which has been given unto thee, tell him, "Come, let us call our sons and your sons; our women and your women; and ourselves and yourselves; then let us pray and invoke Allah’s curse upon those who lie.”(Qur’an 3:61)

Hold fast to the Rope of Allah, all of you together and do not diverge. (Qur’an 3:103)

Be careful of your duty to Allah and be with the Truthful. (Qur’an 9:119)

Lo, this is My Straight Path, so follow it and do not follow other ways or else you will diverge from His way. (Qur’an 6:153)

O you believe, obey Allah and obey His Messenger and those amongst you who are give supreme authority (by Allah). Qur’an (4:59)

Whoever opposes the Prophet after the guidance has been made manifest unto him and follows any path other than the path of the true believers, We will turn him towards that unto which he himself has turned, and We will expose him to Hell and a bad journey it will be. Qur’an (4:115)

(O Prophet) Lo! thou art a warner and for every community there is a guide. (Qur’an 13:7)

Guide us in the Straight Path: The Path of those whom Thou hast blessed... (Qur’an 1:6-7)

They are those whom Allah has blessed among the prophets and the verifiers, the martyrs and the righteous. (Qur’an 4:69)

They (i.e., prophets and Imams) do not say anything until He orders, and they act (in all things) by His command. He knows what is before them and what is behind them and they (i.e., those saints) offer no intercession except for anyone whom Allah accepts, and they are in awe and reverence of His (glory). Qur’an (21:27-28)

Verily your master is only Allah, and His messenger and those among the believers who establish worship and pay the poor due while they are bowing down in prayer. Qur’an (5:55)

And lo! Verily I am the Most forgiving towards him who repents and believes and does good and then follows the guidance. Qur’an (20:82)

O you who believe, enter into peace, all of you, and do not follow the footsteps of the Satan. (Qur’an 2:208)

Then, on that day, you will be asked concerning the blessing. (Qur’an 102:8)

O you Messenger, convey what has been revealed unto you by your Lord, for if you do not do so, you will not have conveyed His message at all. And Allah will protect you from the people. Lo! Allah guides not the disbelieving folk Qur’an (5:67)

This day have We perfected for you your religion and finalized Our blessing upon you, and We are pleased that Islam be your religion. (Qur’an 5:3)

A questioner asked for the inevitable punishment to befall the disbelievers which no one can avert. (Qur’an 70:1-2)

And when your Lord brought forth from the lions of the Children of Adam their seed, and made them bear testimony about their souls (He asked):"Am I not your Lord?”They said: "Yes, we bear witness.”(Qur’an 7:172)

Or are they jealous of those men because of that which Allah has bestowed upon them in His bounty? (Qur’an 4:54)

None touches (the depth of meaning of Qur’an) save the purified ones. (Qur’an 56:79)

No one knows its interpretation except Allah and those who are firmly ground in knowledge. (Qur’an 3:7)

Ask the people of Reminder if you do not know. (Qur’an 21:7, 16:43)

The Reward of Loving Ahlul-Bayt

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

I found the following astonishing tradition in one of the most famous Tafsir book of the Sunni brothers, that is, "Tafsir al-Kabir", by Fakhr al-Razi who is a leading Sunni scholar with multiple specialties in Tafsir, Fiqh, and theology.

The full address of the document is given at the end. I have provided Arabic text for each sentence of this tradition. This tradition can also be found in other Sunni commentary books of Qur’an, "Tafsir al-Kashshaf,”written by al-Zamakhshari, as well as "Tafsir al-Tha’labi."

Before going over the text of the tradition, it is important to point out that a true love is always accompanied by obedience. A person who is crazy about somebody, does every thing to satisfy the lover, and does not allow himself to disobey the one who loves.

That is why the "true love”is necessary and sufficient. A true love affects every single action of human being and directs it to a special direction in harmony with the one who loves. Thus anyone who claims to love the Prophet and his Ahlul-Bayt (peace be upon them all), but he insists in disobeying them, is simply a liar.

After giving the text of the tradition I shall quote the related verse of Qur’an under whose commentary this tradition was mentioned. I will also present some other traditions transmitted by the Sunnis which clearly specify the individuals whose love is obligatory.

“““““

The Messenger of Allah said:

من مات على حب آل محمد ، مات شهيداً

He who dies with love of the family of Muhammad is a Martyr.

ألا ومن مات على حب آل محمد ، مات مغفورا له

And behold! He who dies with love of the family of Muhammad is forgiven.

ألا ومن مات على حب آل محمد ، مات تائبا

And more! The one who dies with love of the family of Muhammad is died repented.

ألا ومن مات على حب آل محمد ، مات مؤمنا مستكمل الإيمان

Lo! He who dies with love of the family of Muhammad is died as a believer with a COMPLETE belief.

ألا ومن مات على حب آل محمد ، بشره ملك الموت بالجنة ،ثم منكر ونكير

And no doubt! The one who dies with love of the family of Muhammad, the angle of death gives him the glad tiding of Paradise, and so do the two angels who question him (Munkar & Nakeer).

ألا ومن مات على حب آل محمد ، يزف إلى الجنة كما تزف العروس إلى بيت زوجها

And verily he who dies with love of the family of Muhammad, will be led toward the Paradise as the bride is led to the house of her husband.

ألا ومن مات على حب آل محمد ، فتح له في قبره بابان إلى الجنة

Behold! And he who dies with love of the family of Muhammad, for him there will open two gates in his grave toward the Paradise.

ألا ومن مات على حب آل محمد ، جعل الله زوار قبره ملائكة الرحمة

Lo! And the one who dies with love of the family of Muhammad, Allah will make his grave a sacred place of visit for the angels of mercy.

ألا ومن مات على حب آل محمد ، مات على السنة

And verily he who dies with love of the family of Muhammad, has died on Sunnah.

ألا ومن مات على بغض آل محمد جاء يوم القيامة مكتوب بين عينيه "آيس من رحمة الله "

And no doubt! The one who dies with the HATE of the family of Muhammad, will arrive in the day of judgment while it is printed on his forehead that he is desperate from the Mercy of Allah.

ألا ومن مات على بغض آل محمد ، مات كافرأ

Behold! He who dies with the hate of the family of Muhammad, has died unbeliever.

ألا ومن مات على بغض آل محمد ، لم يشم رائحة الجنة

And verily he who dies with the hate of the family of Muhammad, will never hear the smell of Paradise.

Sunni References:

• Tafsir al-Kabir, by Fakhr al-Din Muhammad Ibn Umar al-Razi, Pub. in Egypt (1357/1938), under commentary of verse 42:23, Part 27, pp. 165-166.

• Tafsir al-Kashshaf, by al-Zamakhshari

• Tafsir al-Kabir, by al-Tha’labi

***

Fakhr al-Razi and others mentioned the above tradition under the commentary of the following verse of Qur’an, in which Allah tell his Messenger:

"(O Prophet) tell (people) I don’t ask you any wage (in return for my prophethood) except to love my near kin. And if anyone earns any good We shall give Him an increase of good (in return for it)”(Qur’an 42:23).

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

It has been widely reported by the Sunni commentators of the Holy Qur’an that:

Ibn Abbas narrated: When the above verse (42:23) was revealed, the companions asked: "O’ the Messenger of Allah! Who are those near kin whose love Allah has made obligatory for us?”Upon that the Prophet (S) said: "‘Ali, Fatimah, and their two sons.”He (S) repeated this sentence thrice.

Sunni References:

1. Tafsir al-Kabir, by Fakhr al-Din al-Razi, Part 27, pp 165-166

2. Tafsir al-Tha’labi, under the commentary of verse 42:23 of Qur’an

3. Tafsir al-Tabari, by Ibn Jarir al-Tabari, under verse 42:23

4. Tafsir al-Qurtubi, under commentary of verse 42:23 of Qur’an

5. Tafsir al-Kashshaf, by al-Zamakhshari, under commentary of verse 42:23

6. Tafsir al-Baidhawi, under the commentary of verse 42:23 of Qur’an

7. Tafsir al-Kalbi, under commentary of verse 42:23 of Qur’an

8. al-Madarik, in connection with verse 42:23

9. Dhakha’ir al-Uqba, by Muhibbuddin al-Tabari, p25

10. Musnad Ahmad Ibn Hanbal,

11. al-Sawa’iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p259

12. Shawahid al-Tanzeel, Hakim Hasakani, al-Hanafi, v2, p132

13. Many others such as Ibn Abi Hatam, al-Tabarani, etc.

Then the Prophet (S) continued:

"Verily Allah has dedicated my wage (of prophethood) to love of my Ahlul-Bayt, and I shall question you about it on the day of judgment."

Sunni References:

• Dhakha’ir al-Uqba, by Muhibbuddin al-Tabari, p26

• al-Sirah, by al-Mala

In another tradition, we read:

The Messenger of Allah (S) said: "I advice you to be kind to my Ahlul-Bayt for verily I will dispute you about them on the day of Judgment, and whoever I dispute him shall enter the Fire.”He (S) also said: "One who regards me by regarding my Ahlul-Bayt, he has taken a promise from Allah (to enter the Paradise)."

Sunni References:

• al-Tabaqat, by Ibn Sa’d

• al-Sirah, by al-Mala

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p231

Furthermore, al-Kateeb and Ibn Hajar narrated on the authority of Anas Ibn Malik saying:

The Prophet (S) said: "The title of the Book (Saheefah) of believer is love of ‘Ali Ibn Abi Talib."

Sunni References:

• Tarikh, by al-Khateeb al-Baghdadi

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 9, section 2, p193

In the above tradition, "The Book of believer”refers to the way a believer conducts the affairs, i.e., his daily life, and his diary.

On the commentary of the Qur’anic verse: "Lo! those who believe and do good, the Beneficent will appoint for them love (Qur’an 19:96),”al-Hafidh al-Salafi wrote: Muhammad Ibn Hanafiyyah said: "There will not be a believer unless in whose heart love of ‘Ali and his family exists.”In this connection, al-Bayhaqi, Abu al-Shaikh, and al-Daylami reported that the Messenger of Allah said: "A servant (of God) will not be a (true) believer unless he loves me more than his own soul, and loves my progeny more than his own soul and his own family.”See al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, pp 261-262 quoted from al-Hafidh al-Salafi, al-Bayhaqi, Abu al-Shaikh, and al-Daylami).

al-Tirmidhi and Ahmad narrated:

The Messenger of Allah said: "He who loves me and loves these two: al-Hasan and al-Husayn, and loves their father and mother, he will be with me in Paradise."

Sunni reference:

• Sahih al-Tirmidhi, v5, p641

• Musnad Ahmad Ibn Hanbal, on the authority of Imam ‘Ali (as)

• Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p693, Tradition #1185

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p264

It is also narrated that:

The Messenger of Allah said: "Verily the prosperous and the only prosperous and the true prosperous is he who loves ‘Ali in his lifetime and in his hereafter."

Sunni reference:

• Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p658, Tradition #1121

• al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v3, p176

• Majma’ al-Zawa’id, by al-Haythami, v9, p132

• Sharh Ibn Abil Hadid, v2, p429

Sunni scholars also narrated that Imam al-Hasan Ibn ‘Ali (as) said the following in a discourse which he delivered on the martyrdom of Imam ‘Ali:

"... I am among Ahlul-Bayt whom Allah has made their love obligatory for any Muslim when He revealed to His Prophet (S): "Say: I don’t ask you any wage except to love my near kin. And if anyone earns any good We shall give Him an increase of good (Qur’an 42:23).”

Thus earn the good deed through loving us Ahlul-Bayt."

Sunni References:

• al-Mustadrak, by al-Hakim, "Chapter of understanding the virtues of companions,”v3, p172

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p259

• Many others such as al-Bazzar, al-Tabarani, etc.

Furthermore, it is narrated from Ibn Abbas:

Ibn Abbas said:

"The good deed in the verse: ‘And if anyone earns any good We shall give Him an increase of good (Qur’an 42:23)’

is the love of family (Aal) of the Muhammad (S)."

Sunni References:

• Musnad Ahmad Ibn Hanbal, as mentioned in:

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p259

Sunni traditionists also narrated that:

After the murder of al-Husayn when his family were taken prisoners and were moved to Damascus, a man in the city (who among others was looking at the passing of prisoners in the city) said to Zain al-Abideen (Imam ‘Ali Ibn al-Husayn) that "Praise be to Allah who destroyed you and made you helpless and cut the root of sedition.”On that, Zain al-Abideen said: "Didn’t you read ‘Tell I don’t ask you any wage except to love my near kin’?”The man answered: "Are you those?”He (Zain al-Abideen) said: "Yes."

Sunni References:

• Tafsir Ibn Kathir (complete version), v4, p112, under commentary of verse 42:23 of Qur’an

• al-Tabarani, as mentioned in:

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p259

In contrary to all above traditions, Yusuf ‘Ali has a very strange commentary for the verse 42:23. He wrote:

No sort of tangible reward does the Prophet of Allah ask for proclaiming the Glad Tidings of Allah. But at least he has the right to ask that his kith and kin should not persecute him and put all sorts of obstacles in his way, as did the Quraish against the holy Prophet. (Yusuf ‘Ali’s commentary of 42:23)

What Yusuf ‘Ali implied was that, by the above verse, the Prophet was asking his kin not to prosecute him and they should love his kin, i.e., the Prophet. The fact is that the above mentioned traditions of the Prophet regarding the revelation of verse 42:23, contradict what Yusuf ‘Ali commented. I wonder if we Should take the opinion of the Prophet or the opinion of Yusuf ‘Ali?! It is noteworthy that the above mentioned traditions were narrated by the prominent Sunni traditionists through various transmitters. Yusuf ‘Ali was not a traditionist nor do Sunnis consider his commentary an authoritative one.

Besides, we can prove logically that Yusuf ‘Ali’s commentary is incorrect. "Those of near kin”are the kin of the Prophet himself. Because Prophet Muhammad is only one person. If Allah wanted to say "Love the Prophet because he is your kin", He could say so, and He would not use "Those of near kin". Moreover, from the verse it is clear that Allah was not addressing non-Muslims, because the verse is about his wage in return for his prophethood. Thus those unbelievers (among his kin or else) who do not recognized him as a prophet, were not being addressed. What kind of wage could the Prophet expect from an unbeliever (among his kin or else) who do not recognize him as a prophet?!

Thus they are Muslims who are being addressed by the verse. Now, if Yusuf ‘Ali meant that the verse was addressing those Muslims who were his kin, then I would like to ask: Who among the near kin of the Prophet who was Muslims but tried to prosecute the Prophet? The answer is Non. If you think otherwise, please present your evidence from the history of the life of the Prophet (S).

Therefore, the Yusuf ‘Ali’s commentary is neither in harmony with the above-mentioned Sunni traditions in this regard, nor in harmony with logic.

I do not intend to discuss all the mistakes which exist in the Yusuf ‘Ali’s works. I myself have found some trivial mistakes in his translation of Qur’an, and there is even a book named "Discussion on the errors of Yusuf ‘Ali", (Paperback, $12.00 in the United States) which discusses some of his errors. Although I do not intend to fully discredit his works, it would be beneficial to mention his translation of a verse of Qur’an in connection with the current topic, and then compare it to other translations. This verse is very similar to the above-mentioned verse of Qur’an (42:23). Allah, to whom belong might and majesty, similarly said:

"(O Prophet) tell (people) whatever I asked you as wage (in return for my prophethood) is in the benefit of you (people)”(Qur’an 34:47).

Here is the Pickthall’s translation:

"Say: Whatever reward I might have asked of you is yours”(34:47).

Now, let us look at the Yusuf ‘Ali’s translation:

"Say: No reward do I ask of you; it is (all) in your interest”Yusuf ‘Ali (34:47).

One can see that the translation of Yusuf ‘Ali provides meaning quite contradictory to the others. In the translation of the above verse, Yusuf ‘Ali states that the Prophet did not ask any wage. By that, Yusuf ‘Ali contradicted his own translation of the other mentioned verse (42:23) where he states the Prophet did, in fact, ask for the wage:

"Say: No reward do I ask of you for this except the love of those near of kin.”(42:23)

There is no doubt that the reward of the Prophet is with Allah. However, with the above order of Allah, the Prophet did ask People to love his family as his wage. Such request is, in fact, for the benefit of people as verse 34:47 testifies. The verses of Holy Qur’an explain one another. More Surprisingly, there is a third verse with another wording which implies that the benefit that people get by fulfilling the Prophet’s request (i.e., affection and devotion to Ahlul-Bayt) is that they will be led to the path (Sabeel) of Allah:

"Say: I ask of you no reward for it except that one who wishes, may adopt a Path (Sabeel) toward his Lord.”(Qur’an 25:57)

Pickthall’s translation:

"Say: I ask of you no reward for this save that whoso will, may choose a Way unto his Lord.”(25:57)

Putting verse 25:57 beside 42:23 and 34:47 gives evidence to the fact that each member of Ahlul-Bayt is the Right Path (Sabeel) toward Allah, and the way toward His satisfaction. The Right Path of Allah is no more than one even though it manifested in a sequence of divinely appointed leaders. As such, each of these leaders were the unique Path (Sabeel) of Allah in their own time, and through whom people can attain protection against disagreement in religious matters. In fact, the Messenger of Allah confirmed the above conclusion from the latter verse. Ibn Sa’d and Ibn Hajar recorded that:

The Messenger of Allah said: "Me and my Ahlul-Bayt are a tree in Paradise whose branches came to this world (Dunyaa). Thus whoso will, may choose a Path unto his Lord (by taking a branch and reaching to the stem in Paradise)."

Sunni References:

• al-Tabaqat, by Ibn Sa’d

• Sharaf al-Nubuwwah, by Muhibbuddin al-Tabari, on the authority of Abu Sa’id

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p231

The above underlined part of the Hadith of the Prophet (S) is the Qur’anic verse mentioned above (25:57). The true love for Ahlul-Bayt will, in fact, oblige us to follow their Right Path which guarantees the human prosperity in this world as well the Paradise in the world after.

Wassalam.

(2010-2011)

I cannot thank enough all the scholars who kindly sent me information and, in particular, those who provided me with a copy of their publications or photocopies of tables of contents of collective works.

a- Collective Works or Collections of Articles

Albertus Magnus und der Ursprung der Universitätsidee. Die Begegnung der Wissenschaftskulturen im 13. Jahrhundert und die Entdeckung des Konzepts der Bildung durch Wissenschaft, ed. by Ludger Honnefelder. Berlin: Berlin University Press, 2011, 560 pp., ISBN 9783862800070.

Angeli: Ebraismo, Cristianesimo, Islam , ed. by Giorgio Agamben & Emanuele Coccia. Vicenza: Neri Pozza, 2012 pp., ISBN 978885400648 [Islamic section ed. by Olga Lizzini & Samuela Pagani, pp. 1453-2012].

Christlicher Norden-Muslimischer Süden. Ansprüche und Wirklichkeiten von Christen, Juden und Muslimen auf der Iberischen Halbinsel im Hoch-und Spätmittelalter, ed. by Matthias M. Tischler & Alexander Fidora (Erudiri Sapientia 7). Munster: Aschendorff, 2011, 789 pp., ISBN 9783402104279.

Classical Foundations of Islamic Educational Thought: A Compendium of parallel English-Arabic texts , ed. by Bradley J. Cook with Fathi H. Malkawi (Islamic Translation Series). Provo, Utah: Brigham Young University Press, xviii-307+241 (Arabic) pp., ISBN 978-0-8425-2763-7.

De las Pasiones en la Filosofía Medieval. Actas del X Congreso Latinoamericano de Filosofía Medieval , ed. by Giannina Burlando B. Santiago. Chile: Pontifica Universidad Católica de Chile, Instituto de Filosofía & Société Internationale pour l’Étude de la Philosophie Médiévale, 2009, 459 pp., ISBN 9789563198515.

Expertus sum. L’expérience par les sens dans la philosophie naturelle médiévale. Actes du colloque international de Pont-à-Mousson (5-7 février 2009), ed. by Thomas Bénatouïl & Isabelle Draelants (Micrologus Library). Florence : SISMEL, 2011, viii-470 pp., ISBN 9788884504043.

Fortresses of the Intellect : Ismaili and Other Islamic Studies in Honour of Farhad Daftary , ed. by Omar Ali-de-Unzaga. London & New York : I.B. Tauris with The Institute of Ismaili Studies, 2011, xvii-600 pp., ISBN 9781848856264.

Immaginario e immaginazione nel medioevo , ed. by Maria Bettetini & Francesco Paparella with Roberto Furlan (Textes et Études du Moyen Âge 51). Louvain-la-Neuve : Fédération Internationale des Instituts d’Études Médiévales, 2009), 400 pp., ISBN 9782503531502.

Islamic Philosophy, Science, and Religion: Studies in Honor of Dimitri Gutas , ed. by Felicitas Opwis & David Reisman (Islamic Philosophy, Theology and Science 83). Leiden-Boston: Brill, 2012, xii-493 pp., ISBN 9789004202740.

La Letteratura arabo-cristiana e le scienze nel periodo abbaside (750-1250 d.C.). Atti del 2o convegno di studi arabo-cristiani, Roma 9-10 marzo 2007, ed. by Davide Righi (Patrimonio culturale arabo cristiano 11). Turin: Silvio Zamorani, 2008, 322 pp., ISBN 9788871581637.

La lumière de l’intellect. La pensée scientifique et philosophique d’Averroès dans son temps . Actes du IVe colloque international de la SIHSPAI (Société Internationale d’Histoire des Sciences et de la Philosophie Arabes et Islamiques) Cordoue, 9-12 décembre 1998, ed. by Ahmad Hasnawi and with a Foreword by Roshdi Rashed. Leuven: Peeters, 2011, xii-528 pp., ISBN 9789042926028.

Medieval Political Philosophy: A Sourcebook , ed. by Joshua Parens & Joseph C. Macfarland, 2nd ed. (Agora). Ithaca & London: Cornell University Press, 2011, xii-443 pp., ISBN 9780801449628 cloth; 801476815 pbk [Islamic section pp. 9-143; the 1963 first ed. had been ed. by Ralph Lerner & Muhsin Mahdi].

Philosophy in the Middle Ages: The Christian, Islamic and Jewish Traditions , ed. by Arthur Hyman, James J. Walsh & Thomas Williams, 3rd ed. Indianapolis: Hackett, 2010, xvi-711pp., ISBN 9781603842099 cloth; 60384-208-2 pbk [Islamic section pp. 215-333; 2nd ed. 1983].

Reason, Spirit and the Sacral in the New Enlightenment: Islamic Metaphysics Revived and Recent Phenomenology of Life , ed. by Anna-Teresa Tymieniecka (Islamic Philosophy and Occidental Phenomenology in Dialogue 5). Dordrecht: Springer, 2011, viii-207 pp., ISBN 978-90-481-9612-8.

Le Shî’isme Imâmite Quarante Ans Après. Hommage à Etan Kohlberg , ed. by Mohammad Ali Amir-Moezzi, Meir M. Bar-Asher & Simon Hopkins (Biliothèque de l’École des Hautes Études, Sciences Religieuses 137). Turnhout: Brepols, 2009, 438 pp., ISBN 9782503531144.

The Three Rings: Textual Studies in the Historical Trialogue of Judaism, Christianism and Islam , ed. by Barbara Roggema, Marcel Poorthuis & Pim Valkenberg (Publications of the Thomas Instituut te Utrecht 11). Leuven: Peeters, 2005, xxii-297 pp., ISBN 9042915633.

Watt , John W., Rhetoric and Philosophy from Greek into Syriac (Variorum CS960). Farnham, Surry: Ashgate, 2010, xiv-314 pp., ISBN 9781409400202.

Well Begun is Only Half Done: Tracing Aristotle’s Political Ideas in Medieval Arabic, Syriac, Byzantine, and Jewish Sources , ed. by Vasileios Syros (Medieval and Renaissance Texts and Studies 388; Medieval Confluences Series 1). Tempe, Arizona: ACMRS (Arizona Center for Medieval and Renaissance Studies), 2011, xiv-226 pp., ISBN 9780866984362.

Section I. Falsafa

Bibliographies and Chronicles

Daiber , Hans,Bibliography of Islamic Philosophy, vol. 1 (in 2 vol.) & vol. 2. Leiden-Boston: Brill, 2011, ISBN 9789004202382 [paperback reprint of the 1999 ed.].

Druart , Thérèse-Anne, “Brief Bibliographical Guide in Medieval Islamic Philosophy and Theology (2009-2010),” http://philosophy.cua.edu/faculty/tad/bibliography-09-10.cfm.

Online Dictionary of Arabic Philosophical Terms

AndreasLammer has begun an online dictionary of Arabic philosophical terms. It can be accessed at http://www.arabic-philosophy.com/dict .

New Journals

Journal of Islamic Research is published twice a year by the Islamic University of Europe located in Rotterdam in the Netherlands. It began in 2008 and can be accessed on the internet at http://www.iueurope.com It includes articles in Turkish, English, French and German.

Studia graeco-arabica is the on line journal of the European Research Council Advanced GrantGreek into Arabic. Philosophical Concepts and LinguisticBridges . It features critical articles and reviews on the transmission of philosophical and scientific texts from and into various languages – Greek, Syriac, Arabic, and Latin – from late Antiquity to the Middle Ages and Renaissance. The first issue came out in 2011. The journal can be accessed at http://www.greekintoarabic.edu/index.phpaid=20.

Resurrected Journal

Oriens published its vol. 35 in 1996 and its vol. 36 in honor of Rosenthal in 2001. Vol. 37 was published in 2009, vol. 38 in 2010, and the two issues of vol. 39 in 2011 by Brill. The journal is directed by Gerhard Endress, Cornelia Schöck & Florian Schwarz.

Special Issues of Journals

Arabica , 58.1/2 (2011) centers on Les Nusayris et les Druzes: deux communautés ésotériques à la périphérie doctrinale de l’Islam. Actes des journées d’études organisées par Daniel De Smet et Orkhan Mir-Kasimov. Nantes – Paris, 18-19 juin 2009 [Hassan Ansari, “L’héritage ésotérique du chiisme: un livre sur l’exégèse de la sourate 97,” 7-18; Bruno Paoli, “La diffiusion de la doctrine nusayrie au IVe/Xe siècle d’après le Kitâb Khayr al-sanî’a du cheikh Husayn Mayhûb Harfûsh,” 1952; Bella Tendler Krieger, “Marriage, Birth, and bâtinî ta’wîl: A Study of Nusayrî Initiation Based on the Kitâb al-Hâwî fî ‘ilm al-fatâwî of Abû Sa’îd Maymûn al-Tabarânî,” 53-75; Kais M. Firro, “The Druze Faith: Origin, Development and Interpretation,” 76-99; Daniel De Smet, “La Loi Spirituelle (al-sharî’a l-rûhâniyya) druze selon Hamza b. ‘Alî: textes canoniques et apocryphes,” 100-27; & Wissam Halabi-Halawi, “Le Kitâb Durrat al-taj wa-sullam al-mi’raj d’Ibn Nasr: un éloge de Jamâl al-Dîn ‘Abd Allâh al-Tanûhî (820/1417-884/1479),” 128-64].

Concordia , 59 (2011) focuses on contemporary Arabic philosophy [Mohamed Arkoun, “Reform oder Subversiona Zu einer Politik der Vernunft,” 5-13; Sadik Jalel al-Azm, “Der säkulare Staat und die religiöse Frage: Das Modell Türkei. Ein philosophisch-politischer Beitrag,” 15-31; Hassan Hanafi, “From Orientalism to Occidentalism,” 33-40; Ali Harb, “Philosophische Schriften in arabischer Sprache: Ihre Leistung—ihr Dilemma—ihre Zielsetzung,” 41-56; Mohamed Mesbahi, “In welchem Sinn könnte Ibn Rushd einen Zugang zum Dialog der Kulturen bietena,” 57-69; Fuad Zakariya, “Die Prinzipien der Menschenrechte in der Zeitgenössischen islamischen Welt,” 71-82; Fahmi Jadaane, “Féminisme et Islam,” 83-91; Fathi Triki, “Para una razonabilidad de la convivencia,” 93-101; & Mohamed Abed Al-Jabri im Gespräch, “Rationalismus, Politik und Erkenntnistheorie. Ein Beitrag zur arabisch-islamischen Philosophie der Gegenwart,” 103-16].

Islam & Science , 9.2 (Winter 2011) is dedicated to al-Ghazâlî. Articles by M. Iqbal, M. Hozein, Wan Abdullah and F. Shu’ayb. For detail see section on al-Ghazâlî.

Journal of Islamic Philosophy , 6 (2010), is a special issue on Mullâ Sadrâ. Articles by M. Massi Dakake, D.B. Burrell, S. Kamada, Y. Eshots, Z. Moris & M. Rustom. For detail see section on Mullâ Sadrâ.

Mélanges de l’Université Saint-Joseph celebrates one hundred years at the service of sciences (1906-2006) and so dedicates its volume 62 (2009) to two themes: 1. The Founders and 2. Just war in the ancient and medieval Near East: Historical, philosophical and juridical approaches.

Rue Descartes , 61 (Sept. 2008) is dedicated to Philosophizing Today in Tunisia [Patrick Vauday, Fathi Triki & Rachida Boubaker-Triki, Horizons, 1-7; Moez Mediouni, Les philosophes de Carthage, 10-15; Rachida Smine, L’École de Kairouan, 16-23; Souad Chaherli Harrar, Les Lumières et les réformistes tunisiens, 25-32; Tahar Ben Guiza, Pratiques de la philosophie en Tunisie, 33-41; Salah Mosbah, Spinoza et le problème du théologico-politique en Tunisie, 42-50; Fathi Nguezzou, La phénoménologie et l’herméneutique en Tunisie, 52-57; Fathi Triki, Penser l’Islam coutumier, 58-65; Mohamed Ali Halouani, Raison et laïcité, 67-75; interview with Abdelwahab Bouhdiba, L’arabisation de la philosophie, 78-81].

Greek, Persian, and Syriac Sources

Aouad , Maroun &Woerther , Frédérique, „Le commentaire par Averroès du chapitre 9 du livre X de l’Éthique à Nicomaque : pédagogie de la contrainte, habitude et lois,“Mélanges de l’Université Saint-Joseph , 62 (2009): 353-80 [with Latin text and French translation].

Arnzen , Rüdiger,Platonische Ideen in der arabischen Philosophie. Texte und Materialien zur Begriffsgeschichte von suwar aflâtûniyyaund muthul aflâtûniyya (Scientia Graeco-Arabica 6). Berlin & Boston: Walter de Gruyter, 2011, viii-463 pp., ISBN 9783110259810 [includes a German translation of the anonymousRisâla fî l-muthul al-‘aqliyya al-aflâtûniyya , pp. 213-354 and of a text of Ibn Sînâ and of a passage in Mullâ Sadrâ].

------- , „On the Contents, Sources and Composition of Two Arabic Pseudo-Platonica:Multaqatât Aflâtûn al-ilâhî andFiqar ultuqitat wa-jumi’at ‚an Aflâtûn ,“Oriens , 37 (2009): 7-52.

Bertaina , David, “Science, Syntax, and Superiority in Eleventh-Century Christian-Muslim Discussion: Elias of Nisibis on the Arabic and Syriac Languages,”Islam and Christian-Muslim Relations , 22,2 (2011): 197-207.

Berti , Vittorio, “L’angeologia siriaca,” inAngeli , pp. 1403-51 [Bar Ebreo].

Bertolacci , Amos, “Different Attitudes to Aristotle’s Authority in the Arabic Medieval Commentaries on the Metaphysics,” Antiquorum Philosophia , 3 (2009): 145-63 [al-Kindî, al-Fârâbî & Ibn Sînâ].

Bladel van , Kevin, “The Arabic History of Science of Abû Sahl ibn Nawbaht (fl. Ca 770-809) and Its Middle Persian Sources,” inIslamic Philosophy , pp. 41-62.

Bonmariage , Cécile &Moureau , Sébastien, “Corpus Dionysiacum Arabicum . “Étude, ed. critique et traduction desNoms Divins , IV, 1-9, Partie I,”Le Muséon , 124,1-2 (2011): 181-227; “Partie II,”Le Muséon , 124, 3-4 (2011): 419-59.

Boudignon , Christian, “Logique aristotélicienne etkalâm alâ-l-nasârâ : la Réponse à Abû Qurra dans leMugnî de Abd al-Djabbâr,”Arabica , 58.6 (2011): 519-544.

Buendia , Pedro, “Acerca del Ave Felix en las tradiciones islamicas,”Al-Qantara , 32.1 (2011): 7-26.

Burnett , Charles &Bohak , Gideon, “A Judaeo-Arabic Version of Tâbit ibn Qurra’sDe Imaginibus and Pseudo-Ptolemy’sOpus Imaginum ,” inIslamic Philosophy , pp. 179-200.

Cacouros , Michel, “Exégèse grecque et problèmes éditoriaux dans le Commentaire moyen d’Averroès auxSeconds analytiques (livre II, chap. 1-10), inLa lumière de l’intellect , pp. 213-43.

Chiaradonna , Riccardo &Rashed , Marwan, “Before and after the Commentators: An Exercise in Periodization. A Discussion of Richard Sorabji,The Philosophy of the Commentators, 200-600 AD ,”Oxford Studies in Ancient Philosophy , 38 (Summer 2010): 251-97 [section 3 by M. Rashed deals with “TheSourcebook and Islamic philosophy,” pp. 273-92].

Daiber , Hans, “Graeco-Arabica Christiana: The Christian Scholar ‘Abd Allâh ibn al-Fadl from Antiochia (11th c. A.D.) as Transmitter of Greek Works,” inIslamic Philosophy , pp. 3-9.

D’Ancona , Cristina, “Platonic and Neoplatonic Terminology for Being in Arabic Translation,”Studia graeco-arabica , 1 (2011): 23-45.

------- , “The Origins of Islamic Philosophy,” inThe Cambridge History of Philosophy in Late Antiquity , ed. by Lloyd P. Gerson (Cambridge: Cambridge University Press, 2010), pp. 869-93 + 1170-78.

DiPasquale , David M., “The end of Aristotle’sTopics and the beginning of Islamic philosophy,” inLa lumière de l’intellect , pp. 245-54.

Doufikar-Aerts , Faustina,Alexander Magnus Arabicus: A Survey of the Alexander Tradition through Seven Centuries: from Pseudo-Callisthenes to Sûrî (Mediaevalia Groningana New Series 13). Paris-Louvain-Walpole, MA: Peeters, 2010, xxvi-416 pp., ISBN 9789042921832 [ch. 1.7 on the “Epistola Alexandri ad Aristotelem , pp. 74-76 & ch. 2 on Alexander in Wisdom Literature, pp. 93-133 are particularly relevant].

The Earliest Syriac translation of Aristotle’s Categories , Text, Translation and Commentary by Daniel King (Aristoteles Semitico-Latinus 21). Leiden-Boston: Brill, 2010, x-327 pp., ISBN 9789004186606.

Forster , Regula,Das Geheimnis der Geheimnisse. Die arabischen und deutschen Fassungen des pseudo-aristotelischen Sirr al-asrâr, Secretum secretorum (Wissensliteratur im Mittelalter 43). Wiesbaden: Reichert, 2006, viii-329 pp., ISBN 9783895004957.

Genequand , Charles, “Ibn Rushd, Alexandre d’Aphrodise et le problème de la génération,” inLa lumière de l’intellect , pp. 311-18.

Gruendler , Beatrice, “In Aristotle’s Words …al-Hâtimî’s (a) Epistle on al-Mutanabbî and Aristotle,” inIslamic Philosophy , pp. 89-129.

Hansberger , Rotraud, “Plotinus Arabus Rides Again,”Arabic Sciencesand Philosophy , 21 (2011): 57-84.

Joosse , N. Peter, “Expounding on a Theme: Structures and Sources of Bar Hebraeus’ ‘Practical Philosophy’ in theCream of Wisdom ,” inThe Syriac Renaissance , ed. by Herman Teule & Carmen Fostescu Tauwinkl with Bas ter Haar Romany & Jan van Ginkel (Eastern Christian Studies 9) (Leuven: Peeters, 2010), pp. 135-50.

Kessler , Eckhard, “Alexander of Aphrodisias and his Doctrine of the Soul: 1400 Years of Lasting Significance,”Early Science and Medicine , 16.1 (2011): 1-93 [not much on the Arabic side].

McCollum , Adam Carter,A Greek and Syriac Index to Sergius of Reshaina’s Version of the De mundo (Gorgias Handbooks 12). Piscataway, NJ: Gorgias Press, 2009, xii-368 pp., ISBN 9781607245834.

Moawad , Samuel, “Die arabische Version derVita Dioscori ,”Le Muséon , 124,1-2 (2011): 149-80.

Rashed , Marwan, “Le prologue perdu de l’abrégé duTimée de Galien dans un texte de magie noire,”Antiquorum Philosophia , 3 (2009): 89-100.

Reinink , Gerrit J., “The ‘Book of Nature’ and Syriac Apologetics against Islam. The Case of Job of Edessa’sBook of Treasures ,” inThe Book of Nature in Antiquity and the Middle Ages , ed. by Arjo Vanderjagt & Klaas van Berkel (Groningen Studies in Cultural Changes 16) (Leuven-Paris, Dudley, MA: Peeters, 2005), pp. 71-84.

Saccenti , Riccardo, “LaSumma Alexandrinorum . Storia e contenuto di un’epitome dell’Etica Nicomachea ,”Recherches de Théologie et Philosophie médiévales , 77.2 (2010): 201-34 [includes ed. of Latin version of ch. 7].

Sweeney , Michael, « Greek Essence and Islamic Tolerance : Al-Farabi, Al-Ghazali, Ibn Rush’d, »The Review of Metaphysics , 65.1 (Sept. 2011) : 41-61.

Syros , Vasileios, « Forgotten Commentators Society: Aristotle’s Political Ideas in Arabic, Syriac, Byzantine, and Jewish Garb, » inWell Begun , pp. 1-16.

Ter Reegen , Jan G.J., “Virtudes, paixões e viciosNo segredo dos segredos do Pseudo-Aristoteles,” inDe las Pasiones , pp. 183-98.

Terrier , Matthieu, “De l’éternité ou de la nouveauté du monde: parcours d’un problème philosophique d’Athènes à Ispahan,”Journal Asiatique , 299.1 (2011): 369-421.

Vagelpohl , Uwe, “The ‘Abbasid Translation Movement in Context: Contemporary Voices on Translation,” in‘Abbasid Studies II: Occasional Papers of the School of ‘Abbasid Studies, Leuven 28 June-1 July 2004 , ed. by John Nawas (Orientalia Lovaniensia Analecta 177). Leuven/Paris: Peeters, 2010, pp. 245-67.

------- , ‘Cultural Accommodation and the Idea of Translation,”Oriens , 38 (2010): 165-84.

Viano , Cristina, “Les alchimistes gréco-alexandrins et leur savoir: la transmutation entre théorie, pratique et “expériences’,” inExpertus sum , pp. 223-38.

Watt , John W., “Aristotle’sRhetoric and Political Thought in the Christian Orient and in al-Fârâbî, Avicenna and Averroes,” inWell Begun , pp. 17-47.

-------, “Graeco-Syriac Tradition in Arabic Philosophy in Bar hebraeus,” inThe Syriac Renaissance , ed. by Herman Teule & Carmen Fostescu Tauwinkl with Bas ter Haar Romany & Jan van Ginkel (Eastern Christian Studies 9) (Leuven: Peeters, 2010), pp. 123-33.

------- , “Syriac rhetorical theory and the Syriac tradition of Aristotle’sRhetoric ,” in Watt,Rhetoric , VII [originally 1994].

------- , “The Syriac reception of Platonic and Aristotelian rhetoric,” in Watt,Rhetoric , VIII [originally 1993].

-------- , “The philosopher-king in theRhetoric of Antony of Tagrit,” in Watt, X [originally 1992].

-------- , “From Themistius to al-Fârâbî: Platonic political philosophy and Aristotle’sRhetoric in the East,” in Watt,Rhetoric , XI [originally 1995].

------- , “From Synesius to al-Fârâbî: philosophy, religion, and rhetoric in the Christian Orient,” in Watt,Rhetoric , XII [originally 1998].

------ , “Syriac translators and Greek philosophy in early Abbasid Iraq,” in Watt,Rhetoric , XIII [originally 2004].

------- , “Syriac and Syrians as mediators of Greek political thought to Islam,” in Watt,Rhetoric , XIV [originally 2004].

-------- ,Al-Farabi and the History of the Syriac Organon (Analecta Gorgiana 129). Piscataway N.J.: Gorgias Press, 2009, 29 pp., ISBN 978-1-60724-041-9 [a reprint of the same inMalphono : Studies in Honor of Sebastian P. Brock, same press, 2008, pp. 751-78 but with 1 page of addenda et corrigenda].

Latin, Hebrew, Syriac, Byzantine, Renaissance, and Modern Translations and Influences

Barhebraeus ,Butyrum Sapientiae, Physics , Introduction, ed., transl. & Commentary by Jens Ole Schmitt (Aristoteles Semitico-Arabus 20). Leiden-Boston: Brill, 2011, 325 pp., ISBN 9789004186514.

Beccarisi , Alessandra, “La morte e il filosofo: il ‘Liber de pomo seu de morte Aristotelis’,” inParva Naturalia. Saperi medievali, natura e vita , ed. by Chiara Crisciani, Roberto Lambertini & Romana Martorelli Vico (Pisa-Rome: Istituti Editoriali e Poligrafici Internazionali, 2004), pp. 171-87.

Bertolacci , Amos, “A New Phase of the Reception of Aristotle in the Latin West: Albertus Magnus and His Use of Arabic Sources in the Commentaries on Aristotle,” inAlbertus Magnus , pp. 259-76 + 491-500.

Biard , Joël, “La noétique de Jean de Jandun et son rapport à celle d’Averroès,” inLa lumière de l’intellect , pp. 495-506.

Bieniak , Magdalena,The Soul-Body Problem at Paris, ca. 1200-1250: Hugh of St-Cher and His Contemporaries (Ancient and Medieval Philosophy, De Wulf-Mansion Centre, Series I, 42). Leuven: Leuven University Press, 2010, xii-245 pp., ISBN 9789058678027 [discusses at length the influence of Avicenna].

Burger , Maria, “Albertus Magnus. Theologie als Wissenschaft unter der Herausforderung aristotelisch-arabischer Wissenschaftstheorie,” inAlbertus Magnus , pp. 97-114 + 451-63.

Burnett , Charles, “Experimentum andRatio in the SalernitanSumma de saporibus et odoribus ,” inExpertus sum , pp. 337-58 [includes Latin ed. & transl.]

Djedi , Youcef, “Spinoza et l’islam: un état des lieux,”Philosophiques , 37.2 (Fall 2010): 275-98.

Endress , Gerhard, « Kulturtransfer und Lehrüberlieferung Moritz Steinschneider (1816-1907) und « Die Juden als Dolmetscher », »Oriens , 39,1 (2011) : 59-74.

Federici Vescovini , Graziella, « Averroè e l’averroismo italiano, » inLa lumière de l’intellect , pp. 507-17.

Fidora , Alexander, « Aristotelische Wissenschaft als Netzwerk von Wissenschaften: Die Rezeption der aristotelischen Wissenschaftstheorie bei al-Fârâbî und Dominicus Gundissalinus, » inAlbertus Magnus , pp. 77-96 + 442-51.

------- , « Die Wahrnemung des Anderen im Spiegel von mittelalterlichen Übersetzungtheorien, » inChristlicher Norden , pp. 81-92.

Fioravanti , Gianfranco, « Phantasia : tra Aristotele e i Peripatetici, » inImmaginario , pp. 163-77 [Gundisalinus].

Forster , Regula,Das Geheimnis der Geheimnisse. Die arabischen und deutschen Fassungen des pseudo-aristotelischen Sirr al-asrâr, Secretum secretorum (Wissensliteratur im Mittelalter 43). Wiesbaden: Reichert, 2006, viii-329 pp., ISBN 9783895004957.

Germann , Nadja, “Die ‘inneren Sinne’ imLiber Contemplationis ,” inGottes Schau und Weltbetrachtung. Interpretationen zum “Liber contemplationis” des Raimundus Lullus , ed. by Fernando Domínguez Reboiras, Viola Tenge-Wolf & Peter Walter (Turnhout: Brepols, 2011), pp. 239-69 [Avicenna & Averroes].

Hackett , Jeremiah, “Ego Expertus Sum : Roger Bacon’s Science and the Origins of Empiricism,” inExpertus sum , pp. 145-73.

Hasse , Dag Nikolaus, „Der mutmassliche arabische Einfluss auf die literarische Form der Universitätsliteratur des 13. Jahrhunderts,“ inAlbertus Magnus , pp. 241-58 + 487-91.

------- ,Latin Averroes Translations of the First Half of the Thirteenth Century. Hildesheim: Olms, 2010, 38 pp., ISBN 9783487144320.

-------, „Arabic philosophy and Averroism,“ inThe Cambridge Companion to Renaissance Philosophy , ed. by J. Hankins (Cambridge: Cambridge University Press, 2007), pp. 113-36.

Hissette , Roland, „Des fragments de l’Averroes Latinus (Commentaires de la Logica Vetus) à Darmstadt Universitäts- und Landesbibliothek, Ms. 426,“ Recherches de Théologie et Philosophie médiévales, 78.1 (2011): 1-24.

Jolivet , Jean, „L‘“augustinisme avicennisant“ au XIIe siècle: un effet de mirage,“ inChora , 2 (2004): 5-20.

McGinnis , Jon, „Aquinas‘ Arabic Sources on the Age of the Universe: A Response to Gerald J. Massey,“Divinatio , 26 (2007): 191-204.

Montero Cartelle , Enrique, „Deformaciones de términos árabes,“ inMedicina y filología: estudios de léxico médico latino en la edad media , ed. by Ana Isabel Martín Ferreira (Textes et Études du moyen Âge) (Porto: Fédération Internationale des Instituts d’Études Médiévales, 2010), pp. 165-82.

Ramón Guerrero , Rafael, „Conocimiento de la filosofía árabe y musulmana parte de algunos judíos hispanos del siglo XI y comienzo del XII,“ inChristlicher Norden , pp. 59-68.

Reynolds , Philip, „Thomas Aquinas, Muslims, Angels and Happiness,“ inFrontiers in the Middle Ages , ed. by O. Merisalo with P. Pahta (Textes et Études du Moyen Âge 35). (Louvain-la-Neuve: Fédération Internationale des Instituts d’Études Médiévales, 2006), pp. 87-103.

Rezazadeh , Reza, “Thomas Aquinas and Mulla Sadra on the Soul-Body Problem: A Comparative Investigation,”Journal of Shi’a Islamic Studies , 4.4 (2011): 415-28.

Rubern-Hayoun , Maurice, „Moïse de Narbone (1300-1362) et l’averroïsme juif,“Chora , 2 (2004): 81-124.

Saccenti , Riccardo, “LaSumma Alexandrinorum . Storia e contenuto di un’epitome dell’Etica Nicomachea ,”Recherches de Théologie et Philosophie médiévales , 77.2 (2010): 201-34 [includes ed. of Latin version of ch. 7].

Schwartz , Yossef, « Celestial Motion, Immaterial Causality and the Latin Encounter with Arabic Aristotelian Cosmology, » inAlbertus Magnus , pp. 277-98 + 500-511.

Sidiropoulou , Chryssi, « Aquinas, Ghazali, and Averroes on the Age of the Universe. Response to Massey, »Divinatio , 28 (2008): 171-94.

Szpiech , Ryan, « Citas árabes en caracteres hebreos en elPugio Fidei del dominico Ramón Martí : entre la autenticidad y la autoridad, »Al-Qantara , 32.1 (2011) : 71-107.

Terrier , Matthieu, “De l’éternité ou de la nouveauté du monde: parcours d’un problème philosophique d’Athènes à Ispahan,”Journal Asiatique , 299.1 (2011): 369-421.

Tolan , John, «Ratio etexperientia dans la promotion de la science arabe dans le monde latin au 12e siecle, » inExpertus sum , pp. 257-68.

Vinciguerra , Antony, « L’ars alchimie de Michel Scot. Apprentissage, maîtrise et transmission des savoirs liés à la fabrication artificielle de l’or et de l’argent, » inExpertus sum , pp. 289-307.

General Studies

Adeline , Yves-Marie,La pensée médiévale en Occident et en Orient . Paris: Ellipses, 2011, 183 pp., ISBN 978-2-7298-6350-0 [Falsafa deals with al-Kindi, al-Farabi & Avicenna, pp. 53-64 and Rupture islamique treats of Algazel & Averroes, pp. 69-78].

Akasoy , Anna, “Al-Andalus in Exile. Identity and Diversity in Islamic Intellectual History,” inChristlicher Norden , pp. 329-43.

al-Khalili , Jim,The House of Wisdom: How Arabic Science Saved Ancient Knowledge and Gave Us the Renaissance . New York: The Penguin Press, 2011, xxxiv-302 pp., ISBN 978-1-59420-279-7.

Bennison , Amira K., “The Necklace of al-Shifâ: Abbasid Borrowings in the Islamic West,”Oriens , 38 (2010): 249-73.

Black , Deborah L., “Intentionality in Medieval Arabic Philosophy,”Quaestio , 10 (2010): 65-81 [Avicenna and Averroes].

Bladel van , Kevin, “The Arabic History of Science of Abû Sahl ibn Nawbaht (fl. ca 770-809) and Its Middle Persian Sources,” inIslamic Philosophy , pp. 41-62.

Bray , Julia, “Literary Approaches to Medieval and Early Modern Arabic Biography,”Journal of the Royal Asiatic Society , 20 (2010): 237-53.

Brentjes , Sonja, “The Prison of Categories—‘Decline’ and Its Company,” inIslamic Philosophy , pp. 131-56.

Buendia , Pedro, “Acerca del Ave Felix en las tradiciones islamicas,”Al-Qantara , 32.1 (2011): 7-26.

Burnett , Charles, “Two approaches to Natural Science in Toledo of the twelfth century,” inChristlicher Norden , pp. 69-80 [De ortu scientiarum & al-Fârâbî].

Butterworth , Charles E., “The World of Logic and Its Detractors,” inLa lumière de l’intellect , pp. 297-308.

Chittick , William C., “Reason, Intellect, and Consciousness in Islamic Thought,” inReason, Spirit and the Sacral , pp. 11-35.

De Smet , Daniel, “Philosophie grecque et religion musulmane: Aristote comme exégète du Coran selon la tradition shi’ite ismaélienne,”Ishrâq , 2 (2011): 344-63.

-------, « The Sacredness of Nature in Shi’i Isma’ili Islam, » inThe Book of Nature in Antiquity and the Middle Ages , ed. by Arjo Vanderjagt & Klaas van Berkel (Groningen Studies in Cultural Changes 16) (Leuven-Paris, Dudley, MA: Peeters, 2005), pp. 85-96.

Endress , Gerhard, “Der arabische Aristoteles. Traditionen, Institutionen und Enzyklopädien der Wissenschaften im arabisch-islamischen Mittelalter,” inAlbertus Magnus , pp. 141-91 + 467-74.

Escobar Gómez , Santiago, “El concepto de sufrimiento en la filosofía islámica clásica, » inFilosofía y dolor , ed. by Moisés González García (Madrid: Tecnos, 2006), pp; 121-57.

Evkuran , Mehmet, “The Problem of Causality in Islamic Thought,”Journal of Islamic Research , 2.2 (2009): 115-27.

Flasch , Kurt,Introduction à la philosophie médiévale , transl. by Janine de Bourgknecht, Ruedi Imbach & François Xavier Putallaz, 2nd ed. with a Postword (Vestigia 37). Fribourg: Academic Press & Paris: Cerf, 2010, 324 pp., ISBN 9782204072199 (Fribourg) or 9782825110520 (Paris) [ch. 8, Scepticisme et piété ou métaphysique et science: Averroès contre Al-Ghazali, pp. 123-52 & ch. 9, L’immortalité individuelle ou le retour à l’esprit universel: Albert le Grand contre Averroès, pp. 153-74].

Gannagé , Emma, « Médecine et philosophie à Damas à l’aube du XIIIème siècle: un tournant post-avicennien. »Oriens , 39.2 (2011) : 227-56 [focuses on Ya’qûb b. Ishâq al-Isrâ’îlî].

Gruendler , Beatrice, “In Aristotle’s Words …al-Hâtimî’s (a) Epistle on al-Mutanabbî and Aristotle,” inIslamic Philosophy , pp. 89-129.

Hasse , Dag Nikolaus, „Arabic philosophy and Averroism,“ inThe Cambridge Companion to Renaissance Philosophy , ed. by J. Hankins (Cambridge: Cambridge University Press, 2007), pp. 113-36.

Hechaimé , Camille, S.J., „Contributions des jésuites aux études orientales dans lesMélanges de l’Université Saint-Joseph ,“Mélanges de l’Université Saint-Joseph , 62 (2009): 23-34.

Heck , Paul, “Language Theory and State Officials in the Reign of al-Muqtadir: The Case of Ibn Wahb al-Kâtib,” in‘Abbasid Studies II: Occasional Papers of the School of ‘Abbasid Studies, Leuven 28 June-1 July 2004 , ed. by John Nawas (Orientalia Lovaniensia Analecta 177). Leuven/Paris: Peeters, 2010, pp. 271-82.

Hunsberger , Alice C., “Cosmos into Verse: Two Examples of Islamic Philosophical Poetry in Persian,” inFortresses of the Intellect , pp. 343-67.

Jambet , Christian,Qu’est-ce que la philosophie islamiquea (folio essais 547). Paris: Gallimard, 2011, 472 pp., ISBN 978-2-07-033647-0.

Joose , N. Peter, « Between Enigma and Paradigm : The Reception of Aristotle’sPolitica in the Near East : The Arabic and Syriac-Aramaic Traditions, » inWell Begun , pp. 97-120.

Koetschet , Pauline,La philosophie arabe, IXe-XIVe siècle , selected and commented texts (Bibliothèque 660). Paris: Points, 2011, 298 pp., ISBN 9782757809372 [brief texts selected by theme].

Lettinck , Paul, “Science inAdab Literature,”Arabic Sciences and Philosophy , 21 (2011): 149-63.

Lizzini , Olga, “Il nulla, l’inesistente, la cosa: note intorno alla terminologia e alla dottrina del nulla e della creazione dal nulla nel pensiero islamico,” inDiscussioni sul nulla tra medioevo ed età moderna ,ed. by Massimiliano Lenzi & Alfonso Maierù (Lessico Intellettuale Europeo 104). (Florence: Leo S. Olschki Editore, 2009), pp. 63-103.

Moulfi , Mohamed, “Philosophie etfalsafa . Oeuvre et mise en oeuvre de lafalsafa ,”Revue de Métaphysique et de Morale , s.v., n.4 (Oct.-Dec. 2009): 511-22.

Omar , Mohammad Nasir, « Christian and Muslim Philosophers’ Apologia for Greek Philosophy, »The Islamic Quarterly , 54.2 (2010) ; 83-93.

Osti , Letizia, « The Practical Matters of Culture in Pre-Madrasa Baghdad, »Oriens , 38 (2010): 145-64.

Ramón Guerrero , Rafael, « Legislador y poder en la filosofía política del Islam y del Judaísmo, » inEl pensamiento político en la Edad Media , ed. by P. Roche (Madrid : Editorial Centro de Estudios Ramón Areces, 2010), pp. 191-213

------- , “Del amor en la filosofía árabe,” inDe las Pasiones , pp. 143-67.

Richter-Benburg , Lutz, « ‘God Created Adam in his likeness’ in the Muslim Tradition’, » inThe Quest for a Common Humanity : Human Dignity and Otherness in the Religious Traditions of the Mediterranean , ed. by Katell Berthelot & Matthias Morgenstern (Numen Book Series, Studies in the History of Religions 134) (Leiden: Brill, 2011), pp. 67-82 [Ibn Hazm, al-Ghazâlî & Ibn Tufayl among others].

Samir , Samir Khalil, “La rivoluzione culturale introdotta a Bagdad dai Cristiani,” inLa Letteratura , pp. 35-57.

Spevak , Aaron, « Apples and Oranges : The Logic of The Early and Later Arabic Logicians, »Islamic Law and Society , 17 (2010) : 159-84.

Terrier , Matthieu, “De l’éternité ou de la nouveauté du monde: parcours d’un problème philosophique d’Athènes à Ispahan,”Journal Asiatique , 299.1 (2011): 369-421.

Toorawa , Shawkat M., « Proximity, Resemblance, Sidebars and Clusters : Ibn al-Nadîm’s Organizational Principles inFihrist 3.3, »Oriens , 38 (2010) : 217-47.

Yaman , Hikmet,Prophetic Niche in The Virtuous City : The Concept of Hikmahin Early Islamic Thought (Islamic Philosophy, Theology and Science 81). Leiden-Boston : Brill, 2011, xii-316 pp., ISBN 9789004186620 [part IV focuses onhijkmah in philosophy, pp. 207-67 and covers al-Kindî, al-Fârâbî & Ibn Sînâ].

‘Abd al-Latîf al-Baghdâdî

Joosse , N. Peter &Pormann , Peter E., « Decline and Decadence in Iraq and Syria after the Age of Avicenna a: ‘Abd al-Latîf al-Baghdâdî (1162-1231) between Myth and History, »Bulletin of the History of Medicine , 84.1 (Spring 2010) : 1-29.

Abû Bishr Mattâ

Watt , John W., “Christianity in the Renaissance of Islam: Abû Bishr Mattâ, al-Fârâbî, and Yahyâ ibn ‘Adî,” in Watt,Rhetoric , XVI [originally 2007].

Ashkevarî (Qutb al-Dîn)

Terrier , Matthieu, “LeMahbûb al-qulûb de Qutb al-Dîn Ashkevarî: une oeuvre méconnue dans l’histoire de la sagesse en Islam,”Journal Asiatique , 298.2 (2010): 345-87.

Averroes

Averroes Latinus. Commentum Medium Super Librum Praedicamentorum Aristotelis . Translation Wilhelmo De Luna Adscripta, ed. by R. Hissette, Arabic-Latin apparatus with notes by A. Bertolacci, glossaries by Hissette & Bertolacci and with † L.J. Bataillon (Averrois Opera. Series B. Averroes latinus 11). Leuven: Peeters, 2010, xvi-199*-8 ill.-270 pp., ISBN 9789042922822.

The Decisive Treatise , transl. by G.F. Hourani, in Philosophy in the Middle Ages, pp. 289-304.

The Decisive Treatise , transl. by Charles E. Butterworth, inMedieval Political Philosophy , pp. 123-40.

Long Commentary on the Soul ,3.4, transl. by Arthur Hyman & 3.5, 3.18-3.20, transl. by Jon McGinnis & David C. Reisman, inPhilosophy in the Middle Ages , pp. 304-24.

The Incoherence of the Incoherence , On the Eternity of the World, transl. by Jon McGinnis & David C. Reisman, inPhilosophy in the Middle Ages , pp. 324-33.

Abrahamov , Binyamin, “Ibn Rushd and the Kalâm,” inLa lumière de l’intellect , pp. 481-86.

Aouad , Maroun &Woerther , Frédérique, „Le commentaire par Averroès du chapitre 9 du livre X de l’Éthique à Nicomaque : pédagogie de la contrainte, habitude et lois,“Mélanges de l’Université Saint-Joseph , 62 (2009): 353-80 [with Latin text and French translation].

Aroua , Mahmoud, „La douleur dans leColliget d’Averroès,“ inLa lumière de l’intellect , pp. 125-33.

Atalay , Orhan, “Ibn Rushd and his Criticism for Esh’arism,”Journal of Islamic Research , 3.2 (2010): 82-97.

Baffioni , Carmela, “Averroes’ contribution to embryology,” inLa lumière de l’intellect , pp. 109-21.

Bauloye , Laurence, “Physique et métaphysique chez Averroès,” inLa lumière de l’intellect , pp.359-67.

Bellosta , Hélène, “Averroès commentateur d’Aristote ou lecteur d’Alhazen,” inLa lumière de l’intellect , pp. 23-37.

Biard , Joël, “La noétique de Jean de Jandun et son rapport à celle d’Averroès,” inLa lumière de l’intellect , pp. 495-506.

Black , Deborah L., “Intentionality in Medieval Arabic Philosophy,”Quaestio , 10 (2010): 65-81.

Bonin , Thérèse, “A Muslim Perspective on Philosophy and Religion: The ‘Decisive Treatise’ of Averroes,”Peripatetikos , 6 (2007): 1-25.

Butterworth , Charles E., “The World of Logic and Its Detractors,” inLa lumière de l’intellect , pp. 297-308.

Cacouros , Michel, “Exégèse grecque et problèmes éditoriaux dans le Commentaire moyen d’Averroès auxSeconds analytiques (livre II, chap. 1-10),” inLa lumière de l’intellect , pp. 213-43.

Cerami , Cristina, “Generazione verticale, generazione orizzontale: il principio di sinonimia nelCommento grande di Averroè al Libro Z dellaMetafisica di Aristotle,”Chôra. Revue d’Études anciennes et médiévales , 7-8 (2009-2010): 133-62.

di Giovanni , Matteo, “Averroes and the Logical Status of Metaphysics,” inMethods and Methodologies: Aristotelian Logic East and West, 500-1500 , ed. by Margaret Cameron & John Marenbon (Leiden/Boston: Brill, 2011), pp. 53-74.

Di Martino , Carla, “La memoria nell’Epitome deiParva Naturalia di Ibn Rushd,” inParva Naturalia. Saperi medievali, natura e vita , ed. by Chiara Crisciani, Roberto Lambertini & Romana Martorelli Vico (Pisa-Rome: Istituti Editoriali e Poligrafici Internazionali, 2004), pp. 189-99.

Druart , Thérèse-Anne, “Averroes’s Long Commentary on Aristotle’sDe anima and Direct Knowledge of Separate Beings,” inLa lumière de l’intellect , pp. 371-79.

Elamrani-Jamal , Abdelali, “L’usage des enseignements de la philosophie dans le premier ouvrage juridique d’Ibn Rushd: l’Abrégé duMustasfâ d’al-Ghazâlî,” inLa lumière de l’intellect , pp. 471-80.

Endress , Gerhard, “In ansa’a Llâhu fî al-‘umr , The Project of Averroes,” inLa lumière de l’intellect , pp. 169-96.

Federici Vescovini , Graziella, « Averroè e l’averroismo italiano, » inLa lumière de l’intellect , pp. 507-17.

Fontaine , Resianne, “Averroes as a commentator of Aristotle: the case of theMeteorologica and theDe animalibus ,” inLa lumière de l’intellect , pp. 99-108.

Freudenthal , Gad, “Averroes’ changing mind on the role of the active intellect in the generation of animate beings,” inLa lumière de l’intellect , pp. 319-28.

Fraenkel , Carlos, “Maimonides, Averroes, and Samuel Tibbon on a Skandalon of Medieval Sciences,”Aleph , 8 (2008): 195-211.

Gatti , Roberto, „Lewi Ben Gershom (Gersonide) commentatore di Averroè: il tema dell’immaginazione nel supercommentario alDe Anima ,“ inImmaginario , pp. 203-18 [in fact on theEpitome of the De anima ].

Genequand , Charles, “Ibn Rushd, Alexandre d’Aphrodise et le problème de la génération,” inLa lumière de l’intellect , pp. 311-18.

Germann , Nadja, “Die ‘inneren Sinne’ imLiber Contemplationis ,” inGottes Schau und Weltbetrachtung. Interpretationen zum “Liber contemplationis” des Raimundus Lullus , ed. by Fernando Domínguez Reboiras, Viola Tenge-Wolf & Peter Walter (Turnhout: Brepols, 2011), pp. 239-69.

Harvey , Steven, „Similarities and differences among Averroes‘ three commentaries on Aristotle’sPhysics ,“ inLa lumière de l’intellect , pp. 81-97.

Hasnawi , Ahmad, „La topique de l’accident chez Averroès: de l’Abrégé de logique au Commentaire moyen sur lesTopiques ,“ inLa lumière de l’intellect , pp. 255-95.

------- , „Topique et syllogistique: la tradition arabe (al-Fârâbî et Averroès),“ inLes Lieux de l’argumentation. Histoire du syllogisme topique d’Aristote à Leibniz , ed. by J. Biard & F. Mariani-Zini (Turnhout: Brepols, 2009), pp. 191-226.

Hasse , Dag Nikolaus,Latin Averroes Translations of the First Half of the Thirteenth Century . Hildesheim: Olms, 2010, 38 pp., ISBN 9783487144320.

------- „Arabic philosophy and Averroism,“ inThe Cambridge Companion to Renaissance Philosophy , ed. by J. Hankins (Cambridge: Cambridge University Press, 2007), pp. 113-36.

Hissette , Roland, „Des fragments de l’Averroes Latinus (Commentaires de la Logica Vetus) à Darmstadt Universitäts- und Landesbibliothek, Ms. 426,“ Recherches de Théologie et Philosophie médiévales, 78.1 (2011): 1-24.

Hugonnard-Roche , Henri, „Vues sur la théorie de la science dans quelques commentaires d’Averroès, à propos de l’Épitomé de laPhysique , inLa lumière de l’intellect , pp. 197-206.

Ivry , Alfred L., „Averroes‘ Treatises on The Intellect,“ inLa lumière de l’intellect , pp. 381-89.

Janssens , Jules, „Ibn Rushd et sa critique d’Ibn Bâjja (dans le Grand Commentaire sur leDe anima ),“ inLa lumière de l’intellect , p. 405-18.

Katouzian-Safadi , Mehrnaz, „Lois de la composition des médicaments: propriétés prévisibles et imprévisibles selon Averroès,“ inLa lumière de l’intellect , pp. 135-45.

Kock , Ilona, „The Debate about God’s Simplicity: Reason and Spirit in the Eighth Discussion of al-Ghazali’sTahafut al-falasifa and Ibn Rushd’sTahafut t-tahafut ,“ inReason, Spirit and the Sacral , pp. 157-83.

Lay , Juliane, “L’Abrégé de l’Almageste : abrégé d’astronomie ou épitomé de l’Almageste a,” inLa lumière de l’intellect , pp. 63-79.

Lemay , Richard †, “LeDe substantia orbis d’Averroès: zénith et nadîr de lafalsafa ,” inLa lumière de l’intellect , pp. 329-44.

La lumière de l’intellect.

Maróth , Miklós, “Averroes on the void,” inLa lumière de l’intellect , pp. 11-22.

Martínez Lorca , Andrés,Averroes, el sabio cordobés que iluminó Europa . Cordoba: El Páramo, 2010, 133 pp., ISBN 9788492904037.

Martos Quesada , Juan, “Averroes como muftí,” inLa lumière de l’intellect , pp. 445-55.

Masoumi-Hamedani , Hossein, “La voie lactée: Ibn al-Haytham et Ibn Rushd,” inLa lumière de l’intellect , pp. 39-62.

Mensia , Mokdad Arfa, “Ibn Rushd et le zâhirisme pratique,” inLa lumière de l’intellect , pp. 457-70.

Mesbahi , Mohamed, “In welchem Sinn könnte Ibn Rushd einen Zugang zum Dialog der Kulturen bietena,”Concordia , 59 (2011): 57-69.

------- , „Rôle du paradigme médical dans le discours philosophique d’Ibn Rushd,“ inLa lumière de l’intellect , pp. 207-12.

Okumus , Mesut, “The Influence of al-Ghazzali on the Hermeneutics of Ibn Rushd,”Der Islam , 86.2 (2011): 286-311.

------- , “The Hermeneutics of Ibn Rushd,”Journal of Islamic Research , 2.2 (2009): 46-65.

Pavalko , Rima, “The Intention of the Law and the Lawgiver in Averroes’sDecisive Treatise ,” inLa lumière de l’intellect , pp. 487-92.

Puig Montada , Josep, «Jawhar en el epítome averroico de laMetafísica , » inLa lumière de l’intellect , pp. 419-29.

-------, “Averroes, sobre las pasiones,” inDe las Pasiones , pp. 209-21.

Ramón Guerrero , Rafael, «Veritas filia temporis en Averroes commentario aMetafísica II, 1, » inLa lumière de l’intellect , pp. 431-441.

Rashed , Roshdi, « Le concept de lieu : Ibn al-Haytham, Averroès, » inLa lumière de l’intellect , pp. 3-9.

Ricordel , Joëlle, « Ibn Juljul et Ibn Rushd : propos sur la thériaque, » inLa lumière de l’intellect , pp. 157-66.

Sidiropoulou , Chryssi, « Aquinas, Ghazali, and Averroes on the Age of the Universe. Response to Massey, »Divinatio , 28 (2008): 171-94.

Stephan , Nouha, « La théorie pharmacologique d’Ibn Rushd d’après leKitâb al-Kulliyyât fî al-tibb , V : principaux points de convergence et de divergence avec la théorie pharmacologique d’al-Kindî, » inLa lumière de l’intellect , pp. 147-55.

Sweeney , Michael, « Greek essence and Islamic Tolerance : Al-Farabi, Al-Ghazali, Ibn Rush’d, »The Review of Metaphysics , 65.1 (Sept. 2011): 41-61.

Taylor , Richard C., « Averroes’ Philosophical Conception of Separate Intellect and God, » inLa lumière de l’intellect , pp. 391-404.

Terkan , Fehrullah, “Revisiting the Conflict between Religion and Philosophy in Islam: al-Ghazâlî’s Diagnosis of Onto-Theology,”Journal of Islamic Research , 1.2 (2008): 5-22.

Twetten , David B., “Where is Averroes’s physical proof of God’s existencea,” inLa lumière de l’intellect , pp. 345-57.

Watt , John W., “Aristotle’sRhetoric and Political Thought in the Christian Orient and in al-Fârâbî, Avicenna and Averroes,” inWell Begun , pp. 17-47.

Yazicioglu , Isra, “Redefining the Miraculous: al-Ghazâlî, Ibn Rushd and Said Nursi on Qur’anic Miracle Stories,”Journal of Qur’anic Studies , 13.2 (2011): 86-108.

Avicenna

The Cure, The Soul , 5.7, transl. by Jon McGinnis & David C. Reisman, inPhilosophy in the Middle Ages , pp. 261-64.

The Cure, Metaphysics , 6.1-6.2, transl. by Arthur Hyman, inPhilosophy in the Middle Ages , pp. 249-55.

Healing, Metaphysics , 10, transl. by Michael E. Marmura, inMedieval Political Philosophy , pp. 77-88.

Salvation, Psychology , 6.9, 6.12, 6.13, transl. by F. Rahman, inPhilosophy in the Middle Ages , pp. 256-61.

Salvation, Metaphysics , 2.1-2.5, 2.12, 2.13, 2.18, 2.19, transl. by Jon McGinnis & David C. Reisman, inPhilosophy in the Middle Ages , pp. 244-49.

On the Division of the Rational Sciences , political science, transl. by Muhsin Mahdi, in Medieval Political Philosophy, pp. 74-76.

Brief eines tugendhaften Mannes an die Gelehrten Baghdâds inArnzen , Rüdiger, Platonische Ideen in der arabischen Philosophie. Texte und Materialien zur Begriffsgeschichte von suwar aflâtûniyya und muthul aflâtûniyya (Scientia Graeco-Arabica 6). Berlin & Boston: Walter de Gruyter, 2011, pp. 355-73.

Avicena (Ibn Sînâ) ,Cuestiones divinas (Ilâhiyyât). Selection of texts, ed. and transl. by Carlos A. Segovia (Clásicos del pensamiento 37). Madrid: Biblioteca Nueva, 2006, 195 pp., ISBN 8497425219.

“Avicena: El Libro de las definiciones ( Kitâb al-Hudûd ), 1a parte,” trasnl., notes and commentary by Ángel Poncela González & Jaime Coullaut Cordero,Revista Española de Filosofía Medieval , 17 (2010): 181-94 [covers intro. plus def. 1-16].

Bäck , Allan, “Avicenna’s Hermeneutics,”Vivarium , 49.1-3 (2011): 9-25.

Bahlul , Raja, “Avicenna and the Problem of Universals,”Philosophy and Theology , 21.1-2 (2009): 3-25.

Bennison , Amira K., “The Necklace of al-Shifâ: Abbasid Borrowings in the Islamic West,”Oriens , 38 (2010): 249-73.

Bertolacci , Amos, “The Distinction of Essence and Existence in Avicenna’s Metaphysics: The Text and Its Context,” inIslamic Philosophy, pp. 257-88.

------- , “The ‘Ontologization’ of Logic. Metaphysical Themes in Avicenna’s Reworking of theOrganon ,” inMethods and Methodologies: Aristotelian Logic East and West, 500-1500 , ed. by Margaret Cameron & John Marenbon (Leiden/Boston: Brill, 2011), pp. 27-51.

Bieniak , Magdalena,The Soul-Body Problem at Paris, ca. 1200-1250: Hugh of St-Cher and His Contemporaries (Ancient and Medieval Philosophy, De Wulf-Mansion Centre, Series I, 42). Leuven: Leuven University Press, 2010, xii-245 pp., ISBN 9789058678027 [discusses at length the influence of Avicenna].

Black , Deborah L., “Intentionality in Medieval Arabic Philosophy,”Quaestio , 10 (2010): 65-81.

Chandelier , Joël, “Expérience, expérimentation et connaissance dans la médecine scolastique italienne du 14e siècle,” inExpertus sum , pp. 385-403.

De Souza Pereira , Rosalie Helena, “Avicena eO poema de medicina : A doutrina dos temperamentos de Galeno,” inDe las Pasiones , pp. 169-81.

El-Bizri , Nader, « Ibn Sînâ’s Ontology of the Question of Being, »Ishrâq , 2 (2011):222-37.

Fioravanti , Gianfranco, « Phantasia: tra Aristotele e i Peripatetici, » inImmaginario , pp. 163-77.

Freudenthal , Gad, « Samuel Ibn Tibbon’s Avicennian Theory of an Eternal World, »Aleph , 8 (2008) : 41-129.

Gannagé , Emma, « Médecine et philosophie à Damas à l’aube du XIIIème siècle: un tournant post-avicennien. »Oriens , 39.2 (2011) : 227-56 [focuses on Ya’qûb b. Ishâq al-Isrâ’îlî].

Germann , Nadja, “Die ‘inneren Sinne’ imLiber Contemplationis ,” inGottes Schau und Weltbetrachtung. Interpretationen zum “Liber contemplationis” des Raimundus Lullus , ed. by Fernando Domínguez Reboiras, Viola Tenge-Wolf & Peter Walter (Turnhout: Brepols, 2011), pp. 239-69.

González Ginocchio , David, « Concepto, juicio y ser en Avicena, » inIn umbra intelligentiae. Estudios en homenaje al Prof. Juan Cruz Cruz , ed. by Ángel Luis González & Maria Idoya Zorroza (Pamplona: Eunsa, 2011), pp. 437-50.

------- ,La metafísica de Avicena : Arquitectura de la ontología (Cuadernos de Anuario Filosófico 224). Pamplona : Servicio de publicaciones de la Universidad de Navarra, 2010, 121 pp.

------- , « Creación natural y voluntaria: sobre Avicena y Escoto, » inMetafísica y libertad , ed. by David González Ginocchio (Cuadernos de Anuario Filosófico 214) (Pamplona : Servicio de publicaciones de la Universidad de Navarra, 2009), pp. 261-74.

Houser , R.E., « Aristotle and Two Medieval Aristotelians on the Nature of God, »International Philosophical Quarterly , 51.3 (2011) : 355-75 [Aquinas & Avicenna]..

Janssens , Jules, « Ibn Sînâ’sTa’liqât : The Presence of Paraphrases of and Super-Commentaries on theIlâhîyât of theShifâ’ , » inIslamic Philosophy , pp. 201-22.

Koutzarova , Tiana, « Wissenschaft als « Genesung » : Avicennas Konzept einer Enzyklopädie von Wissenchaften, » inAlbertus Magnus , pp. 192-205 + 476-81.

Lizzini , Olga,Fluxus (fayd). Indagine sui fondamenti della metafisica e della fisica di Avicenna (Biblioteca filosofica di Quaestio 14). Bari : Pagina, 2011, 679 pp., ISBN 9788874701230.

------- , “Vie active, vie contemplative et philosophie chez Avicenne,” inVie active et vie contemplative au Moyen Âge et au seuil de la Renaissance , ed. by Christian Trottmann (Collection de l’École Française de Rome 423) (Rome: École Française de Rome, 2009), pp. 207-239.

------- , “L’angelologia filosofica di Avicenna,” in Angeli, pp. 1845-63 [transl from Libro delle definizioni; from Epistola sulle divisioni delle scienze intellettuali; from Indicazione dell’inconsistenza dell’astrologia giudiziaria; Epistola del Trono; Epistola in cui si stabiliscono l’esistenza e la validità delle profezie e l’interpretazione dei simboli e delle immagini che i profeti utilizzano; from Libro delle indicazioni e degli avvertimenti, VI, Sui fini, sui loro principi e sull’ordinamento & from Gemme della sapienza].

------- , “Critica dell’emanazione e creazione dal nulla in Yahyâ Ibn ‘Adî,” inLa Letteratura , pp. 225-44.

McGinnis , Jon, « The Ultimate Why Question : Avicenna on Why God Is Absolutely Necessary, » inThe Ultimate Why Question : Why Is There Anything at All Rather than Nothing Whatsoever a , ed. by John F. Wippel (Studies in Philosophy and the History of Philosophy 54). (Washington, D.C. : The Catholic University of America, 2011), pp. 65-83.

------- , « Avicenna (Ibn Sina), » inThe History of Western Philosophy of Religion , ed. by Graham Oppy & Nick Trakakis, vol. 2 :Medieval Philosophy of Religion (Durham, UK : Acumen, 2009), pp. 61-72.

-------- , « What Underlies the Change from Potentiality to Possibilitya A Select History of the Theory of Matter from Aristotle to Avicenna, »Cadernos de História e Filosofía de Ciência , ser. 3, 17 (2007): 259-78.

Moureau , Sébastien, «Ratio et sensus : les sens au service de l’acquisition des connaissances dans leDe anima in arte alchemiae du pseudo-Avicenne, » inExpertus sum , pp. 269-88.

Perrone Compagni , Vittoria, « « Artificiose operari ». L’immaginazione di Avicenna nel dibattito medievale sulla magia, » inImmaginario , pp. 271-96.

Ramón Guerrero , Rafael, “Avicena: sobre el amor,”Anales del Seminario de Historia de la Filosofía , 25 (2008): 243-60.

Sahin , Eyüp, “Existentialism and Ibn Sînâ (Avicenna),”Journal of Islamic Research , 2.2 (2009): 101-14.

Street , Tony, “Medieval and Modern Interpretations of Avicenna’s Modal Syllogistic,” inIslamic Philosophy , pp. 233-55 [i.e., al-Tûsî & Thom; includes English translations of passages in al-Tûsî].

Treiger , Alexander,Inspired Knowledge in Islamic Thought: Al-Ghazâlî’s Theory of Mystical Cognition and Its Avicennian Foundation (Culture and Civilization in the Middle East). London & New York: Routledge, 2012, xii-182 pp., ISBN 9780415783071.

------- , “Avicenna’s Notion of Transcendental Modulation of Existence (tashîk al-wudjûd, analogia entis ) and Its Greek and Arabic Sources,” inIslamic Philosophy , pp. 327-63 [Aristotle, Alexander of Aphrodisias, Porphyry, Elias, Ibn al-Tayyib, al-Fârâbî, al-Shahrastânî].

Watt , John W., “Aristotle’sRhetoric and Political Thought in the Christian Orient and in al-Fârâbî, Avicenna and Averroes,” inWell Begun , pp. 17-47.

Yavuz , Zikri, “Divine Knowledge and Human Freedom,”Journal of Islamic Research , 1.2 (2008): 65-73.

Baghdad Philosophers

Watt , John W., “The strategy of the Baghdad philosophers: the Aristotelian tradition as a common motif in Christian and Islamic thought,” in Watt,Rhetoric , XV [originally 2005].

Bahmanyar Ibn al-Marzuban

Sebti , Meryem, “Intellection, imagination et aperception de soi dans leLivre du résultat (Kitâb al-Tahsîl ),”Chora , 3-4 (2005-2006): 189-210.

al-Bîrûnî

Samian , A.L., “Reason and Spirit in al-Biruni’s Philosophy of Mathematics,” in Rreason, Spirit and the Sacral , pp. 137-46.

Azarnûsh , Azartâsh &Farzâneh , Bâbak. “Notes on Some Persian Words in the Works of al-Djâhiz,”Arabica , 58.5 (2011): 436-45.

al-Fârâbî

L’armonia delle opinioni dei due sapienti il divino Platone e Aristotele , intro., ed., transl. & commentary by Cecilia Martini Bonadeo; Foreward by Gerhard Endress (Greco, Arabo, Latino. Le vie del sapere). Pisa: Plus-Pisa University Press, 2008, xviii-270 pp., ISBN 978-88-8492-547-3 [rejects the view that this text isn’t by al-Fârâbî].

The Attainment of Happiness , transl. by Muhsin Mahdi, inMedieval Political Philosophy , pp. 56-71 [partial translation].

The Book of Religion , transl. by Charles E. Butterworth, inMedieval Political Philosophy , pp. 24-35

The Enumeration of the Sciences , ch. 5, transl. by Charles E. Butterworth, in Medieval Political Philosophy, pp. 18-23.

Plato’s Laws , introduction, transl. by Muhsin Mahdi, inMedieval Political Philosophy , pp. 72-73.

The Principles of Existing Things , transl. by Jon McGinnis & David C. Reisman, inPhilosophy in the Middle Ages , pp. 223-38 [only the first part of theSiyâsat ].

The Political Regime , transl. by Charles E. Butterworth, inMedieval Political Philosophy , pp. 36-55 [only the second part of theSiyâsat ].

Al-Fârâbî ,De l’obtention du bonheur , transl. by Olivier Sedeyn & Nassim Lévy, intro. by Olivier Sedeyn. Paris: Allia, 2010, 135 pp., ISBN 284485186x [in fact simple reprint of 2005, same transl. etc.].

Burnett , Charles, “Two approaches to Natural Science in Toledo of the twelfth century,” inChristlicher Norden , pp. 69-80.

Çevik , Mustafa, “Farabi’s Utopia and its Eschatological Relations,”Journal of Islamic Research , 3.2 (2010): 173-78.

Deniz , Gürbüz, “Al-Farabi on Divine Knowledge,”Journal of Islamic Research , 2.2 (2009): 24-33.

Fidora , Alexander, « Aristotelische Wissenschaft als Netzwerk von Wissenschaften: Die Rezeption der aristotelischen Wissenschaftstheorie bei al-Fârâbî und Dominicus Gundissalinus, » inAlbertus Magnus , pp. 77-96 + 442-51.

Günther , Sebastian, “The Principles of Instruction are the Grounds of our Knowledge: Al-Fârâbî’s Philosophical and al-Ghazâlî’s Spiritual Approaches to Learning,” inTrajectories of Education in the Arab World: Legacies and Challenges , ed. by Osama Abi-Mershed (London & New York: Routledge), 2010, pp. 15-35.

Hasnawi , Ahmad, „Topique et syllogistique: la tradition arabe (al-Fârâbî et Averroès),“ inLes Lieux de l’argumentation. Histoire du syllogisme topique d’Aristote à Leibniz , ed. by J. Biard & F. Mariani-Zini (Turnhout: Brepols, 2009), pp. 191-226.

Janos , Damien, “Al-Fârâbî on the Method of Astronomy,”Early Science and Medicine , 15.3 (2010): 237-65.

Lizzini , Olga, “L’angelologia di al-Fârâbî: il cosmo, l’anima, l’uomo,” inAngeli , pp. 1779-1843 [transl. fromLibro dei principi delle opinioni degli abitanti della città eccelente & fromLibro del governo della città ].

Mian , Ali Altaf, “Muslim Political Philosophy & the Affective Turn: Farabi on Language, Affect, and Reason,”Journal of Shi’a Islamic Studies , 4,1 (2011): 47-70.

Ramón Guerrero , Rafael, “La “Ciudad Excellente” de al-Fârâbî,” inMedievo utópico: sueños, ideales y utopías en el imaginario medieval , ed. by Martín Alvira Cabrer & Jorge Díaz Ibáñez (Madrid: Silex, 2011), pp. 127-40.

------- “Al-Fârâbî. El silencio de la imagen o el no ser de lo que es,” in Imagem e silêncio. Atas do I Simpósio Ibero-Americano de Estudos Neoplatónicos. Tomo I. Do Neoplatónismo pagâo ao Neoplatónismo medieval (Natal, RN (Brasil): Editora do UFRN, 2009), pp. 239-347.

Sweeney , Michael, « Greek Essence and Islamic Tolerance : Al-Farabi, Al-Ghazali, Ibn Rush’d, »The Review of Metaphysics , 65.1 (Sept. 2011) : 41-61.

Watt , John, “Aristotle’sRhetoric and Political Thought in the Christian Orient and in al-Fârâbî, Avicenna and Averroes,” inWell Begun , pp. 17-47.

------- . “From Themistius to al-Fârâbî: Platonic political philosophy and Aristotle’sRhetoric in the East,” in Watt,Rhetoric , XI [originally 1995].

------- , “From Synesius to al-Fârâbî: philosophy, religion, and rhetoric in the Christian Orient,” in Watt,Rhetoric , XII [originally 1998].

------- ,Al-Farabi and the History of the Syriac Organon (Analecta Gorgiana 129). Piscataway N.J.: Gorgias Press, 2009, 29 pp., ISBN 978-1-60724-041-9 [a reprint of the same inMalphono : Studies in Honor of Sebastian P. Brock, same press, 2008, pp. 751-78 but with 1 page of addenda et corrigenda].

------- , “Christianity in the Renaissance of Islam: Abû Bishr Mattâ, al-Fârâbî, and Yahyâ ibn ‘Adî,” in Watt,Rhetoric , XVI [originally 2007].

Woerther , Frédérique, “LaRhétorique d’Aristote comme moyen de diffusion des idées politiques aristotéliciennes dans la philosophie politique arabe: lesDisdascalia in Rethoricam ex glosa Alpharabii ,” inWell Begun , pp. 49-71.

------- , “Les passions rhétoriques chez Aristote et Al-Farabi: formes discursives et mécanismes d’induction,”Organon , n. 36 (La logique des émotions) (2007): 55-74 [based only on theDidascalia ].

Hunayn ibn Ishâq

Budelli , Rosanna, “L’epistola di Hunayn Ibn Ishâq e la critica alle fonti arabe della medicina,” inLa Letteratura , pp. 205-24.

Swanson , Mark N., “A Curious and Delicate Correspondence: theBurhân of Ibn al-Munajjim and theJawâb of Hunayn ibn Ishâq,”Islam and Christian-Muslim Relations , 22,2 (2011): 173-83.

Ibn ‘Adî

Baffioni , Carmela, “Le cosidette “mawjûdât” in Yahyâ Ibn ‘Adî,” inLa Letteratura , pp. 245-71.

Lizzini , Olga, “Critica dell’emanazione e creazione dal nulla in Yahyâ Ibn ‘Adî,” inLa Letteratura , pp. 225-44 [also speaks of Avicenna].

Nahli , Ouafae, “Yahyâ ibn ‘Adî sulla differenza fra la logica e la grammatica araba,”Studia graeco-arabica , 1 (2011): 47-67.

Ramón Guerrero , “Aproximación a la literatura cristiana oriental en árabe. Yahya b. ‘Adi, teólogo y filósofo cristiano,” inCristianismo e Islam. Génesis y actualidad , ed. by M. Lázaro Pulido (Cáceres: Instituto Teológico San Pedro de Alcántara, 2009), pp. 141-63.

Watt , John W., “Christianity in the Renaissance of Islam: Abû Bishr Mattâ, al-Fârâbî, and Yahyâ ibn ‘Adî,” in Watt,Rhetoric , XVI [originally 2007].

Wisnovsky , Robert, “New Philosophical Texts of Yahyâ ibn ‘Adî: A Supplement to Endress’Analytical Inventory ,” inIslamic Philosophy , pp. 307-26.

Zilio-Grandi , Ida, “Il “Kitâb tahdhîb al-akhlâq” di Yahyâ Ibn ‘Adî (d. 974/363): riflessioni sul tema dell’etica nel periodo abbaside,” inLa letteratura , pp. 273-83.

Ibn Bâjjah (Avempace)

The Governance of the Solitary , 1, 7, 12, 13, 17, partial transl. by Lawrence Berman, inMedieval Political Philosophy , pp. 97-104.

Abbès , Makram, “Le statut de la raison pratique chez Avempace,”Arabic Sciences and Philosophy , 21 (2011): 85-109.

Douib , Sarhan, « Das gute Leben in der arabisch-islamischen Philosophie. Die Glückseligheit des Einzelnen bei Ibn Bajja,» in Gutes Leben als humanisiertes Leben in den Kulturen und ihre Bedeutung für Politik und Gesellschaft heute. Good life as Humanized Life. La vida buena come vida humanizante. Dokumentation des VIII. Internationalen Kongresses für Interkulturelle Philosophie [Seoul, 1-4 Juli 2009], ed. by Raúl Fornet-Betancourt (Denktraditionen in Dialog. Studien zur Befreiung und Interkulturalität 30). (Achen: Wissenschaftverlag Mainz, 2010), pp. 101-16.

Forcada , Miquel, “Ibn Bâjja on Medicine and Medical Experience,”Arabic Sciences and Philosophy , 21 (2011): 111-48.

Janssens , Jules, „Ibn Rushd et sa critique d’Ibn Bâjja (dans le Grand Commentaire sur leDe anima ),“ inLa lumière de l’intellect , p. 405-18.

------- , „Ibn Bâjja and Aristotle’s Political Thought,“ inWell Begun , pp. 73-95.

Wirmer , David, “Das natürliche Begehren des einsamen Philosophen. Bildung durch Wissenschaft bei Ibn Bâjja und Ibn Tufail,” inAlbertus Magnus , pp. 206-40 + 482-86.

Ibn al-Haytham

Bellosta , Hélène, “Averroès commentateur d’Aristote ou lecteur d’Alhazen,” inLa lumière de l’intellect , pp. 23-37.

Masoumi-Hamedani , Hossein, “La voie lactée: Ibn al-Haytham et Ibn Rushd,” inLa lumière de l’intellect , pp. 39-62.

Rashed , Roshdi, « Le concept de lieu : Ibn al-Haytham, Averroès, » inLa lumière de l’intellect , pp. 3-9.

Ibn Jamâ’ah

A Memorandum for Listeners and Lecturers: Rules of Conduct for the Learned and the Learning (abridged), transl. by Michael Fishbein, in Classical Foundations, pp. 156-207+156-207 Arabic.

Ibn Kammûna

Naji , Hamed, “Ibn Kammûna: A Jewish Philosopher in the School of Illumination,”Ishrâq , 2 (2011): 144-49.

Roggema , Barbara, “Epistemology as Polemics: Ibn Kammûna’s Examination of the Apologetics of the Three Faiths,” inThe Three Rings , pp. 47-68.

Ibn Khaldûn

Selections from the Muqaddimah , transl. by Franz Rosenthal, inClassical Foundations , pp. 208-241+210-41 Arabic.

Calasso , Giovanna, “Penser le changement: Ibn Khaldûn et ses contemporains. Analyse historique et mentalités,”Al-Qantara , 32.1 (2011): 109-28.

Fromherz , Allen James,Ibn Khaldun, Life and Times . Edinburgh: Edinburgh University Press, 2011, xiv-190 pp., ISBN 9780748644834.

Vivanco Saavedra , Luis, “Las diversas clases de percepcíon según Abderrahmán Ibn Jaldún,”De las Pasiones , pp. 223-32.

Whittingham , Martin, « The Value oftahrîf ma’nawî (Corrupt Interpretation) as a Category for Analysing Muslim Views of the Bible : Evidence fromAl-radd al-jamîl and Ibn Khaldûn, »Islam and Christian-Muslim Relations , 22,2 (2011) : 209-22.

Ibn Masarra

Garrido Clemente , Pilar, “aEra Ibn Massara de Córdoba un filósofoa,”Anaquel de Estudios Árabes , 21 (2010): 123-40.

Stroumsa , S. &Sviri , S., “The Beginnings of Mystical Philosophy in al-Andalus: Ibn Masarra and hisEpistle on Contemplation ,”Jerusalem Studies in Arabic and Islam , 36 (2009): 201-54.

Ibn al-Muqaffa’

Puig Montada , Josep, “Ibn al-Moqaffa’ y el orgullo sasánida,”Anales del Seminario de Historia de la Filosofia , 24 (2007): 85-94.

Ibn Ridwân

Reisman , David C., « Professional Medical Ethics from a Foreign Past, » inIslamic Philosophy , pp. 25-39.

Ibn Sab’în

Akasoy , Anna, « Themuhaqqiq as Mahdia Ibn Sab’în and Mahdism Among Andalusian Mystics in the 12th/13th Centuries, » inEndzeiten. Eschatologie in den monotheistischen Weltreligionen , ed. by Wolfram Brandes & Felicitas Schmieder (Millenium-Studien 16) (Berlin : Walter de Gruyter, 2008), pp. 313-37.

Ibn Sahnûn

The Book of Rules of Conduct for Teachers , transl. by Michael Fishbein, in Classical Foundations, pp.1-19+1-19 Arabic.

Ibn Tufayl

Hayy the Son of Yaqzan , partial transl. by George N. Atiyeh, inMedieval Political Philosophy , pp. 105-22.

Ben-Zaken , Avner,Reading Hayy Ibn-Yaqzân: A Cross-Cultural History of Autodidacticism . Baltimore: The Johns Hopkins University Press, 2011, xvi-191 pp., ISBN 9780801897399 [deals 1. with struggles over mysticism in twelfth-century Marrakesh, 2. with controversy over pedagogy in fourteenth-century Barcelona; 3. with quarrels over astrology in Renaissance Florence and 4. with debates over experimentalism in seventeenth-century Oxford].

Deniz , Gürbüz, “Hayy ibn Yaqzan and its Qur’anic References,”Journal of Islamic Research , 1.2 (2008): 33-50.

Kukkonen , Taneli, “Ibn Tufayl and the Wisdom of the East: On Apprehending the Divine,” inLate Antique Epistemology: Other Ways to Truth , ed. by Panayiota Vassilopoulou & Stephen R.L. Clark (New York: Palgrave Macmillan, 2009), pp. 87-102.

Puerta Vílchez , J.M. &Lirola Delgado , J., “Ibn Tufayl, Abû Bakr,” inBiblioteca de al-Andalus: De Ibn Sa’âda a Ibn Wuhayb , vol. 5, ed. by Jorge Lirola Delgado (Almería: Fundación Ibn Tufayl de Estudios Árabes, 2007), pp. 498-503.

Wirmer , David, “Das natürliche Begehren des einsamen Philosophen. Bildung durch Wissenschaft bei Ibn Bâjja und Ibn Tufail,” inAlbertus Magnus , pp. 206-40 + 482-86.

Ikhwân as-Safâ’

The Epistles of the Brethern of Purity ,On Music , an Arabic Critical Edition and English Translation ofEPISTLE 5 , ed. and transl. by Owen Wright. Oxford: Oxford University Press with The Institute of Ismaili Studies, 2011, xvii-224 pp., ISBN 978-0-19-959398-9.

The Seventh Epistle of the Propaedeutical Part on the Scientific Arts and What they Aim At, transl. by Rüdiger Arnzen, in Classical Foundations, pp. 20-37+20-37 Arabic.

Baffioni , Carmela, “Ibda’, Divine Imperatiev and Prophecy in theRasâ’il Ikhwan as-safa,” inFortresses of the Intellect , pp. 213-26.

Hamdani , Abbas, “The Ikhwan as-Safa’: Between al-Kindi and al-Farabi,” inFortresses of the Intellect , pp. 189-212, plus table 200.

Lizzini , Olga, “L’angelologia nelle Epistole dei Fratelli della purezza: l’esempio della natura,” inAngeli , pp. 1965-2012 [transl. ofSulla quiddità della natura , epistle 20].

Maukola , I., “Creation in Miniature: Varieties of the Microcosm in the Rasâ’il Ikhwân as-Safâ’,”Studia Orientalia (Finnish Oriental Society), 107 (2009): 229-56.

Quintern , Detlev, “On the Harmony of Spirituality and Rational Wisdom According to the Opus Rasâ’il Ikhwân as-Safâ’:A Path to Overcome the Crisis in Sciences ,” inReason, Spirit and the Sacral , pp. 51-67.

Jâhiz al-Basrî

Azarnûsh , Azartâsh &Farzâneh , Bâbak. “Notes on Some Persian Words in the Works of al-Djâhiz,”Arabica , 58.5 (2011): 436-45.

Llamas Fraga ,Laura &Ramón Guerrero , Rafael, “Algunas técnicas modernas de traducción en un texto árabe del siglo IX: un pasaje del Kitâb al-Hayawân de al-Jâhiz al-Basrî,” Revista Española de Filosofía Medieval, 17 (2010): 103-13 [includes a translation of the passage].

al-Kindî

al-Kindî ,Die Erste Philosophie , Arabisch-Deutsch, transl. and intro. by Anna Akasoy (Herders Bibliothek der Philosophie des Mittelalters 26). Freiburg-Basel-Vienna: Herder, 2011, 198 pp., ISBN 9783451340383].

Endress , Gerhard, “Höfischer Stil und wissenschaftliche Rhetorik: al-Kindî als Epistolograph,” inIslamic Philosophy , pp. 289-306.

Groff , Peter S, “Al-Kindî and Nietzsche on the Stoic Art of Banishing Sorrow,”Journal of Nietzsche Studies , n. 28 (2004): 139-73.

Lizzini , Olga, “La cosmologia di al-Kindî,” in Angeli, pp. 1741-78 [transl. of Sull’esistenza delle sostanze incorporee; Sulla prosternazione del corpo estremo dell’universo davanti a Dio e sulla obbedienza a Dio & Sull’agente vero, primo e completo e sull’agente manchevole che è tale per estensione (o metafora)].

Stephan , Nouha, « La théorie pharmacologique d’Ibn Rushd d’après leKitâb al-Kulliyyât fî al-tibb , V : principaux points de convergence et de divergence avec la théorie pharmacologique d’al-Kindî, » inLa lumière de l’intellect , pp. 147-55.

Mîr Dâmâd

Rizvi , Sajjad H., « Mîr Dâmâd in India : Islamic Philosophical Traditions and the Problem of Creation, »Journal of the American Oriental Society , 131.1 (2011) : 9-23.

Miskawayh

From the Second Discourse of The Refinement of Character , transl. by Constantine K. Zurayk, in Classical Foundations, pp. 75-87+75-87 Arabic.

Miskawayh ,Traité d’Ethique , transl. intro. & notes by Mohammed Arkoun, reprint (Textes philosophiques). Paris: Vrin, 2010, ISBN 9782711622795 [original ed. 1969 & 1982].

Ramón Guerrero , Rafael, “Al-Hikma al-jâlida (La sabiduría eterna) de Miskawayh come fuente de literatura sapiencial,” inMemorabilia. Boletín de literatura sapiencial , 12 (2009-2010): 351-59.

Mullâ Sadrâ

Sadr al-Din al-Shirazi ,Conception and Belief in Sadr al-Dîn al-Shîrâzî (ca 1571-1631).Al-risâla fî tasawwur wa-l-tasdîq , Intro., transl. & commentary by Joep Lameer. Tehran: Iranian Institute of Philosophy, 2006, xiii-281 pp., ISBN 9648036284.

Verifikation der Platonischen Formen und Urbilder (Asfâr, Maslak I: Marhala 4, Fasl 9) inArnzen , Rüdiger, Platonische Ideen in der arabischen Philosophie. Texte und Materialien zur Begriffsgeschichte von suwar aflâtûniyya und muthul aflâtûniyya (Scientia Graeco-Arabica 6). Berlin & Boston: Walter de Gruyter, 2011, pp. 371-406.

Ashtari , Hossain Kalbasi, „Spiritual Paradigm as Origin of the Life’s Capacity in the Sadraian Philosophy,“ inReason, Spirit and the Sacral , pp. 93-107.

Burrell , David B., “Mullâ Sadrâ’s Ontology Revisited,”Journal of Islamic Philosophy , 6 (2010): 45-66.

Dakake , Maria Massi, “Hierarchies of Knowing in Mullâ Sadrâ’s Commentary on theUsûl al-kâfî ,”Journal of Islamic Philosophy , 6 (2010): 5-44.

Eshots , Yanis, “ “Substantial Motion” and “New Creation” in Comparative Context,”Journal of Islamic Philosophy , 6 (2010): 79-92.

Haidar , Mahmoud, “La grande sagesse dans la sagesse transcendante—le rôle du Coran dans la philosophie de Sadr ad-Dîn ash-Shîrâzî,”al-Machriq , 85,1 (2011): 46-69 [in Arabic].

Jambet , Christian, “ “L’essence de Dieu est toute chose”: identité et différence selon Sadr al-Dîn Shîrâzî (Mullâ Sadrâ),” inShî’isme Imâmite , pp. 269-92.

Kamada , Shigeru, “Mullâ Sadrâ’simâma/walâya : An Aspect of His Indebtedness to Ibn ‘Arabî,”Journal of Islamic Philosophy , 6 (2010): 67-78.

Khamenei , Seyyed Mohammed, “In the Name of God, The Compassionate, The Merciful: Reason and Spirit,” inReason, Spirit and the Sacral , pp. 71-81.

Marcotte , Roxanne D., “Al-Masâ’il al-qudsiyya and Mullâ Sadrâ’s Proofs for Mental Existence,”Journal of Islamic Studies , 22.2 (2011): 153-82.

Moris , Zailan, “Mullâ Sadrâ’s Eschatology inal-Hikma al-‘arshiyya ,”Journal of Islamic Philosophy , 6 (2010): 93-107.

Rezazadeh , Reza, “Thomas Aquinas and Mulla Sadra on the Soul-Body Problem: A Comparative Investigation,”Journal of Shi’a Islamic Studies , 4.4 (2011): 415-28.

Rustom , Mohammed, “The Nature and Significance of Mullâ Sadrâ’s Qur’ânic Writings,”Journal of Islamic Philosophy , 6 (2010): 109-30.

al-Nayrîzî

Pourjavady , Reza,Philosophy in Early Safavid Iran: Najm al-Dîn Mahmûd al-Nayrîzî and His Writings (Islamic Philosophy, Theology and Science 82). Leiden-Boston: Brill, 2011, xii-224 pp., ISBN 9789004191730.

al-Qâbisî

A Treatise Detailing the Circumstances of Students and the Rules Governing Teachers and Students (abridged), transl. by Michael Fishbein, in Classical Foundations, pp. 38-74+38-74 Arabic.

al-Râzî

Saruhan , Mufit Selim, “Praise for Reason and Love in Zakariyâ al-Râzî,’Hamdard Islamicus , 33, 1 (2010): 21-29.

al-Shahrazûrî

Cottrell , Emily, “Adam and Seth in Arabic Medieval Literature. The Mandean Connections in al-Mubashshir Ibn Fâtik’sChoicest Maxims (11th Century) and Shams al-Dîn al-Shahrazûrî al-Ishrâqî’sHistory of the Philosophers (13th Century),”ARAM , 22 (2010): 509-47.

al-Suhrawardî

Aawani , Gholamreza, “A Comparative Analysis of the Method of Historiography of Philosophy, As Envisaged by Suhrwardi, Aristotle and Hegel,”Ishrâq , 2 (2011): 189-201.

Aminrazavi , Mehdi, “How Avicennian was Suhrawardî’s Theory of Knowledgea,”Ishrâq , 2 (2011): 119-30.

Eskhevari , Mohammad Fanaei, “Sohravardi and the Question of Knowledge,”Ishrâq , 2 (2011): 131-43.

Hämeen-Anttila , Jaakko, “Suhrawardî’sWestern Exile as Artistic Prose,”Ishrâq , 2 (2011): 105-18.

Hathem , Jad, “Suhrawardi’s Phenomenology of Ipseity,”Ishrâq , 2 (2011): 61-67.

Marcotte , Roxanne D., “Suhrawardî’s Realm of the Imaginal,”Ishrâq , 2 (2011): 68-79.

Pazouki , Shahram, “The East of Suhrawardî and the West of Heidegger: A Comparative Study of Heidegger and Suhrawardî’s Views on the Ancient Philosophers,”Ishrâq , 2 (2011): 98-104.

Walbridge , John, “The Devotional and Occult Works of Suhrawardî the Illuminationist,”Ishrâq , 2 (2011): 80-97.

al-Tûsî

Street , Tony, “Medieval and Modern Interpretations of Avicenna’s Modal Syllogistic,” inIslamic Philosophy , pp. 233-55 [i.e., al-Tûsî & Thom; includes English translations of passages in al-Tûsî].

al-Zarnûjî

Instruction of the Student: The Method of Learning , transl. by G.E. von Grunebaum & Theodora M. Abel, inClassical Foundations , pp. 108-55+108-55 Arabic.

Modern and Current Scholars

Ali-de-Unzaga , Omar, “A Biographical Sketch [ofFarhad Daftary ],” and “A Bibiography of the Works of Farhad Daftary,” inFortresses of the Intellect , pp. 1-31 & 33-57.

Stewart , Frank H., “Etan Kohlberg ,” and “Works of Etan Kohlberg,” inShî’isme Imâmite , pp. 11-23 & 25-31.

Schmidtke, S., “Moshe Perlmann (1905-2001): A Scholarly Biography,” and “A Biliography,”Jerusalem Studies in Arabic and Islam , 36 (2009): 1-31 & 33-62.

Section II. Kalâm

General Studies

Adang , C., “Intra- and Interreligious Controversies in 3rd/9th Century Qayrawân: The Polemics of Muhammad b. Sahnûn,”Jerusalem Studies in Arabic and Islam , 36 (2009): 281-310.

Akoglu , Muharrem, “Major Breaks in the History of Mutazilism,”The Islamic Quarterly , 54.3 (2010): 191-205.

Almbladh , Karin, “The “Basmala ” in Medieval Letters in Arabic Written by Jews and Christians,”Orientalia Suecana , 59 (2010): 45-60.

Amir-Moezzi , Mohammad Ali, “Persian, the Other Language of Islam: Some Brief Notes,” inFortresses of the Intellect , pp. 59-75.

------- , “Note bibliographique sur leKitâb Sulaym b. Qays , le plus ancien ouvrage shi’ite existant,” inShî’isme Imâmite , pp. 33-48.

Ansari , Hassan, “Une version incomplète duKitâb al-nubuwwa d’al-Sadûq,” inShî’isme Imâmite , pp. 49-53.

Bar-Asher , Meir M., “Le rapport de la religion nusayrite-‘alawite au shi’isme imamite,” inShî’isme Imâmite , pp. 73-93.

Bertaina , David,Christian and Muslim Dialogues: The Religious Uses of a Literary Form in the Early Islamic Middle East (Gorgias Eastern Christian Studies 29). Piscataway, NJ: Gorgias Press, 2011, xii-285 pp., ISBN 9781617199417.

------- , “Science, Syntax, and Superiority in Eleventh-Century Christian-Muslim Discussion: Elias of Nisibis on the Arabic and Syriac Languages,”Islam and Christian-Muslim Relations , 22,2 (2011): 197-207.

Block , C. John, “Philoponian Monophysitism in South Arabia at the Advent of Islam with Implications for the English Translation of ‘Thalâtha’ in Qur’ân 4.171 and 5.73,”Journal of Islamic Studies , 23.1 (2012): 50-75.

Christian-Muslim Relations: A Bibliographical History, Volume 2 (900-1050) , ed. by David Thomas & Alex Mallett with Juan Pedro Monferrer Sala, Johannes Pahlitzsch, Mark Swanson, Herman Teule & John Tolan (The History of Christian-Muslim Relations 14). Leiden-Boston: Brill, 2010, xvi-782 pp., ISBN 9789004169760.

Christian-Muslim Relations: A Bibliographical History, Volume 3 (1050-1200) , ed. by David Thomas & Alex Mallett with Juan Pedro Monferrer Sala, Johannes Pahlitzsch, Mark Swanson, Herman Teule & John Tolan (The History of Christian-Muslim Relations 15). Leiden-Boston: Brill, 2011, xiv-785 pp., ISBN 978904195158.

Crone , Patricia, “’No complusion in religion’: Q. 2:256 in medieval and modern interpretations,” inShî’isme Imâmite , pp. 131-78.

Décobert , Christian, “Ascéticisme etjihâd ,”Mélanges de l’Université Saint-Joseph , 62 (2009): 253-82.

De Smet , Daniel, “L’impuissance de Dieu. Un débat récurrent en théologie musulmane,”Revue philosophique de la France et de l’étranger , 135, t. CXCX (2010): 321-37.

------- , « Adam, premier prophète et législateur a La doctrine chiite desulû al-‘azm et la controverse sur la pérennité de lasharî’a , » inShî’isme Imâmite , pp. 187-202.

------- , « The Sacredness of Nature in Shi’i Isma’ili Islam, » inThe Book of Nature in Antiquity and the Middle Ages , ed. by Arjo Vanderjagt & Klaas van Berkel (Groningen Studies in Cultural Changes 16) (Leuven-Paris, Dudley, MA: Peeters, 2005), pp. 85-96.

El Omari , Racha, “Kitâb al-Hayda : The Historical Significance of an Apocryphal Text,” inIslamic Philosophy , pp. 419-51.

Gay-Canton , R., “Lorsque Muhammad orne les autels. Sur l’utilisation de la théologie islamique dans la controverse autour de l’Immaculée Conception de la fin du XIVe au début du XVIIIe siècle,”Revue des Sciences philosophiques et théologiques , 94.2 (2010): 201-48.

Goldstein , M., « Sa’adya’sTafsîr in Light of Muslim Polemic against Ninth-Century Arabic Bible Translations, »Jerusalem Studies in Arabic and Islam , 36 (2009): 173-200.

Jackson , Sherman A., «Jihâd : Between Law, Fact and Orientalism, »Mélanges de l’Université Saint-Joseph , 62 (2009): 307-24.

Keating , Sandra Toenis, “Some Reflections on the Early Discussion Concerning thesifât Allâh : ‘Cross-fertilization and Cooperation in the Islamic Milieu’,”Islam and Christian-Muslim Relations , 22,1 (2011): 23-35 [Jahm ibn Safwân, Ibn Hanbal & Abû Râ’ita al-Takrîtî].

Lahoud , Nelly, « The Early Kharijites and their Understanding ofJihâd , »Mélanges de l’Université Saint-Joseph , 62 (2009): 283-305.

Lev , Y., “Thejihâd of Sultan Nûr al-Dîn of Syria (1146-1174): History and Discourse,”Jerusalem Studies in Arabic and Islam , 35 (2008): 227-84.

Lory , Pierre, “Souffrir pour la vérité selon l’ésotérisme chiite de Rajab Borsî,” inShî’isme Imâmite , pp. 315-23.

Madelung , Wilferd &Schmidtke , Sabine,Rational Theology in Interfaith Communication: Abu l-Husayn al-Basrî’s Mu’tazilî Theology among the Karaites in the Fâtimid Age (Jerusalem Studies in Religion and Culture 5). Leiden-Boston: Brill, 2006, x-144 pp., ISBN 9789004151772 [includes: 1. Yûsuf al-Basîr’s Refutation of Abu l-Husayn al-Basrî’s Proof for the Existence of God, Arabic & English, pp. 37-59; 2. Excerpt from Part II of Sahl b. al-Fadl al-Tustarî’s Response to ‘Alî b. Sulaymân al-Maqdisî, Arabic & English, pp. 67-73; 3. Excerpt from al-Tustarî’s Book of Intimation, Arabic & English, pp. 83-90; and 4. Excerpt from the Book of Revision of the Book of Aristotle on Metaphysics by al-Tustarî, Arabic & English, pp. 100-07].

Madelung , Wilferd &Walker , Paul E., “The Kitab al-Rusum wa’l-izdiwaj wa’l-tartib Attributed to ‘Abdan (d. 286/899): Edition of the Arabic Text and Translation,” inFortresses of the Intellect , pp. 103-65.

Mourad , Suleiman A.,”The Revealed Text und the Intended Subtext: Notes on the Hermeneutics of the Qur’ân in Mu’tazila Discourse As Reflected in theTahdhîb of al-Hâkim al-Ghishumî (d. 494/1101),” inIslamic Philosophy , pp. 367-95.

------- , “The Survival of the Mu’tazila Tradition of Qur’anic Exegesis in Shî’î and Sunnî tafâsîr,”Journal of Qur’anic Studies , 12 (2010): 83-108.

Noble , Samuel &Treiger , Alexander, “Christian Arabic Theology in Byzantine Antioch: ‘Abdallâh ibn al-Fadl al ‘Antâkî and hisDiscourse on the Holy Trinity ,”Le Muséon , 124.3-4 (2011): 371-417.

Ramón Guerrero , Rafael, “ “Por qué Dios sólo quiere salvar a los sarracenos o a los que saben árabea” Algunos hitos en la visión histórica del Islam,” inMiradas a los otros. Dioses, culturas y civilizaciones , ed. by José Carlos Bernal Pastor (Madrid: Arena Libros, 2011), pp. 291-323.

Reinink , Gerrit J., “From Apocalyptics to Apologetics: Early Syriac Reactions to Islam,” inEndzeiten. Eschatologie in den monotheistischen Weltreligionen , ed. by Wolfram Brandes & Felicitas Schmieder (Millenium-Studien 16) (Berlin : Walter de Gruyter, 2008), pp. 75-87.

------- , “The ‘Book of Nature’ and Syriac Apologetics against Islam. The Case of Job of Edessa’sBook of Treasures ,” inThe Book of Nature in Antiquity and the Middle Ages , ed. by Arjo Vanderjagt & Klaas van Berkel (Groningen Studies in Cultural Changes 16) (Leuven-Paris, Dudley, MA: Peeters, 2005), pp. 71-84.

Schmidtke , Sabine, “The Doctrinal Views of the Banû al-‘Awd (early 8th/14th century): An Analysis of MS Arab. F. 64 (Bodleian Library, Oxford),” inShî’isme Imâmite , pp. 373-96.

Simelidis , Christos, “The Byzantine Understanding of the Qur’anic Termal-Samad and the Greek Translation of the Qur’an,”Speculum , 86.4 (2011): 887-913.

Soffer , Yossef, “The TheologicalMajlis and Religious Otherness in Medieval Islam,” inThe Quest for a Common Humanity : Human Dignity and Otherness in the Religious Traditions of the Mediterranean , ed. by Katell Berthelot & Matthias Morgenstern (Numen Book Series, Studies in the History of Religions 134) (Leiden : Brill, 2011), pp. 219-35.

Szilágyi , K., « A Prophet like Jesusa Christians and Muslims Debating Muhammad’s Death, »Jerusalem Studies in Arabic and Islam , 36 (2009): 131-72.

Thiele , Jan,Kausalität in der mu’tazilitischen Kosmologie. Das Kitâb al-Mu’aththirât wa-miftâh al-mushkilât des Zayditen al-Hasan ar-Rassâs (st. 584/1188) (Islamic Philosophy, Theology and Science 84). Leiden-Boston: Brill, 2011, xii-155+57 pp., ISBN 9789004207479 [includes critical edition].

“Errata” to “Propagating Mu’tazilism in the VIth/XIIth Century Zaydiyya,”Arabica , 58 1/2 (2011): 165 [applies to article published inArabica , 57 (2010): 536-58].

Thomas , D., “Christian Voices in Muslim Theology,”Jerusalem Studies in Arabic and Islam , 36 (2009): 357-80.

Tolan , John V., “ “Ipsius gladio occidere”: The Use and Abuse of Scripture in Iberian Religious Polemics,” inChristlicher Norden , pp. 201-13 [Ibn Hazm, Petrus Alfonsi & Dominicans].

Tumer , J.P., “The End of the Mihna,”Oriens , 38 (2010): 89-106.

Vishanoff , David R.,The Formation of Islamic Hermeneutics: How Sunni Legal Theorists Imagined a Revealed Law (American Oriental Series 93). New Yorka: American Oriental Society, 2011, 344 pp., ISBN 9780940490314 [‘Abd al-Jabbâr, al-Bâqillânî, Ibn Hazm]..

Abd al-Jabbâr

Boudignon , Christian, “Logique aristotélicienne etkalâm alâ-l-nasârâ : la Réponse à Abû Qurra dans leMugnî de Abd al-Djabbâr,”Arabica , 58.6 (2011): 519-544.

Chiesa , B., “’Abd al-Jabbâr on Christianity according to the originalKitâb al-muhît ,”Jerusalem Studies in Arabic and Islam , 36 (2009): 255-80.

Heemskerk , Margaretha, “A Mu’tazilite Refutation of Christianity and Judaism: Two Fragments from ‘Abd al-Jabbâr’sal-Mughnî fî abwâb al-tawhîd wa-‘l-‘adl ,” inThe Three Rings , pp. 183-201.

Abu l-Husayn al-Basrî

Tasaffuh al-adilla ,extant parts introduced and ed. by Wilferd Madelung & Sabine Schmidtke (Abhandlungen für die Kunde des Morgenlandes lvii,4). Wiesbaden: Harrassowitz, 2006, xxiii-145 pp., ISBN978-3-447-05392-1.

Abû al-Mundhir Bashîr

Abû l-Mundhir Bashîr b. Muhammad b. Mahbûb ,Early Ibâdî Literature: Kitâb al-Rasf fî l-Tawhîd, Kitâb al-Muhâraba andSîra , intro. and ed. by Abdulrahman al-Salimi & Wilferd Madelung (Abhandlungen für die Kunde des Morgenlandes 75). Wiesbaden: Harrassowitz, 2011, xii-80 pp., ISBN 978-3-447-06435-4.

Abû Qurrah

Boudignon , Christian, “Logique aristotélicienne etkalâm alâ-l-nasârâ : la Réponse à Abû Qurra dans leMugnî de Abd al-Djabbâr,”Arabica , 58.6 (2011): 519-544.

Burnett , Charles &Bohak , Gideon, “A Judaeo-Arabic Version of Tâbit ibn Qurra’sDe Imaginibus and Pseudo-Ptolemy’sOpus Imaginum ,” inIslamic Philosophy , pp. 179-200.

Nasry , Wafik, ‘The Place of Reason in an Early Arab-Christian-Muslim Dialogue,’ inLa Letteratura , pp. 179-89.

Pizzo , Paola, “La geografia religiosa a Edessa al tempo di Teodoro Abû Qurrah. Notizie dal “Trattato sull’esistenza del creatore e sulla vera religione”,” inLa Letteratura , pp. 163-78.

Abû Râ’ita al-Takrîtî

Keating , S.T., “An Early List ofsifât Allâh in Abû Râ’ita al-Takrîtî’s “Firstrisâla ‘On the Holy Trinity’,”Jerusalem Studies in Arabic and Islam , 36 (2009): 339-56.

al-‘Ash’arî

Contra heterodoxos (al-Luma’). O lo que deben creer los musulmanos , ed. & transl. by Carlos A. Segovia (Clásicos del pensamiento 38). Madrid: Biblioteca Nueva, 2006, 253 pp., ISBN 84-9742-522-7.

al-Ghazâlî

The Deliverer from Error , partial transl. by Richard J. McCarthy, inMedieval Political Philosophy , pp. 89-96.

The Incoherence of the Philosophers , On the Eternity of the World, transl. by Jon McGinnis & David C. Reisman and Concerning the Natural Sciences, transl. by Arthur Hyman, inPhilosophy in the Middle Ages , pp. 268-84.

O Son! , transl. by David C. Reisman, inClassical Foundations , pp. 88-107+88-107 Arabic.

Al-Ghazâlî ,L’éducation de l’âme (Kitâb riyadat an-nafs wa tahzîb al-‘akhlâq wa mu’âlajat ‘amrâd al-qalb) , transl. & notes by Idrîs De Vos (Revivification des sciences de la religion 22). Paris: Dar Albouraq, 2011, 103 pp., ISBN 978-2-84161-494-3.

Al-Ghazâlî ,Les merveilles du coeur (‘ajâ’ib al-Qalb) , transl. & notes by Idrîs De Vos (Revivification des sciences de la religion 21). Paris: Dar Albouraq, 2010, 141 pp., ISBN 978-2-84161-464-6.

Al-Ghazâlî, De la condamnation de la vanité , transl. & notes by Lyess Chacal (Revification des sciences de la religion 20). Paris: Dar Albouraq, 2010, 95 pp., ISBN 978-2-84161-414-1.

Altintas , Hayrani, “Is There any Similarity between “al-Munqidh min al-Dalâl” and ‘Discourse on the Method”,”Journal of Islamic Research , 3.2 (2010): 66-81.

Beaumont , Mark, “Appropriating Christian Scriptures in a Muslim Refutation of Christianity: The Case ofAl-radd al-jamîl attributed to al-Ghazâlî,”Islam and Christian-Muslim Relations , 22,1 (2011): 69-84.

Çapak , Ibrahim, “The Formation of Knowledge and Disputation (al-Jadal) in Ghazâlî’s Logic,”Journal of Islamic Research , 3.2 (2010): 129-42.

Ceylan , Hadi Ensar, “Ghazali’s Account of Signification,”Journal of Islamic Research , 3.2 (2010): 98-114.

Deniz , Gürbüz, “The Method of Understanding Ghazali,”Journal of Islamic Research , 3.2 (2010); 5-21.

Farid , Wajdi, “La méthode d’al-Ghazalî pour traiter l’hypocondrie,”al-Machriq , 84.2 (2010): 427-37 [in Arabic].

Görmez , Mehmet, “Ghazali’s Understanding of the Sunnah,”Journal of Islamic Research , 3.2 (2010): 22-35.

Günther , Sebastian, “The Principles of Instruction are the Grounds of our Knowledge: Al-Fârâbî’s Philosophical and al-Ghazâlî’s Spiritual Approaches to Learning,” inTrajectories of Education in the Arab World: Legacies and Challenges , ed. by Osama Abi-Mershed (London & New York: Routledge), 2010, pp. 15-35.

Hozien , Muhammad, “Ghazali and his Early Biographers,”Islam & Science , 9.2 (2011): 95-122.

Iqbal , Muzaffar, “Al-Ghazali’s Enduring Legacy” & “Visiting the Grave of Imam al-Ghazali,”Islam & Science , 9.2 (2011): 91-94 & 123-30.

Kock , Ilona, „The Debate about God’s Simplicity: Reason and Spirit in the Eighth Discussion of al-Ghazali’sTahafut al-falasifa and Ibn Rushd’sTahafut t-tahafut ,“ inReason, Spirit and the Sacral , pp. 157-83.

Kukkonen , Taneli, “The Self as Enemy, the Self as Divine: A Crossroad in the Development of Islamic Anthropology,” inAncient Philosophy of the Self , ed. by Pauliina Remes & Juha Sihvola (The New Synthese Historical Library 64) (New York: Springer, 2008), pp. 205-24.

Macit , Muhittin, “Some Remarks on Ghazâlî’s Crisis inThe Rescuer from Error (al-Munqidh min al-dalâl) ,”Journal of Islamic Research , 3.2 (2010): 36-50.

Okumus , Mesut, “The Influence of al-Ghazzali on the Hermeneutics of Ibn Rushd,”Der Islam , 86.2 (2011): 286-311.

------- , “On the Authenticity of al-Ghazâlî’sal-Madnûn al-Kabîr ,”Journal of Islamic Research , 3.2 (2010): 115-28.

Ramón Guerrero , Rafael, “Algazel: Crisis del califato abasí y teoría del poder,” inHistoria del análisis político , ed. by Pablo Sánchez Garrido & Consuelo Martínez-Sicluna Sepúlveda (Madrid: Tecnos, 2011), pp. 189-99.

Rayan , Sobhi, “Al-Ghazali’s Concepts of Ceertitude of the Intellect versus Certitude of the Post-Intellect,”Islamic Quarterly , 55.2 (2011): 141-60.

Saruhan , Müfit Selim, “On the Ethical Rationalism of al-Ghazali,”Journal of Islamic Research , 3.2 (2010): 51-65.

Shu’ayb , Fiazuddin, “Al-Ghazzali’s Final Word on Kalam,”Islam & Science , 9.2 (2011): 151-72.

Sidiropoulou , Chryssi, « Aquinas, Ghazali, and Averroes on the Age of the Universe. Response to Massey, »Divinatio , 28 (2008): 171-94.

Sweeney , Michael, « Greek Essence and Islamic Tolerance : Al-Farabi, Al-Ghazali, Ibn Rush’d, »The Review of Metaphysics , 65.1 (Sept. 2011) : 41-61.

Terkan , Fehrullah, “Revisiting the Conflict between Religion and Philosophy in Islam: al-Ghazâlî’s Diagnosis of Onto-Theology,”Journal of Islamic Research , 1.2 (2008): 5-22.

Treiger , Alexander,Inspired Knowledge in Islamic Thought: Al-Ghazâlî’s Theory of Mystical Cognition and Its Avicennian Foundation (Culture and Civilization in the Middle East). London & New York: Routledge, 2012, xii-182 pp., ISBN 9780415783071.

van Leeuwen , Richard, “ “Yâ Rahîl!” : Reasons for Travelling in al-Ghazâlî’sIhyâ’ ‘ulûm al-dîn ,”Annali di Ca’ Foscari (3 9s. or. 40), 2009: 165-79.

Vural , Mehmet, “Classic Logic of al-Ghazâlî’s Methodology” & “Al-Ghazâlî’s Letter to Abdul Hassan Mas’ud bin Muhammad bin Ghanam,”Journal of Islamic Research , 3.2 (2010): 143-66.

Wan Abdullah , Wan Suhaimi, “Al-Ghazzali’s Method of Proof in HisAl-iqtisad fi-l-i’tiqad ,”Islam & Science , 9.2 (2011): 131-150.

Whittingham , Martin, « The Value oftahrîf ma’nawî (Corrupt Interpretation) as a Category for Analysing Muslim Views of the Bible : Evidence fromAl-radd al-jamîl and Ibn Khaldûn, »Islam and Christian-Muslim Relations , 22,2 (2011) : 209-22.

-------, “Al-Ghazâlî on Jews and Christians,” inThe Three Rings , pp. 203-16.

Yazicioglu , Isra, “Redefining the Miraculous: al-Ghazâlî, Ibn Rushd and Said Nursi on Qur’anic Miracle Stories,”Journal of Qur’anic Studies , 13.2 (2011): 86-108.

Ibn al-Fadl

Daiber , Hans, “Graeco-Arabica Christiana: The Christian Scholar ‘Abd Allâh ibn al-Fadl from Antiochia (11th c. A.D.) as Transmitter of Greek Works,” inIslamic Philosophy , pp. 3-9.

Ibn Hazm

Tolan , John V., “ “Ipsius gladio occidere”: The Use and Abuse of Scripture in Iberian Religious Polemics,” inChristlicher Norden , pp. 201-13.

Ibn Khallâd

Basran Mu’tazilite Theology: Abû ‘Alî Muhammad b. Khallâd’s Kitâb al-usûl and Its Reception: A Critical Edition of the Ziyâdât Sharh al-usûl by the Zaydî Imâm al-Nâtiq bi-l-haqq Abû Tâlib b. al-Husayn b. Hârûn al-Buthhânî (d. 424/1033) ed. by Camilla Adang, Wilferd Madelung & Sabine Schmidtke (Islamic History and Civilization 85). Leiden-Boston; Brill, 2010, iv-318 pp., ISBN 9789004188723.

Ansari , Hassan &Schmidtke , Sabine, “The Zaydî Reception of Ibn Khallâd’sKitâb al-Usûl . TheTa’lîq of Abû Tâhir b. ‘Alî al-Saffâr,”Journal Asiatique , 298.2 (2010): 275-302.

Ibn al-Munajjim

Swanson , Mark N., “A Curious and Delicate Correspondence: theBurhân of Ibn al-Munajjim and theJawâb of Hunayn ibn Ishâq,”Islam and Christian-Muslim Relations , 22,2 (2011): 173-83.

Ibn al-Qayyim al-Jawziyya

Accad , Martin, “Muhammad’s Advent as the Final Criterion for the Authenticity of the Judeo-Christian Tradition: Ibn Qayyim al-Jawziyya’sHidâyat al-hayârâ fî ajwibat al-Yahûd wa-‘l-Nasârâ ,” inThe Three Rings , pp. 217-36.

Hoover , Jon, “The Apologetic and Pastoral Intentions of Ibn al-Qayyim al-Jawziyya’s Polemic against Jews and Christians,”The Muslim World , 100.4 (2010): 476-89.

Ibn Qutayba

Schmidtke , Sabine, “The Muslim Conception of Biblical Materials; Ibn Qutayba and hisA’lam al-nubuwwa ,”Islam and Christian-Muslim Relations , 22.3 (2011): 249-74.

Ibn Taymiyyah

Ibn Taymiyyah (1263-1328), “Participazione al djihâd,” transl. by Euginia di Gregorio inAl-Fatâwâ al-islâmiyya: Les Consultations Juridiques Islamiques (Etudes Arabes 106-107). Rome: PISAI Pontificio Istituto di Studi Arabi e d’Islamistica, 2010, pp. 80-84 [includes Arabic text].

Michot , Yahya, “From al-Ma’mûn to Ibn Sab’învia Avicenna: Ibn Taymîya’s Historiography ofFalsafa ,”Islamic Philosophy , pp. 453-75 [includes translations].

------- , “Ibn Taymiyya’s “New Mardin Fatwa.” Is Genetically Modified Islam (GMI) Carcinogenica,”The Muslim World , 101,2 (2011): 125-368.

Rayan , Sobhi, “Ibn Taymiyya’s Criticism of Aristotelian Definition,”American Journal of Islamic Social Sciences , 27.4 (Fall 2010): 68-91.

Sarrio , Diego R., “Spiritual Anti-elitism: Ibn Taymiyya’s Doctrine of Sainthood (walaya),”Islam & Christian-Muslim Relations , 22.3 (2011): 275-91.

Sarrió Cucarella , D.R., “La fetua sobre los monjes de Ibn Taymiyya,”Miscelánea de Estudios árabes y hebraicos, sección árabe-islam , 59 (2010): 171-90.

Ibn Tumart

Norris , H.T., “Ibn Tumart and the Almoravides: ‘The Evil Deeds of themujassimûn from Kâkudam’, Selected Passages from Ibn Tumart’sA’azz mâ yutlab ,”Journal of Qur’anic Studies , 13.2 (2011): 155-64.

al-Lawkarî

Marcotte , Roxanne D., “Preliminary Notes on the Life and Work of Abû al-‘Abbâa al-Lawkarî (d. ca. 517/1123),Anaquel de Estudios Árabes , 17 (2006): 133-57.

Shaykh Mufîd

Bayhom-Daou , Tamima,Shaykh Mufid (Makers of the Muslim World). Oxford: Oneworld, 2005, x-149 pp., ISBN 1-85168-383-6.

al-Nîsâbûrî

Ansari , H. &Schmidtke, , S., “Mu’tazilism after ‘Abd al-Jabbâr: Abû Rashîd al-Nîsâbûrî’sKitâb Masâ’il al-khilâf fî l-usûl (Studies on the Transmission of Knowledge from Iran to Yemen in the 6th/12th and 7th/13th C., I),”Studia Iranica , 39.2 (2010): 225-76 [includes ed.].

al-Nu’mân

Daftary , Farhad, “Al-Qâdî al-Nu’mân, Ismâ’îlî law and Imâmî Shi’ism,” inShî’isme Imâmite , pp. 179-86.

De Smet , Daniel, “TheRisala al-Mudhhiba Attributed to al-Qadi al-Nu’man: Important Evidence for the Adoption of Neoplatonism by Fatimid Ismailism at the Time of al Mu’izza,” inFortresses of the Intellect , pp. 309-41.

Poonawala , Ismail K., “Al-Qadi al-Nu’man and His Refutation of Ibn Qutayba,” inFortresses of the Intellect , pp. 275-307.

al-Rassâs

Thiele , Jan,Kausalität in der mu’tazilitischen Kosmologie. Das Kitâb al-Mu’aththirât wa-miftâh al-mushkilât des Zayditen al-Hasan ar-Rassâs (st. 584/1188) (Islamic Philosophy, Theology and Science 84). Leiden-Boston: Brill, 2011, xii-155+57 pp., ISBN 9789004207479 [includes critical edition].

al-Râzî (Fakhr al-Dîn)

Elkaisy-Friemuth , Maha, “God and the Trinity in Fakhr al-Dîn al-Râzî,”Islam and Christian-Muslim Relations , 22,2 (2011): 113-26.

Nickel , Gordon, “’Self-evident Truths of Reason’: Challenges to Clear Thinking in theTafsîr al-kabîr of Fakhr al-Dîn al-Râzî,”Islam and Christian-Muslim Relations , 22,2 (2011): 161-72.

Opwis , Felicitas, “Attributing Causality to God’s Law: The Solution of Fakhr ad-Dîn ar-Râzî,”Islamic Philosophy , pp. 397-418.

Pagani , Samuela, “Esegesi coranica,” inAngeli , pp. 1645-1740 [Gli angeli e la creazione di Adamo , transl. fromTafsîr ].

al-Saffâr

Ansari , Hassan &Schmidtke , Sabine, “The Zaydî Reception of Ibn Khallâd’sKitâb al-Usûl . TheTa’lîq of Abû Tâhir b. ‘Alî al-Saffâr,”Journal Asiatique , 298.2 (2010): 275-302.

al-Shahrastânî

Lewisohn , Leonard, “From the ‘Moses of Reason’ to the ‘Khidr of the Resurrection’: The Oxymoronic Transcendent in Sharastani’sMajlis-i maktub…dar khwarazm,” inFortresses of the Intellect , pp. 416-29.

al-Tarsûsî

Eddé , Anne-Marie, “ “Le paradis à l’ombre des sabres”. Discours sur lejihâd à l’époque de Saladin,Mélanges de l’Université Saint-Joseph , 62 (2009): 325-52 [with partial ed. and transl.].

Yahyâ ibn ‘Adî, see Falsafa, Ibn ‘Adî

(2010-2011)

I cannot thank enough all the scholars who kindly sent me information and, in particular, those who provided me with a copy of their publications or photocopies of tables of contents of collective works.

a- Collective Works or Collections of Articles

Albertus Magnus und der Ursprung der Universitätsidee. Die Begegnung der Wissenschaftskulturen im 13. Jahrhundert und die Entdeckung des Konzepts der Bildung durch Wissenschaft, ed. by Ludger Honnefelder. Berlin: Berlin University Press, 2011, 560 pp., ISBN 9783862800070.

Angeli: Ebraismo, Cristianesimo, Islam , ed. by Giorgio Agamben & Emanuele Coccia. Vicenza: Neri Pozza, 2012 pp., ISBN 978885400648 [Islamic section ed. by Olga Lizzini & Samuela Pagani, pp. 1453-2012].

Christlicher Norden-Muslimischer Süden. Ansprüche und Wirklichkeiten von Christen, Juden und Muslimen auf der Iberischen Halbinsel im Hoch-und Spätmittelalter, ed. by Matthias M. Tischler & Alexander Fidora (Erudiri Sapientia 7). Munster: Aschendorff, 2011, 789 pp., ISBN 9783402104279.

Classical Foundations of Islamic Educational Thought: A Compendium of parallel English-Arabic texts , ed. by Bradley J. Cook with Fathi H. Malkawi (Islamic Translation Series). Provo, Utah: Brigham Young University Press, xviii-307+241 (Arabic) pp., ISBN 978-0-8425-2763-7.

De las Pasiones en la Filosofía Medieval. Actas del X Congreso Latinoamericano de Filosofía Medieval , ed. by Giannina Burlando B. Santiago. Chile: Pontifica Universidad Católica de Chile, Instituto de Filosofía & Société Internationale pour l’Étude de la Philosophie Médiévale, 2009, 459 pp., ISBN 9789563198515.

Expertus sum. L’expérience par les sens dans la philosophie naturelle médiévale. Actes du colloque international de Pont-à-Mousson (5-7 février 2009), ed. by Thomas Bénatouïl & Isabelle Draelants (Micrologus Library). Florence : SISMEL, 2011, viii-470 pp., ISBN 9788884504043.

Fortresses of the Intellect : Ismaili and Other Islamic Studies in Honour of Farhad Daftary , ed. by Omar Ali-de-Unzaga. London & New York : I.B. Tauris with The Institute of Ismaili Studies, 2011, xvii-600 pp., ISBN 9781848856264.

Immaginario e immaginazione nel medioevo , ed. by Maria Bettetini & Francesco Paparella with Roberto Furlan (Textes et Études du Moyen Âge 51). Louvain-la-Neuve : Fédération Internationale des Instituts d’Études Médiévales, 2009), 400 pp., ISBN 9782503531502.

Islamic Philosophy, Science, and Religion: Studies in Honor of Dimitri Gutas , ed. by Felicitas Opwis & David Reisman (Islamic Philosophy, Theology and Science 83). Leiden-Boston: Brill, 2012, xii-493 pp., ISBN 9789004202740.

La Letteratura arabo-cristiana e le scienze nel periodo abbaside (750-1250 d.C.). Atti del 2o convegno di studi arabo-cristiani, Roma 9-10 marzo 2007, ed. by Davide Righi (Patrimonio culturale arabo cristiano 11). Turin: Silvio Zamorani, 2008, 322 pp., ISBN 9788871581637.

La lumière de l’intellect. La pensée scientifique et philosophique d’Averroès dans son temps . Actes du IVe colloque international de la SIHSPAI (Société Internationale d’Histoire des Sciences et de la Philosophie Arabes et Islamiques) Cordoue, 9-12 décembre 1998, ed. by Ahmad Hasnawi and with a Foreword by Roshdi Rashed. Leuven: Peeters, 2011, xii-528 pp., ISBN 9789042926028.

Medieval Political Philosophy: A Sourcebook , ed. by Joshua Parens & Joseph C. Macfarland, 2nd ed. (Agora). Ithaca & London: Cornell University Press, 2011, xii-443 pp., ISBN 9780801449628 cloth; 801476815 pbk [Islamic section pp. 9-143; the 1963 first ed. had been ed. by Ralph Lerner & Muhsin Mahdi].

Philosophy in the Middle Ages: The Christian, Islamic and Jewish Traditions , ed. by Arthur Hyman, James J. Walsh & Thomas Williams, 3rd ed. Indianapolis: Hackett, 2010, xvi-711pp., ISBN 9781603842099 cloth; 60384-208-2 pbk [Islamic section pp. 215-333; 2nd ed. 1983].

Reason, Spirit and the Sacral in the New Enlightenment: Islamic Metaphysics Revived and Recent Phenomenology of Life , ed. by Anna-Teresa Tymieniecka (Islamic Philosophy and Occidental Phenomenology in Dialogue 5). Dordrecht: Springer, 2011, viii-207 pp., ISBN 978-90-481-9612-8.

Le Shî’isme Imâmite Quarante Ans Après. Hommage à Etan Kohlberg , ed. by Mohammad Ali Amir-Moezzi, Meir M. Bar-Asher & Simon Hopkins (Biliothèque de l’École des Hautes Études, Sciences Religieuses 137). Turnhout: Brepols, 2009, 438 pp., ISBN 9782503531144.

The Three Rings: Textual Studies in the Historical Trialogue of Judaism, Christianism and Islam , ed. by Barbara Roggema, Marcel Poorthuis & Pim Valkenberg (Publications of the Thomas Instituut te Utrecht 11). Leuven: Peeters, 2005, xxii-297 pp., ISBN 9042915633.

Watt , John W., Rhetoric and Philosophy from Greek into Syriac (Variorum CS960). Farnham, Surry: Ashgate, 2010, xiv-314 pp., ISBN 9781409400202.

Well Begun is Only Half Done: Tracing Aristotle’s Political Ideas in Medieval Arabic, Syriac, Byzantine, and Jewish Sources , ed. by Vasileios Syros (Medieval and Renaissance Texts and Studies 388; Medieval Confluences Series 1). Tempe, Arizona: ACMRS (Arizona Center for Medieval and Renaissance Studies), 2011, xiv-226 pp., ISBN 9780866984362.

Section I. Falsafa

Bibliographies and Chronicles

Daiber , Hans,Bibliography of Islamic Philosophy, vol. 1 (in 2 vol.) & vol. 2. Leiden-Boston: Brill, 2011, ISBN 9789004202382 [paperback reprint of the 1999 ed.].

Druart , Thérèse-Anne, “Brief Bibliographical Guide in Medieval Islamic Philosophy and Theology (2009-2010),” http://philosophy.cua.edu/faculty/tad/bibliography-09-10.cfm.

Online Dictionary of Arabic Philosophical Terms

AndreasLammer has begun an online dictionary of Arabic philosophical terms. It can be accessed at http://www.arabic-philosophy.com/dict .

New Journals

Journal of Islamic Research is published twice a year by the Islamic University of Europe located in Rotterdam in the Netherlands. It began in 2008 and can be accessed on the internet at http://www.iueurope.com It includes articles in Turkish, English, French and German.

Studia graeco-arabica is the on line journal of the European Research Council Advanced GrantGreek into Arabic. Philosophical Concepts and LinguisticBridges . It features critical articles and reviews on the transmission of philosophical and scientific texts from and into various languages – Greek, Syriac, Arabic, and Latin – from late Antiquity to the Middle Ages and Renaissance. The first issue came out in 2011. The journal can be accessed at http://www.greekintoarabic.edu/index.phpaid=20.

Resurrected Journal

Oriens published its vol. 35 in 1996 and its vol. 36 in honor of Rosenthal in 2001. Vol. 37 was published in 2009, vol. 38 in 2010, and the two issues of vol. 39 in 2011 by Brill. The journal is directed by Gerhard Endress, Cornelia Schöck & Florian Schwarz.

Special Issues of Journals

Arabica , 58.1/2 (2011) centers on Les Nusayris et les Druzes: deux communautés ésotériques à la périphérie doctrinale de l’Islam. Actes des journées d’études organisées par Daniel De Smet et Orkhan Mir-Kasimov. Nantes – Paris, 18-19 juin 2009 [Hassan Ansari, “L’héritage ésotérique du chiisme: un livre sur l’exégèse de la sourate 97,” 7-18; Bruno Paoli, “La diffiusion de la doctrine nusayrie au IVe/Xe siècle d’après le Kitâb Khayr al-sanî’a du cheikh Husayn Mayhûb Harfûsh,” 1952; Bella Tendler Krieger, “Marriage, Birth, and bâtinî ta’wîl: A Study of Nusayrî Initiation Based on the Kitâb al-Hâwî fî ‘ilm al-fatâwî of Abû Sa’îd Maymûn al-Tabarânî,” 53-75; Kais M. Firro, “The Druze Faith: Origin, Development and Interpretation,” 76-99; Daniel De Smet, “La Loi Spirituelle (al-sharî’a l-rûhâniyya) druze selon Hamza b. ‘Alî: textes canoniques et apocryphes,” 100-27; & Wissam Halabi-Halawi, “Le Kitâb Durrat al-taj wa-sullam al-mi’raj d’Ibn Nasr: un éloge de Jamâl al-Dîn ‘Abd Allâh al-Tanûhî (820/1417-884/1479),” 128-64].

Concordia , 59 (2011) focuses on contemporary Arabic philosophy [Mohamed Arkoun, “Reform oder Subversiona Zu einer Politik der Vernunft,” 5-13; Sadik Jalel al-Azm, “Der säkulare Staat und die religiöse Frage: Das Modell Türkei. Ein philosophisch-politischer Beitrag,” 15-31; Hassan Hanafi, “From Orientalism to Occidentalism,” 33-40; Ali Harb, “Philosophische Schriften in arabischer Sprache: Ihre Leistung—ihr Dilemma—ihre Zielsetzung,” 41-56; Mohamed Mesbahi, “In welchem Sinn könnte Ibn Rushd einen Zugang zum Dialog der Kulturen bietena,” 57-69; Fuad Zakariya, “Die Prinzipien der Menschenrechte in der Zeitgenössischen islamischen Welt,” 71-82; Fahmi Jadaane, “Féminisme et Islam,” 83-91; Fathi Triki, “Para una razonabilidad de la convivencia,” 93-101; & Mohamed Abed Al-Jabri im Gespräch, “Rationalismus, Politik und Erkenntnistheorie. Ein Beitrag zur arabisch-islamischen Philosophie der Gegenwart,” 103-16].

Islam & Science , 9.2 (Winter 2011) is dedicated to al-Ghazâlî. Articles by M. Iqbal, M. Hozein, Wan Abdullah and F. Shu’ayb. For detail see section on al-Ghazâlî.

Journal of Islamic Philosophy , 6 (2010), is a special issue on Mullâ Sadrâ. Articles by M. Massi Dakake, D.B. Burrell, S. Kamada, Y. Eshots, Z. Moris & M. Rustom. For detail see section on Mullâ Sadrâ.

Mélanges de l’Université Saint-Joseph celebrates one hundred years at the service of sciences (1906-2006) and so dedicates its volume 62 (2009) to two themes: 1. The Founders and 2. Just war in the ancient and medieval Near East: Historical, philosophical and juridical approaches.

Rue Descartes , 61 (Sept. 2008) is dedicated to Philosophizing Today in Tunisia [Patrick Vauday, Fathi Triki & Rachida Boubaker-Triki, Horizons, 1-7; Moez Mediouni, Les philosophes de Carthage, 10-15; Rachida Smine, L’École de Kairouan, 16-23; Souad Chaherli Harrar, Les Lumières et les réformistes tunisiens, 25-32; Tahar Ben Guiza, Pratiques de la philosophie en Tunisie, 33-41; Salah Mosbah, Spinoza et le problème du théologico-politique en Tunisie, 42-50; Fathi Nguezzou, La phénoménologie et l’herméneutique en Tunisie, 52-57; Fathi Triki, Penser l’Islam coutumier, 58-65; Mohamed Ali Halouani, Raison et laïcité, 67-75; interview with Abdelwahab Bouhdiba, L’arabisation de la philosophie, 78-81].

Greek, Persian, and Syriac Sources

Aouad , Maroun &Woerther , Frédérique, „Le commentaire par Averroès du chapitre 9 du livre X de l’Éthique à Nicomaque : pédagogie de la contrainte, habitude et lois,“Mélanges de l’Université Saint-Joseph , 62 (2009): 353-80 [with Latin text and French translation].

Arnzen , Rüdiger,Platonische Ideen in der arabischen Philosophie. Texte und Materialien zur Begriffsgeschichte von suwar aflâtûniyyaund muthul aflâtûniyya (Scientia Graeco-Arabica 6). Berlin & Boston: Walter de Gruyter, 2011, viii-463 pp., ISBN 9783110259810 [includes a German translation of the anonymousRisâla fî l-muthul al-‘aqliyya al-aflâtûniyya , pp. 213-354 and of a text of Ibn Sînâ and of a passage in Mullâ Sadrâ].

------- , „On the Contents, Sources and Composition of Two Arabic Pseudo-Platonica:Multaqatât Aflâtûn al-ilâhî andFiqar ultuqitat wa-jumi’at ‚an Aflâtûn ,“Oriens , 37 (2009): 7-52.

Bertaina , David, “Science, Syntax, and Superiority in Eleventh-Century Christian-Muslim Discussion: Elias of Nisibis on the Arabic and Syriac Languages,”Islam and Christian-Muslim Relations , 22,2 (2011): 197-207.

Berti , Vittorio, “L’angeologia siriaca,” inAngeli , pp. 1403-51 [Bar Ebreo].

Bertolacci , Amos, “Different Attitudes to Aristotle’s Authority in the Arabic Medieval Commentaries on the Metaphysics,” Antiquorum Philosophia , 3 (2009): 145-63 [al-Kindî, al-Fârâbî & Ibn Sînâ].

Bladel van , Kevin, “The Arabic History of Science of Abû Sahl ibn Nawbaht (fl. Ca 770-809) and Its Middle Persian Sources,” inIslamic Philosophy , pp. 41-62.

Bonmariage , Cécile &Moureau , Sébastien, “Corpus Dionysiacum Arabicum . “Étude, ed. critique et traduction desNoms Divins , IV, 1-9, Partie I,”Le Muséon , 124,1-2 (2011): 181-227; “Partie II,”Le Muséon , 124, 3-4 (2011): 419-59.

Boudignon , Christian, “Logique aristotélicienne etkalâm alâ-l-nasârâ : la Réponse à Abû Qurra dans leMugnî de Abd al-Djabbâr,”Arabica , 58.6 (2011): 519-544.

Buendia , Pedro, “Acerca del Ave Felix en las tradiciones islamicas,”Al-Qantara , 32.1 (2011): 7-26.

Burnett , Charles &Bohak , Gideon, “A Judaeo-Arabic Version of Tâbit ibn Qurra’sDe Imaginibus and Pseudo-Ptolemy’sOpus Imaginum ,” inIslamic Philosophy , pp. 179-200.

Cacouros , Michel, “Exégèse grecque et problèmes éditoriaux dans le Commentaire moyen d’Averroès auxSeconds analytiques (livre II, chap. 1-10), inLa lumière de l’intellect , pp. 213-43.

Chiaradonna , Riccardo &Rashed , Marwan, “Before and after the Commentators: An Exercise in Periodization. A Discussion of Richard Sorabji,The Philosophy of the Commentators, 200-600 AD ,”Oxford Studies in Ancient Philosophy , 38 (Summer 2010): 251-97 [section 3 by M. Rashed deals with “TheSourcebook and Islamic philosophy,” pp. 273-92].

Daiber , Hans, “Graeco-Arabica Christiana: The Christian Scholar ‘Abd Allâh ibn al-Fadl from Antiochia (11th c. A.D.) as Transmitter of Greek Works,” inIslamic Philosophy , pp. 3-9.

D’Ancona , Cristina, “Platonic and Neoplatonic Terminology for Being in Arabic Translation,”Studia graeco-arabica , 1 (2011): 23-45.

------- , “The Origins of Islamic Philosophy,” inThe Cambridge History of Philosophy in Late Antiquity , ed. by Lloyd P. Gerson (Cambridge: Cambridge University Press, 2010), pp. 869-93 + 1170-78.

DiPasquale , David M., “The end of Aristotle’sTopics and the beginning of Islamic philosophy,” inLa lumière de l’intellect , pp. 245-54.

Doufikar-Aerts , Faustina,Alexander Magnus Arabicus: A Survey of the Alexander Tradition through Seven Centuries: from Pseudo-Callisthenes to Sûrî (Mediaevalia Groningana New Series 13). Paris-Louvain-Walpole, MA: Peeters, 2010, xxvi-416 pp., ISBN 9789042921832 [ch. 1.7 on the “Epistola Alexandri ad Aristotelem , pp. 74-76 & ch. 2 on Alexander in Wisdom Literature, pp. 93-133 are particularly relevant].

The Earliest Syriac translation of Aristotle’s Categories , Text, Translation and Commentary by Daniel King (Aristoteles Semitico-Latinus 21). Leiden-Boston: Brill, 2010, x-327 pp., ISBN 9789004186606.

Forster , Regula,Das Geheimnis der Geheimnisse. Die arabischen und deutschen Fassungen des pseudo-aristotelischen Sirr al-asrâr, Secretum secretorum (Wissensliteratur im Mittelalter 43). Wiesbaden: Reichert, 2006, viii-329 pp., ISBN 9783895004957.

Genequand , Charles, “Ibn Rushd, Alexandre d’Aphrodise et le problème de la génération,” inLa lumière de l’intellect , pp. 311-18.

Gruendler , Beatrice, “In Aristotle’s Words …al-Hâtimî’s (a) Epistle on al-Mutanabbî and Aristotle,” inIslamic Philosophy , pp. 89-129.

Hansberger , Rotraud, “Plotinus Arabus Rides Again,”Arabic Sciencesand Philosophy , 21 (2011): 57-84.

Joosse , N. Peter, “Expounding on a Theme: Structures and Sources of Bar Hebraeus’ ‘Practical Philosophy’ in theCream of Wisdom ,” inThe Syriac Renaissance , ed. by Herman Teule & Carmen Fostescu Tauwinkl with Bas ter Haar Romany & Jan van Ginkel (Eastern Christian Studies 9) (Leuven: Peeters, 2010), pp. 135-50.

Kessler , Eckhard, “Alexander of Aphrodisias and his Doctrine of the Soul: 1400 Years of Lasting Significance,”Early Science and Medicine , 16.1 (2011): 1-93 [not much on the Arabic side].

McCollum , Adam Carter,A Greek and Syriac Index to Sergius of Reshaina’s Version of the De mundo (Gorgias Handbooks 12). Piscataway, NJ: Gorgias Press, 2009, xii-368 pp., ISBN 9781607245834.

Moawad , Samuel, “Die arabische Version derVita Dioscori ,”Le Muséon , 124,1-2 (2011): 149-80.

Rashed , Marwan, “Le prologue perdu de l’abrégé duTimée de Galien dans un texte de magie noire,”Antiquorum Philosophia , 3 (2009): 89-100.

Reinink , Gerrit J., “The ‘Book of Nature’ and Syriac Apologetics against Islam. The Case of Job of Edessa’sBook of Treasures ,” inThe Book of Nature in Antiquity and the Middle Ages , ed. by Arjo Vanderjagt & Klaas van Berkel (Groningen Studies in Cultural Changes 16) (Leuven-Paris, Dudley, MA: Peeters, 2005), pp. 71-84.

Saccenti , Riccardo, “LaSumma Alexandrinorum . Storia e contenuto di un’epitome dell’Etica Nicomachea ,”Recherches de Théologie et Philosophie médiévales , 77.2 (2010): 201-34 [includes ed. of Latin version of ch. 7].

Sweeney , Michael, « Greek Essence and Islamic Tolerance : Al-Farabi, Al-Ghazali, Ibn Rush’d, »The Review of Metaphysics , 65.1 (Sept. 2011) : 41-61.

Syros , Vasileios, « Forgotten Commentators Society: Aristotle’s Political Ideas in Arabic, Syriac, Byzantine, and Jewish Garb, » inWell Begun , pp. 1-16.

Ter Reegen , Jan G.J., “Virtudes, paixões e viciosNo segredo dos segredos do Pseudo-Aristoteles,” inDe las Pasiones , pp. 183-98.

Terrier , Matthieu, “De l’éternité ou de la nouveauté du monde: parcours d’un problème philosophique d’Athènes à Ispahan,”Journal Asiatique , 299.1 (2011): 369-421.

Vagelpohl , Uwe, “The ‘Abbasid Translation Movement in Context: Contemporary Voices on Translation,” in‘Abbasid Studies II: Occasional Papers of the School of ‘Abbasid Studies, Leuven 28 June-1 July 2004 , ed. by John Nawas (Orientalia Lovaniensia Analecta 177). Leuven/Paris: Peeters, 2010, pp. 245-67.

------- , ‘Cultural Accommodation and the Idea of Translation,”Oriens , 38 (2010): 165-84.

Viano , Cristina, “Les alchimistes gréco-alexandrins et leur savoir: la transmutation entre théorie, pratique et “expériences’,” inExpertus sum , pp. 223-38.

Watt , John W., “Aristotle’sRhetoric and Political Thought in the Christian Orient and in al-Fârâbî, Avicenna and Averroes,” inWell Begun , pp. 17-47.

-------, “Graeco-Syriac Tradition in Arabic Philosophy in Bar hebraeus,” inThe Syriac Renaissance , ed. by Herman Teule & Carmen Fostescu Tauwinkl with Bas ter Haar Romany & Jan van Ginkel (Eastern Christian Studies 9) (Leuven: Peeters, 2010), pp. 123-33.

------- , “Syriac rhetorical theory and the Syriac tradition of Aristotle’sRhetoric ,” in Watt,Rhetoric , VII [originally 1994].

------- , “The Syriac reception of Platonic and Aristotelian rhetoric,” in Watt,Rhetoric , VIII [originally 1993].

-------- , “The philosopher-king in theRhetoric of Antony of Tagrit,” in Watt, X [originally 1992].

-------- , “From Themistius to al-Fârâbî: Platonic political philosophy and Aristotle’sRhetoric in the East,” in Watt,Rhetoric , XI [originally 1995].

------- , “From Synesius to al-Fârâbî: philosophy, religion, and rhetoric in the Christian Orient,” in Watt,Rhetoric , XII [originally 1998].

------ , “Syriac translators and Greek philosophy in early Abbasid Iraq,” in Watt,Rhetoric , XIII [originally 2004].

------- , “Syriac and Syrians as mediators of Greek political thought to Islam,” in Watt,Rhetoric , XIV [originally 2004].

-------- ,Al-Farabi and the History of the Syriac Organon (Analecta Gorgiana 129). Piscataway N.J.: Gorgias Press, 2009, 29 pp., ISBN 978-1-60724-041-9 [a reprint of the same inMalphono : Studies in Honor of Sebastian P. Brock, same press, 2008, pp. 751-78 but with 1 page of addenda et corrigenda].

Latin, Hebrew, Syriac, Byzantine, Renaissance, and Modern Translations and Influences

Barhebraeus ,Butyrum Sapientiae, Physics , Introduction, ed., transl. & Commentary by Jens Ole Schmitt (Aristoteles Semitico-Arabus 20). Leiden-Boston: Brill, 2011, 325 pp., ISBN 9789004186514.

Beccarisi , Alessandra, “La morte e il filosofo: il ‘Liber de pomo seu de morte Aristotelis’,” inParva Naturalia. Saperi medievali, natura e vita , ed. by Chiara Crisciani, Roberto Lambertini & Romana Martorelli Vico (Pisa-Rome: Istituti Editoriali e Poligrafici Internazionali, 2004), pp. 171-87.

Bertolacci , Amos, “A New Phase of the Reception of Aristotle in the Latin West: Albertus Magnus and His Use of Arabic Sources in the Commentaries on Aristotle,” inAlbertus Magnus , pp. 259-76 + 491-500.

Biard , Joël, “La noétique de Jean de Jandun et son rapport à celle d’Averroès,” inLa lumière de l’intellect , pp. 495-506.

Bieniak , Magdalena,The Soul-Body Problem at Paris, ca. 1200-1250: Hugh of St-Cher and His Contemporaries (Ancient and Medieval Philosophy, De Wulf-Mansion Centre, Series I, 42). Leuven: Leuven University Press, 2010, xii-245 pp., ISBN 9789058678027 [discusses at length the influence of Avicenna].

Burger , Maria, “Albertus Magnus. Theologie als Wissenschaft unter der Herausforderung aristotelisch-arabischer Wissenschaftstheorie,” inAlbertus Magnus , pp. 97-114 + 451-63.

Burnett , Charles, “Experimentum andRatio in the SalernitanSumma de saporibus et odoribus ,” inExpertus sum , pp. 337-58 [includes Latin ed. & transl.]

Djedi , Youcef, “Spinoza et l’islam: un état des lieux,”Philosophiques , 37.2 (Fall 2010): 275-98.

Endress , Gerhard, « Kulturtransfer und Lehrüberlieferung Moritz Steinschneider (1816-1907) und « Die Juden als Dolmetscher », »Oriens , 39,1 (2011) : 59-74.

Federici Vescovini , Graziella, « Averroè e l’averroismo italiano, » inLa lumière de l’intellect , pp. 507-17.

Fidora , Alexander, « Aristotelische Wissenschaft als Netzwerk von Wissenschaften: Die Rezeption der aristotelischen Wissenschaftstheorie bei al-Fârâbî und Dominicus Gundissalinus, » inAlbertus Magnus , pp. 77-96 + 442-51.

------- , « Die Wahrnemung des Anderen im Spiegel von mittelalterlichen Übersetzungtheorien, » inChristlicher Norden , pp. 81-92.

Fioravanti , Gianfranco, « Phantasia : tra Aristotele e i Peripatetici, » inImmaginario , pp. 163-77 [Gundisalinus].

Forster , Regula,Das Geheimnis der Geheimnisse. Die arabischen und deutschen Fassungen des pseudo-aristotelischen Sirr al-asrâr, Secretum secretorum (Wissensliteratur im Mittelalter 43). Wiesbaden: Reichert, 2006, viii-329 pp., ISBN 9783895004957.

Germann , Nadja, “Die ‘inneren Sinne’ imLiber Contemplationis ,” inGottes Schau und Weltbetrachtung. Interpretationen zum “Liber contemplationis” des Raimundus Lullus , ed. by Fernando Domínguez Reboiras, Viola Tenge-Wolf & Peter Walter (Turnhout: Brepols, 2011), pp. 239-69 [Avicenna & Averroes].

Hackett , Jeremiah, “Ego Expertus Sum : Roger Bacon’s Science and the Origins of Empiricism,” inExpertus sum , pp. 145-73.

Hasse , Dag Nikolaus, „Der mutmassliche arabische Einfluss auf die literarische Form der Universitätsliteratur des 13. Jahrhunderts,“ inAlbertus Magnus , pp. 241-58 + 487-91.

------- ,Latin Averroes Translations of the First Half of the Thirteenth Century. Hildesheim: Olms, 2010, 38 pp., ISBN 9783487144320.

-------, „Arabic philosophy and Averroism,“ inThe Cambridge Companion to Renaissance Philosophy , ed. by J. Hankins (Cambridge: Cambridge University Press, 2007), pp. 113-36.

Hissette , Roland, „Des fragments de l’Averroes Latinus (Commentaires de la Logica Vetus) à Darmstadt Universitäts- und Landesbibliothek, Ms. 426,“ Recherches de Théologie et Philosophie médiévales, 78.1 (2011): 1-24.

Jolivet , Jean, „L‘“augustinisme avicennisant“ au XIIe siècle: un effet de mirage,“ inChora , 2 (2004): 5-20.

McGinnis , Jon, „Aquinas‘ Arabic Sources on the Age of the Universe: A Response to Gerald J. Massey,“Divinatio , 26 (2007): 191-204.

Montero Cartelle , Enrique, „Deformaciones de términos árabes,“ inMedicina y filología: estudios de léxico médico latino en la edad media , ed. by Ana Isabel Martín Ferreira (Textes et Études du moyen Âge) (Porto: Fédération Internationale des Instituts d’Études Médiévales, 2010), pp. 165-82.

Ramón Guerrero , Rafael, „Conocimiento de la filosofía árabe y musulmana parte de algunos judíos hispanos del siglo XI y comienzo del XII,“ inChristlicher Norden , pp. 59-68.

Reynolds , Philip, „Thomas Aquinas, Muslims, Angels and Happiness,“ inFrontiers in the Middle Ages , ed. by O. Merisalo with P. Pahta (Textes et Études du Moyen Âge 35). (Louvain-la-Neuve: Fédération Internationale des Instituts d’Études Médiévales, 2006), pp. 87-103.

Rezazadeh , Reza, “Thomas Aquinas and Mulla Sadra on the Soul-Body Problem: A Comparative Investigation,”Journal of Shi’a Islamic Studies , 4.4 (2011): 415-28.

Rubern-Hayoun , Maurice, „Moïse de Narbone (1300-1362) et l’averroïsme juif,“Chora , 2 (2004): 81-124.

Saccenti , Riccardo, “LaSumma Alexandrinorum . Storia e contenuto di un’epitome dell’Etica Nicomachea ,”Recherches de Théologie et Philosophie médiévales , 77.2 (2010): 201-34 [includes ed. of Latin version of ch. 7].

Schwartz , Yossef, « Celestial Motion, Immaterial Causality and the Latin Encounter with Arabic Aristotelian Cosmology, » inAlbertus Magnus , pp. 277-98 + 500-511.

Sidiropoulou , Chryssi, « Aquinas, Ghazali, and Averroes on the Age of the Universe. Response to Massey, »Divinatio , 28 (2008): 171-94.

Szpiech , Ryan, « Citas árabes en caracteres hebreos en elPugio Fidei del dominico Ramón Martí : entre la autenticidad y la autoridad, »Al-Qantara , 32.1 (2011) : 71-107.

Terrier , Matthieu, “De l’éternité ou de la nouveauté du monde: parcours d’un problème philosophique d’Athènes à Ispahan,”Journal Asiatique , 299.1 (2011): 369-421.

Tolan , John, «Ratio etexperientia dans la promotion de la science arabe dans le monde latin au 12e siecle, » inExpertus sum , pp. 257-68.

Vinciguerra , Antony, « L’ars alchimie de Michel Scot. Apprentissage, maîtrise et transmission des savoirs liés à la fabrication artificielle de l’or et de l’argent, » inExpertus sum , pp. 289-307.

General Studies

Adeline , Yves-Marie,La pensée médiévale en Occident et en Orient . Paris: Ellipses, 2011, 183 pp., ISBN 978-2-7298-6350-0 [Falsafa deals with al-Kindi, al-Farabi & Avicenna, pp. 53-64 and Rupture islamique treats of Algazel & Averroes, pp. 69-78].

Akasoy , Anna, “Al-Andalus in Exile. Identity and Diversity in Islamic Intellectual History,” inChristlicher Norden , pp. 329-43.

al-Khalili , Jim,The House of Wisdom: How Arabic Science Saved Ancient Knowledge and Gave Us the Renaissance . New York: The Penguin Press, 2011, xxxiv-302 pp., ISBN 978-1-59420-279-7.

Bennison , Amira K., “The Necklace of al-Shifâ: Abbasid Borrowings in the Islamic West,”Oriens , 38 (2010): 249-73.

Black , Deborah L., “Intentionality in Medieval Arabic Philosophy,”Quaestio , 10 (2010): 65-81 [Avicenna and Averroes].

Bladel van , Kevin, “The Arabic History of Science of Abû Sahl ibn Nawbaht (fl. ca 770-809) and Its Middle Persian Sources,” inIslamic Philosophy , pp. 41-62.

Bray , Julia, “Literary Approaches to Medieval and Early Modern Arabic Biography,”Journal of the Royal Asiatic Society , 20 (2010): 237-53.

Brentjes , Sonja, “The Prison of Categories—‘Decline’ and Its Company,” inIslamic Philosophy , pp. 131-56.

Buendia , Pedro, “Acerca del Ave Felix en las tradiciones islamicas,”Al-Qantara , 32.1 (2011): 7-26.

Burnett , Charles, “Two approaches to Natural Science in Toledo of the twelfth century,” inChristlicher Norden , pp. 69-80 [De ortu scientiarum & al-Fârâbî].

Butterworth , Charles E., “The World of Logic and Its Detractors,” inLa lumière de l’intellect , pp. 297-308.

Chittick , William C., “Reason, Intellect, and Consciousness in Islamic Thought,” inReason, Spirit and the Sacral , pp. 11-35.

De Smet , Daniel, “Philosophie grecque et religion musulmane: Aristote comme exégète du Coran selon la tradition shi’ite ismaélienne,”Ishrâq , 2 (2011): 344-63.

-------, « The Sacredness of Nature in Shi’i Isma’ili Islam, » inThe Book of Nature in Antiquity and the Middle Ages , ed. by Arjo Vanderjagt & Klaas van Berkel (Groningen Studies in Cultural Changes 16) (Leuven-Paris, Dudley, MA: Peeters, 2005), pp. 85-96.

Endress , Gerhard, “Der arabische Aristoteles. Traditionen, Institutionen und Enzyklopädien der Wissenschaften im arabisch-islamischen Mittelalter,” inAlbertus Magnus , pp. 141-91 + 467-74.

Escobar Gómez , Santiago, “El concepto de sufrimiento en la filosofía islámica clásica, » inFilosofía y dolor , ed. by Moisés González García (Madrid: Tecnos, 2006), pp; 121-57.

Evkuran , Mehmet, “The Problem of Causality in Islamic Thought,”Journal of Islamic Research , 2.2 (2009): 115-27.

Flasch , Kurt,Introduction à la philosophie médiévale , transl. by Janine de Bourgknecht, Ruedi Imbach & François Xavier Putallaz, 2nd ed. with a Postword (Vestigia 37). Fribourg: Academic Press & Paris: Cerf, 2010, 324 pp., ISBN 9782204072199 (Fribourg) or 9782825110520 (Paris) [ch. 8, Scepticisme et piété ou métaphysique et science: Averroès contre Al-Ghazali, pp. 123-52 & ch. 9, L’immortalité individuelle ou le retour à l’esprit universel: Albert le Grand contre Averroès, pp. 153-74].

Gannagé , Emma, « Médecine et philosophie à Damas à l’aube du XIIIème siècle: un tournant post-avicennien. »Oriens , 39.2 (2011) : 227-56 [focuses on Ya’qûb b. Ishâq al-Isrâ’îlî].

Gruendler , Beatrice, “In Aristotle’s Words …al-Hâtimî’s (a) Epistle on al-Mutanabbî and Aristotle,” inIslamic Philosophy , pp. 89-129.

Hasse , Dag Nikolaus, „Arabic philosophy and Averroism,“ inThe Cambridge Companion to Renaissance Philosophy , ed. by J. Hankins (Cambridge: Cambridge University Press, 2007), pp. 113-36.

Hechaimé , Camille, S.J., „Contributions des jésuites aux études orientales dans lesMélanges de l’Université Saint-Joseph ,“Mélanges de l’Université Saint-Joseph , 62 (2009): 23-34.

Heck , Paul, “Language Theory and State Officials in the Reign of al-Muqtadir: The Case of Ibn Wahb al-Kâtib,” in‘Abbasid Studies II: Occasional Papers of the School of ‘Abbasid Studies, Leuven 28 June-1 July 2004 , ed. by John Nawas (Orientalia Lovaniensia Analecta 177). Leuven/Paris: Peeters, 2010, pp. 271-82.

Hunsberger , Alice C., “Cosmos into Verse: Two Examples of Islamic Philosophical Poetry in Persian,” inFortresses of the Intellect , pp. 343-67.

Jambet , Christian,Qu’est-ce que la philosophie islamiquea (folio essais 547). Paris: Gallimard, 2011, 472 pp., ISBN 978-2-07-033647-0.

Joose , N. Peter, « Between Enigma and Paradigm : The Reception of Aristotle’sPolitica in the Near East : The Arabic and Syriac-Aramaic Traditions, » inWell Begun , pp. 97-120.

Koetschet , Pauline,La philosophie arabe, IXe-XIVe siècle , selected and commented texts (Bibliothèque 660). Paris: Points, 2011, 298 pp., ISBN 9782757809372 [brief texts selected by theme].

Lettinck , Paul, “Science inAdab Literature,”Arabic Sciences and Philosophy , 21 (2011): 149-63.

Lizzini , Olga, “Il nulla, l’inesistente, la cosa: note intorno alla terminologia e alla dottrina del nulla e della creazione dal nulla nel pensiero islamico,” inDiscussioni sul nulla tra medioevo ed età moderna ,ed. by Massimiliano Lenzi & Alfonso Maierù (Lessico Intellettuale Europeo 104). (Florence: Leo S. Olschki Editore, 2009), pp. 63-103.

Moulfi , Mohamed, “Philosophie etfalsafa . Oeuvre et mise en oeuvre de lafalsafa ,”Revue de Métaphysique et de Morale , s.v., n.4 (Oct.-Dec. 2009): 511-22.

Omar , Mohammad Nasir, « Christian and Muslim Philosophers’ Apologia for Greek Philosophy, »The Islamic Quarterly , 54.2 (2010) ; 83-93.

Osti , Letizia, « The Practical Matters of Culture in Pre-Madrasa Baghdad, »Oriens , 38 (2010): 145-64.

Ramón Guerrero , Rafael, « Legislador y poder en la filosofía política del Islam y del Judaísmo, » inEl pensamiento político en la Edad Media , ed. by P. Roche (Madrid : Editorial Centro de Estudios Ramón Areces, 2010), pp. 191-213

------- , “Del amor en la filosofía árabe,” inDe las Pasiones , pp. 143-67.

Richter-Benburg , Lutz, « ‘God Created Adam in his likeness’ in the Muslim Tradition’, » inThe Quest for a Common Humanity : Human Dignity and Otherness in the Religious Traditions of the Mediterranean , ed. by Katell Berthelot & Matthias Morgenstern (Numen Book Series, Studies in the History of Religions 134) (Leiden: Brill, 2011), pp. 67-82 [Ibn Hazm, al-Ghazâlî & Ibn Tufayl among others].

Samir , Samir Khalil, “La rivoluzione culturale introdotta a Bagdad dai Cristiani,” inLa Letteratura , pp. 35-57.

Spevak , Aaron, « Apples and Oranges : The Logic of The Early and Later Arabic Logicians, »Islamic Law and Society , 17 (2010) : 159-84.

Terrier , Matthieu, “De l’éternité ou de la nouveauté du monde: parcours d’un problème philosophique d’Athènes à Ispahan,”Journal Asiatique , 299.1 (2011): 369-421.

Toorawa , Shawkat M., « Proximity, Resemblance, Sidebars and Clusters : Ibn al-Nadîm’s Organizational Principles inFihrist 3.3, »Oriens , 38 (2010) : 217-47.

Yaman , Hikmet,Prophetic Niche in The Virtuous City : The Concept of Hikmahin Early Islamic Thought (Islamic Philosophy, Theology and Science 81). Leiden-Boston : Brill, 2011, xii-316 pp., ISBN 9789004186620 [part IV focuses onhijkmah in philosophy, pp. 207-67 and covers al-Kindî, al-Fârâbî & Ibn Sînâ].

‘Abd al-Latîf al-Baghdâdî

Joosse , N. Peter &Pormann , Peter E., « Decline and Decadence in Iraq and Syria after the Age of Avicenna a: ‘Abd al-Latîf al-Baghdâdî (1162-1231) between Myth and History, »Bulletin of the History of Medicine , 84.1 (Spring 2010) : 1-29.

Abû Bishr Mattâ

Watt , John W., “Christianity in the Renaissance of Islam: Abû Bishr Mattâ, al-Fârâbî, and Yahyâ ibn ‘Adî,” in Watt,Rhetoric , XVI [originally 2007].

Ashkevarî (Qutb al-Dîn)

Terrier , Matthieu, “LeMahbûb al-qulûb de Qutb al-Dîn Ashkevarî: une oeuvre méconnue dans l’histoire de la sagesse en Islam,”Journal Asiatique , 298.2 (2010): 345-87.

Averroes

Averroes Latinus. Commentum Medium Super Librum Praedicamentorum Aristotelis . Translation Wilhelmo De Luna Adscripta, ed. by R. Hissette, Arabic-Latin apparatus with notes by A. Bertolacci, glossaries by Hissette & Bertolacci and with † L.J. Bataillon (Averrois Opera. Series B. Averroes latinus 11). Leuven: Peeters, 2010, xvi-199*-8 ill.-270 pp., ISBN 9789042922822.

The Decisive Treatise , transl. by G.F. Hourani, in Philosophy in the Middle Ages, pp. 289-304.

The Decisive Treatise , transl. by Charles E. Butterworth, inMedieval Political Philosophy , pp. 123-40.

Long Commentary on the Soul ,3.4, transl. by Arthur Hyman & 3.5, 3.18-3.20, transl. by Jon McGinnis & David C. Reisman, inPhilosophy in the Middle Ages , pp. 304-24.

The Incoherence of the Incoherence , On the Eternity of the World, transl. by Jon McGinnis & David C. Reisman, inPhilosophy in the Middle Ages , pp. 324-33.

Abrahamov , Binyamin, “Ibn Rushd and the Kalâm,” inLa lumière de l’intellect , pp. 481-86.

Aouad , Maroun &Woerther , Frédérique, „Le commentaire par Averroès du chapitre 9 du livre X de l’Éthique à Nicomaque : pédagogie de la contrainte, habitude et lois,“Mélanges de l’Université Saint-Joseph , 62 (2009): 353-80 [with Latin text and French translation].

Aroua , Mahmoud, „La douleur dans leColliget d’Averroès,“ inLa lumière de l’intellect , pp. 125-33.

Atalay , Orhan, “Ibn Rushd and his Criticism for Esh’arism,”Journal of Islamic Research , 3.2 (2010): 82-97.

Baffioni , Carmela, “Averroes’ contribution to embryology,” inLa lumière de l’intellect , pp. 109-21.

Bauloye , Laurence, “Physique et métaphysique chez Averroès,” inLa lumière de l’intellect , pp.359-67.

Bellosta , Hélène, “Averroès commentateur d’Aristote ou lecteur d’Alhazen,” inLa lumière de l’intellect , pp. 23-37.

Biard , Joël, “La noétique de Jean de Jandun et son rapport à celle d’Averroès,” inLa lumière de l’intellect , pp. 495-506.

Black , Deborah L., “Intentionality in Medieval Arabic Philosophy,”Quaestio , 10 (2010): 65-81.

Bonin , Thérèse, “A Muslim Perspective on Philosophy and Religion: The ‘Decisive Treatise’ of Averroes,”Peripatetikos , 6 (2007): 1-25.

Butterworth , Charles E., “The World of Logic and Its Detractors,” inLa lumière de l’intellect , pp. 297-308.

Cacouros , Michel, “Exégèse grecque et problèmes éditoriaux dans le Commentaire moyen d’Averroès auxSeconds analytiques (livre II, chap. 1-10),” inLa lumière de l’intellect , pp. 213-43.

Cerami , Cristina, “Generazione verticale, generazione orizzontale: il principio di sinonimia nelCommento grande di Averroè al Libro Z dellaMetafisica di Aristotle,”Chôra. Revue d’Études anciennes et médiévales , 7-8 (2009-2010): 133-62.

di Giovanni , Matteo, “Averroes and the Logical Status of Metaphysics,” inMethods and Methodologies: Aristotelian Logic East and West, 500-1500 , ed. by Margaret Cameron & John Marenbon (Leiden/Boston: Brill, 2011), pp. 53-74.

Di Martino , Carla, “La memoria nell’Epitome deiParva Naturalia di Ibn Rushd,” inParva Naturalia. Saperi medievali, natura e vita , ed. by Chiara Crisciani, Roberto Lambertini & Romana Martorelli Vico (Pisa-Rome: Istituti Editoriali e Poligrafici Internazionali, 2004), pp. 189-99.

Druart , Thérèse-Anne, “Averroes’s Long Commentary on Aristotle’sDe anima and Direct Knowledge of Separate Beings,” inLa lumière de l’intellect , pp. 371-79.

Elamrani-Jamal , Abdelali, “L’usage des enseignements de la philosophie dans le premier ouvrage juridique d’Ibn Rushd: l’Abrégé duMustasfâ d’al-Ghazâlî,” inLa lumière de l’intellect , pp. 471-80.

Endress , Gerhard, “In ansa’a Llâhu fî al-‘umr , The Project of Averroes,” inLa lumière de l’intellect , pp. 169-96.

Federici Vescovini , Graziella, « Averroè e l’averroismo italiano, » inLa lumière de l’intellect , pp. 507-17.

Fontaine , Resianne, “Averroes as a commentator of Aristotle: the case of theMeteorologica and theDe animalibus ,” inLa lumière de l’intellect , pp. 99-108.

Freudenthal , Gad, “Averroes’ changing mind on the role of the active intellect in the generation of animate beings,” inLa lumière de l’intellect , pp. 319-28.

Fraenkel , Carlos, “Maimonides, Averroes, and Samuel Tibbon on a Skandalon of Medieval Sciences,”Aleph , 8 (2008): 195-211.

Gatti , Roberto, „Lewi Ben Gershom (Gersonide) commentatore di Averroè: il tema dell’immaginazione nel supercommentario alDe Anima ,“ inImmaginario , pp. 203-18 [in fact on theEpitome of the De anima ].

Genequand , Charles, “Ibn Rushd, Alexandre d’Aphrodise et le problème de la génération,” inLa lumière de l’intellect , pp. 311-18.

Germann , Nadja, “Die ‘inneren Sinne’ imLiber Contemplationis ,” inGottes Schau und Weltbetrachtung. Interpretationen zum “Liber contemplationis” des Raimundus Lullus , ed. by Fernando Domínguez Reboiras, Viola Tenge-Wolf & Peter Walter (Turnhout: Brepols, 2011), pp. 239-69.

Harvey , Steven, „Similarities and differences among Averroes‘ three commentaries on Aristotle’sPhysics ,“ inLa lumière de l’intellect , pp. 81-97.

Hasnawi , Ahmad, „La topique de l’accident chez Averroès: de l’Abrégé de logique au Commentaire moyen sur lesTopiques ,“ inLa lumière de l’intellect , pp. 255-95.

------- , „Topique et syllogistique: la tradition arabe (al-Fârâbî et Averroès),“ inLes Lieux de l’argumentation. Histoire du syllogisme topique d’Aristote à Leibniz , ed. by J. Biard & F. Mariani-Zini (Turnhout: Brepols, 2009), pp. 191-226.

Hasse , Dag Nikolaus,Latin Averroes Translations of the First Half of the Thirteenth Century . Hildesheim: Olms, 2010, 38 pp., ISBN 9783487144320.

------- „Arabic philosophy and Averroism,“ inThe Cambridge Companion to Renaissance Philosophy , ed. by J. Hankins (Cambridge: Cambridge University Press, 2007), pp. 113-36.

Hissette , Roland, „Des fragments de l’Averroes Latinus (Commentaires de la Logica Vetus) à Darmstadt Universitäts- und Landesbibliothek, Ms. 426,“ Recherches de Théologie et Philosophie médiévales, 78.1 (2011): 1-24.

Hugonnard-Roche , Henri, „Vues sur la théorie de la science dans quelques commentaires d’Averroès, à propos de l’Épitomé de laPhysique , inLa lumière de l’intellect , pp. 197-206.

Ivry , Alfred L., „Averroes‘ Treatises on The Intellect,“ inLa lumière de l’intellect , pp. 381-89.

Janssens , Jules, „Ibn Rushd et sa critique d’Ibn Bâjja (dans le Grand Commentaire sur leDe anima ),“ inLa lumière de l’intellect , p. 405-18.

Katouzian-Safadi , Mehrnaz, „Lois de la composition des médicaments: propriétés prévisibles et imprévisibles selon Averroès,“ inLa lumière de l’intellect , pp. 135-45.

Kock , Ilona, „The Debate about God’s Simplicity: Reason and Spirit in the Eighth Discussion of al-Ghazali’sTahafut al-falasifa and Ibn Rushd’sTahafut t-tahafut ,“ inReason, Spirit and the Sacral , pp. 157-83.

Lay , Juliane, “L’Abrégé de l’Almageste : abrégé d’astronomie ou épitomé de l’Almageste a,” inLa lumière de l’intellect , pp. 63-79.

Lemay , Richard †, “LeDe substantia orbis d’Averroès: zénith et nadîr de lafalsafa ,” inLa lumière de l’intellect , pp. 329-44.

La lumière de l’intellect.

Maróth , Miklós, “Averroes on the void,” inLa lumière de l’intellect , pp. 11-22.

Martínez Lorca , Andrés,Averroes, el sabio cordobés que iluminó Europa . Cordoba: El Páramo, 2010, 133 pp., ISBN 9788492904037.

Martos Quesada , Juan, “Averroes como muftí,” inLa lumière de l’intellect , pp. 445-55.

Masoumi-Hamedani , Hossein, “La voie lactée: Ibn al-Haytham et Ibn Rushd,” inLa lumière de l’intellect , pp. 39-62.

Mensia , Mokdad Arfa, “Ibn Rushd et le zâhirisme pratique,” inLa lumière de l’intellect , pp. 457-70.

Mesbahi , Mohamed, “In welchem Sinn könnte Ibn Rushd einen Zugang zum Dialog der Kulturen bietena,”Concordia , 59 (2011): 57-69.

------- , „Rôle du paradigme médical dans le discours philosophique d’Ibn Rushd,“ inLa lumière de l’intellect , pp. 207-12.

Okumus , Mesut, “The Influence of al-Ghazzali on the Hermeneutics of Ibn Rushd,”Der Islam , 86.2 (2011): 286-311.

------- , “The Hermeneutics of Ibn Rushd,”Journal of Islamic Research , 2.2 (2009): 46-65.

Pavalko , Rima, “The Intention of the Law and the Lawgiver in Averroes’sDecisive Treatise ,” inLa lumière de l’intellect , pp. 487-92.

Puig Montada , Josep, «Jawhar en el epítome averroico de laMetafísica , » inLa lumière de l’intellect , pp. 419-29.

-------, “Averroes, sobre las pasiones,” inDe las Pasiones , pp. 209-21.

Ramón Guerrero , Rafael, «Veritas filia temporis en Averroes commentario aMetafísica II, 1, » inLa lumière de l’intellect , pp. 431-441.

Rashed , Roshdi, « Le concept de lieu : Ibn al-Haytham, Averroès, » inLa lumière de l’intellect , pp. 3-9.

Ricordel , Joëlle, « Ibn Juljul et Ibn Rushd : propos sur la thériaque, » inLa lumière de l’intellect , pp. 157-66.

Sidiropoulou , Chryssi, « Aquinas, Ghazali, and Averroes on the Age of the Universe. Response to Massey, »Divinatio , 28 (2008): 171-94.

Stephan , Nouha, « La théorie pharmacologique d’Ibn Rushd d’après leKitâb al-Kulliyyât fî al-tibb , V : principaux points de convergence et de divergence avec la théorie pharmacologique d’al-Kindî, » inLa lumière de l’intellect , pp. 147-55.

Sweeney , Michael, « Greek essence and Islamic Tolerance : Al-Farabi, Al-Ghazali, Ibn Rush’d, »The Review of Metaphysics , 65.1 (Sept. 2011): 41-61.

Taylor , Richard C., « Averroes’ Philosophical Conception of Separate Intellect and God, » inLa lumière de l’intellect , pp. 391-404.

Terkan , Fehrullah, “Revisiting the Conflict between Religion and Philosophy in Islam: al-Ghazâlî’s Diagnosis of Onto-Theology,”Journal of Islamic Research , 1.2 (2008): 5-22.

Twetten , David B., “Where is Averroes’s physical proof of God’s existencea,” inLa lumière de l’intellect , pp. 345-57.

Watt , John W., “Aristotle’sRhetoric and Political Thought in the Christian Orient and in al-Fârâbî, Avicenna and Averroes,” inWell Begun , pp. 17-47.

Yazicioglu , Isra, “Redefining the Miraculous: al-Ghazâlî, Ibn Rushd and Said Nursi on Qur’anic Miracle Stories,”Journal of Qur’anic Studies , 13.2 (2011): 86-108.

Avicenna

The Cure, The Soul , 5.7, transl. by Jon McGinnis & David C. Reisman, inPhilosophy in the Middle Ages , pp. 261-64.

The Cure, Metaphysics , 6.1-6.2, transl. by Arthur Hyman, inPhilosophy in the Middle Ages , pp. 249-55.

Healing, Metaphysics , 10, transl. by Michael E. Marmura, inMedieval Political Philosophy , pp. 77-88.

Salvation, Psychology , 6.9, 6.12, 6.13, transl. by F. Rahman, inPhilosophy in the Middle Ages , pp. 256-61.

Salvation, Metaphysics , 2.1-2.5, 2.12, 2.13, 2.18, 2.19, transl. by Jon McGinnis & David C. Reisman, inPhilosophy in the Middle Ages , pp. 244-49.

On the Division of the Rational Sciences , political science, transl. by Muhsin Mahdi, in Medieval Political Philosophy, pp. 74-76.

Brief eines tugendhaften Mannes an die Gelehrten Baghdâds inArnzen , Rüdiger, Platonische Ideen in der arabischen Philosophie. Texte und Materialien zur Begriffsgeschichte von suwar aflâtûniyya und muthul aflâtûniyya (Scientia Graeco-Arabica 6). Berlin & Boston: Walter de Gruyter, 2011, pp. 355-73.

Avicena (Ibn Sînâ) ,Cuestiones divinas (Ilâhiyyât). Selection of texts, ed. and transl. by Carlos A. Segovia (Clásicos del pensamiento 37). Madrid: Biblioteca Nueva, 2006, 195 pp., ISBN 8497425219.

“Avicena: El Libro de las definiciones ( Kitâb al-Hudûd ), 1a parte,” trasnl., notes and commentary by Ángel Poncela González & Jaime Coullaut Cordero,Revista Española de Filosofía Medieval , 17 (2010): 181-94 [covers intro. plus def. 1-16].

Bäck , Allan, “Avicenna’s Hermeneutics,”Vivarium , 49.1-3 (2011): 9-25.

Bahlul , Raja, “Avicenna and the Problem of Universals,”Philosophy and Theology , 21.1-2 (2009): 3-25.

Bennison , Amira K., “The Necklace of al-Shifâ: Abbasid Borrowings in the Islamic West,”Oriens , 38 (2010): 249-73.

Bertolacci , Amos, “The Distinction of Essence and Existence in Avicenna’s Metaphysics: The Text and Its Context,” inIslamic Philosophy, pp. 257-88.

------- , “The ‘Ontologization’ of Logic. Metaphysical Themes in Avicenna’s Reworking of theOrganon ,” inMethods and Methodologies: Aristotelian Logic East and West, 500-1500 , ed. by Margaret Cameron & John Marenbon (Leiden/Boston: Brill, 2011), pp. 27-51.

Bieniak , Magdalena,The Soul-Body Problem at Paris, ca. 1200-1250: Hugh of St-Cher and His Contemporaries (Ancient and Medieval Philosophy, De Wulf-Mansion Centre, Series I, 42). Leuven: Leuven University Press, 2010, xii-245 pp., ISBN 9789058678027 [discusses at length the influence of Avicenna].

Black , Deborah L., “Intentionality in Medieval Arabic Philosophy,”Quaestio , 10 (2010): 65-81.

Chandelier , Joël, “Expérience, expérimentation et connaissance dans la médecine scolastique italienne du 14e siècle,” inExpertus sum , pp. 385-403.

De Souza Pereira , Rosalie Helena, “Avicena eO poema de medicina : A doutrina dos temperamentos de Galeno,” inDe las Pasiones , pp. 169-81.

El-Bizri , Nader, « Ibn Sînâ’s Ontology of the Question of Being, »Ishrâq , 2 (2011):222-37.

Fioravanti , Gianfranco, « Phantasia: tra Aristotele e i Peripatetici, » inImmaginario , pp. 163-77.

Freudenthal , Gad, « Samuel Ibn Tibbon’s Avicennian Theory of an Eternal World, »Aleph , 8 (2008) : 41-129.

Gannagé , Emma, « Médecine et philosophie à Damas à l’aube du XIIIème siècle: un tournant post-avicennien. »Oriens , 39.2 (2011) : 227-56 [focuses on Ya’qûb b. Ishâq al-Isrâ’îlî].

Germann , Nadja, “Die ‘inneren Sinne’ imLiber Contemplationis ,” inGottes Schau und Weltbetrachtung. Interpretationen zum “Liber contemplationis” des Raimundus Lullus , ed. by Fernando Domínguez Reboiras, Viola Tenge-Wolf & Peter Walter (Turnhout: Brepols, 2011), pp. 239-69.

González Ginocchio , David, « Concepto, juicio y ser en Avicena, » inIn umbra intelligentiae. Estudios en homenaje al Prof. Juan Cruz Cruz , ed. by Ángel Luis González & Maria Idoya Zorroza (Pamplona: Eunsa, 2011), pp. 437-50.

------- ,La metafísica de Avicena : Arquitectura de la ontología (Cuadernos de Anuario Filosófico 224). Pamplona : Servicio de publicaciones de la Universidad de Navarra, 2010, 121 pp.

------- , « Creación natural y voluntaria: sobre Avicena y Escoto, » inMetafísica y libertad , ed. by David González Ginocchio (Cuadernos de Anuario Filosófico 214) (Pamplona : Servicio de publicaciones de la Universidad de Navarra, 2009), pp. 261-74.

Houser , R.E., « Aristotle and Two Medieval Aristotelians on the Nature of God, »International Philosophical Quarterly , 51.3 (2011) : 355-75 [Aquinas & Avicenna]..

Janssens , Jules, « Ibn Sînâ’sTa’liqât : The Presence of Paraphrases of and Super-Commentaries on theIlâhîyât of theShifâ’ , » inIslamic Philosophy , pp. 201-22.

Koutzarova , Tiana, « Wissenschaft als « Genesung » : Avicennas Konzept einer Enzyklopädie von Wissenchaften, » inAlbertus Magnus , pp. 192-205 + 476-81.

Lizzini , Olga,Fluxus (fayd). Indagine sui fondamenti della metafisica e della fisica di Avicenna (Biblioteca filosofica di Quaestio 14). Bari : Pagina, 2011, 679 pp., ISBN 9788874701230.

------- , “Vie active, vie contemplative et philosophie chez Avicenne,” inVie active et vie contemplative au Moyen Âge et au seuil de la Renaissance , ed. by Christian Trottmann (Collection de l’École Française de Rome 423) (Rome: École Française de Rome, 2009), pp. 207-239.

------- , “L’angelologia filosofica di Avicenna,” in Angeli, pp. 1845-63 [transl from Libro delle definizioni; from Epistola sulle divisioni delle scienze intellettuali; from Indicazione dell’inconsistenza dell’astrologia giudiziaria; Epistola del Trono; Epistola in cui si stabiliscono l’esistenza e la validità delle profezie e l’interpretazione dei simboli e delle immagini che i profeti utilizzano; from Libro delle indicazioni e degli avvertimenti, VI, Sui fini, sui loro principi e sull’ordinamento & from Gemme della sapienza].

------- , “Critica dell’emanazione e creazione dal nulla in Yahyâ Ibn ‘Adî,” inLa Letteratura , pp. 225-44.

McGinnis , Jon, « The Ultimate Why Question : Avicenna on Why God Is Absolutely Necessary, » inThe Ultimate Why Question : Why Is There Anything at All Rather than Nothing Whatsoever a , ed. by John F. Wippel (Studies in Philosophy and the History of Philosophy 54). (Washington, D.C. : The Catholic University of America, 2011), pp. 65-83.

------- , « Avicenna (Ibn Sina), » inThe History of Western Philosophy of Religion , ed. by Graham Oppy & Nick Trakakis, vol. 2 :Medieval Philosophy of Religion (Durham, UK : Acumen, 2009), pp. 61-72.

-------- , « What Underlies the Change from Potentiality to Possibilitya A Select History of the Theory of Matter from Aristotle to Avicenna, »Cadernos de História e Filosofía de Ciência , ser. 3, 17 (2007): 259-78.

Moureau , Sébastien, «Ratio et sensus : les sens au service de l’acquisition des connaissances dans leDe anima in arte alchemiae du pseudo-Avicenne, » inExpertus sum , pp. 269-88.

Perrone Compagni , Vittoria, « « Artificiose operari ». L’immaginazione di Avicenna nel dibattito medievale sulla magia, » inImmaginario , pp. 271-96.

Ramón Guerrero , Rafael, “Avicena: sobre el amor,”Anales del Seminario de Historia de la Filosofía , 25 (2008): 243-60.

Sahin , Eyüp, “Existentialism and Ibn Sînâ (Avicenna),”Journal of Islamic Research , 2.2 (2009): 101-14.

Street , Tony, “Medieval and Modern Interpretations of Avicenna’s Modal Syllogistic,” inIslamic Philosophy , pp. 233-55 [i.e., al-Tûsî & Thom; includes English translations of passages in al-Tûsî].

Treiger , Alexander,Inspired Knowledge in Islamic Thought: Al-Ghazâlî’s Theory of Mystical Cognition and Its Avicennian Foundation (Culture and Civilization in the Middle East). London & New York: Routledge, 2012, xii-182 pp., ISBN 9780415783071.

------- , “Avicenna’s Notion of Transcendental Modulation of Existence (tashîk al-wudjûd, analogia entis ) and Its Greek and Arabic Sources,” inIslamic Philosophy , pp. 327-63 [Aristotle, Alexander of Aphrodisias, Porphyry, Elias, Ibn al-Tayyib, al-Fârâbî, al-Shahrastânî].

Watt , John W., “Aristotle’sRhetoric and Political Thought in the Christian Orient and in al-Fârâbî, Avicenna and Averroes,” inWell Begun , pp. 17-47.

Yavuz , Zikri, “Divine Knowledge and Human Freedom,”Journal of Islamic Research , 1.2 (2008): 65-73.

Baghdad Philosophers

Watt , John W., “The strategy of the Baghdad philosophers: the Aristotelian tradition as a common motif in Christian and Islamic thought,” in Watt,Rhetoric , XV [originally 2005].

Bahmanyar Ibn al-Marzuban

Sebti , Meryem, “Intellection, imagination et aperception de soi dans leLivre du résultat (Kitâb al-Tahsîl ),”Chora , 3-4 (2005-2006): 189-210.

al-Bîrûnî

Samian , A.L., “Reason and Spirit in al-Biruni’s Philosophy of Mathematics,” in Rreason, Spirit and the Sacral , pp. 137-46.

Azarnûsh , Azartâsh &Farzâneh , Bâbak. “Notes on Some Persian Words in the Works of al-Djâhiz,”Arabica , 58.5 (2011): 436-45.

al-Fârâbî

L’armonia delle opinioni dei due sapienti il divino Platone e Aristotele , intro., ed., transl. & commentary by Cecilia Martini Bonadeo; Foreward by Gerhard Endress (Greco, Arabo, Latino. Le vie del sapere). Pisa: Plus-Pisa University Press, 2008, xviii-270 pp., ISBN 978-88-8492-547-3 [rejects the view that this text isn’t by al-Fârâbî].

The Attainment of Happiness , transl. by Muhsin Mahdi, inMedieval Political Philosophy , pp. 56-71 [partial translation].

The Book of Religion , transl. by Charles E. Butterworth, inMedieval Political Philosophy , pp. 24-35

The Enumeration of the Sciences , ch. 5, transl. by Charles E. Butterworth, in Medieval Political Philosophy, pp. 18-23.

Plato’s Laws , introduction, transl. by Muhsin Mahdi, inMedieval Political Philosophy , pp. 72-73.

The Principles of Existing Things , transl. by Jon McGinnis & David C. Reisman, inPhilosophy in the Middle Ages , pp. 223-38 [only the first part of theSiyâsat ].

The Political Regime , transl. by Charles E. Butterworth, inMedieval Political Philosophy , pp. 36-55 [only the second part of theSiyâsat ].

Al-Fârâbî ,De l’obtention du bonheur , transl. by Olivier Sedeyn & Nassim Lévy, intro. by Olivier Sedeyn. Paris: Allia, 2010, 135 pp., ISBN 284485186x [in fact simple reprint of 2005, same transl. etc.].

Burnett , Charles, “Two approaches to Natural Science in Toledo of the twelfth century,” inChristlicher Norden , pp. 69-80.

Çevik , Mustafa, “Farabi’s Utopia and its Eschatological Relations,”Journal of Islamic Research , 3.2 (2010): 173-78.

Deniz , Gürbüz, “Al-Farabi on Divine Knowledge,”Journal of Islamic Research , 2.2 (2009): 24-33.

Fidora , Alexander, « Aristotelische Wissenschaft als Netzwerk von Wissenschaften: Die Rezeption der aristotelischen Wissenschaftstheorie bei al-Fârâbî und Dominicus Gundissalinus, » inAlbertus Magnus , pp. 77-96 + 442-51.

Günther , Sebastian, “The Principles of Instruction are the Grounds of our Knowledge: Al-Fârâbî’s Philosophical and al-Ghazâlî’s Spiritual Approaches to Learning,” inTrajectories of Education in the Arab World: Legacies and Challenges , ed. by Osama Abi-Mershed (London & New York: Routledge), 2010, pp. 15-35.

Hasnawi , Ahmad, „Topique et syllogistique: la tradition arabe (al-Fârâbî et Averroès),“ inLes Lieux de l’argumentation. Histoire du syllogisme topique d’Aristote à Leibniz , ed. by J. Biard & F. Mariani-Zini (Turnhout: Brepols, 2009), pp. 191-226.

Janos , Damien, “Al-Fârâbî on the Method of Astronomy,”Early Science and Medicine , 15.3 (2010): 237-65.

Lizzini , Olga, “L’angelologia di al-Fârâbî: il cosmo, l’anima, l’uomo,” inAngeli , pp. 1779-1843 [transl. fromLibro dei principi delle opinioni degli abitanti della città eccelente & fromLibro del governo della città ].

Mian , Ali Altaf, “Muslim Political Philosophy & the Affective Turn: Farabi on Language, Affect, and Reason,”Journal of Shi’a Islamic Studies , 4,1 (2011): 47-70.

Ramón Guerrero , Rafael, “La “Ciudad Excellente” de al-Fârâbî,” inMedievo utópico: sueños, ideales y utopías en el imaginario medieval , ed. by Martín Alvira Cabrer & Jorge Díaz Ibáñez (Madrid: Silex, 2011), pp. 127-40.

------- “Al-Fârâbî. El silencio de la imagen o el no ser de lo que es,” in Imagem e silêncio. Atas do I Simpósio Ibero-Americano de Estudos Neoplatónicos. Tomo I. Do Neoplatónismo pagâo ao Neoplatónismo medieval (Natal, RN (Brasil): Editora do UFRN, 2009), pp. 239-347.

Sweeney , Michael, « Greek Essence and Islamic Tolerance : Al-Farabi, Al-Ghazali, Ibn Rush’d, »The Review of Metaphysics , 65.1 (Sept. 2011) : 41-61.

Watt , John, “Aristotle’sRhetoric and Political Thought in the Christian Orient and in al-Fârâbî, Avicenna and Averroes,” inWell Begun , pp. 17-47.

------- . “From Themistius to al-Fârâbî: Platonic political philosophy and Aristotle’sRhetoric in the East,” in Watt,Rhetoric , XI [originally 1995].

------- , “From Synesius to al-Fârâbî: philosophy, religion, and rhetoric in the Christian Orient,” in Watt,Rhetoric , XII [originally 1998].

------- ,Al-Farabi and the History of the Syriac Organon (Analecta Gorgiana 129). Piscataway N.J.: Gorgias Press, 2009, 29 pp., ISBN 978-1-60724-041-9 [a reprint of the same inMalphono : Studies in Honor of Sebastian P. Brock, same press, 2008, pp. 751-78 but with 1 page of addenda et corrigenda].

------- , “Christianity in the Renaissance of Islam: Abû Bishr Mattâ, al-Fârâbî, and Yahyâ ibn ‘Adî,” in Watt,Rhetoric , XVI [originally 2007].

Woerther , Frédérique, “LaRhétorique d’Aristote comme moyen de diffusion des idées politiques aristotéliciennes dans la philosophie politique arabe: lesDisdascalia in Rethoricam ex glosa Alpharabii ,” inWell Begun , pp. 49-71.

------- , “Les passions rhétoriques chez Aristote et Al-Farabi: formes discursives et mécanismes d’induction,”Organon , n. 36 (La logique des émotions) (2007): 55-74 [based only on theDidascalia ].

Hunayn ibn Ishâq

Budelli , Rosanna, “L’epistola di Hunayn Ibn Ishâq e la critica alle fonti arabe della medicina,” inLa Letteratura , pp. 205-24.

Swanson , Mark N., “A Curious and Delicate Correspondence: theBurhân of Ibn al-Munajjim and theJawâb of Hunayn ibn Ishâq,”Islam and Christian-Muslim Relations , 22,2 (2011): 173-83.

Ibn ‘Adî

Baffioni , Carmela, “Le cosidette “mawjûdât” in Yahyâ Ibn ‘Adî,” inLa Letteratura , pp. 245-71.

Lizzini , Olga, “Critica dell’emanazione e creazione dal nulla in Yahyâ Ibn ‘Adî,” inLa Letteratura , pp. 225-44 [also speaks of Avicenna].

Nahli , Ouafae, “Yahyâ ibn ‘Adî sulla differenza fra la logica e la grammatica araba,”Studia graeco-arabica , 1 (2011): 47-67.

Ramón Guerrero , “Aproximación a la literatura cristiana oriental en árabe. Yahya b. ‘Adi, teólogo y filósofo cristiano,” inCristianismo e Islam. Génesis y actualidad , ed. by M. Lázaro Pulido (Cáceres: Instituto Teológico San Pedro de Alcántara, 2009), pp. 141-63.

Watt , John W., “Christianity in the Renaissance of Islam: Abû Bishr Mattâ, al-Fârâbî, and Yahyâ ibn ‘Adî,” in Watt,Rhetoric , XVI [originally 2007].

Wisnovsky , Robert, “New Philosophical Texts of Yahyâ ibn ‘Adî: A Supplement to Endress’Analytical Inventory ,” inIslamic Philosophy , pp. 307-26.

Zilio-Grandi , Ida, “Il “Kitâb tahdhîb al-akhlâq” di Yahyâ Ibn ‘Adî (d. 974/363): riflessioni sul tema dell’etica nel periodo abbaside,” inLa letteratura , pp. 273-83.

Ibn Bâjjah (Avempace)

The Governance of the Solitary , 1, 7, 12, 13, 17, partial transl. by Lawrence Berman, inMedieval Political Philosophy , pp. 97-104.

Abbès , Makram, “Le statut de la raison pratique chez Avempace,”Arabic Sciences and Philosophy , 21 (2011): 85-109.

Douib , Sarhan, « Das gute Leben in der arabisch-islamischen Philosophie. Die Glückseligheit des Einzelnen bei Ibn Bajja,» in Gutes Leben als humanisiertes Leben in den Kulturen und ihre Bedeutung für Politik und Gesellschaft heute. Good life as Humanized Life. La vida buena come vida humanizante. Dokumentation des VIII. Internationalen Kongresses für Interkulturelle Philosophie [Seoul, 1-4 Juli 2009], ed. by Raúl Fornet-Betancourt (Denktraditionen in Dialog. Studien zur Befreiung und Interkulturalität 30). (Achen: Wissenschaftverlag Mainz, 2010), pp. 101-16.

Forcada , Miquel, “Ibn Bâjja on Medicine and Medical Experience,”Arabic Sciences and Philosophy , 21 (2011): 111-48.

Janssens , Jules, „Ibn Rushd et sa critique d’Ibn Bâjja (dans le Grand Commentaire sur leDe anima ),“ inLa lumière de l’intellect , p. 405-18.

------- , „Ibn Bâjja and Aristotle’s Political Thought,“ inWell Begun , pp. 73-95.

Wirmer , David, “Das natürliche Begehren des einsamen Philosophen. Bildung durch Wissenschaft bei Ibn Bâjja und Ibn Tufail,” inAlbertus Magnus , pp. 206-40 + 482-86.

Ibn al-Haytham

Bellosta , Hélène, “Averroès commentateur d’Aristote ou lecteur d’Alhazen,” inLa lumière de l’intellect , pp. 23-37.

Masoumi-Hamedani , Hossein, “La voie lactée: Ibn al-Haytham et Ibn Rushd,” inLa lumière de l’intellect , pp. 39-62.

Rashed , Roshdi, « Le concept de lieu : Ibn al-Haytham, Averroès, » inLa lumière de l’intellect , pp. 3-9.

Ibn Jamâ’ah

A Memorandum for Listeners and Lecturers: Rules of Conduct for the Learned and the Learning (abridged), transl. by Michael Fishbein, in Classical Foundations, pp. 156-207+156-207 Arabic.

Ibn Kammûna

Naji , Hamed, “Ibn Kammûna: A Jewish Philosopher in the School of Illumination,”Ishrâq , 2 (2011): 144-49.

Roggema , Barbara, “Epistemology as Polemics: Ibn Kammûna’s Examination of the Apologetics of the Three Faiths,” inThe Three Rings , pp. 47-68.

Ibn Khaldûn

Selections from the Muqaddimah , transl. by Franz Rosenthal, inClassical Foundations , pp. 208-241+210-41 Arabic.

Calasso , Giovanna, “Penser le changement: Ibn Khaldûn et ses contemporains. Analyse historique et mentalités,”Al-Qantara , 32.1 (2011): 109-28.

Fromherz , Allen James,Ibn Khaldun, Life and Times . Edinburgh: Edinburgh University Press, 2011, xiv-190 pp., ISBN 9780748644834.

Vivanco Saavedra , Luis, “Las diversas clases de percepcíon según Abderrahmán Ibn Jaldún,”De las Pasiones , pp. 223-32.

Whittingham , Martin, « The Value oftahrîf ma’nawî (Corrupt Interpretation) as a Category for Analysing Muslim Views of the Bible : Evidence fromAl-radd al-jamîl and Ibn Khaldûn, »Islam and Christian-Muslim Relations , 22,2 (2011) : 209-22.

Ibn Masarra

Garrido Clemente , Pilar, “aEra Ibn Massara de Córdoba un filósofoa,”Anaquel de Estudios Árabes , 21 (2010): 123-40.

Stroumsa , S. &Sviri , S., “The Beginnings of Mystical Philosophy in al-Andalus: Ibn Masarra and hisEpistle on Contemplation ,”Jerusalem Studies in Arabic and Islam , 36 (2009): 201-54.

Ibn al-Muqaffa’

Puig Montada , Josep, “Ibn al-Moqaffa’ y el orgullo sasánida,”Anales del Seminario de Historia de la Filosofia , 24 (2007): 85-94.

Ibn Ridwân

Reisman , David C., « Professional Medical Ethics from a Foreign Past, » inIslamic Philosophy , pp. 25-39.

Ibn Sab’în

Akasoy , Anna, « Themuhaqqiq as Mahdia Ibn Sab’în and Mahdism Among Andalusian Mystics in the 12th/13th Centuries, » inEndzeiten. Eschatologie in den monotheistischen Weltreligionen , ed. by Wolfram Brandes & Felicitas Schmieder (Millenium-Studien 16) (Berlin : Walter de Gruyter, 2008), pp. 313-37.

Ibn Sahnûn

The Book of Rules of Conduct for Teachers , transl. by Michael Fishbein, in Classical Foundations, pp.1-19+1-19 Arabic.

Ibn Tufayl

Hayy the Son of Yaqzan , partial transl. by George N. Atiyeh, inMedieval Political Philosophy , pp. 105-22.

Ben-Zaken , Avner,Reading Hayy Ibn-Yaqzân: A Cross-Cultural History of Autodidacticism . Baltimore: The Johns Hopkins University Press, 2011, xvi-191 pp., ISBN 9780801897399 [deals 1. with struggles over mysticism in twelfth-century Marrakesh, 2. with controversy over pedagogy in fourteenth-century Barcelona; 3. with quarrels over astrology in Renaissance Florence and 4. with debates over experimentalism in seventeenth-century Oxford].

Deniz , Gürbüz, “Hayy ibn Yaqzan and its Qur’anic References,”Journal of Islamic Research , 1.2 (2008): 33-50.

Kukkonen , Taneli, “Ibn Tufayl and the Wisdom of the East: On Apprehending the Divine,” inLate Antique Epistemology: Other Ways to Truth , ed. by Panayiota Vassilopoulou & Stephen R.L. Clark (New York: Palgrave Macmillan, 2009), pp. 87-102.

Puerta Vílchez , J.M. &Lirola Delgado , J., “Ibn Tufayl, Abû Bakr,” inBiblioteca de al-Andalus: De Ibn Sa’âda a Ibn Wuhayb , vol. 5, ed. by Jorge Lirola Delgado (Almería: Fundación Ibn Tufayl de Estudios Árabes, 2007), pp. 498-503.

Wirmer , David, “Das natürliche Begehren des einsamen Philosophen. Bildung durch Wissenschaft bei Ibn Bâjja und Ibn Tufail,” inAlbertus Magnus , pp. 206-40 + 482-86.

Ikhwân as-Safâ’

The Epistles of the Brethern of Purity ,On Music , an Arabic Critical Edition and English Translation ofEPISTLE 5 , ed. and transl. by Owen Wright. Oxford: Oxford University Press with The Institute of Ismaili Studies, 2011, xvii-224 pp., ISBN 978-0-19-959398-9.

The Seventh Epistle of the Propaedeutical Part on the Scientific Arts and What they Aim At, transl. by Rüdiger Arnzen, in Classical Foundations, pp. 20-37+20-37 Arabic.

Baffioni , Carmela, “Ibda’, Divine Imperatiev and Prophecy in theRasâ’il Ikhwan as-safa,” inFortresses of the Intellect , pp. 213-26.

Hamdani , Abbas, “The Ikhwan as-Safa’: Between al-Kindi and al-Farabi,” inFortresses of the Intellect , pp. 189-212, plus table 200.

Lizzini , Olga, “L’angelologia nelle Epistole dei Fratelli della purezza: l’esempio della natura,” inAngeli , pp. 1965-2012 [transl. ofSulla quiddità della natura , epistle 20].

Maukola , I., “Creation in Miniature: Varieties of the Microcosm in the Rasâ’il Ikhwân as-Safâ’,”Studia Orientalia (Finnish Oriental Society), 107 (2009): 229-56.

Quintern , Detlev, “On the Harmony of Spirituality and Rational Wisdom According to the Opus Rasâ’il Ikhwân as-Safâ’:A Path to Overcome the Crisis in Sciences ,” inReason, Spirit and the Sacral , pp. 51-67.

Jâhiz al-Basrî

Azarnûsh , Azartâsh &Farzâneh , Bâbak. “Notes on Some Persian Words in the Works of al-Djâhiz,”Arabica , 58.5 (2011): 436-45.

Llamas Fraga ,Laura &Ramón Guerrero , Rafael, “Algunas técnicas modernas de traducción en un texto árabe del siglo IX: un pasaje del Kitâb al-Hayawân de al-Jâhiz al-Basrî,” Revista Española de Filosofía Medieval, 17 (2010): 103-13 [includes a translation of the passage].

al-Kindî

al-Kindî ,Die Erste Philosophie , Arabisch-Deutsch, transl. and intro. by Anna Akasoy (Herders Bibliothek der Philosophie des Mittelalters 26). Freiburg-Basel-Vienna: Herder, 2011, 198 pp., ISBN 9783451340383].

Endress , Gerhard, “Höfischer Stil und wissenschaftliche Rhetorik: al-Kindî als Epistolograph,” inIslamic Philosophy , pp. 289-306.

Groff , Peter S, “Al-Kindî and Nietzsche on the Stoic Art of Banishing Sorrow,”Journal of Nietzsche Studies , n. 28 (2004): 139-73.

Lizzini , Olga, “La cosmologia di al-Kindî,” in Angeli, pp. 1741-78 [transl. of Sull’esistenza delle sostanze incorporee; Sulla prosternazione del corpo estremo dell’universo davanti a Dio e sulla obbedienza a Dio & Sull’agente vero, primo e completo e sull’agente manchevole che è tale per estensione (o metafora)].

Stephan , Nouha, « La théorie pharmacologique d’Ibn Rushd d’après leKitâb al-Kulliyyât fî al-tibb , V : principaux points de convergence et de divergence avec la théorie pharmacologique d’al-Kindî, » inLa lumière de l’intellect , pp. 147-55.

Mîr Dâmâd

Rizvi , Sajjad H., « Mîr Dâmâd in India : Islamic Philosophical Traditions and the Problem of Creation, »Journal of the American Oriental Society , 131.1 (2011) : 9-23.

Miskawayh

From the Second Discourse of The Refinement of Character , transl. by Constantine K. Zurayk, in Classical Foundations, pp. 75-87+75-87 Arabic.

Miskawayh ,Traité d’Ethique , transl. intro. & notes by Mohammed Arkoun, reprint (Textes philosophiques). Paris: Vrin, 2010, ISBN 9782711622795 [original ed. 1969 & 1982].

Ramón Guerrero , Rafael, “Al-Hikma al-jâlida (La sabiduría eterna) de Miskawayh come fuente de literatura sapiencial,” inMemorabilia. Boletín de literatura sapiencial , 12 (2009-2010): 351-59.

Mullâ Sadrâ

Sadr al-Din al-Shirazi ,Conception and Belief in Sadr al-Dîn al-Shîrâzî (ca 1571-1631).Al-risâla fî tasawwur wa-l-tasdîq , Intro., transl. & commentary by Joep Lameer. Tehran: Iranian Institute of Philosophy, 2006, xiii-281 pp., ISBN 9648036284.

Verifikation der Platonischen Formen und Urbilder (Asfâr, Maslak I: Marhala 4, Fasl 9) inArnzen , Rüdiger, Platonische Ideen in der arabischen Philosophie. Texte und Materialien zur Begriffsgeschichte von suwar aflâtûniyya und muthul aflâtûniyya (Scientia Graeco-Arabica 6). Berlin & Boston: Walter de Gruyter, 2011, pp. 371-406.

Ashtari , Hossain Kalbasi, „Spiritual Paradigm as Origin of the Life’s Capacity in the Sadraian Philosophy,“ inReason, Spirit and the Sacral , pp. 93-107.

Burrell , David B., “Mullâ Sadrâ’s Ontology Revisited,”Journal of Islamic Philosophy , 6 (2010): 45-66.

Dakake , Maria Massi, “Hierarchies of Knowing in Mullâ Sadrâ’s Commentary on theUsûl al-kâfî ,”Journal of Islamic Philosophy , 6 (2010): 5-44.

Eshots , Yanis, “ “Substantial Motion” and “New Creation” in Comparative Context,”Journal of Islamic Philosophy , 6 (2010): 79-92.

Haidar , Mahmoud, “La grande sagesse dans la sagesse transcendante—le rôle du Coran dans la philosophie de Sadr ad-Dîn ash-Shîrâzî,”al-Machriq , 85,1 (2011): 46-69 [in Arabic].

Jambet , Christian, “ “L’essence de Dieu est toute chose”: identité et différence selon Sadr al-Dîn Shîrâzî (Mullâ Sadrâ),” inShî’isme Imâmite , pp. 269-92.

Kamada , Shigeru, “Mullâ Sadrâ’simâma/walâya : An Aspect of His Indebtedness to Ibn ‘Arabî,”Journal of Islamic Philosophy , 6 (2010): 67-78.

Khamenei , Seyyed Mohammed, “In the Name of God, The Compassionate, The Merciful: Reason and Spirit,” inReason, Spirit and the Sacral , pp. 71-81.

Marcotte , Roxanne D., “Al-Masâ’il al-qudsiyya and Mullâ Sadrâ’s Proofs for Mental Existence,”Journal of Islamic Studies , 22.2 (2011): 153-82.

Moris , Zailan, “Mullâ Sadrâ’s Eschatology inal-Hikma al-‘arshiyya ,”Journal of Islamic Philosophy , 6 (2010): 93-107.

Rezazadeh , Reza, “Thomas Aquinas and Mulla Sadra on the Soul-Body Problem: A Comparative Investigation,”Journal of Shi’a Islamic Studies , 4.4 (2011): 415-28.

Rustom , Mohammed, “The Nature and Significance of Mullâ Sadrâ’s Qur’ânic Writings,”Journal of Islamic Philosophy , 6 (2010): 109-30.

al-Nayrîzî

Pourjavady , Reza,Philosophy in Early Safavid Iran: Najm al-Dîn Mahmûd al-Nayrîzî and His Writings (Islamic Philosophy, Theology and Science 82). Leiden-Boston: Brill, 2011, xii-224 pp., ISBN 9789004191730.

al-Qâbisî

A Treatise Detailing the Circumstances of Students and the Rules Governing Teachers and Students (abridged), transl. by Michael Fishbein, in Classical Foundations, pp. 38-74+38-74 Arabic.

al-Râzî

Saruhan , Mufit Selim, “Praise for Reason and Love in Zakariyâ al-Râzî,’Hamdard Islamicus , 33, 1 (2010): 21-29.

al-Shahrazûrî

Cottrell , Emily, “Adam and Seth in Arabic Medieval Literature. The Mandean Connections in al-Mubashshir Ibn Fâtik’sChoicest Maxims (11th Century) and Shams al-Dîn al-Shahrazûrî al-Ishrâqî’sHistory of the Philosophers (13th Century),”ARAM , 22 (2010): 509-47.

al-Suhrawardî

Aawani , Gholamreza, “A Comparative Analysis of the Method of Historiography of Philosophy, As Envisaged by Suhrwardi, Aristotle and Hegel,”Ishrâq , 2 (2011): 189-201.

Aminrazavi , Mehdi, “How Avicennian was Suhrawardî’s Theory of Knowledgea,”Ishrâq , 2 (2011): 119-30.

Eskhevari , Mohammad Fanaei, “Sohravardi and the Question of Knowledge,”Ishrâq , 2 (2011): 131-43.

Hämeen-Anttila , Jaakko, “Suhrawardî’sWestern Exile as Artistic Prose,”Ishrâq , 2 (2011): 105-18.

Hathem , Jad, “Suhrawardi’s Phenomenology of Ipseity,”Ishrâq , 2 (2011): 61-67.

Marcotte , Roxanne D., “Suhrawardî’s Realm of the Imaginal,”Ishrâq , 2 (2011): 68-79.

Pazouki , Shahram, “The East of Suhrawardî and the West of Heidegger: A Comparative Study of Heidegger and Suhrawardî’s Views on the Ancient Philosophers,”Ishrâq , 2 (2011): 98-104.

Walbridge , John, “The Devotional and Occult Works of Suhrawardî the Illuminationist,”Ishrâq , 2 (2011): 80-97.

al-Tûsî

Street , Tony, “Medieval and Modern Interpretations of Avicenna’s Modal Syllogistic,” inIslamic Philosophy , pp. 233-55 [i.e., al-Tûsî & Thom; includes English translations of passages in al-Tûsî].

al-Zarnûjî

Instruction of the Student: The Method of Learning , transl. by G.E. von Grunebaum & Theodora M. Abel, inClassical Foundations , pp. 108-55+108-55 Arabic.

Modern and Current Scholars

Ali-de-Unzaga , Omar, “A Biographical Sketch [ofFarhad Daftary ],” and “A Bibiography of the Works of Farhad Daftary,” inFortresses of the Intellect , pp. 1-31 & 33-57.

Stewart , Frank H., “Etan Kohlberg ,” and “Works of Etan Kohlberg,” inShî’isme Imâmite , pp. 11-23 & 25-31.

Schmidtke, S., “Moshe Perlmann (1905-2001): A Scholarly Biography,” and “A Biliography,”Jerusalem Studies in Arabic and Islam , 36 (2009): 1-31 & 33-62.

Section II. Kalâm

General Studies

Adang , C., “Intra- and Interreligious Controversies in 3rd/9th Century Qayrawân: The Polemics of Muhammad b. Sahnûn,”Jerusalem Studies in Arabic and Islam , 36 (2009): 281-310.

Akoglu , Muharrem, “Major Breaks in the History of Mutazilism,”The Islamic Quarterly , 54.3 (2010): 191-205.

Almbladh , Karin, “The “Basmala ” in Medieval Letters in Arabic Written by Jews and Christians,”Orientalia Suecana , 59 (2010): 45-60.

Amir-Moezzi , Mohammad Ali, “Persian, the Other Language of Islam: Some Brief Notes,” inFortresses of the Intellect , pp. 59-75.

------- , “Note bibliographique sur leKitâb Sulaym b. Qays , le plus ancien ouvrage shi’ite existant,” inShî’isme Imâmite , pp. 33-48.

Ansari , Hassan, “Une version incomplète duKitâb al-nubuwwa d’al-Sadûq,” inShî’isme Imâmite , pp. 49-53.

Bar-Asher , Meir M., “Le rapport de la religion nusayrite-‘alawite au shi’isme imamite,” inShî’isme Imâmite , pp. 73-93.

Bertaina , David,Christian and Muslim Dialogues: The Religious Uses of a Literary Form in the Early Islamic Middle East (Gorgias Eastern Christian Studies 29). Piscataway, NJ: Gorgias Press, 2011, xii-285 pp., ISBN 9781617199417.

------- , “Science, Syntax, and Superiority in Eleventh-Century Christian-Muslim Discussion: Elias of Nisibis on the Arabic and Syriac Languages,”Islam and Christian-Muslim Relations , 22,2 (2011): 197-207.

Block , C. John, “Philoponian Monophysitism in South Arabia at the Advent of Islam with Implications for the English Translation of ‘Thalâtha’ in Qur’ân 4.171 and 5.73,”Journal of Islamic Studies , 23.1 (2012): 50-75.

Christian-Muslim Relations: A Bibliographical History, Volume 2 (900-1050) , ed. by David Thomas & Alex Mallett with Juan Pedro Monferrer Sala, Johannes Pahlitzsch, Mark Swanson, Herman Teule & John Tolan (The History of Christian-Muslim Relations 14). Leiden-Boston: Brill, 2010, xvi-782 pp., ISBN 9789004169760.

Christian-Muslim Relations: A Bibliographical History, Volume 3 (1050-1200) , ed. by David Thomas & Alex Mallett with Juan Pedro Monferrer Sala, Johannes Pahlitzsch, Mark Swanson, Herman Teule & John Tolan (The History of Christian-Muslim Relations 15). Leiden-Boston: Brill, 2011, xiv-785 pp., ISBN 978904195158.

Crone , Patricia, “’No complusion in religion’: Q. 2:256 in medieval and modern interpretations,” inShî’isme Imâmite , pp. 131-78.

Décobert , Christian, “Ascéticisme etjihâd ,”Mélanges de l’Université Saint-Joseph , 62 (2009): 253-82.

De Smet , Daniel, “L’impuissance de Dieu. Un débat récurrent en théologie musulmane,”Revue philosophique de la France et de l’étranger , 135, t. CXCX (2010): 321-37.

------- , « Adam, premier prophète et législateur a La doctrine chiite desulû al-‘azm et la controverse sur la pérennité de lasharî’a , » inShî’isme Imâmite , pp. 187-202.

------- , « The Sacredness of Nature in Shi’i Isma’ili Islam, » inThe Book of Nature in Antiquity and the Middle Ages , ed. by Arjo Vanderjagt & Klaas van Berkel (Groningen Studies in Cultural Changes 16) (Leuven-Paris, Dudley, MA: Peeters, 2005), pp. 85-96.

El Omari , Racha, “Kitâb al-Hayda : The Historical Significance of an Apocryphal Text,” inIslamic Philosophy , pp. 419-51.

Gay-Canton , R., “Lorsque Muhammad orne les autels. Sur l’utilisation de la théologie islamique dans la controverse autour de l’Immaculée Conception de la fin du XIVe au début du XVIIIe siècle,”Revue des Sciences philosophiques et théologiques , 94.2 (2010): 201-48.

Goldstein , M., « Sa’adya’sTafsîr in Light of Muslim Polemic against Ninth-Century Arabic Bible Translations, »Jerusalem Studies in Arabic and Islam , 36 (2009): 173-200.

Jackson , Sherman A., «Jihâd : Between Law, Fact and Orientalism, »Mélanges de l’Université Saint-Joseph , 62 (2009): 307-24.

Keating , Sandra Toenis, “Some Reflections on the Early Discussion Concerning thesifât Allâh : ‘Cross-fertilization and Cooperation in the Islamic Milieu’,”Islam and Christian-Muslim Relations , 22,1 (2011): 23-35 [Jahm ibn Safwân, Ibn Hanbal & Abû Râ’ita al-Takrîtî].

Lahoud , Nelly, « The Early Kharijites and their Understanding ofJihâd , »Mélanges de l’Université Saint-Joseph , 62 (2009): 283-305.

Lev , Y., “Thejihâd of Sultan Nûr al-Dîn of Syria (1146-1174): History and Discourse,”Jerusalem Studies in Arabic and Islam , 35 (2008): 227-84.

Lory , Pierre, “Souffrir pour la vérité selon l’ésotérisme chiite de Rajab Borsî,” inShî’isme Imâmite , pp. 315-23.

Madelung , Wilferd &Schmidtke , Sabine,Rational Theology in Interfaith Communication: Abu l-Husayn al-Basrî’s Mu’tazilî Theology among the Karaites in the Fâtimid Age (Jerusalem Studies in Religion and Culture 5). Leiden-Boston: Brill, 2006, x-144 pp., ISBN 9789004151772 [includes: 1. Yûsuf al-Basîr’s Refutation of Abu l-Husayn al-Basrî’s Proof for the Existence of God, Arabic & English, pp. 37-59; 2. Excerpt from Part II of Sahl b. al-Fadl al-Tustarî’s Response to ‘Alî b. Sulaymân al-Maqdisî, Arabic & English, pp. 67-73; 3. Excerpt from al-Tustarî’s Book of Intimation, Arabic & English, pp. 83-90; and 4. Excerpt from the Book of Revision of the Book of Aristotle on Metaphysics by al-Tustarî, Arabic & English, pp. 100-07].

Madelung , Wilferd &Walker , Paul E., “The Kitab al-Rusum wa’l-izdiwaj wa’l-tartib Attributed to ‘Abdan (d. 286/899): Edition of the Arabic Text and Translation,” inFortresses of the Intellect , pp. 103-65.

Mourad , Suleiman A.,”The Revealed Text und the Intended Subtext: Notes on the Hermeneutics of the Qur’ân in Mu’tazila Discourse As Reflected in theTahdhîb of al-Hâkim al-Ghishumî (d. 494/1101),” inIslamic Philosophy , pp. 367-95.

------- , “The Survival of the Mu’tazila Tradition of Qur’anic Exegesis in Shî’î and Sunnî tafâsîr,”Journal of Qur’anic Studies , 12 (2010): 83-108.

Noble , Samuel &Treiger , Alexander, “Christian Arabic Theology in Byzantine Antioch: ‘Abdallâh ibn al-Fadl al ‘Antâkî and hisDiscourse on the Holy Trinity ,”Le Muséon , 124.3-4 (2011): 371-417.

Ramón Guerrero , Rafael, “ “Por qué Dios sólo quiere salvar a los sarracenos o a los que saben árabea” Algunos hitos en la visión histórica del Islam,” inMiradas a los otros. Dioses, culturas y civilizaciones , ed. by José Carlos Bernal Pastor (Madrid: Arena Libros, 2011), pp. 291-323.

Reinink , Gerrit J., “From Apocalyptics to Apologetics: Early Syriac Reactions to Islam,” inEndzeiten. Eschatologie in den monotheistischen Weltreligionen , ed. by Wolfram Brandes & Felicitas Schmieder (Millenium-Studien 16) (Berlin : Walter de Gruyter, 2008), pp. 75-87.

------- , “The ‘Book of Nature’ and Syriac Apologetics against Islam. The Case of Job of Edessa’sBook of Treasures ,” inThe Book of Nature in Antiquity and the Middle Ages , ed. by Arjo Vanderjagt & Klaas van Berkel (Groningen Studies in Cultural Changes 16) (Leuven-Paris, Dudley, MA: Peeters, 2005), pp. 71-84.

Schmidtke , Sabine, “The Doctrinal Views of the Banû al-‘Awd (early 8th/14th century): An Analysis of MS Arab. F. 64 (Bodleian Library, Oxford),” inShî’isme Imâmite , pp. 373-96.

Simelidis , Christos, “The Byzantine Understanding of the Qur’anic Termal-Samad and the Greek Translation of the Qur’an,”Speculum , 86.4 (2011): 887-913.

Soffer , Yossef, “The TheologicalMajlis and Religious Otherness in Medieval Islam,” inThe Quest for a Common Humanity : Human Dignity and Otherness in the Religious Traditions of the Mediterranean , ed. by Katell Berthelot & Matthias Morgenstern (Numen Book Series, Studies in the History of Religions 134) (Leiden : Brill, 2011), pp. 219-35.

Szilágyi , K., « A Prophet like Jesusa Christians and Muslims Debating Muhammad’s Death, »Jerusalem Studies in Arabic and Islam , 36 (2009): 131-72.

Thiele , Jan,Kausalität in der mu’tazilitischen Kosmologie. Das Kitâb al-Mu’aththirât wa-miftâh al-mushkilât des Zayditen al-Hasan ar-Rassâs (st. 584/1188) (Islamic Philosophy, Theology and Science 84). Leiden-Boston: Brill, 2011, xii-155+57 pp., ISBN 9789004207479 [includes critical edition].

“Errata” to “Propagating Mu’tazilism in the VIth/XIIth Century Zaydiyya,”Arabica , 58 1/2 (2011): 165 [applies to article published inArabica , 57 (2010): 536-58].

Thomas , D., “Christian Voices in Muslim Theology,”Jerusalem Studies in Arabic and Islam , 36 (2009): 357-80.

Tolan , John V., “ “Ipsius gladio occidere”: The Use and Abuse of Scripture in Iberian Religious Polemics,” inChristlicher Norden , pp. 201-13 [Ibn Hazm, Petrus Alfonsi & Dominicans].

Tumer , J.P., “The End of the Mihna,”Oriens , 38 (2010): 89-106.

Vishanoff , David R.,The Formation of Islamic Hermeneutics: How Sunni Legal Theorists Imagined a Revealed Law (American Oriental Series 93). New Yorka: American Oriental Society, 2011, 344 pp., ISBN 9780940490314 [‘Abd al-Jabbâr, al-Bâqillânî, Ibn Hazm]..

Abd al-Jabbâr

Boudignon , Christian, “Logique aristotélicienne etkalâm alâ-l-nasârâ : la Réponse à Abû Qurra dans leMugnî de Abd al-Djabbâr,”Arabica , 58.6 (2011): 519-544.

Chiesa , B., “’Abd al-Jabbâr on Christianity according to the originalKitâb al-muhît ,”Jerusalem Studies in Arabic and Islam , 36 (2009): 255-80.

Heemskerk , Margaretha, “A Mu’tazilite Refutation of Christianity and Judaism: Two Fragments from ‘Abd al-Jabbâr’sal-Mughnî fî abwâb al-tawhîd wa-‘l-‘adl ,” inThe Three Rings , pp. 183-201.

Abu l-Husayn al-Basrî

Tasaffuh al-adilla ,extant parts introduced and ed. by Wilferd Madelung & Sabine Schmidtke (Abhandlungen für die Kunde des Morgenlandes lvii,4). Wiesbaden: Harrassowitz, 2006, xxiii-145 pp., ISBN978-3-447-05392-1.

Abû al-Mundhir Bashîr

Abû l-Mundhir Bashîr b. Muhammad b. Mahbûb ,Early Ibâdî Literature: Kitâb al-Rasf fî l-Tawhîd, Kitâb al-Muhâraba andSîra , intro. and ed. by Abdulrahman al-Salimi & Wilferd Madelung (Abhandlungen für die Kunde des Morgenlandes 75). Wiesbaden: Harrassowitz, 2011, xii-80 pp., ISBN 978-3-447-06435-4.

Abû Qurrah

Boudignon , Christian, “Logique aristotélicienne etkalâm alâ-l-nasârâ : la Réponse à Abû Qurra dans leMugnî de Abd al-Djabbâr,”Arabica , 58.6 (2011): 519-544.

Burnett , Charles &Bohak , Gideon, “A Judaeo-Arabic Version of Tâbit ibn Qurra’sDe Imaginibus and Pseudo-Ptolemy’sOpus Imaginum ,” inIslamic Philosophy , pp. 179-200.

Nasry , Wafik, ‘The Place of Reason in an Early Arab-Christian-Muslim Dialogue,’ inLa Letteratura , pp. 179-89.

Pizzo , Paola, “La geografia religiosa a Edessa al tempo di Teodoro Abû Qurrah. Notizie dal “Trattato sull’esistenza del creatore e sulla vera religione”,” inLa Letteratura , pp. 163-78.

Abû Râ’ita al-Takrîtî

Keating , S.T., “An Early List ofsifât Allâh in Abû Râ’ita al-Takrîtî’s “Firstrisâla ‘On the Holy Trinity’,”Jerusalem Studies in Arabic and Islam , 36 (2009): 339-56.

al-‘Ash’arî

Contra heterodoxos (al-Luma’). O lo que deben creer los musulmanos , ed. & transl. by Carlos A. Segovia (Clásicos del pensamiento 38). Madrid: Biblioteca Nueva, 2006, 253 pp., ISBN 84-9742-522-7.

al-Ghazâlî

The Deliverer from Error , partial transl. by Richard J. McCarthy, inMedieval Political Philosophy , pp. 89-96.

The Incoherence of the Philosophers , On the Eternity of the World, transl. by Jon McGinnis & David C. Reisman and Concerning the Natural Sciences, transl. by Arthur Hyman, inPhilosophy in the Middle Ages , pp. 268-84.

O Son! , transl. by David C. Reisman, inClassical Foundations , pp. 88-107+88-107 Arabic.

Al-Ghazâlî ,L’éducation de l’âme (Kitâb riyadat an-nafs wa tahzîb al-‘akhlâq wa mu’âlajat ‘amrâd al-qalb) , transl. & notes by Idrîs De Vos (Revivification des sciences de la religion 22). Paris: Dar Albouraq, 2011, 103 pp., ISBN 978-2-84161-494-3.

Al-Ghazâlî ,Les merveilles du coeur (‘ajâ’ib al-Qalb) , transl. & notes by Idrîs De Vos (Revivification des sciences de la religion 21). Paris: Dar Albouraq, 2010, 141 pp., ISBN 978-2-84161-464-6.

Al-Ghazâlî, De la condamnation de la vanité , transl. & notes by Lyess Chacal (Revification des sciences de la religion 20). Paris: Dar Albouraq, 2010, 95 pp., ISBN 978-2-84161-414-1.

Altintas , Hayrani, “Is There any Similarity between “al-Munqidh min al-Dalâl” and ‘Discourse on the Method”,”Journal of Islamic Research , 3.2 (2010): 66-81.

Beaumont , Mark, “Appropriating Christian Scriptures in a Muslim Refutation of Christianity: The Case ofAl-radd al-jamîl attributed to al-Ghazâlî,”Islam and Christian-Muslim Relations , 22,1 (2011): 69-84.

Çapak , Ibrahim, “The Formation of Knowledge and Disputation (al-Jadal) in Ghazâlî’s Logic,”Journal of Islamic Research , 3.2 (2010): 129-42.

Ceylan , Hadi Ensar, “Ghazali’s Account of Signification,”Journal of Islamic Research , 3.2 (2010): 98-114.

Deniz , Gürbüz, “The Method of Understanding Ghazali,”Journal of Islamic Research , 3.2 (2010); 5-21.

Farid , Wajdi, “La méthode d’al-Ghazalî pour traiter l’hypocondrie,”al-Machriq , 84.2 (2010): 427-37 [in Arabic].

Görmez , Mehmet, “Ghazali’s Understanding of the Sunnah,”Journal of Islamic Research , 3.2 (2010): 22-35.

Günther , Sebastian, “The Principles of Instruction are the Grounds of our Knowledge: Al-Fârâbî’s Philosophical and al-Ghazâlî’s Spiritual Approaches to Learning,” inTrajectories of Education in the Arab World: Legacies and Challenges , ed. by Osama Abi-Mershed (London & New York: Routledge), 2010, pp. 15-35.

Hozien , Muhammad, “Ghazali and his Early Biographers,”Islam & Science , 9.2 (2011): 95-122.

Iqbal , Muzaffar, “Al-Ghazali’s Enduring Legacy” & “Visiting the Grave of Imam al-Ghazali,”Islam & Science , 9.2 (2011): 91-94 & 123-30.

Kock , Ilona, „The Debate about God’s Simplicity: Reason and Spirit in the Eighth Discussion of al-Ghazali’sTahafut al-falasifa and Ibn Rushd’sTahafut t-tahafut ,“ inReason, Spirit and the Sacral , pp. 157-83.

Kukkonen , Taneli, “The Self as Enemy, the Self as Divine: A Crossroad in the Development of Islamic Anthropology,” inAncient Philosophy of the Self , ed. by Pauliina Remes & Juha Sihvola (The New Synthese Historical Library 64) (New York: Springer, 2008), pp. 205-24.

Macit , Muhittin, “Some Remarks on Ghazâlî’s Crisis inThe Rescuer from Error (al-Munqidh min al-dalâl) ,”Journal of Islamic Research , 3.2 (2010): 36-50.

Okumus , Mesut, “The Influence of al-Ghazzali on the Hermeneutics of Ibn Rushd,”Der Islam , 86.2 (2011): 286-311.

------- , “On the Authenticity of al-Ghazâlî’sal-Madnûn al-Kabîr ,”Journal of Islamic Research , 3.2 (2010): 115-28.

Ramón Guerrero , Rafael, “Algazel: Crisis del califato abasí y teoría del poder,” inHistoria del análisis político , ed. by Pablo Sánchez Garrido & Consuelo Martínez-Sicluna Sepúlveda (Madrid: Tecnos, 2011), pp. 189-99.

Rayan , Sobhi, “Al-Ghazali’s Concepts of Ceertitude of the Intellect versus Certitude of the Post-Intellect,”Islamic Quarterly , 55.2 (2011): 141-60.

Saruhan , Müfit Selim, “On the Ethical Rationalism of al-Ghazali,”Journal of Islamic Research , 3.2 (2010): 51-65.

Shu’ayb , Fiazuddin, “Al-Ghazzali’s Final Word on Kalam,”Islam & Science , 9.2 (2011): 151-72.

Sidiropoulou , Chryssi, « Aquinas, Ghazali, and Averroes on the Age of the Universe. Response to Massey, »Divinatio , 28 (2008): 171-94.

Sweeney , Michael, « Greek Essence and Islamic Tolerance : Al-Farabi, Al-Ghazali, Ibn Rush’d, »The Review of Metaphysics , 65.1 (Sept. 2011) : 41-61.

Terkan , Fehrullah, “Revisiting the Conflict between Religion and Philosophy in Islam: al-Ghazâlî’s Diagnosis of Onto-Theology,”Journal of Islamic Research , 1.2 (2008): 5-22.

Treiger , Alexander,Inspired Knowledge in Islamic Thought: Al-Ghazâlî’s Theory of Mystical Cognition and Its Avicennian Foundation (Culture and Civilization in the Middle East). London & New York: Routledge, 2012, xii-182 pp., ISBN 9780415783071.

van Leeuwen , Richard, “ “Yâ Rahîl!” : Reasons for Travelling in al-Ghazâlî’sIhyâ’ ‘ulûm al-dîn ,”Annali di Ca’ Foscari (3 9s. or. 40), 2009: 165-79.

Vural , Mehmet, “Classic Logic of al-Ghazâlî’s Methodology” & “Al-Ghazâlî’s Letter to Abdul Hassan Mas’ud bin Muhammad bin Ghanam,”Journal of Islamic Research , 3.2 (2010): 143-66.

Wan Abdullah , Wan Suhaimi, “Al-Ghazzali’s Method of Proof in HisAl-iqtisad fi-l-i’tiqad ,”Islam & Science , 9.2 (2011): 131-150.

Whittingham , Martin, « The Value oftahrîf ma’nawî (Corrupt Interpretation) as a Category for Analysing Muslim Views of the Bible : Evidence fromAl-radd al-jamîl and Ibn Khaldûn, »Islam and Christian-Muslim Relations , 22,2 (2011) : 209-22.

-------, “Al-Ghazâlî on Jews and Christians,” inThe Three Rings , pp. 203-16.

Yazicioglu , Isra, “Redefining the Miraculous: al-Ghazâlî, Ibn Rushd and Said Nursi on Qur’anic Miracle Stories,”Journal of Qur’anic Studies , 13.2 (2011): 86-108.

Ibn al-Fadl

Daiber , Hans, “Graeco-Arabica Christiana: The Christian Scholar ‘Abd Allâh ibn al-Fadl from Antiochia (11th c. A.D.) as Transmitter of Greek Works,” inIslamic Philosophy , pp. 3-9.

Ibn Hazm

Tolan , John V., “ “Ipsius gladio occidere”: The Use and Abuse of Scripture in Iberian Religious Polemics,” inChristlicher Norden , pp. 201-13.

Ibn Khallâd

Basran Mu’tazilite Theology: Abû ‘Alî Muhammad b. Khallâd’s Kitâb al-usûl and Its Reception: A Critical Edition of the Ziyâdât Sharh al-usûl by the Zaydî Imâm al-Nâtiq bi-l-haqq Abû Tâlib b. al-Husayn b. Hârûn al-Buthhânî (d. 424/1033) ed. by Camilla Adang, Wilferd Madelung & Sabine Schmidtke (Islamic History and Civilization 85). Leiden-Boston; Brill, 2010, iv-318 pp., ISBN 9789004188723.

Ansari , Hassan &Schmidtke , Sabine, “The Zaydî Reception of Ibn Khallâd’sKitâb al-Usûl . TheTa’lîq of Abû Tâhir b. ‘Alî al-Saffâr,”Journal Asiatique , 298.2 (2010): 275-302.

Ibn al-Munajjim

Swanson , Mark N., “A Curious and Delicate Correspondence: theBurhân of Ibn al-Munajjim and theJawâb of Hunayn ibn Ishâq,”Islam and Christian-Muslim Relations , 22,2 (2011): 173-83.

Ibn al-Qayyim al-Jawziyya

Accad , Martin, “Muhammad’s Advent as the Final Criterion for the Authenticity of the Judeo-Christian Tradition: Ibn Qayyim al-Jawziyya’sHidâyat al-hayârâ fî ajwibat al-Yahûd wa-‘l-Nasârâ ,” inThe Three Rings , pp. 217-36.

Hoover , Jon, “The Apologetic and Pastoral Intentions of Ibn al-Qayyim al-Jawziyya’s Polemic against Jews and Christians,”The Muslim World , 100.4 (2010): 476-89.

Ibn Qutayba

Schmidtke , Sabine, “The Muslim Conception of Biblical Materials; Ibn Qutayba and hisA’lam al-nubuwwa ,”Islam and Christian-Muslim Relations , 22.3 (2011): 249-74.

Ibn Taymiyyah

Ibn Taymiyyah (1263-1328), “Participazione al djihâd,” transl. by Euginia di Gregorio inAl-Fatâwâ al-islâmiyya: Les Consultations Juridiques Islamiques (Etudes Arabes 106-107). Rome: PISAI Pontificio Istituto di Studi Arabi e d’Islamistica, 2010, pp. 80-84 [includes Arabic text].

Michot , Yahya, “From al-Ma’mûn to Ibn Sab’învia Avicenna: Ibn Taymîya’s Historiography ofFalsafa ,”Islamic Philosophy , pp. 453-75 [includes translations].

------- , “Ibn Taymiyya’s “New Mardin Fatwa.” Is Genetically Modified Islam (GMI) Carcinogenica,”The Muslim World , 101,2 (2011): 125-368.

Rayan , Sobhi, “Ibn Taymiyya’s Criticism of Aristotelian Definition,”American Journal of Islamic Social Sciences , 27.4 (Fall 2010): 68-91.

Sarrio , Diego R., “Spiritual Anti-elitism: Ibn Taymiyya’s Doctrine of Sainthood (walaya),”Islam & Christian-Muslim Relations , 22.3 (2011): 275-91.

Sarrió Cucarella , D.R., “La fetua sobre los monjes de Ibn Taymiyya,”Miscelánea de Estudios árabes y hebraicos, sección árabe-islam , 59 (2010): 171-90.

Ibn Tumart

Norris , H.T., “Ibn Tumart and the Almoravides: ‘The Evil Deeds of themujassimûn from Kâkudam’, Selected Passages from Ibn Tumart’sA’azz mâ yutlab ,”Journal of Qur’anic Studies , 13.2 (2011): 155-64.

al-Lawkarî

Marcotte , Roxanne D., “Preliminary Notes on the Life and Work of Abû al-‘Abbâa al-Lawkarî (d. ca. 517/1123),Anaquel de Estudios Árabes , 17 (2006): 133-57.

Shaykh Mufîd

Bayhom-Daou , Tamima,Shaykh Mufid (Makers of the Muslim World). Oxford: Oneworld, 2005, x-149 pp., ISBN 1-85168-383-6.

al-Nîsâbûrî

Ansari , H. &Schmidtke, , S., “Mu’tazilism after ‘Abd al-Jabbâr: Abû Rashîd al-Nîsâbûrî’sKitâb Masâ’il al-khilâf fî l-usûl (Studies on the Transmission of Knowledge from Iran to Yemen in the 6th/12th and 7th/13th C., I),”Studia Iranica , 39.2 (2010): 225-76 [includes ed.].

al-Nu’mân

Daftary , Farhad, “Al-Qâdî al-Nu’mân, Ismâ’îlî law and Imâmî Shi’ism,” inShî’isme Imâmite , pp. 179-86.

De Smet , Daniel, “TheRisala al-Mudhhiba Attributed to al-Qadi al-Nu’man: Important Evidence for the Adoption of Neoplatonism by Fatimid Ismailism at the Time of al Mu’izza,” inFortresses of the Intellect , pp. 309-41.

Poonawala , Ismail K., “Al-Qadi al-Nu’man and His Refutation of Ibn Qutayba,” inFortresses of the Intellect , pp. 275-307.

al-Rassâs

Thiele , Jan,Kausalität in der mu’tazilitischen Kosmologie. Das Kitâb al-Mu’aththirât wa-miftâh al-mushkilât des Zayditen al-Hasan ar-Rassâs (st. 584/1188) (Islamic Philosophy, Theology and Science 84). Leiden-Boston: Brill, 2011, xii-155+57 pp., ISBN 9789004207479 [includes critical edition].

al-Râzî (Fakhr al-Dîn)

Elkaisy-Friemuth , Maha, “God and the Trinity in Fakhr al-Dîn al-Râzî,”Islam and Christian-Muslim Relations , 22,2 (2011): 113-26.

Nickel , Gordon, “’Self-evident Truths of Reason’: Challenges to Clear Thinking in theTafsîr al-kabîr of Fakhr al-Dîn al-Râzî,”Islam and Christian-Muslim Relations , 22,2 (2011): 161-72.

Opwis , Felicitas, “Attributing Causality to God’s Law: The Solution of Fakhr ad-Dîn ar-Râzî,”Islamic Philosophy , pp. 397-418.

Pagani , Samuela, “Esegesi coranica,” inAngeli , pp. 1645-1740 [Gli angeli e la creazione di Adamo , transl. fromTafsîr ].

al-Saffâr

Ansari , Hassan &Schmidtke , Sabine, “The Zaydî Reception of Ibn Khallâd’sKitâb al-Usûl . TheTa’lîq of Abû Tâhir b. ‘Alî al-Saffâr,”Journal Asiatique , 298.2 (2010): 275-302.

al-Shahrastânî

Lewisohn , Leonard, “From the ‘Moses of Reason’ to the ‘Khidr of the Resurrection’: The Oxymoronic Transcendent in Sharastani’sMajlis-i maktub…dar khwarazm,” inFortresses of the Intellect , pp. 416-29.

al-Tarsûsî

Eddé , Anne-Marie, “ “Le paradis à l’ombre des sabres”. Discours sur lejihâd à l’époque de Saladin,Mélanges de l’Université Saint-Joseph , 62 (2009): 325-52 [with partial ed. and transl.].

Yahyâ ibn ‘Adî, see Falsafa, Ibn ‘Adî