Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 3:Muhammed Mustafa (S),The Future Prophet of Islam

Though Arabia did not have any government - national, regional or local - the city of Makka was dominated by the tribe of Quraysh, as noted before. Quraysh was composed of twelve clans. These clans shared responsibility for maintaining a modicum of law and order in the city.

One of the clans of Quraysh was Bani Hashim. Each clan had its own leader. The leader of Bani Hashim was Abu Talib ibn Abdul Muttalib ibn Hashim ibn Abd Manaf ibn Qusayy. Like his forefathers, Abu Talib was also a merchant. In addition to being the chief of the clan, he was also the guardian of the Kaaba - the House of Allah - built in Makka, many centuries earlier, by the prophets Ibrahim and Ismael, and dedicated by them to the service of Allah Ta'ala.

Abu Talib had a younger brother called Abdullah. In A.D. 570, Abdullah went to Syria with a caravan. A few months before his departure to Syria, he had been married to Amina bint Wahab, a lady of Yathrib (Medina).

On his return journey from Syria, Abdullah fell ill and died. He was only 17 years old at his death. When he left Makka, his wife was pregnant, and she was living in the house of her brother-in-law, Abu Talib. Two months after the death of Abdullah, her child - a boy - was born. His grandfather, Abdul Muttalib, gave him the name Muhammed. Muhammed was born on June 8, 570, in the house of his uncle, Abu Talib, in Makka. The infant Muhammed was, some day, going to be handpicked by Allah Ta'ala to be His Messenger to the whole world, and he was going to change the destiny and the history of mankind forever.

Muhammed was six years old when his mother, Amina the daughter of Wahab, died, after a brief illness. Upon her death, his grandfather, Abdul Muttalib, took him to his home. But only two years had passed when Abdul Muttalib also died. Abdul Muttalib had ten sons. When he was on his deathbed, he called all of them, and designated his son, Abu Talib, as the new chief of the clan of Bani Hashim. He also made Abu Talib the guardian of Muhammed. Both Abu Talib and Abdullah, the father of Muhammed, were the sons of the same mother, whereas Abdul Muttalib's other sons were born of his other wives.

Abu Talib brought Muhammed into his house. Muhammed came, he saw and he conquered - all. Abu Talib and his wife lavished all their love upon him. They loved him more than they loved their own children. Muhammed was born in their house. His birth in their house had made it a house of many blessings; and now, after the death of Abdul Muttalib, he had returned to it.

When Muhammed was a child, he didn't show any interest in the toys and the frolics of children. In his boyhood, he didn't show any interest in games and sports, or in the company of other boys of his own age. As young as he was, he preferred solitude to company.

Like other members of the tribe of Quraysh, Abu Talib also sent his merchandize to Syria and to Yemen every year. Sometimes he went in person with the caravans, and at other times, he engaged an agent who sold his merchandize in the markets of those countries.

In A D. 582 Abu Talib decided to visit Syria with a caravan. His nephew, Muhammed, was 12 years old at this time. Abu Talib loved him so much that he could not bear to part company with him even for a few months. He, therefore, took him to Syria with him.

Muhammed was a precocious boy, and notwithstanding his extreme youth, was a highly gifted observer. In course of his journey and during his sojourn in Syria, he carefully observed the people and their customs, mores, modes of worship, costumes, speeches and dialects. And whatever he saw, he remembered. Upon his return to Makka, he could recreate his experience from beginning to end, and he could recollect all his observations in vivid and graphic detail. He never forgot anything; in fact, he had "total recall." And though he was young in years, he was mature in wisdom and in plain common sense. Abu Talib was aware that Muhammed was wise and intelligent beyond his years and his experience. He, therefore, did not treat him like a minor but showed him all the respect due to an adult in Arab society.

Soon young Muhammed entered his teens. Though now on the threshold of young manhood, he still didn't take any interest in the pleasures that other young men seek. He eschewed levity of all kinds and as noted before, he preferred to be alone with his thoughts. He had the opportunity to satisfy this predilection when he grazed the sheep of his uncle. He was all alone under the immense vault of the sky. The silent and the brooding desert rolled up to the horizons, and seemed to encourage and to invite him to reflect upon the wonders of creation, the mysteries of heaven and earth, and the meaning and purpose of life. He surveyed the landscape from horizon to horizon, and it appeared to him as if a vast, cosmic solitude was the only °presence" to keep him company. Solitude to him appeared to be a new "dimension" of his world.

By the time Muhammed was out of his teens, the people of Makka had begun to take notice of him. They knew that he never deviated from rectitude, and he never erred. They also noted that he didn't talk much but when he did, he spoke only the truth, and he spoke only the words of wisdom. Since the Makkans had never heard him utter a falsehood, they called him "Sadiq" (=the Truthful).

Within a few more years, the citizens of Makka were going to bestow another title upon Muhammed. Knowing that he was highly conscientious, many of them began to deposit their cash, their jewelry and ornaments, and other valuables with him for safe-keeping. Whenever anyone wanted his deposits back, Muhammed returned them to him. There never was an occasion when any repayment went by default. After such experience with him, over several years, they began to call him "Amin" (=the Trustworthy). He and he alone was called Sadiq and Amin by the Makkans.

A. Yusuf Ali, the translator and commentator of Quran Majid, has explained the word Amin as follows:

"Amin = one to whom a trust has been given, with several shades of meaning implied: e.g., (1) worthy of trust, (2) bound to deliver his trust, as a prophet is bound to deliver his Message, (3) bound to act entirely as directed by the trust, as a prophet is bound to give only the Message of Allah, and not add anything of his own, and (4) not seeking any interest of his Own.

The pre-Islamic Arabs held every year a "season of fairs" in various parts of the country. Some of these fairs were held in Makka or in the environs of Makka. Well-known among them were the fairs of Ukkaz, Majanna and Dhul-Majaz. Muhammed visited these fairs whenever it was convenient for him to do so.

All these fairs were held in the four sacred months of Rajab, Dhil-Qaada, Dhil-Hajj and Moharram, according to ancient Arab tradition. During these four months, there was a total embargo on all kinds of violence, warfare, plunder and brigandage. At the very beginning of the "season of peace," a general truce went into effect. This truce was recognized and respected by all Arabian tribes.

Merchants, farmers and craftsmen gathered at these fairs from far and near to sell, to buy and to exchange. They brought the best of their products with them, and proudly exhibited them. The other arts of peace, poetry among them, were cultivated during the suspension of hostilities.

Poetry was the first love of the Arabs. If poetic talent was discovered in any tribe, it was an occasion, for each and all, to celebrate. The other tribes, friendly to it, presented their congratulations to it, for producing such talent. The Arabs were great aficionados of Arabic words and the multiple nuances of their meanings. They called themselves the "sons of Arabic." In these fairs the poets read their latest compositions, and held their audience spell-bound with the "pyrotechnics" of their eloquence. Eloquence was an attribute which the Arabs treasured as paramount in importance. One of their maxims was that the beauty of a woman is in her face; but the beauty of a man in his eloquence.

They admired the skill of construction in an ode as much as the poet's felicity of expression. Weird-looking mystics of the desert and wild-looking soothsayers and the oracles of the tribes, regaled their audience with their cryptic speeches, parables and their esoteric prognostications, even though few, if any, could understand their language of symbolisms. Most Arabs believed that astral influence determined man's fate. The soothsayers, therefore, were held in great awe in the whole country; it was believed that they had the power to commune with the stars. Singers, dancers, entertainers, acrobats and magicians, all vied with each other for the attention of the public.

These fairs were also frequented by the saints, priests and holy men who preached their doctrines. They were all free to propagate their creeds and their ideas without fear of molestation from anyone during these four months. Peace and the arts of peace flourished against this panorama of untamed human vitality.

In these fairs, Muhammed found an opportunity to observe a cross-section of the inhabitants of the Arabian peninsula. He also studied, at first hand, the customs and beliefs of the people of different social, cultural and geographical backgrounds. In the spring of A D. 595, the merchants of Makka "assembled" their summer caravan to carry their merchandize to Syria. Khadija also had her merchandize ready but she had not found a man who would take charge of it as her agent. A few names were suggested to her but she did not consider them satisfactory.

Through some of his colleagues in the merchants' "guild" of Makka, Abu Talib learned that Khadija was in need of an agent who would take her cargo with the caravan to Syria and would sell it there.

It occurred to Abu Talib that his nephew, Muhammed, who was now 25 years old, would qualify for the job. He was anxious to find employment for him. He knew that he (Muhammed) had no experience as an agent but he also knew that he (Muhammed) would more than make up for such a lack by his exceptional talents. He had faith in the capacities and faculties of his nephew, and was confident that he had enough savvy to handle his responsibilities and duties as an agent to the entire satisfaction of his employer. Therefore, with his (Muhammed's) tacit agreement, he called on Khadija, and broached with her the subject of his (Muhammed's) candidacy, as her new agent.

Like most of the other citizens of Makka, Khadija had also heard about Muhammed. One thing she knew that she could not question, was his integrity. She sensed that she could trust Muhammed implicitly and explicitly. She therefore readily agreed to appoint him (Muhammed) as her agent. She did not consider his lack of experience a handicap, and said that she would, in any case, send her slave, Maysara - an experienced traveller - with him to assist him in his duties.

Khadija was a superb administrator and a consummate organizer. But she was also lucky. She had always been lucky in finding good agents for her business. Even though she was "success-oriented," she was soon surprised to discover that with Muhammed as her agent, her luck soared as it had never done before. For Khadija, there never was in the past, and there never was going to be in the future, an agent like Muhammed. If she had the "golden touch" in her hand, he had the "blessed touch" in his.

Khadija and Abu Talib worked out the details of the new arrangement. And when Muhammed called on his new employer to sign the contract, she explained to him the specifics of the trade. He immediately grasped what she told him, and didn't ask any questions seeking clarification. Khadija told Abu Talib that the recompense she would pay to Muhammed for his services, would be the double of what she had paid to her other agents in the past.

What Khadija didn't know at this time was that it was the hand of destiny which was working behind this arrangement. Destiny had other plans for her and for Muhammed. Those plans transcended such mundane and picayune matters as making profit in a business enterprise, as events were very soon to show.

In the meantime, the "summer caravan" of the Makkan merchants had been equipped, and was ready for departure on its long journey. The merchants brought their cargo out of the warehouses to be loaded on camels. The documents were prepared and were signed. Provisions were taken, and guides and the escorts were engaged. At the appointed time, Muhammed arrived with Abu Talib and his other uncles. They were greeted by an uncle of Khadija who was awaiting them with the "Bill of Lading" and the other documents.

Muhammed had to take inventory of the merchandize that he was going to sell in Syria. With Maysara, he checked all items against the manifest, and found everything in order. Maysara had to do the paperwork relating to the sales and purchases. He was the record-keeper. Abu Talib gave special instructions to Maysara and to the leader of the caravan regarding the comfort and safety of Muhammed. They promised to do everything to make the journey pleasant and safe for him. Abu Talib and his brothers thanked them for showing solicitude for Muhammed's welfare. They prayed for his success in the new venture, and for his safe return. Then they committed him to the protection of Allah, and bade him farewell.

During summer, most caravans travelled at night to escape the murderous heat of the day, and they rested during the day. Travel during the day could be extremely exhausting both for the riders and for their camels and horses. Most caravans, therefore, left Makka "with the declining day," as the Arabs said, or when the sun had passed the zenith, and the heat was a little less oppressive.

Presently one of the outriders of the caravan rang a bell. The bell alerted all travellers that the caravan was ready to march. The crouching camels were made to stand, much against their will, and they showed their displeasure by protesting and snorting but took their position in the long train. About three hours before sunset, the leader of the caravan gave a signal, and the caravan was set in motion.

The caravan headed toward the north. The folks and the friends of the travellers lingered for some more time waving at them and watching, as the caravan receded into the distance. When the last camel disappeared beyond the hills, they also dispersed, and went to their homes.

The new travellers rode pillion with the experienced travellers who showed them the sights which were familiar to them, and explained their peculiarities to the former. Maysara pointed out many interesting sights to Muhammed. The latter also recognized all the landmarks that he had seen on the road which he had traversed 13 years earlier with his uncle. Nothing had changed in those 13 years. Maysara proved to be a lively companion who could tell many pertinent stories and could recount numerous interesting incidents from his earlier travels. Muhammed found that other travellers were also cordial and friendly.

After nearly a month, the caravan arrived at its destination in Syria. Billeting arrangements had already been made for the weary travellers in an inn, and they all wanted to rest after enduring the rigors of a month-long journey over difficult terrain and in searing heat. They could take as much as a week to recuperate their vitality.

When the merchants had rested their aching limbs and were refreshed once again, they went into the market-place to dispose of the goods which they had brought from Makka. Some of it they sold against cash, and some of it they bartered for the Syrian goods. They had also to buy merchandize for the home market, and they sought and found many profitable bargains. These transactions could take anywhere from two to four months.

Muhammed also sold his cargo and bought new cargo. Though for him it was his first commercial venture, he did not falter, from lack of experience, in conducting business transactions. In fact, he surprised Maysara by his "professionalism" in the trade. Maysara also noted his perspicacity as a negotiator and his acumen and probity as a salesman. Muhammed protected the interests of both his employer and his customers. And yet, he made more profit for Khadija than she had ever made ever since she had taken charge of her father's business at his death. And the cargo he bought in Syria for her, was superb in quality and was certain to fetch high prices in Makka, as it did.

In Syria whoever met Muhammed, was impressed by him. He had a striking appearance that made him unforgettable to anyone who saw him once.

Though Muhammed was busy in selling, in negotiating, in investigating the market, and in buying, Maysara noted that he nevertheless found time to be alone with himself. For Maysara, these silent sessions of Muhammed were rather mysterious, but he did not interrupt them. He didn't know it then that his young master was in the habit of reflecting on the state and destiny of man.

In Syria, Muhammed met many Christians and Jews. He had assumed that each of these two groups would be "monolithic." But to his surprise, they were not. Both of them were splintered into many sub-groups, and the mode of worship of each of them was different from that of the others. Who among them was right and who was wrong? It was a question that intrigued Muhammed. The quest for an answer to this question, and other kindred questions kept him awake at nights when everyone else had gone to sleep.

Eventually, when all sale and purchase transactions were completed, and presents for families and friends were procured, the caravan returned to Makka. For the homesick travellers, homecoming is always an occasion for rejoicing. It's an occasion full of anticipation as one is going to meet one's loved ones whom one has missed for many months. The weary travellers cannot wait long enough to hear the merry laughter of their children, and they know that when that heavenly moment comes, they would not be able to withhold their tears, still less to conceal them. They know from long experience that there would be much laughter but also there would be many tears - the tears of joy. Laughter and Tears mixed freely on such blessed and blissful occasions.

The arrival of a caravan always generated much excitement in the city. It was, in fact, a festive occasion for everyone living in Makka and the surrounding areas. The "docks" where the "fleets" of the "ships of the desert" (i.e. the camels), unloaded their passengers and cargo, were the scenes of great animation. Most of the citizens and even the roving, nomadic tribesmen, found the hustle and bustle of a newly-arrived caravan a welcome change in the tempo of life.

RV.C Bodley

The arrivals and departures of caravans were important events in the lives of the Meccans. Almost everyone in Mecca had some kind of investment in the fortunes of the thousands of camels, the hundreds of men, horses, and donkeys which went out with hides, raisins, and silver bars, and came back with oils, perfumes, and manufactured goods from Syria and Egypt and Persia, and with spices and gold from the south. (The Messenger - the Life of Mohammed, 1946)

People came to greet their loved ones who were returning home after an absence of six months. Many among them came with mixed feelings - feelings of hope mixed with feelings of fear. Once anyone left the city with a caravan, there was no way for his folks to know if they would ever see him alive again. Some travellers died on the long journey and were buried in places which were remote, and were inaccessible. Their kith and kin could never visit their graves.

And it was only when a caravan arrived that the Makkans could hear news of the world outside the peninsula. The Arabs lived in those days, very much in total isolation from the rest of the world. With that world, they had only one tangible link and that was the caravan.

Almost every Makkan invested money in the caravan trade. The rich ones among them could visit foreign countries for extended periods of many months. But people with limited means had to stay home. They, therefore, gave their goods to a trustworthy agent to sell, and they gave him money to buy the goods which were in demand in Arabia but were available only in the markets of Syria, Yemen, Abyssinia and Egypt. When their agents brought those goods to Makka, they sold them and made a profit on their sales. It was a system which, after long years of experience, they had found to be reasonably workable.

The merchants and the agents in the caravans also brought back with them exotic gifts and presents for their folks and friends, as per ancient custom. Everyone was eager to see those gifts which conjured up before their eyes the pictures of the riches of Syria and the luxury of the Persian and the Roman Empires.

Upon entering Makka, Muhammed first went into the precincts of the Kaaba where he made the customary seven circuits, and then he went to see his employer. He gave her a detailed account of the journey and the business transactions he had conducted on her behalf Later, he briefed his uncle, Abu Talib, on the highlights of his experience as a trader.

Maysara, the slave of Khadija, had his own story to tell her. He told her the story of the journey to and from Syria, and of the profits that Muhammed had made for her. But for him, far more interesting than the story of a successful trading mission, was the character and the personality of Muhammed himself. He was full of admiration for Muhammed's talents as a businessman. He told Khadija that Muhammed's foresight was fail-safe; his judgment was infallible; and his perception was unerring. He also mentioned to her Muhammed's affableness, his courtesy and his condescension.

Khadija found the story fascinating, and she posed many questions to Maysara about her new steward, Muhammed. She probably would not be surprised at all if Maysara had told her that Muhammed was the most extraordinary individual he had ever seen and who was capable of doing the most extraordinary things.

On the following day, Waraqa bin Naufal came to see Khadija. He too wanted to hear the news that travellers brought from abroad. The news that interested him most was that of the old conflict between the Persian and the Roman Empires. Each of those empires wished to establish its own hegemony over the entire region called the "Fertile Crescent." It is also probable that like other citizens, Waraqa too had invested money in the export and import trade of Makka, and he wanted to know how the caravan had fared business wise.

Khadija told her cousin the whole story as she had heard it from Muhammed himself and from Maysara. She also mentioned that her new steward had made unprecedented profits for her.

Waraqa also talked with Maysara about the journey and about Muhammed. Maysara, however, wanted to talk only about Muhammed. Nothing else seemed to interest him, business transactions least of all.

When Waraqa had heard the long story, he is said to have plunged into deep thought. After a long pause, he said to Khadija: "Judging by what you and Maysara have told me about Muhammed, and also judging from what I know about him, it seems to me that he has all the qualities, attributes, characteristics and potentialities of the messengers of God. He might, in fact, be destined to become one of them in the times to come."

By peering into the darkness of pagan Arabia, Waraqa was enabled, perhaps by his prescience, to espy glimmerings of the Light of Islam, soon to appear on the horizon, and in Muhammed perhaps he recognized the Bringer of that Light. Many books on the life of Muhammed Mustafa, the future Prophet of Islam (may Allah bless him and his Ahlel-Bayt) have recorded a number of miracles alleged to have taken place during his journey to, and his sojourn, in Syria. A. Yusuf Ali, the translator and commentator of Quran Majid, writes as follows in this regard:

"No apostle performed any Miracle or showed forth any "Signs," except as God willed. God's Will (Mashiyat) is an all-wise, universal Plan, which is not formed for the benefit of one tribe or millat or of one age or country. The greatest Miracle in history was and is the Quran. We can apprehend its beauty and grandeur to-day as much as did the people of Mustafa's day, even more, as our collective knowledge of nature and of God's creation has increased."

Elsewhere, A. Yusuf Ali says: "The Signs sent to the holy Prophet Muhammed, were: (1) the Ayats of the Quran, and (2) his life and work, in which God's Plan and Purpose were unfolded."

It appears that Muhammed's charm and charisma had worked upon Khadija also. Like Maysara, she too became his admirer, and how could anyone help but become his admirer. Khadija had known him to be a gentle, a modest, a quiet and an unobtrusive young man. She also knew that the Makkans called him Sadiq and Amin. And now he had revealed his ability as a businessman also. His proficiency and savvy were part of his charisma. Her new assessment of Muhammed, therefore, was that he was no mere starry-eyed dreamer but also was a practical man of affairs. This assessment prompted her decision to "draft" Muhammed as the manager of her business in all future expeditions.

Chapter 4: The Marriage of Muhammed Mustafa (S) and Khadija

The commercial expedition of Muhammed to Syria turned out to be the prelude of his marriage with Khadija. The translator and commentator of Quran Majid, Yusuf Ali, poses the following rhetorical question in this context: "Can we wonder at Jacob's re-union with Joseph, or that of Moses with Aaron, or of Muhammad Mustafa with the Lady Khadija?" No. We cannot. It was the decree of Allah that two of his slaves - Muhammed and Khadija - should be united in marriage, and they were.

It is reported that one of the close friends of Khadija was a high-born lady of Makka called Nafisa (or Nufaysa) the daughter of Munyah. She was aware that Khadija had turned down many proposals of marriage. At first she wondered if there was any man in Arabia who would come up to the standards set by her. She had discussed the matter many times with Khadija. Finally, she had one more discussion with her which convinced her that she (Khadija) was not impressed by any man's wealth or rank or power. What really impressed Khadija, her friend gathered, was character - a sterling character. Khadija admired only a man of ethical and moral principles.

Nafisa (or Nufaysa) also happened to know that there was such a man in Makka and his name was Muhammed. It is reported that one day Muhammed was returning home from the Kaaba when Nafisa stopped him, and the following exchange took place between them: Nafisa: O Muhammed, you are a young man and you are single. Men who are much younger than you, are already married; some even have children. Why don't you marry?

Muhammed: I cannot afford to marry; I am not rich enough to marry.

Nafisa: What would be your response if you could marry a woman of beauty, wealth, status and honor, notwithstanding your present poverty? Muhammed: Who could be such a woman? Nafisa: Such a woman is Khadija the daughter of Khuwayled.

Muhammed: Khadija? How is it possible that Khadija would marry me? You know that many rich and powerful princes and chiefs of tribes proposed to her, and she rebuffed them all.

Nafisa: If you are agreeable to marry her, you just say so, and leave the rest to me. I shall arrange everything. Muhammed wished to inform his uncle and guardian, Abu Talib, about Nafisa's demarche, and to consult him in the matter before giving her an answer.

Abu Talib knew Khadija as well as he knew his own nephew. He welcomed Nafisa's suggestion. There was no doubt in his mind that Muhammed and Khadija would make the ideal couple. He, therefore, gave his blessings to the proposal of their marriage. Thereupon, Muhammed told Nafisa that her suggestion was acceptable to him and that she had the authority to negotiate, on his behalf, his marriage with Khadija.

Once Abu Talib had approved the match, he sent his sister, Safiya, to see Khadija, and to talk with her about the proposed marriage. In the meantime, Nafisa had already done the "groundwork," and Khadija was expecting a visitor from the house of her future in-laws. She cordially received Safiya, entertained her, and told her that she (Khadija) had selected her (Safiya's) nephew to be her (Khadija's) life-partner without any preconditions and reservations. Safiya was very happy with the success of her embassy. Before she left the house, Khadija gave her an elegant robe which she accepted with many expressions of joy and gratitude.

Abu Talib then decided to comply with the traditional formalities of marriage. He bought gifts for Khadija, and took his brothers, Abbas and Hamza, with him to her house to formally present to her the proposal of the marriage of his nephew with her. Khadija accepted the gifts that Abu Talib had brought, and of course she accepted the proposal of marriage. The two parties immediately fixed a date for the auspicious wedding.

Abu Talib himself took charge of the preparations for the marriage of his beloved nephew. For the blessed occasion, he brought out all the heirlooms of the family and the sacred relics of his forefathers. These included the cloak and the staff of Abdul Muttalib, the late chief of Bani Hashim. The bridegroom put on the cloak and held the staff in his hand. Abu Talib put the black turban of his clan on his (the bridegroom's) head, and a ring of green agate on his finger. The ring, at one time, had belonged to Hashim bin Abd Manaf bin Qusayy.

The wedding party was made up of all the chiefs of Quraysh and the lords of Makka. The bridegroom rode a proud and prancing horse, and the young warriors of Bani Hashim brandished gleaming swords high above their heads as they escorted him from the house of Abu Talib to the house of Khadija. The women of the clan had gone ahead of the bridegroom, and were already being entertained in the house of the bride.

Khadija's house was illuminated by myriads of lamps. Inside the house, chandeliers hung on golden chains from the ceiling, and each chandelier held seven lamps. The guests arrived in the amber dusk. The chief steward of Khadija's estates had formed a committee for the reception of the bridegroom and the distinguished guests. The members of this committee conducted them inside the house through a high-arched entrance to a rectangular hall whose walls were panelled with tiles and whose ceiling was gilded. They made themselves comfortable on rugs and cushions.

For this special occasion, Khadija had ordered a special outfit to be made for all her domestics - male and female. Men were handsomely arrayed in spangled turbans, scarlet tunics, and black sashes around their waists. Attached to their turbans were silk tassels of ivory hue. The girls were wearing decor-blending costumes which dripped with gold and spangles. They were wearing coronets on the head and ropes of pearls and rivers of crystals. Their hair, cascading from the head to the shoulders and from the shoulders down to the waist, was braided with pearls.

The decor of the chamber of the bride was exquisite and was in fact, unsurpassable in taste and skill. The hangings of silk and brocade in many delicate tints, draped the walls; and a white velvet carpet covered the floor. The smoke of incense rose from a goblet of silver sparkling with diamonds, blue sapphires and balas rubies.

Khadija, the bride, sat on a high dais placed under a richly embroidered canopy. She looked radiant and resplendent like the rising sun itself. On her head she was wearing a crown of gold and pearls of amazing orient and beauty. Her dress, in subtle shades of crimson and green, was shot with gold, and was set with pearls and emeralds. There were two maids in personal attendance on her; each was wearing a diadem of gold, an amethyst silken dress, and jewel-studded slippers.

When all the guests had taken their seats, Abu Talib, the guardian of the bridegroom, rose to read the sermon of marriage as follows: All glory and all praise to Allah, the Creator of Heavens and earth, and all thanks to Him for all His blessings, bounties and mercy. He sent us into this world in the posterity of Ibrahim and Ismael. He put us in charge of the Mosque and made us guardians of His House, the Kaaba, which is a sanctuary for all His creatures.

After this exordium, Abu Talib continued:

My nephew, Muhammed ibn Abdullah ibn Abdul Muttalib, is the best individual in all mankind in his intelligence, in wisdom, in purity of lineage, in purity of his personal life, and in distinction of family. He has all the markings of a man destined to be great. He is marrying Khadija the daughter of Khuwayled against a meher of four hundred pieces of gold. I declare Muhammed and Khadija husband and wife. May Allah bless them both, and may He be their Protector.

In his sermon, Abu Talib declared that the Bani Hashim were the heirs of Ibrahim and Ismael, and were the carriers of their heritage. They were, therefore, uncontaminated by idolatry. When Abu Talib concluded his sermon, Waraqa bin Naufal rose to read the marriage sermon on behalf of the bride. He said:

All praise and glory to Allah. We testify and we affirm that the Bani Hashim are just as you have claimed. No one can deny their excellence. Because of their excellence, we cherish the marriage of Khadija and Muhammed. Their marriage unites our two houses, and their union is a source of great happiness to us. O Lords of Quraysh, I want you to be witnesses that I give Khadija in marriage to Muhammed ibn Abdullah against a meher of four hundred pieces of gold. May Allah make their marriage a happy one.

(M. Shibli, the Indian historian, says in his Seera that the meher of Hadret Khadija was five hundred pieces of gold).

Amr bin Asad, the aged uncle of Khadija, also spoke on the occasion, and he affirmed, in his own words, what Waraqa b. Naufal, had said. And it was he who, as guardian of the bride, gave her away to Muhammed ibn Abdullah. Abu Talib paid the meher for his nephew.

Edward Gibbon

At home and abroad, in peace and war, Abu Talib, the most respected of Mohammed's uncles, was the guide and guardian of his youth; in his 25th year he entered into the service of Khadija, rich and noble widow (sic) of Mecca, who soon rewarded his fidelity with the gift of her hand and fortune. The marriage contract, in the simple style of antiquity, recites the mutual love of Mohammed and Khadija; describes him as the most accomplished of the tribe of Koreish; and stipulates a dowry of twelve ounces of gold and twenty camels, which was supplied by the liberality of his uncle. (The Decline and Fall of the Roman Empire)

Washington Irving

Khadija was filled with a lively faith in the superhuman merits of her youthful steward, Mohammed. At her nuptials, Haleema, who had nursed Mohammed in his infancy, was summoned and was presented with a flock of forty sheep.

(The Life of Mohammed)

All the guests congratulated Muhammed Mustafa on his wedding and expressed their best wishes for his happiness. They also congratulated his uncle, Abu Talib, on the auspicious occasion. Both thanked their guests cordially.

When these ceremonies were over, the major-domo ordered the slaves to spread out the banquet. The banquet was a gustatorial extravaganza such as no one had ever seen in Makka. The guests feasted upon delicacies each of which was a masterpiece of the culinary art. They slaked their thirst with delectable drinks laced with lotus nectar.

After the feast, each guest was invested with a robe of honor, in conformity with the ancient custom of the Arabian aristocracy. Presently, the major-domo announced that the bride was ready to depart. A richly-caparisoned she-camel, carrying a white pavilion on her back, was waiting at the gate of the house. All the guests gathered in the foyer to see the bride being escorted to the gate. Her maids assisted her in climbing into the bridal pavilion.

...EMBARK YE ON THE ARK, IN THE NAME OF ALLAH, WHETHER IT MOVE OR BE AT REST! FOR MY LORD IS, BE SURE, OFT-FORGIVING, MOST MERCIFUL." (Quran Majid. Chapter 11; verse 41)

One of the maidservants sat in the pavilion with the bride. Resting upon her head was a floral tiara, and her hair was threaded with blue ribbons and strands of lustrous pearls. She was wearing bracelets of agate, coral and rock crystal, and she held a jewelled fan in her hand.

A team of Nubian slaves carrying flambeaus, marched in front and on the right and the left sides of the she-camel. The bridegroom also mounted his horse, and he, his uncles, the young men of Bani Hashim and their guests, returned to the house of Abu Talib in the same panoply as they had gone earlier that day to the house of the bride.

When this torch-lit procession arrived at the house of Abu Talib, his wife and sisters assisted the bride in dismounting from the she-camel. A chamberlain held a parasol of white silk over her head, and conducted her into the inner apartments of the house. And say:

"O MY LORD! ENABLE ME TO DISEMBARK WITH THY BLESSING: FOR THOU ART THE BEST TO ENABLE (US) TO DISEMBARK" (Quran Majid. Chapter 23, verse 29)

Everything went off with perfect precision. Coordination was superb from beginning to end. The marriage of Muhammed and Khadija had brought happiness to everyone but the happiness of Abu Talib knew no bounds. He had been very anxious that his nephew should have a good wife. This anxiety turned into pure and undiluted joy when his nephew and Khadija were married. There could not have been a better match. Abu Talib thanked Allah for the new happiness he had found, and his happiness was shared by his brothers, Abbas an~ Hamza, and all other members of the clan of Hashim.

Three days after the marriage, Abu Talib made arrangements for a banquet to mark the occasion called since then "the feast of walima." He dazzled the whole city by his liberality. At the feast, every resident of Makka was his guest. Muhammed, the bridegroom, was himself welcoming the guests into the house. He himself, his uncles, his cousins and all the young men of Bani Hashim, were the proud hosts. The banquet lasted for three days. Years later, Islam made the feast of walima a "memorial" to the banquet of Abu Talib at the marriage of Muhammed and Khadija, instituting it as a tradition of all Muslim marriages. Abu Talib was the first man to arrange it. Before the marriage of Muhammed and Khadija, the feast of walima was not known to anyone in Arabia.

Abu Talib must have wished that his beloved brother, Abdullah and his wife, Amina, may Allah bless them, were also present to witness and to bless the marriage of their son, and to share his (Abu Talib's) happiness. But even if Abdullah and Amina had been present, the marriage of their son could not have been celebrated with more pomp and pageantry than it was with Abu Talib as his (Muhammed's) guardian.

Next it was Khadija's turn to show generosity and hospitality. Generosity and hospitality were her old "addictions." And what occasion could be more appropriate or propitious for her than her own marriage to satisfy this propensity? She, therefore, ordered her major-domo to make arrangements for the most elaborate banquet in the history of Makka.

It was a banquet that was truly memorable. Even the beggars of Makka and the wandering tribesmen and women were not excluded from the list of guests. They feasted on delicacies which they had never seen before. Those Arabs of the desert who had never tasted anything but brackish or rank water all their lives, drank rose water as the guests of Khadija. For many days the guests - rich and poor, high and low, lord and lackey, young and old - were fed in her house. To the poor guests, Khadija gave pieces of gold and silver and clothes, and she filled the houses of many widows and orphans with the necessities of life which they didn't have before.

Khadija had spent many years of her life waiting for the ideal man to come. Her long wait was at last rewarded when Muhammed came along, and they were united in holy wedlock.

The marriage of Muhammed and Khadija was the first and the last of its kind in the world. It was the only marriage in the whole world which abounded in heavenly blessings as well as material blessings. It was a marriage which was immeasurably and incalculably rich in the blessings of both the heaven and the earth.

It is entirely probable that in Arabia, no woman ever brought so much dowry with her into the house of her husband as Khadija did. It included slaves, slave girls, real estate, pasture lands, herds of camels and horses, flocks of goats and sheep, and her personal outfit of rich and rare fabrics, accessories, priceless heirlooms, ornaments, precious metals, precious stones and masses of gold and silver coins.

This dowry, unprecedented as it was for its quality and its quantity, was not a gift to Khadija - the bride - from her uncles or from her brothers. It was the product of her own efforts. She had produced it by her own diligence, industry, prudence, and foresight.

But these were not the only riches that Khadija brought with her. She also brought the riches of heart and mind, and these were immeasurable and inexhaustible. In the years to come she immeasurably enriched the life of her husband with these gifts.

Once Khadija was married, she appears to have lost interest in her mercantile ventures and in her commercial empire. Marriage changed the character of her dedication and commitment. She had found Muhammed Mustafa, the greatest of all treasures in the world. Once she found him, gold, silver and diamonds lost their value for her. Muhammed Mustafa, the future Messenger of Allah and the future Prophet of Islam, became the one object of all her affection, attention and devotion. Of course, she never lost her genius for organization, but now instead of applying it to her business, she applied it to the service of her husband. She reorganized her whole life around the personality of Muhammed Mustafa.

(Khadija could not wind up her wide-ranging commercial operations abruptly. She had to phase them out. By degrees, therefore, she phased out the export-and-import business which her father had founded.)

In the years following his marriage, Muhammed travelled again with Khadija's caravans to Syria. M. Shibli, the Indian historian, says that he also went to Yemen. Wherever he went, he made profits. Khadija also recruited other managers who sold her merchandize or bought merchandise for her, and they too made profits for her. But the emphasis had shifted; instead of expanding her business as she had done in the years before her marriage, Khadija began, gradually, to curtail her commitments until all her merchandize was sold, and she had recovered all her investments.

When the Princess of Makka entered the house of her husband, Muhammed Mustafa, the most successful and the happiest phase of life began for her. This phase lasted 25 years - until her death. She immediately adapted her life to the new environment. From the very first day, she took charge of her new duty which was to make the life of her husband happy and pleasant. In carrying out this duty, she was eminently successful, as the history of later times has eloquently borne witness.

Marriage opened a new chapter for both Muhammed and Khadija in their life. The keynote of this "chapter" was happiness - the purest kind of happiness. Blessed with happiness as their marriage was, it was also blessed with children. Their first-born was a boy called Qasim. It was after the birth of the infant Qasim that his father, Muhammed Mustafa, was called Abul-Qasim - the father of Qasim - as per the custom of the Arabs. The second child was also a boy. His name was Abdullah. He bore the nicknames of Tahir and Tayyeb. Both Qasim and Abdullah died in their infancy.

The third and the last and the only surviving child of Muhammed Mustafa and Khadija was their daughter, Fatima Zahra. Though the gifts which Allah had bestowed upon them, were many, there was none that they treasured more than their daughter. She was the "light of the eyes" of her father, and she was the "comfort of his heart." She was also the future "Lady of Heaven." The father and mother showered their love upon her, and she brought hope and happiness and the blessings and the mercy of Allah with her into their home.

(2008-2009)

I cannot thank enough all the scholars who kindly sent me information and in particular those who sent me a copy of their publications or photocopies of tables of contents. I am also very grateful to my Assistant Ms. Clare Storck for her vauable help.

a- Collective Works or Collections of Articles

The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions , ed. by Maha Elkaisy-Friemuth & John M. Dillon (Ancient Mediterranean and Medieval Texts and Contexts 9). Leiden-Boston: Brill, 2009, x-236 pp., ISBN 978-90-04-17623-2.

An Anthology of Philosophy in Persia , vol. II,Is mâ’îlî and Hermetico-Pythagorean Philosophy , ed. by Seyyed Hossein Nasr & Mehdi Aminrazavi. Oxford: Oxford University Press, 2001, xvi-400 pp., ISBN 978-0-19-512700-5.

An Anthology of Philosophy in Persia , vol. III,Philosophical Theology in the Middle Ages and Beyond , ed. by Seyyed Hossein Nasr & Mehdi Aminrazavi. London-New York: I.B. Tauris, 2010, xviii-470 pp., ISBN 978-1-84511-605-7.

Cosmogonie e cosmologie nel medioevo. Atti del Convegno della Società Italiana per lo Studio del Pensiero Medievale (S.I.E.P.M.) Catania, 22-24 settembre 2006, ed. by Concetto Martello, Chiara Militello, & Andrea Vella (Fédération Internationale des Instituts d’Études Médiévales, Textes et Études du Moyen Âge 46). Louvain-la-Neuve: 2008, xvi-525 pp., ISBN 972-2-503-529.

Culture and Memory in Medieval Islam. Essays in Honour of Wilfred Madelung , ed. by Farhad Daftary & Josef W. Meri. London-New York: I.B. Tauris, 2003, xvi-464 pp., ISBN 186064 859-2.

Les Grecs, les Arabes et nous. Enquête sur l’islamologie savante , ed. by Philippe Büttgen, Alain de Libera, Marwan Rashed & Irène Rosier-Catach (Ouvertures). Paris: Fayard, 2009, 372 pp., ISBN 978-2-213-65138-5 [a reply to Gouguenheim’sAristote au Mont-Saint- Michel].

The Ikhwân al-Safâ’ and their Rasâ’il : An Introduction , ed. by Nader El-Bizri, foreword by Farhad Daftary (Epistles of the Brethern of Purity). Oxford: University Press in Association with The Institute of Ismaili Studies, 2008, xx-304 pp., ISBN 978-0-19955-724-0.

L’Islam médiéval en terres chrétiennes. Science et idéologie , ed. by Max Lejbowicz with a Foreword by Jean Celeyrette & Max Lejbowicz (les Savoirs mieux). Villeneuve d’Ascq: Presses Universitaires du Septentrion, 2008, 176 pp., ISBN 978-2-7574-0088-3 [a reply to S. Gouguenheim’sAristote au Mont-Saint-Michel ; includes a list of the principal reactions to Gouguenheim, pp. 30-44].

Lexiques bilingues dans les domaines philosophique et scientifique (Moyen Âge – Renaissance). Actes du Colloque international organisé par l’École Pratique des Hautes Études – IVe Section et l’Institut Supérieur de Philosophie de l’Université Catholique de Louvain (Paris, 12-14 juin 1997), ed. by J. Hamesse & D. Jacquart (Fédération Internationale des Instituts d’Études Médiévales, Textes et Études du Moyen Âge 14). Turnhout: Brepols, 2001, xii-240 pp., ISBN 2-503-51176-7.

Literary and Philosophical Rhetoric in the Greek, Roman, Syriac, and Arabic Worlds , ed. by Frédérique Woerther (Europaea Memoria). Hildesheim-Zurich-New York: Georg Olms Verlag, 2009, 327 pp., ISBN 978-3-487-13990-6.

Une lumière venue d’ailleurs. Héritages et ouvertures dans les encyclopédies d’Orient et d’Occident au Moyen Âge. Actes du Colloque de Louvain-la-Neuve, 19-21 mai 2005, ed. by Godefroid de Callataÿ & Baudouin Van den Abeele (Réminisciences 9). Louvain-la-Neuve: Centre de Recherche en Histoire des Sciences, 2008, xii-298 pp., ISBN 978-2-503-53073-4.

Malphono w-Rabo d-Malphone. Studies in Honor of Sebastian P. Brock , ed. by George A. Kiraz (Gorgias Eastern Christianity Studies 3). Piscataway, N.J.: Gorgias Press, 2008, xlvii-846 pp., ISBN 978-1-59333-706-3.

L’Orient chrétien dans l’empire musulman. Hommage au professeur Gérard Troupeau , ed. by Geneviève Gobillot & Marie-Thérèse Urvoy (Studia arabica III). Versailles: Editions de Paris, 2005, 539 pp., ISBN 2-85162-072-X.

Le Plurilinguisme au Moyen Âge. Orient-Occident de Babel à la langue une , ed. by Claire Kappler & Suzanne Thiolier-Méjean (Méditerranée Médiévale). Paris: L’Harmattan, 2009, 375 pp., ISBN 978-2-296-08196-3.

Syriac Polemics. Studies in Honour of Gerrit Jan Reinink , ed. by Wout Jack van Bekkum, Jan Willem Drijvers & Alex C. Klugkist (Orientalia Lovaniensia Analecta 170). Leuven-Paris-Dudley, MA: Peeters & Department Oosterse Studies, 2007, xviii-262 pp., ISBN 978-90-429-1973-0.

Takhyîl: The Imaginary in Classical Arabic Poetics , texts selected, transl., and annotated by Geert Jan van Gelder & Marlé Hammond and studies ed. by Geert Jan van Gelder & Marlé Hammond; intro. by Wolfhart Heinrichs and preface by Anne Sheppard. Oxford: Gibb Memorial Trust, 2008, xviii-286 pp., ISBN 978-0-906094-69-3 [annotated bibliography ontakhyîl , pp. 120-27].

Timing and Temporality in Islamic Philosophy and Phenomenology of Life , ed. by Anna-Teresa Tymieniecka (Islamic Philosophy and Occidental Phenomenology in Dialogue 3). Dordrecht: Springer, 2007, xii-344 pp., ISBN 978-1-4020-6159-2.

Traditions Intellectuelles en Islam , ed. by Farhad Daftary, trans. by Zarien Rajan-Badouraly. Paris: Maisonneuve, 2009, 206 pp., ISBN 978-2-7200-1159-7 [English original:Intellectual Traditions in Islam , 2000].

Uluslararasi Ibn Sînâ Sempozyumu Bildiriler 22-24 May 2008, Istabul. Inernational Ibn Sina Symposium Papers , 2 vol., ed. by Nevzat Bayhan, Mehmet Mazak & Aydin Süleyman. Istanbul: Kültüra.S, 2009, vol. I, pp. 1-365 & vol. II, pp. 1-390, ISBN 978-9944-370-92-9 [only papers in English will be listed].

Fattal ,Aristote et Plotin dans la philosophie arabe (Ouverture philosophique). Paris: L’Harmattan, 2008, 147 pp., ISBN 978-2-296-06121-7.

Section I. Falsafa

New Journal

Journal of Shi’a Islamic Studies , published by The Islamic College in London. It began in 2008 and offers four issues per year, http://www.islamic-college.ac.uk/Research.

Special Issues of Journal

Les arabes et la Grèce inQantara. Magazine des cultures arabe et méditerranéenne , n. 71 (April 2009): 25-56 [a reply to Gouguenheim’sAristote au Mont-Saint-Michel ; articles by François Zabbal, Dominique Urvoy, Ali Ben Makhlouf, Roshdi Rashed, Régis Morelon, Gabriel Matinez-Gros, Rémi Brague & Christian Jambet].

Actes du Colloque International: Les doctrines de la loi dans la philosophie de langue arabe et leurs contextes grecs et musulmans,Centre Jean Pépin (CNRS), Villejuif, 12-13 juin 2007 in Mélanges de l’Université Saint-Joseph, 61 (2008): 345-587.

Bibliographies and Chronicles

Druart , Thérèse-Anne, “Brief Bibliographical Guide in Medieval Islamic Philosophy and Theology (2007-2008),” http://philosophy.cua.edu/tad/bibliography%2007-08.cfm.

Gilliot , Claude, “Bulletin d’islamologie et d’études arabes,”Revue des Sciences philosophiques et religieuses , 93 (2009): 155-87.

Urvoy , Dominique, “Bulletin de philosophie arabe et islamique,”Revue Thomiste , 109 (2009): 117-29.

Greek, Persian, and Syriac Sources

[Barhebraeus] ,Aristotelian Meteorology in Syriac: Barhebraeus , Butyrum Sapientiae, Book of Mineralogy and Meteorology, ed. and transl.by Hidemi Takahashi (Aristoteles Semitico-Latinus, 15). Leiden-Boston: Brill, 2004, xx-724 pp., ISBN 90 04 13031 4.

Ben Mrad , Ibrahim, “Les gloses botaniques andalouses sur le manuscrit de Paris de la traduction arabe de laMateria Medica des Dioscorides,”al-Qantara , 30,2 (2009): 581-622.

Bertolacci , Amos, “Ammonius and al-Fârâbî: The Sources of Avicenna’s Concept of Metaphysics,”Quaestio , 5 (2005): 287-305.

Beulay , Robert (†), “Les dimensions philosophiques de l’expérience spirituelle de Jean de Dalyatha (Mystique syrien de l’Est au 8ème siècle),”Parole de l’Orient , 33 (2008): 201-07.

Bos, Gerrit &Langermann , Y. Tzvi, “The Introduction of Sergius of Rêsh’aina to Galen’s Commentary on Hippocrates’On Nutriment ,”Journal of Semitic Studies , 54,1 (2009): 179-204.

Brentjes , Sonja, “Courtly Patronage of Ancient Sciences in Post-Classical Islamic Societies,” al-Qantara , 29 (2008): 403-36.

Campanini , M., “La traduzione dellaRepublica nei falâsifah musulmani,” inI Decembrio e la tradizione della Republicadi Platone tra Medioevo e Umanesimo , ed. by Mario Vegetti & Paolo Passavino (Saggi Bibliopolis 75). (Naples: Bibliopolis, 2005), pp. 31-81.

D’Ancona , Cristina, “Man’s Conjunction with Intellect: A Neoplatonic Source of Western Muslim Philosophy,” inProceedings of the Israel Academy of Sciences and Humanities , VIII, 4. (Jerusalem: The Israel Academy of Sciences and Humanities, 2008), pp. 57-89 [Proclus].

------- , “Aristotle and Aristotelianism,” inEncyclopaedia of Islam , 3rd ed., fascicule (2008) 1, pp. 153-69.

Endress , G., “Bilingual Lexical Materials in the Arabic Tradition of the Hellenistic Sciences,” inLexiques bilingues , pp. 161-73.

Fattal , Michel, “L’intellection des indivisibles dans leDe Anima (III,6) d’Aristote. Lectures arabes et modernes,” in hisAristote et Plotin , pp. 19-38 [Ishâq ibn Hunayn].

------- , “La composition des concepts dans leDe Anima (III,6) d’Aristote. Commentaires grecs et arabes,’ in hisAristote et Plotin , pp. 39-56 [Themistius Arabus, Ishâq, al-Fârâbî & Averroes].

------- , “Postérité médiévale arabe dulogos plotinien dans la pseudo-Théologie d’Aristote ,” in hisAristote et Plotin , pp. 59-97.

------- , “Plotin chez Al-Fârâbî. A propos du traité de L’Harmonie entre les opinions des deux sages, le divin Platon et Aristote d’Al-Fârâbî,” in his Aristote et Plotin, pp. 99-118.

Hugonnard-Roche , H., “Jacob of Edessa and the Reception of Aristotle,” inJacob of Edessa and the Syriac Culture of His Day , ed. by Bas ter Haar Romeny (Monographs of the Peshitta Institute, Leiden 18) (Leiden: Brill, 2008), pp. 205-222.

------- , “L’oeuvre logique de Barhebraeus,”Parole de l’Orient , 33 (2008): 129-43.

------- , “Lexiques bilingues grec-syriaque et philosophie aristotélicienne,” inLexiques bilingues , pp. 1-24.

Jullien , Florence, “Une question de controverse religieuse. LaLettre au catholicos nestorien Mâr Denhâ Ier,”Parole de l’Orient , 33 (2008): 95-113.

Micheau , Françoise, “Biographies de savants dans leMukhtasar de Bar Hebraeus,” inL’Orient chrétien , pp. 251-81.

Netton , Ian Richard, “Private Caves and Public Islands: Islam, Plato and the Ikhwân al-Safâ’,” inThe Afterlife of the Platonic Soul , pp. 107-20.

Pellegrin , Pierre, “Aristote arabe, Aristote latin, Aristote de droite, Aristote de gauche,”Revue philosophique de la France et de l’Etranger , 199 (2009): 79-89 [a review article of Gouguenheim’sAristote au Mont-Saint-Michel ].

Rudolph , Ulrich, “The Pre-Socratics in Arabic Philosophical Pseudo-Epigrapha,” inIslamic Crosspollinations: Interactions in the Medieval Middle East , ed. by Anna Akasoy, James E. Montgomery & Peter E. Pormann (Oxford: Gibb Memorial Trust, 2007), pp. 65-75.

Strohmaier , Gotthard, “La longévité de Galien et les deux places de son tombeau,” inLa science médicale antique. Nouveaux regards. Études réunies en l’honneur de Jacques Jouanna , ed. by Véronique Boudon-Millot et aliae (Paris: Beauchesne, 2007), pp. 393-403.

Syros , Vasileios, “A Note on the Transmission of Aristotle’s Political Ideas in Medieval Persia and Early-Modern India. Was There Any Arabic or Persian Translation of thePolitics a,”Bulletin de Philosophie médiévale , 50 (2008): 303-09.

Taylor , David, “L’importance des Pères de l’Église dans l’oeuvre spéculative de Barhebraeus,”Parole de l’Orient , 33 (2008): 63-85.

Teule , Hermann, “La vie dans le monde. Perspectives chrétiennes et influences musulmanes. Une étude deMemrô II de l’Ethicon de Grégoire Abû l-Farâdj Barhebraeus,”Parole de l’Orient , 33 (2008): 115-28.

Touwaide , Alain, “Traducción y transliteración de nombres de plantas en la versión árabe de Hunayn b. Ishâq e Istifân b. Bâsil del tratadoDe materia medica de Dioscórides,”al-Qantara , 30,2 (2009): 557-80.

Troupeau , G., “Le lexique arabe-syriaque d’Elie Bar Shiâyâ,” inLexiques bilingues , pp. 25-30.

van Bladel , Kevin,The Arabic Hermes: From Pagan Sage to Prophet of Science (Oxford Studies in Late Antiquity). Oxford: Oxford University Press, 2009, xii-278 pp., ISBN 978-0-19-537613-5.

Watt , John W., “Literary and Philosophical Rhetoric in Syriac,” inLiterary and Philosophical Rhetoric , pp. 141-54.

------- , “Al-Fârâbî and the History of the SyriacOrganon ,” inMalphono , pp. 751-78.

Wilks , Marina, “Jacob of Edessa’s Use of Greek Philosophy in His Hexaemeron,” inJacob of Edessa and the Syriac Culture of His Day , ed. by Bas ter Haar Romeny (Monographs of the Peshitta Institute, Leiden 18) (Leiden: Brill, 2008), pp. 223-38.

Woerther , Frédérique, “Philosophical Rhetoric between Dialectics and Politics: Aristotle, Hermagoras, and al-Fârâbî,” inLiterary and Philosophical Rhetoric , pp. 55-72.

Youssif , Ephrem-Isa,La vision de l’homme chez deux philosophes syriaques: Bardesane (154-222) & Ahoudemmeh (VIème siècle) (Peuples et cultures de l’Orient). Paris: L’Harmattan, 2007, 68 + 44 pp., ISBN 978-2-296-04406-7 [includes ed. of the Syriac texts,Le livre des lois des pays &Le traité sur la composition de l’homme and their transl. in French by François Nau].

Zonta , Mauro, “La tradizione medievale arabo-ebraica delle opere di Aristotele: Stato della ricerca,”Elenchos , 28 (2007): 369-87.

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

Aslanov , Cyril, “Joseph Caspi et le plurilinguisme des Juifs provencaux,” inLe plurilinguisme , pp. 111-21 [argues Caspi knew Arabic].

Badia , Lola, “Le plurilinguisme paradoxal de Raymond Lulle,” inLe plurilinguisme , pp. 177-201.

Bataillon , Louis-Jacques, “Sur Aristote et le Mont-Saint-Michel. Notes de lecture,” inL’Islam médiéval , pp. 105-13 [reprint fromRevue des sciences philosophiques et théologiques , 92 (2008): 329-34.

Ben Abdeljelil , Jameleddine, “Drei jüdischeAverroisten: Höhepunkt und Niedergang des jüdischen Averroismus im Mittelalter,”Asiatische Studien-Études Asiatiques , 62,4 (2008): 933-86.

Burnett , Charles, “The Translation of Arabic Works on Logic into Latin in the Middle Ages and the Renaissance, inHandbook of the History of Logic , vol. I:Greek, Indian and Arabic Logic , ed. by Dov M. Gabbay & John Woods (Amsterdam: Elsevier, 2004), pp. 597-606.

Coleyrette , Jean andLebjowicz , Max, “Introduction,” inL’Islam médiéval , pp. 9-44 [includes list of main Greco-Latin and Arabo-Latin translations, pp. 22-29].

de Libera , Alain, “Les Latins parlent aux Latins,’ inLes Grecs, les Arabes et nous , pp. 171-207, with appendix 1 by Ruedi Imbach, “…en l’absence de tout lien avec le monde islamique,” pp. 208-09 and appendix 2 by John Marenbon “Les Collationesde Pierre Abélard et la diversité des religions ,” pp. 209-11 [reply to Gouguenheim].

Ebbesen , Sten, “Jacques de Venise,” inL’Islam médiéval , pp. 115-32.

Freeley , John,Aladin’s Lamp: How Greek Science Came to Europe Through the Islamic World . New York: Alfred A. Knopf, 2009, xii-303 pp., ISBN 978-0-307-26534-0.

Galonnier , Alain, “Dominicus Gundissalinus et Gérard de Crémone, deux possibles stratégies de traduction: le cas de l’encyclopédie farabienne duDe scientiis ,” inUne lumière , pp. 103-17.

Gilson , Etienne,Greco-Arabic Sources of Avicennist Augustinism , transl. by James G. Colbert. New York, NY: Global Scholarly Publications, 2003, 2005 pp., ISBN 0-9724918-5-6 [transl. from 1981 reprint of the 1929 original].

[Gundisalinus] ,El Tractatus de anima attribuido a Dominicus Gundi[s]salinus , study, critical ed. & transl. by Conceptión Alonso del Real & María Jesús Soto Bruna (Collección de pensamiento medieval y renacentista 107). Pamplona: EUNSA, 2009, 318 pp., ISBN 978-84-313-2620-3.

Hershon , Cyril, “Les ibn Tibbon dynastie de traducteurs,” inLe plurilinguisme , pp. 123-32.

Hollenberg , David, “Neoplatonism in Pre-kirmânîan fâtimid doctrine. A critical edition of the prologue of theKitâb al-fatarât wa-l-qirânât ,”Le Muséon , 122 (2009): 159-202 [includes a translation].

Jacquart , D., “Note sur lesSynonyma Rasis ,” inLexiques bilingues , pp. 113-21.

Jolivet , Jean, “Une escapade aventureuse,” inL’Islam médiéval , pp. 59-71.

Kouloughli , Djamel, “Langues sémitiques et traduction. Critique de quelques vieux mythes,” inLes Grecs, les Arabes et nous , pp. 79-118 [reply to Gouguenheim].

Lee , Sang-Sup, “Die Pluralität der Intellekte und die Einheit der Erkenntnis. Kritiken und Rezeptionen des Monopsychismus des Averroes in der sog. Scholastik,”Bochümer Philosophisches Jahrbuch für Antike und Mittelalter , 12 (2007): 77-96.

Marenbon , John, “Latin Averroism,” inIslamic Crosspollinations: Interactions in the Medieval Middle East , ed. by Anna Akasoy, James E. Montgomery & Peter E. Pormann (Oxford: Gibb Memorial Trust, 2007), pp. 135-47.

Musco , Alessandro, “Stupor Mundi : Culture and Differences in Sicily and the Mediterranean World,” inLe plurilinguisme , pp. 147-55.

Pellegrin , Pierre, “Aristote arabe, Aristote latin, Aristote de droite, Aristote de gauche,”Revue philosophique de la France et de l’Etranger , 199 (2009): 79-89 [a review article of Gouguenheim’sAristote au Mont-Saint-Michel ].

Rosier-Catach , Irène, “Qui connaît Jacques de Venisea Une revue de presse,” inLes Grecs, les Arabes et nous , pp. 21-47, with Appendix by Luca Bianchi, “Deux poids, deux mesures,” pp. 48-51 [reply to Gouguenheim].

Spallino , Patrizia, “Le langage philosophique de Frédéric II dans lesQuestions siciliennes de Ibn Sab’in etL’aiguillon des disciples de Ja’Aqov Anatoli,” inLe plurilinguisme , pp. 133-45.

Tarakçi , Muhammet &Güç , Ahmet, “Defending Christianity against the Challenges of Islam: A Critical Evaluation of Aquinas’ Apologetics,”The Islamic Quarterly , 53,1 (2009): 23-37.

Tolan , John, “Aristophane au Mont-Saint-Michela Les écueils de la recherche identitaire,” inL’Islam médiéval , pp. 45-58.

Travaglia , Pinella, “Alle origini di una cosmologia alchemica: il “De secretis nature”,” inCosmogonie , pp. 463-86.

Troupeau , G., “Le lexique arabe-syriaque d’Elie Bar Shiâyâ,” inLexiques bilingues , pp. 25-30.

Zonta , Mauro, “About a 12th-Century Judeo-Arabic “Encyclopedical” Work: Moses Ibn Ezra’sTreatise of the Garden , part 1,” inUne Lumière , pp. 91-101.

------- , “La tradizione medievale arabo-ebraica delle opere di Aristotele: Stato della ricerca,”Elenchos , 28 (2007): 369-87.

------- , “A Newly Discovered Arabic-Hebrew Medieval Philosophical Dictionary, Including Key-terms of Maimonides’Guide ,”European Journal of Jewish Studies , 1/2 (2007): 279-317.

------- , “Arabic and Latin Glosses in Medieval Hebrew Translations of Philosophical Texts and their Relation to Hebrew Philosophical Dictionaries,” inLexiques bilingues , pp. 31-48.

General Studies

Abbès , Makram,Islam et politique à l’âge classique (Philosophies). Paris: Presses Universitaires de France, 2009, 311 pp., ISBN 978-2-13-056855-1.

Ali , Mufti, “A Statistical Portrait of the Resistance to Logic by Sunni Muslim Scholars Based on the Works of Jalâl al-Dîn al-Suyûtî (849-909/1448-1505),”Islamic Law and Society , 15 (2008): 250-67.

Alwishah , Ahmed &Sanson , David, “The Early Arabic Liar: The Liar Paradox in the Islamic World from the Mid-Ninth to the Mid-Thirteenth Centuries CE,”Vivarium , 47 (2009): 97-127 [Kalâm, al-Abharî & al-Tûsî].

Aouad Maroun,Roisse Philippe,Ganagé Emma &Fadlallah Hamidé, “Les manuscrits de philosophie en langue arabe conservés dans les bibliothèques du Liban—Protocle—Catalogue raisonné des manuscrits de philosophie en langue arabe de la Bibliothèque Saint-Paul de Harissa (première partie),”Mélanges de l’Université Saint-Joseph , 61 (2008): 189-341.

Baffioni , Carmela, “L’embryologie islamique. Entre héritage grec et Coran: les philosophes, les savants, les théologiens,” inL’embryon: formation et animation. Antiquité grecque et latine, tradition hébraïque, chrétienne et islamique , ed. by Luc Brisson, Marie-Hélène Congourdeau & Jean-Luc Solère (Histoire des Doctrines de l’Antiquité Classique) (Paris: Vrin, 2008), pp. 213-31 [particularly focused on Fakhr al-Dîn].

Balty-Guesdon , Marie-Geneviève, “La Maison de la Sagesse: une institution hors de l’histoirea,” inL’Islam médiéval , pp. 85-98.

Brague , Rémi, “En quoi la philosophie islamique est-elle islamiquea,” inL’Orient chrétien , pp. 119-41.

Brentjes , Sonja, “Courtly Patronage of Ancient Sciences in Post-Classical Islamic Societies,”al-Qantara , 29 (2008): 403-36.

Cohen , Mark R., “Geniza for Islamicists, Islamic geniza, and the “New Cairo Geniza”,”Harvard Middle Eastern and Islamic Review , 7 (2006): 129-45.

de Callataÿ , Godefroid, “Trivium et quadrivium en Islam: des trajectoires contrastées,” inUne lumière , pp. 1-30.

Daftary , Farhad, “La vie intellectuelle chez les ismaéliens: un aperçu,” inTraditions intellectuelles , pp. 79-98.

Dichy , Joseph, “Aux sources interprétatives de la rhétorique arabe et de l’exégèse coranique: la non transparence du langage, de la racine /b-y-n/ dans leCoran aux conceptions d’al-Djâhiz et d’Ibn Qutayba,” inLiterary and Philosophical Rhetoric , pp. 245-77.

The Different Aspects of Islamic Culture, Vol. V, Culture and Learning in Islam , ed. by Ekmeleddin Ihsanoglu. Paris: UNESCO, 2003, section III, is devoted to Philosophy in Islam with four papers: 1. Jadaane, Fehmi, “Revealed Text and the Manifestation of Reason: Introduction to Philosophy in Islam,” pp. 351-58; 2. Jadaane, Fehmi, ‘Philosophy in Islam: The Royale Road,” pp. 359-81; 3. Badawi, Abdurrahman, “The Way of the Hellenizers: The Transmission of Greek Philosophy to Islamic Civilization; 4. Mahdi, Muhsin S., “Philosophy in Islam,” pp. 399-43.

Elamrani-Jamal , Abdelali, “De l’impuissance de la langue arabe. Les barrières imaginaires entre la culture grecque et l’islam,” inL’Islam médiéval , pp. 73-83.

Fakhry , Majid,Islamic Occasionalism and its Critique by Averroës and Aquinas (Routledge Library Editions: Islam, 32). London & New York: Routledge, 2008, 220 pp., ISBN 0-415-44873-5 [reprint of 1958 book].

Granara , William, “Islamic Education and the Transmission of Knowledge in Muslim Sicily,” inLaw and Education in Medieval Islam: Studies in Memory of Professor George Makdisi , ed. by Joseph E. Lowry, Devin J. Stewart & Shawkat M. Toorawa (Oxford: E.J.W. Gibb Memorial Trust, 2004), pp. 150-73.

Heinrichs , Wolfhart P., “Early Ornate Prose and the Rhetorization of Poetry in Arabic Literature,” inLiterary and Philosophical Rhetoric , pp. 215-34.

------- , “Takhyîl : Make-Believe and Image Creation in Arabic Literary Theory,” inTakhyîl , pp. 1-14.

Hollenberg , David, “Neoplatonism in Pre-kirmânîan fâtimid doctrine. A critical edition of the prologue of theKitâb al-fatarât wa-l-qirânât ,”Le Muséon , 122 (2009): 159-202 [includes a translation].

Kennedy , Hugh, “La vie intellectuelle au cours des quatre premiers siècles de l’islam,” inTraditions intellectuelles , pp. 23-33.

Kenny , Joseph,Philosophy of the Muslim World: Authors and Principal Themes (Cultural Heritage and Contemporary Change, series IIA, Islam, 14). Washington, D.C.: The Council for Research in Values and Philosophy, 2003, vi-176 pp., ISBN 1-56518-180-8.

Kheirandish , Elaheh, “Footprints of “Experiment” in Early Arabic Optics,”Early Science and Medicine , 14 (2009): 79-104.

Kohl , Katrin, “Poetic Universalsa,” inTakhyîl , pp. 133-46.

Larcher , Pierre, “Mais qu’est-ce donc que labalagha a,” inLiterary and Philosophical Rhetoric , pp. 197-213

Leaman , Olivier, “Recherches scientifiques et philosophiques: réalisations et réactions au cours de l’histoire musulmane,” inTraditions intellectuelles , pp. 35-44.

Lyons ,The House of Wisdom. How the Arabs Transformed Western Civilization . New York-Berlin-London: Bloomsbury Press, 2009, xviii-248 pp., ISBN 978-1-59691-459-9.

Maalouf , Nayef,La place du verbe dans la pensée arabe . Beirut: Dar an-Nahar, 2006, 235 pp., ISBN 9953-74-118-2.

Mahamid , Hatim, “Mosques as Higher Educational Institutions in Mamluk Syria,”Journal of Islamic Studies , 20 (2009): 188-212.

Mahdi , Muhsin, “La tradition rationnelle en Islam,” inTraditions intellectuelles , pp. 45-62.

Makdisi , George, “Universities: Past and Present,” inCulture and Memory , pp. 43-63.

Montgomery , James E., “Convention as Cognition: on the Cultivation of Emotion,” inTakhyîl , pp. 147-78 [includes the philosophical tradition].

Rashed , Marwan, “Les débuts de la philosophie moderne (VIIe-IXe siècle),” inLes Grecs, les Arabes et nous , pp. 121-69 [reply to Gouguenheim].

Roccaro , Giuseppe, “Ontologia, metafisica e pensiero islamico. Note introduttive,”Giornale di Metafisica , 30 (2008): 57-74 & 313-32.

Saeed , Abdullah, Islamic Thought: An Introduction . London-New York; Routledge, 2006, x-204 pp., ISBN 0-415-36408-6 hbk or 36409-4 pbk.

Stewart , Devin J., “Ibn al-Nadîm’s Ismâ’îlî Contacts,”Journal of the Royal Asiatic Society , 19,1 (2009): 11-40.

Street , Tony, “Arabic Logic,” inHandbook of the History of Logic , vol. I:Greek, Indian and Arabic Logic , ed. by Dov M. Gabbay & John Woods (Amsterdam: Elsevier, 2004), pp. 523-96.

Taylor , Richard C., “Damas et Baghdad,” inHistoire de la Philosophie , ed. by Jean-François Pradeau (Paris: Seuil, 2009), pp. 162-178.

Van Renterghem , Vanessa, “L’accès à l’information et les méthodes de travail d’un lettré bagdadien du Ve-XIe siècle,”Studia Islamica , 104-105 (2007): 133-49 [Ibn al-Bannâ’, d. 1079]

Vesel , Živa, “Les encyclopédies persanes: culture scientifique en langue vernaculaire,” inUne lumière , pp. 49-89.

‘Abd al-Latîf al-Baghdâdî

Toorawa , Shawkat, “A Portrait of ‘Abd al-Latîf al-Baghdâdî’s Education and Instruction,” inLaw and Education in Medieval Islam: Studies in Memory of Professor George Makdisi , ed. by Joseph E. Lowry, Devin J. Stewart & Shawkat M. Toorawa (Londona: E.J.W. Gibb Memorial Trust, 2004), pp. 91-109.

‘Abd al-Qâhir al-Jurjânî

The Secrets of Eloquence , transl. by Geert J. van Gelder & Marlé Hammnond inTakhyîl , pp. 29-69 [ch. 26-27].

al-Abharî (1200-1265)

Alwishah , Ahmed &Sanson , David, “The Early Arabic Liar: The Liar Paradox in the Islamic World from the Mid-Ninth to the Mid-Thirteenth Centuries CE,”Vivarium , 47 (2009): 97-127.

Abû l-Barakât al-Baghdâdî

Lessons in Wisdom , transl. by Geert J. van Gelder inTakhyîl , pp. 69-72 [8th discussion].

Averroes

Averrois Cordubensis Commentum magnum super libro De celo et mundo Aristotelis , prepared by Francis James Carmody † and ed. by Rüdiger Arnzen, foreword by Gerhard Endress, 2 vol. Louvain: Peeters, 2003, vol. I: Foreword and Bk. I, 48*-269 pp., ISBN 90-429-1087-9 & vol. II: Bks II-IV, 271-765 pp., ISBN 90-429-1384-3.

Commentary on Aristotle’s Rhetoric , transl. by Geert J. van Gelder & Marlé Hammond inTakhyîl , pp. 73-84 [selections from III.1, 2, 10 & 11].

Averroes (Ibn Rushd) of Cordoba ,Long Commentary on the De Animaof Aristotle , transl., itro. and notes by Richard C. Taylor with Thérèse-Anne Druart, subeditor (Yale Library of Medieval Philosophy). New Haven-London: Yale University Press, 2009, cix-498 pp., ISBN 978-0-300-11668-7 [includes text of the Arabic fragments].

Averróis, Esposiçâo sobre a Substância da Orbe , transl. from Latin by Anna Lia A. de Almeida Prado & Rosalie de Souza Pereira. Porto Alegre: Edipucrs, 2006, 160 pp.

Al-Andalus. Anthologie , intro. & transl. by Brigitte Foulon & Emmanuelle Tixier du Mesnil (GF 1265). Paris: GF Flammarion, 2009, 480 pp., ISBN 978-2-0807-1265-3 [includes a section on Averrroes, pp. 338-60].

Belo , Catarina, “Some Considerations on Averroes’ Views Regarding Women and their Role in Society,”Journal of Islamic Studies , 20 (2009): 1-20.

------- , “Esencia y existencia en Avicenna y Averroes,”al-Qantara , 30,2 (2009): 403-26.

Ben Abdeljelil , Jameleddine, “Drei jüdischeAverroisten: Höhepunkt und Niedergang des jüdischen Averroismus im Mittelalter,”Asiatische Studien-Études Asiatiques , 62,4 (2008): 933-86.

Brenet , Jean-Baptiste, “Habitus de science et subjectivité. Thomas d’Aquin, Averroès (I),” inCompléments de substance. Études sur les propriétés accidentelles offertes à Alain de Libera , ed. by Ch. Erismann & A. Schniewind (Problèmes et Controverses). Paris: Vrin, 2008, pp. 325-44.

Butterworth , Charles E., “The Role of Rhetoric in Averroes’Short Commentaries on Aristotle’s Logic ,” inLiterary and Philosophical Rhetoric , pp. 185-96.

Cerami , Cristina, “Thomas d’Aquin lecteur critique du Grand Commentaire d’Averroès àPhys . I, 1,”Arabic Sciences and Philosophy , 19 (2009): 189-223.

Elamrani-Jamal , Abdelali, “Les lois religieuses (al-sharâi’ ) dans l’économie du savoir selon Ibn Rushd,”Mélanges de l’Université Saint-Joseph , 61 (2008): 581-87.

Farooque , Lisa, “About Celestial Circulation: Averroes’Tahafût al-tahafût and Aristotle’sDe Caelo ,”Journal of Islamic Philosophy , 4 (2008): 21-38.

Galluzo , Gabriele, “Averroes and Aquinas on Aristotle’s criterion of substantiality,”Arabic Sciences and Philosophy , 19 (2009): 157-87.

Gatti , Roberto, “Matter from the Point of View of Psychology and Noetic: Do the Intelligible Forms Have a Mattera And if yes, which Kind of Mattera A Paraphrase and Translation of Some Relevant Passages from Gersonides’ Supercommentary of Ibn Rushd’s Epitome of De anima (ms. Vat. Ebr. 342),”Quaestio , 7 (2007): 283-315.

Glasner , Ruth,Averroes’ Physics: A Turning Point in Medieval Natural Philosophy . Oxford: Oxford University Press, 2009, x-229 pp., ISBN 978-0-19-956773-7.

Lee , Sang-Sup, “Die Pluralität der Intellekte und die Einheit der Erkenntnis. Kritiken und Rezeptionen des Monopsychismus des Averroes in der sog. Scholastik,”Bochümer Philosophisches Jahrbuch für Antike und Mittelalter , 12 (2007): 77-96.

Makki , C. &Martínez Lorca, A., “Averroes, sobre las facultades locomotriz y desirativa en el Taljîs delDe Anima ,”La Ciudad de Dios , 221 (2008): 201-21.

Marenbon , John, “Latin Averroism,” inIslamic Crosspollinations: Interactions in the Medieval Middle East , ed. by Anna Akasoy, James E. Montgomery & Peter E. Pormann (Oxford: Gibb Memorial Trust, 2007), pp. 135-47.

Puig Montada , Josep, “Fragmentos del gran comentario de Averroes a laFisica /Fragments from Averroes’ Long Commentary on the Physics,”al-Qantara , 30 (2009): 69-81.

------- , “Etica y política en Averroes,” inItinéraires de la rasion. Études de philosophie médiévale offertes à Maria Cândida Pacheco , ed. by J.F. Meirinhos (Fédération Internationale des Instituts d’Études Médiévales, 32). (Louvain-la-Neuve: FIDEM, 2005), pp. 95-126.

Roccaro , Giuseppe, “Soggetto e statuto della filosofia prima en Averroè,”Quaestio , 5 (2005): 345-62.

Taylor , Richard C., “Ibn Rushd/Averroes and “Islamic” Rationalism,”Medieval Encounters , 15, 2-4 (2009): 225-35.

-------- , “Averroès/Ibn Rushd,” inHistoire de la Philosophie , ed. by Jean-François Pradeau (Paris: Seuil, 2009), pp. 162-78.

------- , “Intellect as Intrinsic Formal Cause in the Soul According to Aquinas and Averroes,” inThe Afterlife of the Platonic Soul , pp. 187-220.

Zonta , Mauro, “A Note about Two Newly-Discovered Hebrew Quotations of Averroes’ Works Lost in their Original Arabic Texts,” inStudies in Hebrew Literature and Jewish Culture Presented to Albert van der Heide on the Occasion of his Sixty-Fifth Birthday , ed. by Martin F. J. Baasten & Reinier Munk (Amsterdam Studies in Jewish Thought 12) (New York: Springer, 2007), pp. 241-50 [fromDe substantia orbis andEpitome of Ptolemy’s Almagest ].

Avicenna

Selections on Takhyîl , transl. by Geert Jan van Gelder & Marlé Hammond inTakhyîl , pp. 24-28.

Ali , Mukhtar, “The Concept of Spiritual Perfection in Ibn Sina and Sadr al-Din al-Qunawi,”Journal of Shi’a Islamic Studies , 2 (2009): 141-58.

Arif , Syamsuddin, “Causality in Islamic Philosophy: The Arguments of Ibn Sînâ,”Islam & Science , 7,1 (2009): 51-68.

Belo , Catarina, “Esencia y existencia en Avicenna y Averroes,”al-Qantara , 30,2 (2009): 403-26.

Bertolacci , Amos, “Ammonius and al-Fârâbî: The Sources of Avicenna’s Concept of Metaphysics,”Quaestio , 5 (2005): 287-305.

Di Martino , Carla, “I “Meteorologica” di Avicenna,” inCosmogonie , pp. 35-46.

Ebadiani , Muhammed, “Infertility from the View of Ibn Sina: A Review of Causes and Treatment Methods,” inUluslararasi Ibn Sînâ , I, pp. 109-16.

Eichener , Heidrun, “Ibn Sînâ’s Epistle on Prayer (Risalat fî al-salat),” inUluslararasi Ibn Sînâ , II, pp. 171-83.

Fatoorchi , Pirooz, “Avicenna on the Human Self-Consciousness,” inUluslararasi Ibn Sînâ , II, pp. 13-21.

Galluzzo , Gabriele, “The Problem of Universals and its History. Some General Considerations,”Documenti e Studi , 19 (2008): 335-69 [much on the influence of Avcienna on the Latins].

Griffel , Frank, “Al-Gahzâlî’s Appropriation of Ibn Sînâ’s Views on Causality and the Development of the Sciences in Islam,” inUluslararasi Ibn Sînâ , II, pp. 105-16.

Hasse , Dag Nikolaus,Avicenna’s De Animain the Latin West: The Formation of a Peripatetic Philosophy of the Soul (Warburg Institute Studies and Texts, 1). London-Turin: The Warburg Institute, 2000, x-350 pp., ISBN 0-85481-125-7.

Janssens , Jules, “Ibn Sînâ: An Important Historian of the Sciences,” inUluslararasi Ibn Sînâ , II, pp. 83-94.

Koutzarova , Tiana,Das Transzendentale bei Ibn Sînâ: zur Metaphysik als Wissenschaft erster Begriffs-und Urteilsprinzipien (Islamic Philosophy, Theology and Science. Texts and Studies, 79). Leiden-Boston: Brill, 2009, xiv-483 pp., ISBN 978-90-04-17123-7.

Langermann , Y. Tzvi, “Quies media: A Lively Problem on the Agenda of Post-Avicennian Physics,” inUluslararasi Ibn Sînâ , II, pp. 53-68.

Lizzini , Olga, “Vie active, vie contemplative et philosophie chez Avicenne,” inVie active et vie contemplative auMmoyen 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. 207-39.

------- , “Le cosmologie di Alfarabi e di Avicenna,” inCosmogonie , pp. 195-214.

------- , “Utility and Gratuitousness of Metaphysics: Avicenna,Ilâhiyyât , I, 3,”Quaestio , 5 (2005): 307-44.

McGinnis , Jon, “Time to Change: Time, Motion and Possibility in Ibn Sînâ,” inUluslararasi Ibn Sînâ , I, pp. 251-59.

Michot , Yahya, “Avicenna’s Almahad in 17th Century England: Sandys, Pococke, Digby, Baron, Cudworth et alii,” inUluslararasi , II, pp. 287-99.

Paavilainen , Helena M., Medical Pharmacotherapy Continuity and Change: Case Studies from Ibn Sînâ and Some of his Late Medieval Commentators. Leiden: Brill, 2009, xx-770 pp., ISBN 978-9004171190.

Reisman , David C., “Avicenna’s Enthymeme: A Pointer,”Arabica , 56,6 (2009): 529-42.

------- , “Two Medieval Arabic Treatises on the Nutritive Faculties,”Zeitschrift für Geschichte der arabisch-islamischen Wissenschaften , 18 (2008-9), pp. 287-342 [edition and translation of both Ibn al-Tayyib’sThat the Natural Faculties are One and Avicenna’sRefutation of it].

Yaldir , Hulya, “Ibn Sînâ (Avicenna) and René Descartes on the Faculty of Imagination,”British Journal for the History of Philosophy , 17,2 (2009): 247-78.

Zine , Mohammed Chaouki, “L’interprétation symbolique du verset de la lumière chez Ibn Sînâ, Ghazâlî et ‘Ibn Arabî et ses implications doctrinales,”Arabica , 56,6 (2009): 543-95.

Bahmanyâr

Poper , Salomon,Behmenjar Ben El-Marzuban, Der Persische Aristoteliker Aus Avicenna’s Schule (1851) . LaVergne, TN: Kessinger Publishing, 2009, 4-vi-48-28 pp., ISBN 1104622149 [reprint of 1851, includes Arabic text].

al-Bîrûnî

Landau , Remy, “Al-Biruni’s Hebrew Calendar Enigmas,”Mo’ed. Annual for Jewish Studies , 13 (2003): [1]-[21] [in English].

Samian , A.L., “Virtues in Al-Biruni’s Philosophy of Science,” inTiming , pp. 267-83.

al-Fârâbî

Treatise on Poetry , transl. by Marlé Hammond inTakhyîl , pp. 15-18.

Great Book of Music , selections from the first treatise, transl. by Marlé Hammond inTakhyîl , pp. 19-23.

Aouad , Maroun, “Al-Fârâbî critique des traditions non aristotéliciennes de la rhétorique,” inLiterary and Philosophical Rhetoric , pp. 155-83.

------- , “Les lois selon les Didascalia in Rethoricam (sic) Aristotelis ex glosa Alpharabii,” Mélanges de l’Université Saint-Joseph, 61 (2008): 453-70.

Bertolacci , Amos, “Ammonius and al-Fârâbî: The Sources of Avicenna’s Concept of Metaphysics,”Quaestio , 5 (2005): 287-305.

Butterworth , Charles E., “What Might We learn from al-Fârâbî About Plato and Aristotle With Respect to Lawgivinga,”Mélanges de l’Université Saint-Joseph , 61 (2008): 471-89.

Duchenne , Marie-Christine &Paulmier-Foucart , Monique, “Vincent de Beauvais et al-Fârâbî,De ortu scientiarum ,” inUne lumière , pp. 119-40.

Fattal , Michel, “Plotin chez Al-Fârâbî. A propos du traité deL’Harmonie entre les opinions des deux sages, le divin Platon et Aristote d’Al-Fârâbî,” in hisAristote et Plotin , pp. 99-118.

------- , “Al-Fârâbî et la question de l’“intellect acquis”,” in hisAristote et Plotin , pp. 119-30.

Galonnier , Alain, “Dominicus Gundissalinus et Gérard de Crémone, deux possibles stratégies de traduction: le cas de l’encyclopédie farabienne duDe scientiis ,” inUne lumière , pp. 103-17.

Genequand , Charles, “Loi morale, loi politique: al-Fârâbî et Ibn Bâjjah,”Mélanges de l’Université Saint-Joseph , 61 (2008): 491-514.

Klein , Yaron, “Imagination and Music:Takhyîl and the production of music in al-Fârâbî’sKitâb al-mûsîqî al-kabîr ,’ inTakhyîl , pp. 179-95.

Lizzini , Olga, “Le cosmologie di Alfarabi e di Avicenna,” inCosmogonie , pp. 195-214.

Ramón Guerrero , Rafael, “La teocracia islâmica: conocimiento y política en al-Fârâbî,” inItinéraires de la raison. Études de philosophie médiévale offertes à Maria Cândida Pacheco , ed. by J.F. Meirinhos (Fédération Internationale des Instituts d’Études Médiévales, 32). (Louvain-la-Neuve: FIDEM, 2005), pp. 77-94.

Rashed , Marwan, “On the Authorship of the TreatiseOn the Harmonization of the Opinions of the Two Sages Attributed to al-Fârâbî,”Arabic Sciences and Philosophy , 19 (2009): 43-82.

Sweeney , Michael J., “Aquinas on Limits to Political Responsibility for Virtue: A Comparison to Al-Farabi,”The Review of Metaphysics , 72,4 (June 2009): 817-47.

Urvoy , Dominique, “Al-Fârâbî et les penseurs chrétiens d’Orient,” inL’Orient chrétien , pp. 143-54.

Vallat , Philippe, “Du possible au nécessaire. La connaisance de l’universel selon Farabi,”Documenti e Studi , 19 (2008): 89-121.

Woerther , Frédérique, “Philosophical Rhetoric between Dialectics and Politics: Aristotle, Hermagoras, and al-Fârâbî,” inLiterary and Philosophical Rhetoric , pp. 55-72.

Yardenit Albertini , Francesca, “Pédagogie et politique dans l’oeuvre tardive d’al-Fârabî,” inLumières médiévales , ed. by Géraldine Roux (Débats). Paris: van Dieren, 2009, pp. 115-28.

Watt , John W., “Al-Fârâbî and the History of the SyriacOrganon ,” inMalphono , pp. 751-78.

Hâzim al-Qartâjannî

The Path of the Eloquent and the Lantern of the Learned , selections transl. by Geert J. van Gelder & Marlé Hammond inTakhyîl , pp. 85-113.

van Gelder , Geert J., “The Lamp and its Mirror Image: Hâzim al-Qartâjannî’s Poetry in the Light of hisPath of the Eloquent and Lamp of the Lettered ,” inTakhyîl , pp. 265-73.

al-Hillî

Sharh al-tajrîd orKashf al-murâd (selections), transl. by Majid Fakhry, in An Anthology of Philosophy in Persia, III, pp. 398-430.

Hunayn ibn Ishâq

Griffith , Sidney H., “Hunayn ibn Ishâq and theKitâb Âdâb al-falâsifah : The Pursuit of Wisdom and a Humane Polity in Early Abbasid Baghdad,” inMalphono , pp. 135-60.

Ibn ‘Adî

Uluç , Tahir &Argon , Kemal, “Reflections on the Unity/Trinity Polemics in Islamic Philosophy: Yahyâ ibn ‘Adî and hisMaqâlah fî al-Tawhîd (Treatise on Unity),”Journal of Middle Eastern and North African Intellectual and Cultural Studies , 4,2 (2006): 133-61 [published in 2008/].

Ibn Bâjjah (Avempace)

Genequand , Charles, “Loi morale, loi politique: al-Fârâbî et Ibn Bâjjah,”Mélanges de l’Université Saint-Joseph , 61 (2008): 491-514.

Harry , Chelsea C., “Ibn Bâjja and Heidegger on Retreat from Society,”Journal of Islamic Philosophy , 4 (2008): 39-50.

Rachak , Jamal, “La noétique d’Ibn Bajja: ou place et rôle de la faculté cogitative,”Anales del seminario de historia de la filosofia , n. 26 (2009): 81-95.

Ibn Dâwud

Pacual Asensi , Jorge, “Quien persiste en sus miradas hace perdurar su aflicción: ontología de Amor en el Islam a través delKitâb al-Zahra de Ibn Dâwud de Ispahán,”Anales del seminario de historia de la filosofia , n. 26 (2009): 63-80.

Ibn Khaldûn

Cheddadi , Abdesselam, “La théorie de la civilisation d’Ibn Khaldûn est-elle universalisablea,”Studia Islamica , 104-105 (2007): 167-81.

Clark , James D., “Lingering Influences: Ibn Khaldun and his Legacy Among Contemporary Scholars of the Middle East,”Journal of Middle Eastern and North African Intellectual and Cultural Studies , 4,1 (2006): 89-104.

Dion , Michel, “Ibn Khaldûn’s Concept of History and the Qur’anic Notions of Economic Justice and Temporality,” inTiming , pp. 323-40.

Martinez-Gros , Gabriel, “Du synchronisme des nations chez Ibn Khalûn,”Studia Islamica , 104-105 (2007): 151-65.

Ibn Masarra

Garrido Clemente , Pilar, “Edicion crítica de laRisâlat al-i’tibâr de Ibn Masarra de Córdoba,”Miscelánea de Estudios árabes y hebraicos, sección árabe-islam , 56 (2007): 81-104.

Ibn al-Muqaffa’

Kristó-Nagy , István T., “Reason, Religion and Power in Ibn al-Muqaffa’,”Acta Orientalia Academiae Scientiarum Hung. , 62,3 (2009): 285-301.

-------- , “On the Authenticity ofAl-adab al-saghîr attributed to Ibn al-Muqaffa’ and Problems Concerning Some of his titles,”Acta Orientalia Academiae Scientiarum Hung. , 62,2 (2009): 199-218.

Ibn Sab’în

Spallino , Patrizia, “Le langage philosophique de Frédéric II dans lesQuestions siciliennes de Ibn Sab’in etL’aiguillon des disciples de Ja’Aqov Anatoli,” inLe plurilinguisme , pp. 133-45.

Ibn al-Tayyib

Der Kategorienkommentar von Abû l-Farraj ‘Abdallâh Ibn al-Tayyib , critical Arabic ed. and study by Cleophea Ferrari (Aristoteles Semitico-Latinus, 19). Leiden-Boston: Brill, 2006, 254-409 pp., ISBN 13-978-90-04-14903-8.

Langermann , Y. Tzvi, “Abû al-Faraj Ibn al-Tayyib on Spirit and Soul,”Le Muséon , 122 (2009): 149-58.

Reisman , David C., “Two Medieval Arabic Treatises on the Nutritive Faculties,”Zeitschrift für Geschichte der arabisch-islamischen Wissenschaften , 18 (2008-9), pp. 287-342 [edition and translation of both Ibn al-Tayyib’sThat the Natural Faculties are One and Avicenna’sRefutation of it].

Ibn Tufayl

Attar , Samar, The Vital Roots of European Enlightenment: Ibn Tufayl’s Influence on Modern Western Thought. Lanham: Lexington Books, 2007, xx-174 pp., ISBN 978-0-7391-1989-1.

Germann , Nadja, “Philosophizing without Philosophya On the Concept of Philosophy in Ibn Tufayl’s “Hayy ibn Yaqzân”,”Recherches de Théologie et Philosophie médiévales , 75 (2008): 271-301.

Roling , Brend, “Ibn Tufail, Yohanan Alemanno und Pico della Mirandola und die enzyklopädische Ordnung von Wissen und Offenbarung,” inUne lumière , pp. 269-85.

Ikhwân as-Safâ’

“De l’amitié et des frères: l’épître 45 desRasâ’il Ikhwân al-Safâ’ ,” transl., notes, and intro by Cécile Bonmarriage,Bulletin d’Études orientales , 58 (2008-2009): 315-50.

“Microcosm and Macrocosm,” intro. by S.H. Nasr and partial transl. by Latinah Parvin Peerwani, “A Theory of Numbers,” transl. by Bernard R. Goldstein, “Man and the Animals,” transl. by Lenn E. Goodman, inPhilosophy in Persia , II, pp. 201-225, 225-45, 246-79.

Albert Rayna , Ricardo Felipe, “El concepto de linguaje en las Epístolas de los Hermanos de la Pureza,”Anaquel de Estudios árabes , 20 (2009): 5-18.

Baffioni , Carmela, “Cosmologia e ismâ’îlismo negli Ikhwân al-Safâ’,” inCosmogonie , pp. 19-34.

------- , “The Scope of theRasâ’il Ikhwân al-Safâ’ ,” inThe Ikhwân al-Safâ’ , pp. 101-22.

------- , “L’influence des Ikhwân al-Safâ’ sur la minéralogie de Hamîd al-Dîn al-Kirmânî,” inUne lumière , pp. 31-47.

------- , “The “History of the Prophet” in the Ikhwân al-Safâ’,” inStudies in Arabic and Islamic Culture II, ed. by Binyamin Abrahamov (Ramat Gan: Bar-Ilan University, 2006): 7-31.

de Callataÿ , Godefroid, “The Classification of Knowledge in theRasâ’il ,” inThe Ikhwân al-Safâ’ , pp. 58-82.

De Smet , Daniel, “Yves Marquet, les Ikhwân al-Safâ’ et le pythagorisme,”Journal Asiatique , 295 (2007): 491-500.

El-Bizri , Nader, “Epistolary Prolegomena: On Arithmetic and Geometry,” inThe Ikhwân al-Safâ’ , pp. 180-213.

Goodman , Lenn E., “The Case of the Animals versus Man : Fable and Philosophy in the Essays of the Ikhwân al-Safâ’,” inThe Ikhwân al-Safâ’ , pp. 148-274.

Hamdani , Abbas, “The Arrangement of theRasâ’il Ikhwân al-Safâ’ and the Problem of Interpolations,” inThe Ikhwân al-Safâ’ , pp. 83-100.

Michot , Yahya Jean, “Misled and Misleading… Yet Central in their Influence: Ibn Taymiyya’s Views on the Ikhwân al-Safâ’,” inThe Ikhwân al-Safâ’ , pp. 139-79.

Netton , Ian Richard, “Private Caves and Public Islands: Islam, Plato and the Ikhwân al-Safâ’,” inThe Afterlife of the Platonic Soul , pp. 107-20.

------- , “TheRasâ’il Ikhwân al-Safâ’ in the History of Ideas in Islam,” inThe Ikhwân al-Safâ’ , pp. 123-38.

------- , Muslim Neoplatonists: An Introduction to the Thought of the Brethern of Purity (Ikhwân al-Safâ’). London: RoutledgeCurzon, 2002, xiv-146 pp., ISBN 0-7007-1466-9.

Poonawala , Ismail K., “Why We Need an Arabic Critical Edition with an Annotated English Translation of theRasâ’il Ikhwân al-Safâ’ , inThe Ikhwân al-Safâ’ , pp. 33-57.

Wright , Owen, “Music and Musicology in theRasâ’il Ikhwân al-Safâ’ ,” inThe Ikhwân al-Safâ’ , pp. 214-47.

Jâbir ibn Hayyân

“Kitâb al-ahjâr (Book of Stones),” partial translation by Seyed Nomanul Haq with intro. by S.H. Nasr, inPhilosophy in Persia , II, pp. 33-69.

Shiloah, Amnon, “The Origin of Language and its Link to Music According to the Theory of Jâbir ibn Hayyân,”al-Masaq , 21,2 (2009): 153-62.

al-Jâhiz

Behzadi , Lale, “Al-Jâhiz and his Rhetoric of Silence,” inLiterary and Philosophical Rhetoric , pp. 235-43.

al-Kindî

Al-Kindi’s Treatise On Cryptanalysis , Arabic ed. by anonymous and transl. by Said M. al-Asaad (Arabic Origins of Cryptology 1). Riyadh: King Faisal Center for Research and Islamic Studies, 2003, 204 pp., ISBN 9960-890-08-2.

Adamson , Peter &Poorman , Peter E., “Aristotle’sCategories and the Soul: An Annotated Translation of al-Kindî’sThat There are Separate Substances ,” inThe Afterlife of the Platonic Soul , pp. 95-106.

Fitzpatrick , Coeli, “Excitable by Nature, Happy by Will: Freedom and Determinism in the Work of al-Kindi,”Journal of Middle Eastern and North African Intellectual and Cultural Studies , 2,1 (2003): 61-75.

al-Kirmânî

“Râhat al’aql (Repose of the Intellect),” intro. by M. Aminrazavi, partial transl. by Daniel C. Peterson, and “al-Risâlat al-durriyyah (The Brilliant Epistle),” transl. by Faquir M. Hunzai, inPhilosophy in Persia , II, pp. 175-92 & 192-200.

Baffioni , Carmela, “L’influence des Ikhwân al-Safâ’ sur la minéralogie de Hamîd al-Dîn al-Kirmânî,” inUne lumière , pp. 31-47.

Mîr Dâmâd

Aminrazavi , Mehdi, “Mîr Damâd on Time and Temporality,” inTiming , pp. 159-65.

Miskawayh

Saruhan , Müfit Selim, “God in Ibn Miskawayh’s Thought,”Hamdard Islamicus , 31,3 (2008): 35-43.

Wakelnig , Elvira, “A New Version of Miskawayh’sBook of Triumph : an Alternative Recension ofal-Fawz al-asghar or the LostFawz al-akhbar a,”Arabic Sciences and Philosophy , 19 (2009): 83-119.

Mullâ Sadrâ

Le verset de la Lumière. Commentaire , Arabic text ed. by Muhammad Khâjavî & transl. with intro. and notes by Christian Jambet(Classiques en poche 94). Paris: Les Belles Lettres, 2009, xlii-139-[lxxxv] pp., ISBN 978-2-251-80003-5.

On the Hermeneutics of the Light Verse of the Qur’ân (Tafsîr Âyat al-Nûr) , transl. intro. and notes by Latimah-Parvin Peerwani. London: ICAS (Islamic College for Advanced Studies) Press, 2004, 167 pp., ISBN 1-904065-16-0.

Akbarian , Reza, “Temporal Origination of the Material World and Mulla Sadra’s Trans-substantial Motion,” inTiming , pp. 73-92.

Burrell , David B., “Mulla Sadra on ‘Substantial Motion’: A Clarification and a Comparison with Thomas Aquinas,”Journal of Shi’a Islamic Studies , 2,4 (2009): 369-86.

Hatem , Jad, “Pure love in Mulla Sadra,” inTiming , pp. 295-309.

Jambet , Christian,The Act of Being: The Philosophy of Revelation in Mullâ Sadrâ , transl. by Jeff Fort. New York: Zone Books, 2006 [French original 2002].

Kamal , Muhammad, “Rethinking Being: From Suhravardi to Mulla Sadra,”Journal of Shi’a Islamic Studies , 2,4 (2009): 423-36.

------- ,Mulla Sadra’s Transcendent Philosophy (Ashgate World Philosophies). Aldershot: Ashgate, 2006, ii-136 pp., ISBN 0-7546-5271-8.

Peerwani , Latimah-Parvin, “Death and the Post-Mortem States of the Soul: A Comparison of Mulla Sadra with Swedenborg,”Journal of Shi’a Islamic Studies , 2,4 (2009): 387-400.

Rizvi , Sajjad H.,Mullâ Sadrâ and Metaphysics: Modulation of Being (Culture and Civilization in the Middle East). London-New York: Routledge, 2009, xiv-222 pp., ISBN 978-0-415-49073-1.

Toussi , Sayyed Khalil, “The Central Importance of Spiritual Psychology in Mulla Sadra’s Philosophy,”Journal of Shi’a Islamic Studies , 2,4 (2009): 437-56.

------- , “The Concept of ‘Love’ in Transcendent Philosophy: A Comparison between Mulla Sadra and Plato,”Journal of Shi’a Islamic Studies , 1,2 (2008): 16-39.

Yasrebi , S.Y., “Philosophy of the Imamat According to Mulla Sadra: An Analysis of the Personality and Attributes of the Imam in Light of the Transcendent Philosophy,”Journal of Shi’a Islamic Studies , 1,1 (2008): 29-56.

al-Qûnawî

Ali , Mukhtar, “The Concept of Spiritual Perfection in Ibn Sina and Sadr al-Din al-Qunawi,”Journal of Shi’a Islamic Studies , 2 (2009): 141-58.

Spallino , Patrizia, “ “Dall’Uno non procede che uno”: l’interpretazione islamica della produzione dell’essere nelle “Rasâ’il” di Qûnawî e Tûsî,” inCosmogonie , pp. 425-43.

------- , “Il dibattito sulla scienza prima tra filosofia e mistica: la corrispondenza tra Nasîr al-Tûsi e Sadr al-Dîn al-Qûnawî,”Quaestio , 5 (2005): 363-74.

Abû Bakr al-Râzî

Jacquart , D., “Note sur lesSynonyma Rasis ,” inLexiques bilingues , pp. 113-21.

Rashed , Marwan, “Abû Bakr al-Râzî et la prophétie,”MIDEO , 27 (2008): 169-82.

al-Shîrâzî

Pourjavady , Reza &Schmidtke , Sabine, “The Qutb al-Dîn al-Shîrâzî (D. 710/1311) Codex (Ms Mar’ashî 12868) [Studies on Qutb al-Dîn al-Shîrâzî, II],”Studia Iranica , 36 (2007): 279-301.

------- , “Qutb al-Dîn al-Shîrâzî’s (d. 710/1311)Durrat al-tâj and its Sources [Studies on Qutb al-Dîn al-Shîrâzî, I],”Journal Asiatique , 292 (2004): 309-28.

al-Sijistânî

“Kashf al-mahjûb (Unveiling of the Hidden),” partial transl. with intro. by Hermann Landolt and “Kitâb al-yanâbî’ (The Book of Wellsprings),” partial transl. by Latimah Parvin Peerwani, inPersian Philosophy , II, pp. 71-124 & 124-38.

al-Suhrawardî

Burge , Stephen R., “The Provenance of Suhrawardian Angeology,”Archiv Orientálni-Oriental Archive , 76 (2008): 435-57.

Kamal , Muhammad, “Rethinking Being: From Suhravardi to Mulla Sadra,”Journal of Shi’a Islamic Studies , 2,4 (2009): 423-36.

Ohlander , Erik S., “A New Terminus Ad Quem for ‘Umar al-Suhrawardî’s Magnum Opus,”Journal of the American Oriental Society , 128 (2008): 285-93.

Panzeca , Ivana, “La struttura gerarchica delle luci in Sohravardî,” inCosmogonie , pp. 325-338.

al-Suyûtî

Ali , Mufti, “Al-Suyûtî’sal-Qawl al-Mushriq against Logic,”Bibliotheca Orientalis , 66, 1/2 (January-April 2009): 40-70.

------- , “A Statistical Portrait of the Resistance to Logic by Sunni Muslim Scholars Based on the Works of Jalâl al-Dîn al-Suyûtî (849-909/1448-1505),”Islamic Law and Society , 15 (2008): 250-67.

al-Tawhîdî

al-Qâdî , Wadâd, “Abû Hayyân al-Tawhîdî: A Sunni Voice in the Shi’i Century,” inCulture and Memory , pp. 128-59.

al-Tûsî

Nasîr al-Dîn Tûsî ,Paradise of Submission: A Medieval Treatise on Ismaili Thought . A New Persian edition and English translation of Tûsî’sRawda-yi taslîm by S.J. Badakhchani with intro. by Hermann Landolt and Philosophical Commentary by Christian Jambet. London-New York: I.B. Tauris, 2005, xx-288-220 pp., ISBN 1-86064-436-8.

Sayr wa sulûk (Contemplation and Action) , intro. by M. Aminrazavi and transl. by Sayyid J.H. Badakhchani andRawdat al-taslîm or Tasawwurât (The Garden of Submission, or Notions) , partial trans. by Latimah Parvin Peerwani, in Philosophy in Persia, II, pp. 342-56 & 357-80.

Tajrîd al-i’tiqâd , transl. by Majid Fakhry (selections), in An Anthology of Philosophy in Persia, III, pp. 373-95.

Alwishah , Ahmed &Sanson , David, “The Early Arabic Liar: The Liar Paradox in the Islamic World from the Mid-Ninth to the Mid-Thirteenth Centuries CE,”Vivarium , 47 (2009): 97-127.

Spallino , Patrizia, “ “Dall’Uno non procede che uno”: l’interpretazione islamica della produzione dell’essere nelle “Rasâ’il” di Qûnawî e Tûsî,” inCosmogonie , pp. 425-43.

------- , “Il dibattito sulla scienza prima tra filosofia e mistica: la corrispondenza tra Nasîr al-Tûsi e Sadr al-Dîn al-Qûnawî,”Quaestio , 5 (2005): 363-74.

Modern and Current Scholars

Borrmans , Maurice,Prophètes du dialogue islamo-chrétien: Louis Massignon, Jean-Mohammed Abd-el-Jalil, Louis Gardet, Georges C. Anawati (L’Histoire à vif). Paris: Cerf, 2009, 257 pp., ISBN 978-2-204-08247-1 [includes bibliographies of their publications].

Conrad , Lawrence I., “A New Volume of Hungarian Essays by Ignaz Goldziher,”Journal of the Royal Asiatic Society , 17 (2007): 363-79.

De Smet , Daniel, “Yves Marquet, les Ikhwân al-Safâ’ et le pythagorisme,”Journal Asiatique , 295 (2007): 491-500.

Section II. Kalâm

General Studies

Alwishah , Ahmed &Sanson , David, “The Early Arabic Liar: The Liar Paradox in the Islamic World from the Mid-Ninth to the Mid-Thirteenth Centuries CE,”Vivarium , 47 (2009): 97-127.

Aydinli , Osman, “The Mu’tazilite Political Theory—TheAfdaliyyah andMafdûliyyah Doctrine,”

Briquel Chatonnet , Françoise, “De l’intérêt de l’étude du garshouni et des manuscrits écrits selon ce système,” inL’Orient chrétien , pp. 463-75.

Chrétiens face à l’Islam. Prmiers temps, premières controverses , foreword by Jean-Luc Pouthier. Montrouge: Bayard, 2009, 210 pp., ISBN 978-2-227-47832-9 [includes a series of brief studies by various scholars, among them Gérard Troupeau, Dominique Urvoy, Marie-Thérèse Urvoy & Maribel Fierro].

De Smet , Daniel, “Loi rationnelle et loi imposée. Les deux aspects de lasharîa dans le chiisme ismaélien des Xe et Xie siècles,”Mélanges de l’Université Saint-Joseph , 61 (2008): 515-44.

El Shamsi , Ahmed, “RethinkingTaqlîd in the Early Shâfi’î School,”Journal of the American Oriental Society , 128 (2008): 1-23.

Gimaret , Daniel, “L’énigme du manuscrit 1218b de la Baladiyya d’Alexandrie: un étrange vadémécum attribué faussement au traditionniste Ibn Huzayma,”Arabica , 55 (2008): 471-504.

Goldziher Ignaz,The Zâhirîs: Their Doctrine and their History. A Contribution to the History of Islamic Theology , transl. by Wolfgang Behn, and intro. by Camilla Adang (Brill Classics in Islam 3). Leiden: Brill, 2008, xxv-227 pp., ISBN 978-90-04-16241-9 [reprint of English translation based on 1884 German edition].

Griffith , Sidney H., “The Syriac Letters of Patriarch Timothy I and the Birth of ChristianKalâm in the Mu’tazilite Milieu of Baghdad and Basrah in Early Islamic Times,” inSyriac Polemics , pp. 103-32.

Hames , Harvey J., “It Takes Three to Tango: Ramon Lull, Solomon ibn Adret and Alfonso of Valladolid Debate the Trinity,”Medieval Encounters , 15, 2-4 (2009): 199-224.

Hegedus , Gyöngyi, “Where is Paradisea Eschatology in Early Medieval Judaic and Islamic Thought,”Dionysius , 25 (Dec. 2007): 153-76.

Hoyland , Robert G., “St. Andrews Ms. 14 and the Earliest ArabicSumma Theologiae : Its date, Authorship and Apologetic Context,” inSyriac Polemics , pp. 159-72.

Johansen , Baber, “L’ordre divin, le temps et la prière: une discussion sur la causalité concernant les actes du culte,”Mélanges de l’Université Saint-Joseph , 61 (2008): 545-57.

Nomoto , Shin, “An Early Ismâ’îlî-Shî’î Thought on the Messianic Figure (the Qâ’im) According to al-Râzî (d. ca. 322/933-4),Orient (Japan), 44 (2009): 19-39.

Rached , Rita, “Les notions derûh (esprit) et denafs (âme) chez ‘Abd Allâh Ibn al-Fadl al-Hakîm al-Antâkî, théologien melchite du XIe siècle,” inL’Orient chrétien , pp. 165-97.

Rahimi , Simin, “Divine Command and Ethical Duty: A Critique of the Scriptural Argument,”Journal of Islamic Philosophy , 4 (2008): 77-108.

Sabra , A.I., “The Simple Ontology ofKalâm Atomism: An Outline,”Early Science and Medicine , 14 (2009): 68-78.

Sadan , Joseph, “In the Eyes of the Christian Writer al-Hârit ibn Sinân Poetics and Eloquence as Platform of Inter-Cultural Contacts and Contrasts,”Arabica , 56 (2009): 1-26.

Saruhan , Müfit Selim, “The Matter of Epistemology of Ethics in Islamic Theology,”Islamic Quarterly ,53,3 (2009): 269-78.

Schmidtke , Sabine, “Theijâza from ‘Abd Allâh b. Sâlih al-Samâhîjî to Nâsir al-Jârûdî al-Qatîfî: A Source for the Twelver Shi’i Scholarly Tradition of Bahrayn,” inCulture and Memory , pp. 64-85.

Shukri , Abdul Salam Muhamad, “The Early Discourse on Knowledge (‘ilm ) in the Work of al-Shâfi’î (150-204/767-820),Hamdard Islamicus , 31,4 (2006): 7-22.

Sidarus , Adel, “Un débat sur l’existence de Dieu sous l’égide prétendue d’Alexandre le Grand. Extrait d’une somme théologique copto-arabe du XIIIe siècle (Abû Shâkir ibn al-Râhib,Kitâb al-Burhân ),”Arabic Sciences and Philosophy , 19 (2009): 247-83.

Stearns , Justin, “Contagion in Theology and Law: Ethical Considerations in the Writings of Two 14th Century Scholars of Nasrid Granada,”Islamic Law and Society , 14,1 (2007): 108-29 [Ibn al-Khatîb and Ibn Lubb].

Tannous , Jack, “Between Christology and Kalâma The Life and Letters of George, Bishop of the Arab Tribes,” inMalphono , pp. 671-716.

Teule , Harman, “A Christian-Muslim Discussion: The Importance of Bodily and Spiritual Purity. A Chapter from the Second Mêmrô of Barhebraeus’Ethicon on “The Right Conduct Regarding the Sustenance of the Body”,” inSyriac Polemics , pp. 193-203.

Urvoy , Marie-Thérèse, “Argumentations rhétoriques de l’apologétique arabe chrétienne,” inL’Orient chrétien , pp. 109-17.

Vasalou , Sophia, “ “Their Intention Was Shown by their Bodily Movements”: The Basran Mu’tazilites on the Institution of Language,”Journal of the History of Philosophy , 47 (2009): 201-21.

Wohlman , A., “La signification de la désobéissance d’Adam selon les trois monothéismes,”Revue Thomiste , 108 (2008): 573-98.

‘Abd al-Jabbâr

Al-Mughnî fî’l-abwâb al-tawhîd wa’l-‘adl (selections), transl. by Daniel C. Peterson, in An Anthology of Philosophy in Persia, III, pp. 40-51.

Belhaj , Abdessamad, “Ce que distinguer veut dire: ‘Abd al-Jabbâr et l’inimitabilité du Coran,”Acta Orientalia , 60,4 (2007): 455-65.

Schmidtke , S. &Hamdan , O., “An Edition of the Qâdî ‘Abd al-Jabbâr al-Hamadhânî’sKitâb al-mughnî fî ‘abwâb al-tawhîd wa-l-‘adl .On the Promise and the Threat . An edition of a fragment of the text preserved in the Firkovitch Collection, St. Petersburg,”MIDEO , 27 (2008): 37-117.

Schwarb , G., “Découverte d’un nouveau fragment duKitâb al-mughnî fî ‘abwâb al-tawhîd wa-l-‘adl du Qâdî ‘Abd al-Jabbâr al-Hamadhânî dans une collection karaïte de la British Library,”MIDEO , 27 (2008): 119-29.

Abû ‘l-Hudhayl al-‘Allâf

Madhâhib al-Islâmiyyîn (selections), transl. by Majid Fakhry, inAn Anthology of Philosophy in Persia , III, pp. 26-30.

Abû ‘l-Husayn al-Basrî

McDermott , Martin J., “Abu’l-Husayn al-Basrî on God’s Volition,” inCulture and Memory , pp. 86-93.

Schmidtke , Sabine, “Abû al-Husayn al-Basrî and his Transmission of Biblical Materials fromKitâb al-Dîn wa-al-Dawla by Ibn Rabban al-Tabarî: The Evidence from Fakhr al-Dîn al-Râzî’sMafâtîh al-ghayb ,”Islam and Christian-Muslim Relations , 20 (2009): 105-18.

------- , “Abû al-Husayn al-Basrî on the Torah and its Abrogation,”Mélanges de l’Université Saint-Joseph , 61 (2008): 581-87.

al-Bâqillânî

Gimaret , Daniel, “Un extrait de laHidaya d’Abû Bakr al-Bâqillânî: leKitâb at-tawallud , réfutation de la thèse mu’tazilite de la génération des actes,”Bulletin d’Études orientales , 58 (2009): 259-313.

al-Ghazâlî

Huajjat al-Islâm Abû Hâmid Muhammad Ghazzâlî Tûsî, The Alchemyof Happiness (Kîmiyâ-yi Sa’âdat) , transl. from Persian by Jay R. Crook and intro. by Laleh Bakhtiar, 2 vol. (Great Books of the Islamic World). Chicago: KAZI, 2009, vol. I, cxviii-447 pp., vol. II, pp. viii and 449-1003, ISBN for the set, 1-56744-674-4 pbk or 1-56744-758-9, hbk.

Logica et Philosophia Algazelis Arabis with Richard Avenarius, Philosophie als Denken der Welt gemäss dem Prinzip des kleinsten Kraftmasses. Prolegomena zu einer Kritik der reinen Erfahrung (Documenta Semiotica, series philosophica). Hildesheim: Georg Verlag, 2001, for Logica et Philosophia, no pagination and for the text by Avenarius, viii-82, ISBN 3-487-10523-3 [reprint for al-Ghazâlî’s text of the 1536 ed. and for Avennarius, Leipzig, 1876].

Tahâfut al-falâsifah (selections), transl. by Michael E. Marmura [reprint of 1997],Al-iqtisâd fî’l-i’tiqâd (selections), transl by ‘Abd al-Rahmân Abû Zayd [reprint of 1970], andIhyâ’ ‘ulûm al-dîn (selections), transl. by Nabih Amin Faris [reprint of 1962] inAn Anthology of Philosophy in Persia, III , pp. 88-112, 113-28, 129-36.

Bargeron , Carol L., “On Ghazâlîan Epistemology: A Theory,”Journal of Islamic Philosophy , 4 (2008): 51-68.

Dahl Allâh , Ayyûb, “L’éducation chez al-Ghazâlî: sa conception, son importance, ses fins,”Al-Machriq , 83 (2009): 35-57 [in Arabic].

Griffel , Frank,Al-Ghazâlî’s Philosophical Theology . Oxford: Oxford University Press, 2009, xiv-408 pp., ISBN 978-0-19-533162-2.

------- , “Al-Gahzâlî’s Appropriation of Ibn Sînâ’s Views on Causality and the Development of the Sciences in Islam,” inUluslararasi Ibn Sînâ , II, pp. 105-16.

Mat Akhir , Noor Shakirah bt., “Al-Ghazali on the Soul and its Dynamic Fundamentals,”Hamdard Islamicus , 31, 3 (2008): 45-48.

------- , “The Ethics of Soul and its Relation to Knowledge in Al-Ghazali’s Thought,”The Islamic Quarterly , 52 (2008): 285-321.

Moad , Omar Edward, “Comparing Phases of Skepticism in al-Ghazâlî and Descartes: SomeFirst Meditations onDeliverance from Error ,”Philosophy East & West , 59 (2009): 88-101.

Özel , Aytekin, “Al-Ghazâlî’s Method of Doubt and its Epistemological and Logical Criticism,”Journal of Islamic Philosophy , 4 (2008): 69-76.

Ibn Hanbal

Melchert , Christopher,Ahmad ibn Hanbal (Makers of the Muslim World). Oxford: Oneworld, 2006, x-143 pp., ISBN 978-1-85168-407-6.

Ibn Hazm

Al-Andalus. Anthologie , intro. & transl. by Brigitte Foulon & Emmanuelle Tixier du Mesnil (GF 1265). Paris: GF Flammarion, 2009, 480 pp., ISBN 978-2-0807-1265-3 [includes a section on Ibn Hazm, pp. 145-66].

Monferrer Sala , Juan Pedro, “Una cita del evangelio de procedencia siriaca en elFisal de Ibn Hazm de Córdoba: Juan 1, 35-42,”Journal of Middle Eastern and North African Intellectual and Cultural Studies , 1,1 (2002): 107-25 [this is followed immediately by its English translation: “A Gospel Quotation of Syriac Origin in theFisal by Ibn Hazm: John 1, 35-42,” pp. 127-46].

Ibn Mattawayh

Gimaret , Daniel, “Le commentaire récemment publié de laTadkira d’Ibn Mattawayh: premier inventaire,”Journal Asiatique , 296.2 (2008): 203-28.

al-Narâqî

Qurrat al-‘uyûn (section), transl. by Joseph E. Lumbart [reprint of 1978], inAn Anthology of Philosophy in Persia, III , pp. 433-56.

Ibrahim al-Nazzâm

Madhâhib al-Islâmiyyin , transl. by Majid Fakhry, in An Anthology of Philosophy in Persia, III, pp. 33-37.

Ibn Taymiyyah

Michot , Yahya Jean, “Misled and Misleading… Yet Central in their Influence: Ibn Taymiyya’s Views on the Ikhwân al-Safâ’,” inThe Ikhwân al-Safâ’ , pp. 139-79.

------- , “Between Entertainment and Religion: Ibn Taymiyya’s Views on Superstition,”The Muslim World , 99,1 (2009): 1-20.

Sayoud , Souheil, “Sans comment. Ibn Taymiyya et le problème des attributs divins,” inLumières médiévales , ed. by Géraldine Roux (Débats). Paris: van Dieren, 2009, pp. 67-73.

Ibn Tûmart

Wasserstein , David J., “A Jonah Theme in the Biography of Ibn Tûmart,” inCulture and Memory , pp. 232-49.

al-Îjî

Al-Mawâqif fî ‘ilm al-kalâm (section), transl. by Majid Fakhry, in An Anthology of Philosophy in Persia, III, pp. 251-84.

al-Isfahânî

Günther , Sebastian, “Al-Nawfalî’sLost History : the Issue of a Ninth-century Shi’ite Source Used by al-Tabarî and Abû l-Faraj al-Isfahânî,”British Journal of Middle Eastern Studies , 36 (2009): 241-66.

al-Jurjânî

Sharh al-mawâqif fî ‘ilm al-kalâm (section), transl. by Majid Fakhry &Risâlat al-wujûd , transl. by Akiro Matsumoto (section), inAn Anthology of Philosophy in Persia, III , pp. 287-303 & 304-11.

al-Juwaynî

Kitâb al-irshâd (selections), transl. by Latimah Peerwani, inAn Anthology of Philosophy in Persia, III , pp. 61-83.

al-Nîsâbûrî

Morrison , Robert G.,Islam and Science: The Intellectual Career of Nîzâm al-Dîn al-Nîsâbûrî (Culture and Civilization in the Middle East). London-New York: Routledge, 2007, viii-301 pp., ISBN 978-0-415-77234-1.

al-Qirqisânî

van Bekkum , Wout Jack, “The Karaite Jacob al-Qirqisânî (Tenth Century) on Christianity and the Christians,” inSyriac Polemics , pp. 173-92.

Qustâ ibn Lûqâ

Casazza , Roberto, “ElDe phisicis ligaturis de Costa Ben Luca: un tratado poco conocido sobre el uso de encantamientos y amuletos con fines terapeuticos,”Patristica et Mediaevalia , 27 (2006): 87-113.

al-Râzî (Abû Hâtim)

“A’lâm al-nubuwwah (Science of Prophecy),” intro. by M. Aminrazavi & transl. by Everett K. Rowson, inPhilosophy in Persia , II, pp. 139-72.

Nomoto , Shin, “An Early Ismâ’îlî-Shî’î Thought on the Messianic Figure (the Qâ’im) According to al-Râzî (d. ca. 322/933-4),Orient (Japan), 44 (2009): 19-39.

al-Râzî (Fakhr al-Dîn)

ShaTh al-ishârât (a section), transl by Robert Wisnovsky,al-Mabâhithal-mashriqiyyah (a section), transl. by Majid Fakhry, andal-Nafs wa’l-rûh wa Sharh quwâhumâ , transl. by M. Saghîr Hasan Ma’sûmî [reprint of 1969]inAn Anthology of Philosophy in Persia, III , pp. 189-202, 203-28, & 229-48.

Elkaisy-Friemuth , Maha, “Tradition and Innovation in the Psychology of Fakhr al-Dîn al-Râzî,” inThe Afterlife of the Platonic Soul , pp. 121-39.

Schmidtke , Sabine, “Abû al-Husayn al-Basrî and his transmission of Biblical Materials fromKitâb al-Dîn wa-al-Dawla by Ibn Rabban al-Tabarî: The Evidence from Fakhr al-Dîn al-Râzî’sMafâtîh al-ghayb ,”Islam and Christian-Muslim Relations , 20 (2009): 105-18.

Setia , Adi, “Time, Motion, Distance, and Change in theKalâm of Fakhr al-Dîn al-Râzî: A Preliminary Survey with Special Reference to theMatâlib ‘Âliyyah ,”Islam & Science , 6,1 (2008): 13-29.

al-Shahrastânî

Nihâyat al-iqdâm fî ‘ilm al-kalâm (selections), transl. by A. Guillaume [reprint of 1934], inAn Anthology of Philosophy in Persia, III , pp. 139-84.

Samaw’al al-Maghribî’s

Samaw’al al-Maghribî’s (d. 570/1175) Ifhâm al-yahûd. The Early Recension , intro. and ed. by Ibrahim Marazka, Reza Pourjavady & Sabine Schmidtke (Abhandlungen für die Kunde des Morgenlandes, LVII,2). Wiesbaden: Harrassowitz, 2006, 71 pp., ISBN 978-3-447-05284-9.

al-Taftâzânî

Sharh al-maqâsid fî ‘ilm al-kalâm (section), transl. by Habibeh Rahim &Fî usûl al-Islâm , transl. by Earl Edgar Elder [reprint of 1950], inAn Anthology of Philosophy in Persia, III , pp. 314-36 & 337-63.

Yahyâ ibn ‘Adî, see Falsafa, Ibn ‘Adî

(2008-2009)

I cannot thank enough all the scholars who kindly sent me information and in particular those who sent me a copy of their publications or photocopies of tables of contents. I am also very grateful to my Assistant Ms. Clare Storck for her vauable help.

a- Collective Works or Collections of Articles

The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions , ed. by Maha Elkaisy-Friemuth & John M. Dillon (Ancient Mediterranean and Medieval Texts and Contexts 9). Leiden-Boston: Brill, 2009, x-236 pp., ISBN 978-90-04-17623-2.

An Anthology of Philosophy in Persia , vol. II,Is mâ’îlî and Hermetico-Pythagorean Philosophy , ed. by Seyyed Hossein Nasr & Mehdi Aminrazavi. Oxford: Oxford University Press, 2001, xvi-400 pp., ISBN 978-0-19-512700-5.

An Anthology of Philosophy in Persia , vol. III,Philosophical Theology in the Middle Ages and Beyond , ed. by Seyyed Hossein Nasr & Mehdi Aminrazavi. London-New York: I.B. Tauris, 2010, xviii-470 pp., ISBN 978-1-84511-605-7.

Cosmogonie e cosmologie nel medioevo. Atti del Convegno della Società Italiana per lo Studio del Pensiero Medievale (S.I.E.P.M.) Catania, 22-24 settembre 2006, ed. by Concetto Martello, Chiara Militello, & Andrea Vella (Fédération Internationale des Instituts d’Études Médiévales, Textes et Études du Moyen Âge 46). Louvain-la-Neuve: 2008, xvi-525 pp., ISBN 972-2-503-529.

Culture and Memory in Medieval Islam. Essays in Honour of Wilfred Madelung , ed. by Farhad Daftary & Josef W. Meri. London-New York: I.B. Tauris, 2003, xvi-464 pp., ISBN 186064 859-2.

Les Grecs, les Arabes et nous. Enquête sur l’islamologie savante , ed. by Philippe Büttgen, Alain de Libera, Marwan Rashed & Irène Rosier-Catach (Ouvertures). Paris: Fayard, 2009, 372 pp., ISBN 978-2-213-65138-5 [a reply to Gouguenheim’sAristote au Mont-Saint- Michel].

The Ikhwân al-Safâ’ and their Rasâ’il : An Introduction , ed. by Nader El-Bizri, foreword by Farhad Daftary (Epistles of the Brethern of Purity). Oxford: University Press in Association with The Institute of Ismaili Studies, 2008, xx-304 pp., ISBN 978-0-19955-724-0.

L’Islam médiéval en terres chrétiennes. Science et idéologie , ed. by Max Lejbowicz with a Foreword by Jean Celeyrette & Max Lejbowicz (les Savoirs mieux). Villeneuve d’Ascq: Presses Universitaires du Septentrion, 2008, 176 pp., ISBN 978-2-7574-0088-3 [a reply to S. Gouguenheim’sAristote au Mont-Saint-Michel ; includes a list of the principal reactions to Gouguenheim, pp. 30-44].

Lexiques bilingues dans les domaines philosophique et scientifique (Moyen Âge – Renaissance). Actes du Colloque international organisé par l’École Pratique des Hautes Études – IVe Section et l’Institut Supérieur de Philosophie de l’Université Catholique de Louvain (Paris, 12-14 juin 1997), ed. by J. Hamesse & D. Jacquart (Fédération Internationale des Instituts d’Études Médiévales, Textes et Études du Moyen Âge 14). Turnhout: Brepols, 2001, xii-240 pp., ISBN 2-503-51176-7.

Literary and Philosophical Rhetoric in the Greek, Roman, Syriac, and Arabic Worlds , ed. by Frédérique Woerther (Europaea Memoria). Hildesheim-Zurich-New York: Georg Olms Verlag, 2009, 327 pp., ISBN 978-3-487-13990-6.

Une lumière venue d’ailleurs. Héritages et ouvertures dans les encyclopédies d’Orient et d’Occident au Moyen Âge. Actes du Colloque de Louvain-la-Neuve, 19-21 mai 2005, ed. by Godefroid de Callataÿ & Baudouin Van den Abeele (Réminisciences 9). Louvain-la-Neuve: Centre de Recherche en Histoire des Sciences, 2008, xii-298 pp., ISBN 978-2-503-53073-4.

Malphono w-Rabo d-Malphone. Studies in Honor of Sebastian P. Brock , ed. by George A. Kiraz (Gorgias Eastern Christianity Studies 3). Piscataway, N.J.: Gorgias Press, 2008, xlvii-846 pp., ISBN 978-1-59333-706-3.

L’Orient chrétien dans l’empire musulman. Hommage au professeur Gérard Troupeau , ed. by Geneviève Gobillot & Marie-Thérèse Urvoy (Studia arabica III). Versailles: Editions de Paris, 2005, 539 pp., ISBN 2-85162-072-X.

Le Plurilinguisme au Moyen Âge. Orient-Occident de Babel à la langue une , ed. by Claire Kappler & Suzanne Thiolier-Méjean (Méditerranée Médiévale). Paris: L’Harmattan, 2009, 375 pp., ISBN 978-2-296-08196-3.

Syriac Polemics. Studies in Honour of Gerrit Jan Reinink , ed. by Wout Jack van Bekkum, Jan Willem Drijvers & Alex C. Klugkist (Orientalia Lovaniensia Analecta 170). Leuven-Paris-Dudley, MA: Peeters & Department Oosterse Studies, 2007, xviii-262 pp., ISBN 978-90-429-1973-0.

Takhyîl: The Imaginary in Classical Arabic Poetics , texts selected, transl., and annotated by Geert Jan van Gelder & Marlé Hammond and studies ed. by Geert Jan van Gelder & Marlé Hammond; intro. by Wolfhart Heinrichs and preface by Anne Sheppard. Oxford: Gibb Memorial Trust, 2008, xviii-286 pp., ISBN 978-0-906094-69-3 [annotated bibliography ontakhyîl , pp. 120-27].

Timing and Temporality in Islamic Philosophy and Phenomenology of Life , ed. by Anna-Teresa Tymieniecka (Islamic Philosophy and Occidental Phenomenology in Dialogue 3). Dordrecht: Springer, 2007, xii-344 pp., ISBN 978-1-4020-6159-2.

Traditions Intellectuelles en Islam , ed. by Farhad Daftary, trans. by Zarien Rajan-Badouraly. Paris: Maisonneuve, 2009, 206 pp., ISBN 978-2-7200-1159-7 [English original:Intellectual Traditions in Islam , 2000].

Uluslararasi Ibn Sînâ Sempozyumu Bildiriler 22-24 May 2008, Istabul. Inernational Ibn Sina Symposium Papers , 2 vol., ed. by Nevzat Bayhan, Mehmet Mazak & Aydin Süleyman. Istanbul: Kültüra.S, 2009, vol. I, pp. 1-365 & vol. II, pp. 1-390, ISBN 978-9944-370-92-9 [only papers in English will be listed].

Fattal ,Aristote et Plotin dans la philosophie arabe (Ouverture philosophique). Paris: L’Harmattan, 2008, 147 pp., ISBN 978-2-296-06121-7.

Section I. Falsafa

New Journal

Journal of Shi’a Islamic Studies , published by The Islamic College in London. It began in 2008 and offers four issues per year, http://www.islamic-college.ac.uk/Research.

Special Issues of Journal

Les arabes et la Grèce inQantara. Magazine des cultures arabe et méditerranéenne , n. 71 (April 2009): 25-56 [a reply to Gouguenheim’sAristote au Mont-Saint-Michel ; articles by François Zabbal, Dominique Urvoy, Ali Ben Makhlouf, Roshdi Rashed, Régis Morelon, Gabriel Matinez-Gros, Rémi Brague & Christian Jambet].

Actes du Colloque International: Les doctrines de la loi dans la philosophie de langue arabe et leurs contextes grecs et musulmans,Centre Jean Pépin (CNRS), Villejuif, 12-13 juin 2007 in Mélanges de l’Université Saint-Joseph, 61 (2008): 345-587.

Bibliographies and Chronicles

Druart , Thérèse-Anne, “Brief Bibliographical Guide in Medieval Islamic Philosophy and Theology (2007-2008),” http://philosophy.cua.edu/tad/bibliography%2007-08.cfm.

Gilliot , Claude, “Bulletin d’islamologie et d’études arabes,”Revue des Sciences philosophiques et religieuses , 93 (2009): 155-87.

Urvoy , Dominique, “Bulletin de philosophie arabe et islamique,”Revue Thomiste , 109 (2009): 117-29.

Greek, Persian, and Syriac Sources

[Barhebraeus] ,Aristotelian Meteorology in Syriac: Barhebraeus , Butyrum Sapientiae, Book of Mineralogy and Meteorology, ed. and transl.by Hidemi Takahashi (Aristoteles Semitico-Latinus, 15). Leiden-Boston: Brill, 2004, xx-724 pp., ISBN 90 04 13031 4.

Ben Mrad , Ibrahim, “Les gloses botaniques andalouses sur le manuscrit de Paris de la traduction arabe de laMateria Medica des Dioscorides,”al-Qantara , 30,2 (2009): 581-622.

Bertolacci , Amos, “Ammonius and al-Fârâbî: The Sources of Avicenna’s Concept of Metaphysics,”Quaestio , 5 (2005): 287-305.

Beulay , Robert (†), “Les dimensions philosophiques de l’expérience spirituelle de Jean de Dalyatha (Mystique syrien de l’Est au 8ème siècle),”Parole de l’Orient , 33 (2008): 201-07.

Bos, Gerrit &Langermann , Y. Tzvi, “The Introduction of Sergius of Rêsh’aina to Galen’s Commentary on Hippocrates’On Nutriment ,”Journal of Semitic Studies , 54,1 (2009): 179-204.

Brentjes , Sonja, “Courtly Patronage of Ancient Sciences in Post-Classical Islamic Societies,” al-Qantara , 29 (2008): 403-36.

Campanini , M., “La traduzione dellaRepublica nei falâsifah musulmani,” inI Decembrio e la tradizione della Republicadi Platone tra Medioevo e Umanesimo , ed. by Mario Vegetti & Paolo Passavino (Saggi Bibliopolis 75). (Naples: Bibliopolis, 2005), pp. 31-81.

D’Ancona , Cristina, “Man’s Conjunction with Intellect: A Neoplatonic Source of Western Muslim Philosophy,” inProceedings of the Israel Academy of Sciences and Humanities , VIII, 4. (Jerusalem: The Israel Academy of Sciences and Humanities, 2008), pp. 57-89 [Proclus].

------- , “Aristotle and Aristotelianism,” inEncyclopaedia of Islam , 3rd ed., fascicule (2008) 1, pp. 153-69.

Endress , G., “Bilingual Lexical Materials in the Arabic Tradition of the Hellenistic Sciences,” inLexiques bilingues , pp. 161-73.

Fattal , Michel, “L’intellection des indivisibles dans leDe Anima (III,6) d’Aristote. Lectures arabes et modernes,” in hisAristote et Plotin , pp. 19-38 [Ishâq ibn Hunayn].

------- , “La composition des concepts dans leDe Anima (III,6) d’Aristote. Commentaires grecs et arabes,’ in hisAristote et Plotin , pp. 39-56 [Themistius Arabus, Ishâq, al-Fârâbî & Averroes].

------- , “Postérité médiévale arabe dulogos plotinien dans la pseudo-Théologie d’Aristote ,” in hisAristote et Plotin , pp. 59-97.

------- , “Plotin chez Al-Fârâbî. A propos du traité de L’Harmonie entre les opinions des deux sages, le divin Platon et Aristote d’Al-Fârâbî,” in his Aristote et Plotin, pp. 99-118.

Hugonnard-Roche , H., “Jacob of Edessa and the Reception of Aristotle,” inJacob of Edessa and the Syriac Culture of His Day , ed. by Bas ter Haar Romeny (Monographs of the Peshitta Institute, Leiden 18) (Leiden: Brill, 2008), pp. 205-222.

------- , “L’oeuvre logique de Barhebraeus,”Parole de l’Orient , 33 (2008): 129-43.

------- , “Lexiques bilingues grec-syriaque et philosophie aristotélicienne,” inLexiques bilingues , pp. 1-24.

Jullien , Florence, “Une question de controverse religieuse. LaLettre au catholicos nestorien Mâr Denhâ Ier,”Parole de l’Orient , 33 (2008): 95-113.

Micheau , Françoise, “Biographies de savants dans leMukhtasar de Bar Hebraeus,” inL’Orient chrétien , pp. 251-81.

Netton , Ian Richard, “Private Caves and Public Islands: Islam, Plato and the Ikhwân al-Safâ’,” inThe Afterlife of the Platonic Soul , pp. 107-20.

Pellegrin , Pierre, “Aristote arabe, Aristote latin, Aristote de droite, Aristote de gauche,”Revue philosophique de la France et de l’Etranger , 199 (2009): 79-89 [a review article of Gouguenheim’sAristote au Mont-Saint-Michel ].

Rudolph , Ulrich, “The Pre-Socratics in Arabic Philosophical Pseudo-Epigrapha,” inIslamic Crosspollinations: Interactions in the Medieval Middle East , ed. by Anna Akasoy, James E. Montgomery & Peter E. Pormann (Oxford: Gibb Memorial Trust, 2007), pp. 65-75.

Strohmaier , Gotthard, “La longévité de Galien et les deux places de son tombeau,” inLa science médicale antique. Nouveaux regards. Études réunies en l’honneur de Jacques Jouanna , ed. by Véronique Boudon-Millot et aliae (Paris: Beauchesne, 2007), pp. 393-403.

Syros , Vasileios, “A Note on the Transmission of Aristotle’s Political Ideas in Medieval Persia and Early-Modern India. Was There Any Arabic or Persian Translation of thePolitics a,”Bulletin de Philosophie médiévale , 50 (2008): 303-09.

Taylor , David, “L’importance des Pères de l’Église dans l’oeuvre spéculative de Barhebraeus,”Parole de l’Orient , 33 (2008): 63-85.

Teule , Hermann, “La vie dans le monde. Perspectives chrétiennes et influences musulmanes. Une étude deMemrô II de l’Ethicon de Grégoire Abû l-Farâdj Barhebraeus,”Parole de l’Orient , 33 (2008): 115-28.

Touwaide , Alain, “Traducción y transliteración de nombres de plantas en la versión árabe de Hunayn b. Ishâq e Istifân b. Bâsil del tratadoDe materia medica de Dioscórides,”al-Qantara , 30,2 (2009): 557-80.

Troupeau , G., “Le lexique arabe-syriaque d’Elie Bar Shiâyâ,” inLexiques bilingues , pp. 25-30.

van Bladel , Kevin,The Arabic Hermes: From Pagan Sage to Prophet of Science (Oxford Studies in Late Antiquity). Oxford: Oxford University Press, 2009, xii-278 pp., ISBN 978-0-19-537613-5.

Watt , John W., “Literary and Philosophical Rhetoric in Syriac,” inLiterary and Philosophical Rhetoric , pp. 141-54.

------- , “Al-Fârâbî and the History of the SyriacOrganon ,” inMalphono , pp. 751-78.

Wilks , Marina, “Jacob of Edessa’s Use of Greek Philosophy in His Hexaemeron,” inJacob of Edessa and the Syriac Culture of His Day , ed. by Bas ter Haar Romeny (Monographs of the Peshitta Institute, Leiden 18) (Leiden: Brill, 2008), pp. 223-38.

Woerther , Frédérique, “Philosophical Rhetoric between Dialectics and Politics: Aristotle, Hermagoras, and al-Fârâbî,” inLiterary and Philosophical Rhetoric , pp. 55-72.

Youssif , Ephrem-Isa,La vision de l’homme chez deux philosophes syriaques: Bardesane (154-222) & Ahoudemmeh (VIème siècle) (Peuples et cultures de l’Orient). Paris: L’Harmattan, 2007, 68 + 44 pp., ISBN 978-2-296-04406-7 [includes ed. of the Syriac texts,Le livre des lois des pays &Le traité sur la composition de l’homme and their transl. in French by François Nau].

Zonta , Mauro, “La tradizione medievale arabo-ebraica delle opere di Aristotele: Stato della ricerca,”Elenchos , 28 (2007): 369-87.

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

Aslanov , Cyril, “Joseph Caspi et le plurilinguisme des Juifs provencaux,” inLe plurilinguisme , pp. 111-21 [argues Caspi knew Arabic].

Badia , Lola, “Le plurilinguisme paradoxal de Raymond Lulle,” inLe plurilinguisme , pp. 177-201.

Bataillon , Louis-Jacques, “Sur Aristote et le Mont-Saint-Michel. Notes de lecture,” inL’Islam médiéval , pp. 105-13 [reprint fromRevue des sciences philosophiques et théologiques , 92 (2008): 329-34.

Ben Abdeljelil , Jameleddine, “Drei jüdischeAverroisten: Höhepunkt und Niedergang des jüdischen Averroismus im Mittelalter,”Asiatische Studien-Études Asiatiques , 62,4 (2008): 933-86.

Burnett , Charles, “The Translation of Arabic Works on Logic into Latin in the Middle Ages and the Renaissance, inHandbook of the History of Logic , vol. I:Greek, Indian and Arabic Logic , ed. by Dov M. Gabbay & John Woods (Amsterdam: Elsevier, 2004), pp. 597-606.

Coleyrette , Jean andLebjowicz , Max, “Introduction,” inL’Islam médiéval , pp. 9-44 [includes list of main Greco-Latin and Arabo-Latin translations, pp. 22-29].

de Libera , Alain, “Les Latins parlent aux Latins,’ inLes Grecs, les Arabes et nous , pp. 171-207, with appendix 1 by Ruedi Imbach, “…en l’absence de tout lien avec le monde islamique,” pp. 208-09 and appendix 2 by John Marenbon “Les Collationesde Pierre Abélard et la diversité des religions ,” pp. 209-11 [reply to Gouguenheim].

Ebbesen , Sten, “Jacques de Venise,” inL’Islam médiéval , pp. 115-32.

Freeley , John,Aladin’s Lamp: How Greek Science Came to Europe Through the Islamic World . New York: Alfred A. Knopf, 2009, xii-303 pp., ISBN 978-0-307-26534-0.

Galonnier , Alain, “Dominicus Gundissalinus et Gérard de Crémone, deux possibles stratégies de traduction: le cas de l’encyclopédie farabienne duDe scientiis ,” inUne lumière , pp. 103-17.

Gilson , Etienne,Greco-Arabic Sources of Avicennist Augustinism , transl. by James G. Colbert. New York, NY: Global Scholarly Publications, 2003, 2005 pp., ISBN 0-9724918-5-6 [transl. from 1981 reprint of the 1929 original].

[Gundisalinus] ,El Tractatus de anima attribuido a Dominicus Gundi[s]salinus , study, critical ed. & transl. by Conceptión Alonso del Real & María Jesús Soto Bruna (Collección de pensamiento medieval y renacentista 107). Pamplona: EUNSA, 2009, 318 pp., ISBN 978-84-313-2620-3.

Hershon , Cyril, “Les ibn Tibbon dynastie de traducteurs,” inLe plurilinguisme , pp. 123-32.

Hollenberg , David, “Neoplatonism in Pre-kirmânîan fâtimid doctrine. A critical edition of the prologue of theKitâb al-fatarât wa-l-qirânât ,”Le Muséon , 122 (2009): 159-202 [includes a translation].

Jacquart , D., “Note sur lesSynonyma Rasis ,” inLexiques bilingues , pp. 113-21.

Jolivet , Jean, “Une escapade aventureuse,” inL’Islam médiéval , pp. 59-71.

Kouloughli , Djamel, “Langues sémitiques et traduction. Critique de quelques vieux mythes,” inLes Grecs, les Arabes et nous , pp. 79-118 [reply to Gouguenheim].

Lee , Sang-Sup, “Die Pluralität der Intellekte und die Einheit der Erkenntnis. Kritiken und Rezeptionen des Monopsychismus des Averroes in der sog. Scholastik,”Bochümer Philosophisches Jahrbuch für Antike und Mittelalter , 12 (2007): 77-96.

Marenbon , John, “Latin Averroism,” inIslamic Crosspollinations: Interactions in the Medieval Middle East , ed. by Anna Akasoy, James E. Montgomery & Peter E. Pormann (Oxford: Gibb Memorial Trust, 2007), pp. 135-47.

Musco , Alessandro, “Stupor Mundi : Culture and Differences in Sicily and the Mediterranean World,” inLe plurilinguisme , pp. 147-55.

Pellegrin , Pierre, “Aristote arabe, Aristote latin, Aristote de droite, Aristote de gauche,”Revue philosophique de la France et de l’Etranger , 199 (2009): 79-89 [a review article of Gouguenheim’sAristote au Mont-Saint-Michel ].

Rosier-Catach , Irène, “Qui connaît Jacques de Venisea Une revue de presse,” inLes Grecs, les Arabes et nous , pp. 21-47, with Appendix by Luca Bianchi, “Deux poids, deux mesures,” pp. 48-51 [reply to Gouguenheim].

Spallino , Patrizia, “Le langage philosophique de Frédéric II dans lesQuestions siciliennes de Ibn Sab’in etL’aiguillon des disciples de Ja’Aqov Anatoli,” inLe plurilinguisme , pp. 133-45.

Tarakçi , Muhammet &Güç , Ahmet, “Defending Christianity against the Challenges of Islam: A Critical Evaluation of Aquinas’ Apologetics,”The Islamic Quarterly , 53,1 (2009): 23-37.

Tolan , John, “Aristophane au Mont-Saint-Michela Les écueils de la recherche identitaire,” inL’Islam médiéval , pp. 45-58.

Travaglia , Pinella, “Alle origini di una cosmologia alchemica: il “De secretis nature”,” inCosmogonie , pp. 463-86.

Troupeau , G., “Le lexique arabe-syriaque d’Elie Bar Shiâyâ,” inLexiques bilingues , pp. 25-30.

Zonta , Mauro, “About a 12th-Century Judeo-Arabic “Encyclopedical” Work: Moses Ibn Ezra’sTreatise of the Garden , part 1,” inUne Lumière , pp. 91-101.

------- , “La tradizione medievale arabo-ebraica delle opere di Aristotele: Stato della ricerca,”Elenchos , 28 (2007): 369-87.

------- , “A Newly Discovered Arabic-Hebrew Medieval Philosophical Dictionary, Including Key-terms of Maimonides’Guide ,”European Journal of Jewish Studies , 1/2 (2007): 279-317.

------- , “Arabic and Latin Glosses in Medieval Hebrew Translations of Philosophical Texts and their Relation to Hebrew Philosophical Dictionaries,” inLexiques bilingues , pp. 31-48.

General Studies

Abbès , Makram,Islam et politique à l’âge classique (Philosophies). Paris: Presses Universitaires de France, 2009, 311 pp., ISBN 978-2-13-056855-1.

Ali , Mufti, “A Statistical Portrait of the Resistance to Logic by Sunni Muslim Scholars Based on the Works of Jalâl al-Dîn al-Suyûtî (849-909/1448-1505),”Islamic Law and Society , 15 (2008): 250-67.

Alwishah , Ahmed &Sanson , David, “The Early Arabic Liar: The Liar Paradox in the Islamic World from the Mid-Ninth to the Mid-Thirteenth Centuries CE,”Vivarium , 47 (2009): 97-127 [Kalâm, al-Abharî & al-Tûsî].

Aouad Maroun,Roisse Philippe,Ganagé Emma &Fadlallah Hamidé, “Les manuscrits de philosophie en langue arabe conservés dans les bibliothèques du Liban—Protocle—Catalogue raisonné des manuscrits de philosophie en langue arabe de la Bibliothèque Saint-Paul de Harissa (première partie),”Mélanges de l’Université Saint-Joseph , 61 (2008): 189-341.

Baffioni , Carmela, “L’embryologie islamique. Entre héritage grec et Coran: les philosophes, les savants, les théologiens,” inL’embryon: formation et animation. Antiquité grecque et latine, tradition hébraïque, chrétienne et islamique , ed. by Luc Brisson, Marie-Hélène Congourdeau & Jean-Luc Solère (Histoire des Doctrines de l’Antiquité Classique) (Paris: Vrin, 2008), pp. 213-31 [particularly focused on Fakhr al-Dîn].

Balty-Guesdon , Marie-Geneviève, “La Maison de la Sagesse: une institution hors de l’histoirea,” inL’Islam médiéval , pp. 85-98.

Brague , Rémi, “En quoi la philosophie islamique est-elle islamiquea,” inL’Orient chrétien , pp. 119-41.

Brentjes , Sonja, “Courtly Patronage of Ancient Sciences in Post-Classical Islamic Societies,”al-Qantara , 29 (2008): 403-36.

Cohen , Mark R., “Geniza for Islamicists, Islamic geniza, and the “New Cairo Geniza”,”Harvard Middle Eastern and Islamic Review , 7 (2006): 129-45.

de Callataÿ , Godefroid, “Trivium et quadrivium en Islam: des trajectoires contrastées,” inUne lumière , pp. 1-30.

Daftary , Farhad, “La vie intellectuelle chez les ismaéliens: un aperçu,” inTraditions intellectuelles , pp. 79-98.

Dichy , Joseph, “Aux sources interprétatives de la rhétorique arabe et de l’exégèse coranique: la non transparence du langage, de la racine /b-y-n/ dans leCoran aux conceptions d’al-Djâhiz et d’Ibn Qutayba,” inLiterary and Philosophical Rhetoric , pp. 245-77.

The Different Aspects of Islamic Culture, Vol. V, Culture and Learning in Islam , ed. by Ekmeleddin Ihsanoglu. Paris: UNESCO, 2003, section III, is devoted to Philosophy in Islam with four papers: 1. Jadaane, Fehmi, “Revealed Text and the Manifestation of Reason: Introduction to Philosophy in Islam,” pp. 351-58; 2. Jadaane, Fehmi, ‘Philosophy in Islam: The Royale Road,” pp. 359-81; 3. Badawi, Abdurrahman, “The Way of the Hellenizers: The Transmission of Greek Philosophy to Islamic Civilization; 4. Mahdi, Muhsin S., “Philosophy in Islam,” pp. 399-43.

Elamrani-Jamal , Abdelali, “De l’impuissance de la langue arabe. Les barrières imaginaires entre la culture grecque et l’islam,” inL’Islam médiéval , pp. 73-83.

Fakhry , Majid,Islamic Occasionalism and its Critique by Averroës and Aquinas (Routledge Library Editions: Islam, 32). London & New York: Routledge, 2008, 220 pp., ISBN 0-415-44873-5 [reprint of 1958 book].

Granara , William, “Islamic Education and the Transmission of Knowledge in Muslim Sicily,” inLaw and Education in Medieval Islam: Studies in Memory of Professor George Makdisi , ed. by Joseph E. Lowry, Devin J. Stewart & Shawkat M. Toorawa (Oxford: E.J.W. Gibb Memorial Trust, 2004), pp. 150-73.

Heinrichs , Wolfhart P., “Early Ornate Prose and the Rhetorization of Poetry in Arabic Literature,” inLiterary and Philosophical Rhetoric , pp. 215-34.

------- , “Takhyîl : Make-Believe and Image Creation in Arabic Literary Theory,” inTakhyîl , pp. 1-14.

Hollenberg , David, “Neoplatonism in Pre-kirmânîan fâtimid doctrine. A critical edition of the prologue of theKitâb al-fatarât wa-l-qirânât ,”Le Muséon , 122 (2009): 159-202 [includes a translation].

Kennedy , Hugh, “La vie intellectuelle au cours des quatre premiers siècles de l’islam,” inTraditions intellectuelles , pp. 23-33.

Kenny , Joseph,Philosophy of the Muslim World: Authors and Principal Themes (Cultural Heritage and Contemporary Change, series IIA, Islam, 14). Washington, D.C.: The Council for Research in Values and Philosophy, 2003, vi-176 pp., ISBN 1-56518-180-8.

Kheirandish , Elaheh, “Footprints of “Experiment” in Early Arabic Optics,”Early Science and Medicine , 14 (2009): 79-104.

Kohl , Katrin, “Poetic Universalsa,” inTakhyîl , pp. 133-46.

Larcher , Pierre, “Mais qu’est-ce donc que labalagha a,” inLiterary and Philosophical Rhetoric , pp. 197-213

Leaman , Olivier, “Recherches scientifiques et philosophiques: réalisations et réactions au cours de l’histoire musulmane,” inTraditions intellectuelles , pp. 35-44.

Lyons ,The House of Wisdom. How the Arabs Transformed Western Civilization . New York-Berlin-London: Bloomsbury Press, 2009, xviii-248 pp., ISBN 978-1-59691-459-9.

Maalouf , Nayef,La place du verbe dans la pensée arabe . Beirut: Dar an-Nahar, 2006, 235 pp., ISBN 9953-74-118-2.

Mahamid , Hatim, “Mosques as Higher Educational Institutions in Mamluk Syria,”Journal of Islamic Studies , 20 (2009): 188-212.

Mahdi , Muhsin, “La tradition rationnelle en Islam,” inTraditions intellectuelles , pp. 45-62.

Makdisi , George, “Universities: Past and Present,” inCulture and Memory , pp. 43-63.

Montgomery , James E., “Convention as Cognition: on the Cultivation of Emotion,” inTakhyîl , pp. 147-78 [includes the philosophical tradition].

Rashed , Marwan, “Les débuts de la philosophie moderne (VIIe-IXe siècle),” inLes Grecs, les Arabes et nous , pp. 121-69 [reply to Gouguenheim].

Roccaro , Giuseppe, “Ontologia, metafisica e pensiero islamico. Note introduttive,”Giornale di Metafisica , 30 (2008): 57-74 & 313-32.

Saeed , Abdullah, Islamic Thought: An Introduction . London-New York; Routledge, 2006, x-204 pp., ISBN 0-415-36408-6 hbk or 36409-4 pbk.

Stewart , Devin J., “Ibn al-Nadîm’s Ismâ’îlî Contacts,”Journal of the Royal Asiatic Society , 19,1 (2009): 11-40.

Street , Tony, “Arabic Logic,” inHandbook of the History of Logic , vol. I:Greek, Indian and Arabic Logic , ed. by Dov M. Gabbay & John Woods (Amsterdam: Elsevier, 2004), pp. 523-96.

Taylor , Richard C., “Damas et Baghdad,” inHistoire de la Philosophie , ed. by Jean-François Pradeau (Paris: Seuil, 2009), pp. 162-178.

Van Renterghem , Vanessa, “L’accès à l’information et les méthodes de travail d’un lettré bagdadien du Ve-XIe siècle,”Studia Islamica , 104-105 (2007): 133-49 [Ibn al-Bannâ’, d. 1079]

Vesel , Živa, “Les encyclopédies persanes: culture scientifique en langue vernaculaire,” inUne lumière , pp. 49-89.

‘Abd al-Latîf al-Baghdâdî

Toorawa , Shawkat, “A Portrait of ‘Abd al-Latîf al-Baghdâdî’s Education and Instruction,” inLaw and Education in Medieval Islam: Studies in Memory of Professor George Makdisi , ed. by Joseph E. Lowry, Devin J. Stewart & Shawkat M. Toorawa (Londona: E.J.W. Gibb Memorial Trust, 2004), pp. 91-109.

‘Abd al-Qâhir al-Jurjânî

The Secrets of Eloquence , transl. by Geert J. van Gelder & Marlé Hammnond inTakhyîl , pp. 29-69 [ch. 26-27].

al-Abharî (1200-1265)

Alwishah , Ahmed &Sanson , David, “The Early Arabic Liar: The Liar Paradox in the Islamic World from the Mid-Ninth to the Mid-Thirteenth Centuries CE,”Vivarium , 47 (2009): 97-127.

Abû l-Barakât al-Baghdâdî

Lessons in Wisdom , transl. by Geert J. van Gelder inTakhyîl , pp. 69-72 [8th discussion].

Averroes

Averrois Cordubensis Commentum magnum super libro De celo et mundo Aristotelis , prepared by Francis James Carmody † and ed. by Rüdiger Arnzen, foreword by Gerhard Endress, 2 vol. Louvain: Peeters, 2003, vol. I: Foreword and Bk. I, 48*-269 pp., ISBN 90-429-1087-9 & vol. II: Bks II-IV, 271-765 pp., ISBN 90-429-1384-3.

Commentary on Aristotle’s Rhetoric , transl. by Geert J. van Gelder & Marlé Hammond inTakhyîl , pp. 73-84 [selections from III.1, 2, 10 & 11].

Averroes (Ibn Rushd) of Cordoba ,Long Commentary on the De Animaof Aristotle , transl., itro. and notes by Richard C. Taylor with Thérèse-Anne Druart, subeditor (Yale Library of Medieval Philosophy). New Haven-London: Yale University Press, 2009, cix-498 pp., ISBN 978-0-300-11668-7 [includes text of the Arabic fragments].

Averróis, Esposiçâo sobre a Substância da Orbe , transl. from Latin by Anna Lia A. de Almeida Prado & Rosalie de Souza Pereira. Porto Alegre: Edipucrs, 2006, 160 pp.

Al-Andalus. Anthologie , intro. & transl. by Brigitte Foulon & Emmanuelle Tixier du Mesnil (GF 1265). Paris: GF Flammarion, 2009, 480 pp., ISBN 978-2-0807-1265-3 [includes a section on Averrroes, pp. 338-60].

Belo , Catarina, “Some Considerations on Averroes’ Views Regarding Women and their Role in Society,”Journal of Islamic Studies , 20 (2009): 1-20.

------- , “Esencia y existencia en Avicenna y Averroes,”al-Qantara , 30,2 (2009): 403-26.

Ben Abdeljelil , Jameleddine, “Drei jüdischeAverroisten: Höhepunkt und Niedergang des jüdischen Averroismus im Mittelalter,”Asiatische Studien-Études Asiatiques , 62,4 (2008): 933-86.

Brenet , Jean-Baptiste, “Habitus de science et subjectivité. Thomas d’Aquin, Averroès (I),” inCompléments de substance. Études sur les propriétés accidentelles offertes à Alain de Libera , ed. by Ch. Erismann & A. Schniewind (Problèmes et Controverses). Paris: Vrin, 2008, pp. 325-44.

Butterworth , Charles E., “The Role of Rhetoric in Averroes’Short Commentaries on Aristotle’s Logic ,” inLiterary and Philosophical Rhetoric , pp. 185-96.

Cerami , Cristina, “Thomas d’Aquin lecteur critique du Grand Commentaire d’Averroès àPhys . I, 1,”Arabic Sciences and Philosophy , 19 (2009): 189-223.

Elamrani-Jamal , Abdelali, “Les lois religieuses (al-sharâi’ ) dans l’économie du savoir selon Ibn Rushd,”Mélanges de l’Université Saint-Joseph , 61 (2008): 581-87.

Farooque , Lisa, “About Celestial Circulation: Averroes’Tahafût al-tahafût and Aristotle’sDe Caelo ,”Journal of Islamic Philosophy , 4 (2008): 21-38.

Galluzo , Gabriele, “Averroes and Aquinas on Aristotle’s criterion of substantiality,”Arabic Sciences and Philosophy , 19 (2009): 157-87.

Gatti , Roberto, “Matter from the Point of View of Psychology and Noetic: Do the Intelligible Forms Have a Mattera And if yes, which Kind of Mattera A Paraphrase and Translation of Some Relevant Passages from Gersonides’ Supercommentary of Ibn Rushd’s Epitome of De anima (ms. Vat. Ebr. 342),”Quaestio , 7 (2007): 283-315.

Glasner , Ruth,Averroes’ Physics: A Turning Point in Medieval Natural Philosophy . Oxford: Oxford University Press, 2009, x-229 pp., ISBN 978-0-19-956773-7.

Lee , Sang-Sup, “Die Pluralität der Intellekte und die Einheit der Erkenntnis. Kritiken und Rezeptionen des Monopsychismus des Averroes in der sog. Scholastik,”Bochümer Philosophisches Jahrbuch für Antike und Mittelalter , 12 (2007): 77-96.

Makki , C. &Martínez Lorca, A., “Averroes, sobre las facultades locomotriz y desirativa en el Taljîs delDe Anima ,”La Ciudad de Dios , 221 (2008): 201-21.

Marenbon , John, “Latin Averroism,” inIslamic Crosspollinations: Interactions in the Medieval Middle East , ed. by Anna Akasoy, James E. Montgomery & Peter E. Pormann (Oxford: Gibb Memorial Trust, 2007), pp. 135-47.

Puig Montada , Josep, “Fragmentos del gran comentario de Averroes a laFisica /Fragments from Averroes’ Long Commentary on the Physics,”al-Qantara , 30 (2009): 69-81.

------- , “Etica y política en Averroes,” inItinéraires de la rasion. Études de philosophie médiévale offertes à Maria Cândida Pacheco , ed. by J.F. Meirinhos (Fédération Internationale des Instituts d’Études Médiévales, 32). (Louvain-la-Neuve: FIDEM, 2005), pp. 95-126.

Roccaro , Giuseppe, “Soggetto e statuto della filosofia prima en Averroè,”Quaestio , 5 (2005): 345-62.

Taylor , Richard C., “Ibn Rushd/Averroes and “Islamic” Rationalism,”Medieval Encounters , 15, 2-4 (2009): 225-35.

-------- , “Averroès/Ibn Rushd,” inHistoire de la Philosophie , ed. by Jean-François Pradeau (Paris: Seuil, 2009), pp. 162-78.

------- , “Intellect as Intrinsic Formal Cause in the Soul According to Aquinas and Averroes,” inThe Afterlife of the Platonic Soul , pp. 187-220.

Zonta , Mauro, “A Note about Two Newly-Discovered Hebrew Quotations of Averroes’ Works Lost in their Original Arabic Texts,” inStudies in Hebrew Literature and Jewish Culture Presented to Albert van der Heide on the Occasion of his Sixty-Fifth Birthday , ed. by Martin F. J. Baasten & Reinier Munk (Amsterdam Studies in Jewish Thought 12) (New York: Springer, 2007), pp. 241-50 [fromDe substantia orbis andEpitome of Ptolemy’s Almagest ].

Avicenna

Selections on Takhyîl , transl. by Geert Jan van Gelder & Marlé Hammond inTakhyîl , pp. 24-28.

Ali , Mukhtar, “The Concept of Spiritual Perfection in Ibn Sina and Sadr al-Din al-Qunawi,”Journal of Shi’a Islamic Studies , 2 (2009): 141-58.

Arif , Syamsuddin, “Causality in Islamic Philosophy: The Arguments of Ibn Sînâ,”Islam & Science , 7,1 (2009): 51-68.

Belo , Catarina, “Esencia y existencia en Avicenna y Averroes,”al-Qantara , 30,2 (2009): 403-26.

Bertolacci , Amos, “Ammonius and al-Fârâbî: The Sources of Avicenna’s Concept of Metaphysics,”Quaestio , 5 (2005): 287-305.

Di Martino , Carla, “I “Meteorologica” di Avicenna,” inCosmogonie , pp. 35-46.

Ebadiani , Muhammed, “Infertility from the View of Ibn Sina: A Review of Causes and Treatment Methods,” inUluslararasi Ibn Sînâ , I, pp. 109-16.

Eichener , Heidrun, “Ibn Sînâ’s Epistle on Prayer (Risalat fî al-salat),” inUluslararasi Ibn Sînâ , II, pp. 171-83.

Fatoorchi , Pirooz, “Avicenna on the Human Self-Consciousness,” inUluslararasi Ibn Sînâ , II, pp. 13-21.

Galluzzo , Gabriele, “The Problem of Universals and its History. Some General Considerations,”Documenti e Studi , 19 (2008): 335-69 [much on the influence of Avcienna on the Latins].

Griffel , Frank, “Al-Gahzâlî’s Appropriation of Ibn Sînâ’s Views on Causality and the Development of the Sciences in Islam,” inUluslararasi Ibn Sînâ , II, pp. 105-16.

Hasse , Dag Nikolaus,Avicenna’s De Animain the Latin West: The Formation of a Peripatetic Philosophy of the Soul (Warburg Institute Studies and Texts, 1). London-Turin: The Warburg Institute, 2000, x-350 pp., ISBN 0-85481-125-7.

Janssens , Jules, “Ibn Sînâ: An Important Historian of the Sciences,” inUluslararasi Ibn Sînâ , II, pp. 83-94.

Koutzarova , Tiana,Das Transzendentale bei Ibn Sînâ: zur Metaphysik als Wissenschaft erster Begriffs-und Urteilsprinzipien (Islamic Philosophy, Theology and Science. Texts and Studies, 79). Leiden-Boston: Brill, 2009, xiv-483 pp., ISBN 978-90-04-17123-7.

Langermann , Y. Tzvi, “Quies media: A Lively Problem on the Agenda of Post-Avicennian Physics,” inUluslararasi Ibn Sînâ , II, pp. 53-68.

Lizzini , Olga, “Vie active, vie contemplative et philosophie chez Avicenne,” inVie active et vie contemplative auMmoyen 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. 207-39.

------- , “Le cosmologie di Alfarabi e di Avicenna,” inCosmogonie , pp. 195-214.

------- , “Utility and Gratuitousness of Metaphysics: Avicenna,Ilâhiyyât , I, 3,”Quaestio , 5 (2005): 307-44.

McGinnis , Jon, “Time to Change: Time, Motion and Possibility in Ibn Sînâ,” inUluslararasi Ibn Sînâ , I, pp. 251-59.

Michot , Yahya, “Avicenna’s Almahad in 17th Century England: Sandys, Pococke, Digby, Baron, Cudworth et alii,” inUluslararasi , II, pp. 287-99.

Paavilainen , Helena M., Medical Pharmacotherapy Continuity and Change: Case Studies from Ibn Sînâ and Some of his Late Medieval Commentators. Leiden: Brill, 2009, xx-770 pp., ISBN 978-9004171190.

Reisman , David C., “Avicenna’s Enthymeme: A Pointer,”Arabica , 56,6 (2009): 529-42.

------- , “Two Medieval Arabic Treatises on the Nutritive Faculties,”Zeitschrift für Geschichte der arabisch-islamischen Wissenschaften , 18 (2008-9), pp. 287-342 [edition and translation of both Ibn al-Tayyib’sThat the Natural Faculties are One and Avicenna’sRefutation of it].

Yaldir , Hulya, “Ibn Sînâ (Avicenna) and René Descartes on the Faculty of Imagination,”British Journal for the History of Philosophy , 17,2 (2009): 247-78.

Zine , Mohammed Chaouki, “L’interprétation symbolique du verset de la lumière chez Ibn Sînâ, Ghazâlî et ‘Ibn Arabî et ses implications doctrinales,”Arabica , 56,6 (2009): 543-95.

Bahmanyâr

Poper , Salomon,Behmenjar Ben El-Marzuban, Der Persische Aristoteliker Aus Avicenna’s Schule (1851) . LaVergne, TN: Kessinger Publishing, 2009, 4-vi-48-28 pp., ISBN 1104622149 [reprint of 1851, includes Arabic text].

al-Bîrûnî

Landau , Remy, “Al-Biruni’s Hebrew Calendar Enigmas,”Mo’ed. Annual for Jewish Studies , 13 (2003): [1]-[21] [in English].

Samian , A.L., “Virtues in Al-Biruni’s Philosophy of Science,” inTiming , pp. 267-83.

al-Fârâbî

Treatise on Poetry , transl. by Marlé Hammond inTakhyîl , pp. 15-18.

Great Book of Music , selections from the first treatise, transl. by Marlé Hammond inTakhyîl , pp. 19-23.

Aouad , Maroun, “Al-Fârâbî critique des traditions non aristotéliciennes de la rhétorique,” inLiterary and Philosophical Rhetoric , pp. 155-83.

------- , “Les lois selon les Didascalia in Rethoricam (sic) Aristotelis ex glosa Alpharabii,” Mélanges de l’Université Saint-Joseph, 61 (2008): 453-70.

Bertolacci , Amos, “Ammonius and al-Fârâbî: The Sources of Avicenna’s Concept of Metaphysics,”Quaestio , 5 (2005): 287-305.

Butterworth , Charles E., “What Might We learn from al-Fârâbî About Plato and Aristotle With Respect to Lawgivinga,”Mélanges de l’Université Saint-Joseph , 61 (2008): 471-89.

Duchenne , Marie-Christine &Paulmier-Foucart , Monique, “Vincent de Beauvais et al-Fârâbî,De ortu scientiarum ,” inUne lumière , pp. 119-40.

Fattal , Michel, “Plotin chez Al-Fârâbî. A propos du traité deL’Harmonie entre les opinions des deux sages, le divin Platon et Aristote d’Al-Fârâbî,” in hisAristote et Plotin , pp. 99-118.

------- , “Al-Fârâbî et la question de l’“intellect acquis”,” in hisAristote et Plotin , pp. 119-30.

Galonnier , Alain, “Dominicus Gundissalinus et Gérard de Crémone, deux possibles stratégies de traduction: le cas de l’encyclopédie farabienne duDe scientiis ,” inUne lumière , pp. 103-17.

Genequand , Charles, “Loi morale, loi politique: al-Fârâbî et Ibn Bâjjah,”Mélanges de l’Université Saint-Joseph , 61 (2008): 491-514.

Klein , Yaron, “Imagination and Music:Takhyîl and the production of music in al-Fârâbî’sKitâb al-mûsîqî al-kabîr ,’ inTakhyîl , pp. 179-95.

Lizzini , Olga, “Le cosmologie di Alfarabi e di Avicenna,” inCosmogonie , pp. 195-214.

Ramón Guerrero , Rafael, “La teocracia islâmica: conocimiento y política en al-Fârâbî,” inItinéraires de la raison. Études de philosophie médiévale offertes à Maria Cândida Pacheco , ed. by J.F. Meirinhos (Fédération Internationale des Instituts d’Études Médiévales, 32). (Louvain-la-Neuve: FIDEM, 2005), pp. 77-94.

Rashed , Marwan, “On the Authorship of the TreatiseOn the Harmonization of the Opinions of the Two Sages Attributed to al-Fârâbî,”Arabic Sciences and Philosophy , 19 (2009): 43-82.

Sweeney , Michael J., “Aquinas on Limits to Political Responsibility for Virtue: A Comparison to Al-Farabi,”The Review of Metaphysics , 72,4 (June 2009): 817-47.

Urvoy , Dominique, “Al-Fârâbî et les penseurs chrétiens d’Orient,” inL’Orient chrétien , pp. 143-54.

Vallat , Philippe, “Du possible au nécessaire. La connaisance de l’universel selon Farabi,”Documenti e Studi , 19 (2008): 89-121.

Woerther , Frédérique, “Philosophical Rhetoric between Dialectics and Politics: Aristotle, Hermagoras, and al-Fârâbî,” inLiterary and Philosophical Rhetoric , pp. 55-72.

Yardenit Albertini , Francesca, “Pédagogie et politique dans l’oeuvre tardive d’al-Fârabî,” inLumières médiévales , ed. by Géraldine Roux (Débats). Paris: van Dieren, 2009, pp. 115-28.

Watt , John W., “Al-Fârâbî and the History of the SyriacOrganon ,” inMalphono , pp. 751-78.

Hâzim al-Qartâjannî

The Path of the Eloquent and the Lantern of the Learned , selections transl. by Geert J. van Gelder & Marlé Hammond inTakhyîl , pp. 85-113.

van Gelder , Geert J., “The Lamp and its Mirror Image: Hâzim al-Qartâjannî’s Poetry in the Light of hisPath of the Eloquent and Lamp of the Lettered ,” inTakhyîl , pp. 265-73.

al-Hillî

Sharh al-tajrîd orKashf al-murâd (selections), transl. by Majid Fakhry, in An Anthology of Philosophy in Persia, III, pp. 398-430.

Hunayn ibn Ishâq

Griffith , Sidney H., “Hunayn ibn Ishâq and theKitâb Âdâb al-falâsifah : The Pursuit of Wisdom and a Humane Polity in Early Abbasid Baghdad,” inMalphono , pp. 135-60.

Ibn ‘Adî

Uluç , Tahir &Argon , Kemal, “Reflections on the Unity/Trinity Polemics in Islamic Philosophy: Yahyâ ibn ‘Adî and hisMaqâlah fî al-Tawhîd (Treatise on Unity),”Journal of Middle Eastern and North African Intellectual and Cultural Studies , 4,2 (2006): 133-61 [published in 2008/].

Ibn Bâjjah (Avempace)

Genequand , Charles, “Loi morale, loi politique: al-Fârâbî et Ibn Bâjjah,”Mélanges de l’Université Saint-Joseph , 61 (2008): 491-514.

Harry , Chelsea C., “Ibn Bâjja and Heidegger on Retreat from Society,”Journal of Islamic Philosophy , 4 (2008): 39-50.

Rachak , Jamal, “La noétique d’Ibn Bajja: ou place et rôle de la faculté cogitative,”Anales del seminario de historia de la filosofia , n. 26 (2009): 81-95.

Ibn Dâwud

Pacual Asensi , Jorge, “Quien persiste en sus miradas hace perdurar su aflicción: ontología de Amor en el Islam a través delKitâb al-Zahra de Ibn Dâwud de Ispahán,”Anales del seminario de historia de la filosofia , n. 26 (2009): 63-80.

Ibn Khaldûn

Cheddadi , Abdesselam, “La théorie de la civilisation d’Ibn Khaldûn est-elle universalisablea,”Studia Islamica , 104-105 (2007): 167-81.

Clark , James D., “Lingering Influences: Ibn Khaldun and his Legacy Among Contemporary Scholars of the Middle East,”Journal of Middle Eastern and North African Intellectual and Cultural Studies , 4,1 (2006): 89-104.

Dion , Michel, “Ibn Khaldûn’s Concept of History and the Qur’anic Notions of Economic Justice and Temporality,” inTiming , pp. 323-40.

Martinez-Gros , Gabriel, “Du synchronisme des nations chez Ibn Khalûn,”Studia Islamica , 104-105 (2007): 151-65.

Ibn Masarra

Garrido Clemente , Pilar, “Edicion crítica de laRisâlat al-i’tibâr de Ibn Masarra de Córdoba,”Miscelánea de Estudios árabes y hebraicos, sección árabe-islam , 56 (2007): 81-104.

Ibn al-Muqaffa’

Kristó-Nagy , István T., “Reason, Religion and Power in Ibn al-Muqaffa’,”Acta Orientalia Academiae Scientiarum Hung. , 62,3 (2009): 285-301.

-------- , “On the Authenticity ofAl-adab al-saghîr attributed to Ibn al-Muqaffa’ and Problems Concerning Some of his titles,”Acta Orientalia Academiae Scientiarum Hung. , 62,2 (2009): 199-218.

Ibn Sab’în

Spallino , Patrizia, “Le langage philosophique de Frédéric II dans lesQuestions siciliennes de Ibn Sab’in etL’aiguillon des disciples de Ja’Aqov Anatoli,” inLe plurilinguisme , pp. 133-45.

Ibn al-Tayyib

Der Kategorienkommentar von Abû l-Farraj ‘Abdallâh Ibn al-Tayyib , critical Arabic ed. and study by Cleophea Ferrari (Aristoteles Semitico-Latinus, 19). Leiden-Boston: Brill, 2006, 254-409 pp., ISBN 13-978-90-04-14903-8.

Langermann , Y. Tzvi, “Abû al-Faraj Ibn al-Tayyib on Spirit and Soul,”Le Muséon , 122 (2009): 149-58.

Reisman , David C., “Two Medieval Arabic Treatises on the Nutritive Faculties,”Zeitschrift für Geschichte der arabisch-islamischen Wissenschaften , 18 (2008-9), pp. 287-342 [edition and translation of both Ibn al-Tayyib’sThat the Natural Faculties are One and Avicenna’sRefutation of it].

Ibn Tufayl

Attar , Samar, The Vital Roots of European Enlightenment: Ibn Tufayl’s Influence on Modern Western Thought. Lanham: Lexington Books, 2007, xx-174 pp., ISBN 978-0-7391-1989-1.

Germann , Nadja, “Philosophizing without Philosophya On the Concept of Philosophy in Ibn Tufayl’s “Hayy ibn Yaqzân”,”Recherches de Théologie et Philosophie médiévales , 75 (2008): 271-301.

Roling , Brend, “Ibn Tufail, Yohanan Alemanno und Pico della Mirandola und die enzyklopädische Ordnung von Wissen und Offenbarung,” inUne lumière , pp. 269-85.

Ikhwân as-Safâ’

“De l’amitié et des frères: l’épître 45 desRasâ’il Ikhwân al-Safâ’ ,” transl., notes, and intro by Cécile Bonmarriage,Bulletin d’Études orientales , 58 (2008-2009): 315-50.

“Microcosm and Macrocosm,” intro. by S.H. Nasr and partial transl. by Latinah Parvin Peerwani, “A Theory of Numbers,” transl. by Bernard R. Goldstein, “Man and the Animals,” transl. by Lenn E. Goodman, inPhilosophy in Persia , II, pp. 201-225, 225-45, 246-79.

Albert Rayna , Ricardo Felipe, “El concepto de linguaje en las Epístolas de los Hermanos de la Pureza,”Anaquel de Estudios árabes , 20 (2009): 5-18.

Baffioni , Carmela, “Cosmologia e ismâ’îlismo negli Ikhwân al-Safâ’,” inCosmogonie , pp. 19-34.

------- , “The Scope of theRasâ’il Ikhwân al-Safâ’ ,” inThe Ikhwân al-Safâ’ , pp. 101-22.

------- , “L’influence des Ikhwân al-Safâ’ sur la minéralogie de Hamîd al-Dîn al-Kirmânî,” inUne lumière , pp. 31-47.

------- , “The “History of the Prophet” in the Ikhwân al-Safâ’,” inStudies in Arabic and Islamic Culture II, ed. by Binyamin Abrahamov (Ramat Gan: Bar-Ilan University, 2006): 7-31.

de Callataÿ , Godefroid, “The Classification of Knowledge in theRasâ’il ,” inThe Ikhwân al-Safâ’ , pp. 58-82.

De Smet , Daniel, “Yves Marquet, les Ikhwân al-Safâ’ et le pythagorisme,”Journal Asiatique , 295 (2007): 491-500.

El-Bizri , Nader, “Epistolary Prolegomena: On Arithmetic and Geometry,” inThe Ikhwân al-Safâ’ , pp. 180-213.

Goodman , Lenn E., “The Case of the Animals versus Man : Fable and Philosophy in the Essays of the Ikhwân al-Safâ’,” inThe Ikhwân al-Safâ’ , pp. 148-274.

Hamdani , Abbas, “The Arrangement of theRasâ’il Ikhwân al-Safâ’ and the Problem of Interpolations,” inThe Ikhwân al-Safâ’ , pp. 83-100.

Michot , Yahya Jean, “Misled and Misleading… Yet Central in their Influence: Ibn Taymiyya’s Views on the Ikhwân al-Safâ’,” inThe Ikhwân al-Safâ’ , pp. 139-79.

Netton , Ian Richard, “Private Caves and Public Islands: Islam, Plato and the Ikhwân al-Safâ’,” inThe Afterlife of the Platonic Soul , pp. 107-20.

------- , “TheRasâ’il Ikhwân al-Safâ’ in the History of Ideas in Islam,” inThe Ikhwân al-Safâ’ , pp. 123-38.

------- , Muslim Neoplatonists: An Introduction to the Thought of the Brethern of Purity (Ikhwân al-Safâ’). London: RoutledgeCurzon, 2002, xiv-146 pp., ISBN 0-7007-1466-9.

Poonawala , Ismail K., “Why We Need an Arabic Critical Edition with an Annotated English Translation of theRasâ’il Ikhwân al-Safâ’ , inThe Ikhwân al-Safâ’ , pp. 33-57.

Wright , Owen, “Music and Musicology in theRasâ’il Ikhwân al-Safâ’ ,” inThe Ikhwân al-Safâ’ , pp. 214-47.

Jâbir ibn Hayyân

“Kitâb al-ahjâr (Book of Stones),” partial translation by Seyed Nomanul Haq with intro. by S.H. Nasr, inPhilosophy in Persia , II, pp. 33-69.

Shiloah, Amnon, “The Origin of Language and its Link to Music According to the Theory of Jâbir ibn Hayyân,”al-Masaq , 21,2 (2009): 153-62.

al-Jâhiz

Behzadi , Lale, “Al-Jâhiz and his Rhetoric of Silence,” inLiterary and Philosophical Rhetoric , pp. 235-43.

al-Kindî

Al-Kindi’s Treatise On Cryptanalysis , Arabic ed. by anonymous and transl. by Said M. al-Asaad (Arabic Origins of Cryptology 1). Riyadh: King Faisal Center for Research and Islamic Studies, 2003, 204 pp., ISBN 9960-890-08-2.

Adamson , Peter &Poorman , Peter E., “Aristotle’sCategories and the Soul: An Annotated Translation of al-Kindî’sThat There are Separate Substances ,” inThe Afterlife of the Platonic Soul , pp. 95-106.

Fitzpatrick , Coeli, “Excitable by Nature, Happy by Will: Freedom and Determinism in the Work of al-Kindi,”Journal of Middle Eastern and North African Intellectual and Cultural Studies , 2,1 (2003): 61-75.

al-Kirmânî

“Râhat al’aql (Repose of the Intellect),” intro. by M. Aminrazavi, partial transl. by Daniel C. Peterson, and “al-Risâlat al-durriyyah (The Brilliant Epistle),” transl. by Faquir M. Hunzai, inPhilosophy in Persia , II, pp. 175-92 & 192-200.

Baffioni , Carmela, “L’influence des Ikhwân al-Safâ’ sur la minéralogie de Hamîd al-Dîn al-Kirmânî,” inUne lumière , pp. 31-47.

Mîr Dâmâd

Aminrazavi , Mehdi, “Mîr Damâd on Time and Temporality,” inTiming , pp. 159-65.

Miskawayh

Saruhan , Müfit Selim, “God in Ibn Miskawayh’s Thought,”Hamdard Islamicus , 31,3 (2008): 35-43.

Wakelnig , Elvira, “A New Version of Miskawayh’sBook of Triumph : an Alternative Recension ofal-Fawz al-asghar or the LostFawz al-akhbar a,”Arabic Sciences and Philosophy , 19 (2009): 83-119.

Mullâ Sadrâ

Le verset de la Lumière. Commentaire , Arabic text ed. by Muhammad Khâjavî & transl. with intro. and notes by Christian Jambet(Classiques en poche 94). Paris: Les Belles Lettres, 2009, xlii-139-[lxxxv] pp., ISBN 978-2-251-80003-5.

On the Hermeneutics of the Light Verse of the Qur’ân (Tafsîr Âyat al-Nûr) , transl. intro. and notes by Latimah-Parvin Peerwani. London: ICAS (Islamic College for Advanced Studies) Press, 2004, 167 pp., ISBN 1-904065-16-0.

Akbarian , Reza, “Temporal Origination of the Material World and Mulla Sadra’s Trans-substantial Motion,” inTiming , pp. 73-92.

Burrell , David B., “Mulla Sadra on ‘Substantial Motion’: A Clarification and a Comparison with Thomas Aquinas,”Journal of Shi’a Islamic Studies , 2,4 (2009): 369-86.

Hatem , Jad, “Pure love in Mulla Sadra,” inTiming , pp. 295-309.

Jambet , Christian,The Act of Being: The Philosophy of Revelation in Mullâ Sadrâ , transl. by Jeff Fort. New York: Zone Books, 2006 [French original 2002].

Kamal , Muhammad, “Rethinking Being: From Suhravardi to Mulla Sadra,”Journal of Shi’a Islamic Studies , 2,4 (2009): 423-36.

------- ,Mulla Sadra’s Transcendent Philosophy (Ashgate World Philosophies). Aldershot: Ashgate, 2006, ii-136 pp., ISBN 0-7546-5271-8.

Peerwani , Latimah-Parvin, “Death and the Post-Mortem States of the Soul: A Comparison of Mulla Sadra with Swedenborg,”Journal of Shi’a Islamic Studies , 2,4 (2009): 387-400.

Rizvi , Sajjad H.,Mullâ Sadrâ and Metaphysics: Modulation of Being (Culture and Civilization in the Middle East). London-New York: Routledge, 2009, xiv-222 pp., ISBN 978-0-415-49073-1.

Toussi , Sayyed Khalil, “The Central Importance of Spiritual Psychology in Mulla Sadra’s Philosophy,”Journal of Shi’a Islamic Studies , 2,4 (2009): 437-56.

------- , “The Concept of ‘Love’ in Transcendent Philosophy: A Comparison between Mulla Sadra and Plato,”Journal of Shi’a Islamic Studies , 1,2 (2008): 16-39.

Yasrebi , S.Y., “Philosophy of the Imamat According to Mulla Sadra: An Analysis of the Personality and Attributes of the Imam in Light of the Transcendent Philosophy,”Journal of Shi’a Islamic Studies , 1,1 (2008): 29-56.

al-Qûnawî

Ali , Mukhtar, “The Concept of Spiritual Perfection in Ibn Sina and Sadr al-Din al-Qunawi,”Journal of Shi’a Islamic Studies , 2 (2009): 141-58.

Spallino , Patrizia, “ “Dall’Uno non procede che uno”: l’interpretazione islamica della produzione dell’essere nelle “Rasâ’il” di Qûnawî e Tûsî,” inCosmogonie , pp. 425-43.

------- , “Il dibattito sulla scienza prima tra filosofia e mistica: la corrispondenza tra Nasîr al-Tûsi e Sadr al-Dîn al-Qûnawî,”Quaestio , 5 (2005): 363-74.

Abû Bakr al-Râzî

Jacquart , D., “Note sur lesSynonyma Rasis ,” inLexiques bilingues , pp. 113-21.

Rashed , Marwan, “Abû Bakr al-Râzî et la prophétie,”MIDEO , 27 (2008): 169-82.

al-Shîrâzî

Pourjavady , Reza &Schmidtke , Sabine, “The Qutb al-Dîn al-Shîrâzî (D. 710/1311) Codex (Ms Mar’ashî 12868) [Studies on Qutb al-Dîn al-Shîrâzî, II],”Studia Iranica , 36 (2007): 279-301.

------- , “Qutb al-Dîn al-Shîrâzî’s (d. 710/1311)Durrat al-tâj and its Sources [Studies on Qutb al-Dîn al-Shîrâzî, I],”Journal Asiatique , 292 (2004): 309-28.

al-Sijistânî

“Kashf al-mahjûb (Unveiling of the Hidden),” partial transl. with intro. by Hermann Landolt and “Kitâb al-yanâbî’ (The Book of Wellsprings),” partial transl. by Latimah Parvin Peerwani, inPersian Philosophy , II, pp. 71-124 & 124-38.

al-Suhrawardî

Burge , Stephen R., “The Provenance of Suhrawardian Angeology,”Archiv Orientálni-Oriental Archive , 76 (2008): 435-57.

Kamal , Muhammad, “Rethinking Being: From Suhravardi to Mulla Sadra,”Journal of Shi’a Islamic Studies , 2,4 (2009): 423-36.

Ohlander , Erik S., “A New Terminus Ad Quem for ‘Umar al-Suhrawardî’s Magnum Opus,”Journal of the American Oriental Society , 128 (2008): 285-93.

Panzeca , Ivana, “La struttura gerarchica delle luci in Sohravardî,” inCosmogonie , pp. 325-338.

al-Suyûtî

Ali , Mufti, “Al-Suyûtî’sal-Qawl al-Mushriq against Logic,”Bibliotheca Orientalis , 66, 1/2 (January-April 2009): 40-70.

------- , “A Statistical Portrait of the Resistance to Logic by Sunni Muslim Scholars Based on the Works of Jalâl al-Dîn al-Suyûtî (849-909/1448-1505),”Islamic Law and Society , 15 (2008): 250-67.

al-Tawhîdî

al-Qâdî , Wadâd, “Abû Hayyân al-Tawhîdî: A Sunni Voice in the Shi’i Century,” inCulture and Memory , pp. 128-59.

al-Tûsî

Nasîr al-Dîn Tûsî ,Paradise of Submission: A Medieval Treatise on Ismaili Thought . A New Persian edition and English translation of Tûsî’sRawda-yi taslîm by S.J. Badakhchani with intro. by Hermann Landolt and Philosophical Commentary by Christian Jambet. London-New York: I.B. Tauris, 2005, xx-288-220 pp., ISBN 1-86064-436-8.

Sayr wa sulûk (Contemplation and Action) , intro. by M. Aminrazavi and transl. by Sayyid J.H. Badakhchani andRawdat al-taslîm or Tasawwurât (The Garden of Submission, or Notions) , partial trans. by Latimah Parvin Peerwani, in Philosophy in Persia, II, pp. 342-56 & 357-80.

Tajrîd al-i’tiqâd , transl. by Majid Fakhry (selections), in An Anthology of Philosophy in Persia, III, pp. 373-95.

Alwishah , Ahmed &Sanson , David, “The Early Arabic Liar: The Liar Paradox in the Islamic World from the Mid-Ninth to the Mid-Thirteenth Centuries CE,”Vivarium , 47 (2009): 97-127.

Spallino , Patrizia, “ “Dall’Uno non procede che uno”: l’interpretazione islamica della produzione dell’essere nelle “Rasâ’il” di Qûnawî e Tûsî,” inCosmogonie , pp. 425-43.

------- , “Il dibattito sulla scienza prima tra filosofia e mistica: la corrispondenza tra Nasîr al-Tûsi e Sadr al-Dîn al-Qûnawî,”Quaestio , 5 (2005): 363-74.

Modern and Current Scholars

Borrmans , Maurice,Prophètes du dialogue islamo-chrétien: Louis Massignon, Jean-Mohammed Abd-el-Jalil, Louis Gardet, Georges C. Anawati (L’Histoire à vif). Paris: Cerf, 2009, 257 pp., ISBN 978-2-204-08247-1 [includes bibliographies of their publications].

Conrad , Lawrence I., “A New Volume of Hungarian Essays by Ignaz Goldziher,”Journal of the Royal Asiatic Society , 17 (2007): 363-79.

De Smet , Daniel, “Yves Marquet, les Ikhwân al-Safâ’ et le pythagorisme,”Journal Asiatique , 295 (2007): 491-500.

Section II. Kalâm

General Studies

Alwishah , Ahmed &Sanson , David, “The Early Arabic Liar: The Liar Paradox in the Islamic World from the Mid-Ninth to the Mid-Thirteenth Centuries CE,”Vivarium , 47 (2009): 97-127.

Aydinli , Osman, “The Mu’tazilite Political Theory—TheAfdaliyyah andMafdûliyyah Doctrine,”

Briquel Chatonnet , Françoise, “De l’intérêt de l’étude du garshouni et des manuscrits écrits selon ce système,” inL’Orient chrétien , pp. 463-75.

Chrétiens face à l’Islam. Prmiers temps, premières controverses , foreword by Jean-Luc Pouthier. Montrouge: Bayard, 2009, 210 pp., ISBN 978-2-227-47832-9 [includes a series of brief studies by various scholars, among them Gérard Troupeau, Dominique Urvoy, Marie-Thérèse Urvoy & Maribel Fierro].

De Smet , Daniel, “Loi rationnelle et loi imposée. Les deux aspects de lasharîa dans le chiisme ismaélien des Xe et Xie siècles,”Mélanges de l’Université Saint-Joseph , 61 (2008): 515-44.

El Shamsi , Ahmed, “RethinkingTaqlîd in the Early Shâfi’î School,”Journal of the American Oriental Society , 128 (2008): 1-23.

Gimaret , Daniel, “L’énigme du manuscrit 1218b de la Baladiyya d’Alexandrie: un étrange vadémécum attribué faussement au traditionniste Ibn Huzayma,”Arabica , 55 (2008): 471-504.

Goldziher Ignaz,The Zâhirîs: Their Doctrine and their History. A Contribution to the History of Islamic Theology , transl. by Wolfgang Behn, and intro. by Camilla Adang (Brill Classics in Islam 3). Leiden: Brill, 2008, xxv-227 pp., ISBN 978-90-04-16241-9 [reprint of English translation based on 1884 German edition].

Griffith , Sidney H., “The Syriac Letters of Patriarch Timothy I and the Birth of ChristianKalâm in the Mu’tazilite Milieu of Baghdad and Basrah in Early Islamic Times,” inSyriac Polemics , pp. 103-32.

Hames , Harvey J., “It Takes Three to Tango: Ramon Lull, Solomon ibn Adret and Alfonso of Valladolid Debate the Trinity,”Medieval Encounters , 15, 2-4 (2009): 199-224.

Hegedus , Gyöngyi, “Where is Paradisea Eschatology in Early Medieval Judaic and Islamic Thought,”Dionysius , 25 (Dec. 2007): 153-76.

Hoyland , Robert G., “St. Andrews Ms. 14 and the Earliest ArabicSumma Theologiae : Its date, Authorship and Apologetic Context,” inSyriac Polemics , pp. 159-72.

Johansen , Baber, “L’ordre divin, le temps et la prière: une discussion sur la causalité concernant les actes du culte,”Mélanges de l’Université Saint-Joseph , 61 (2008): 545-57.

Nomoto , Shin, “An Early Ismâ’îlî-Shî’î Thought on the Messianic Figure (the Qâ’im) According to al-Râzî (d. ca. 322/933-4),Orient (Japan), 44 (2009): 19-39.

Rached , Rita, “Les notions derûh (esprit) et denafs (âme) chez ‘Abd Allâh Ibn al-Fadl al-Hakîm al-Antâkî, théologien melchite du XIe siècle,” inL’Orient chrétien , pp. 165-97.

Rahimi , Simin, “Divine Command and Ethical Duty: A Critique of the Scriptural Argument,”Journal of Islamic Philosophy , 4 (2008): 77-108.

Sabra , A.I., “The Simple Ontology ofKalâm Atomism: An Outline,”Early Science and Medicine , 14 (2009): 68-78.

Sadan , Joseph, “In the Eyes of the Christian Writer al-Hârit ibn Sinân Poetics and Eloquence as Platform of Inter-Cultural Contacts and Contrasts,”Arabica , 56 (2009): 1-26.

Saruhan , Müfit Selim, “The Matter of Epistemology of Ethics in Islamic Theology,”Islamic Quarterly ,53,3 (2009): 269-78.

Schmidtke , Sabine, “Theijâza from ‘Abd Allâh b. Sâlih al-Samâhîjî to Nâsir al-Jârûdî al-Qatîfî: A Source for the Twelver Shi’i Scholarly Tradition of Bahrayn,” inCulture and Memory , pp. 64-85.

Shukri , Abdul Salam Muhamad, “The Early Discourse on Knowledge (‘ilm ) in the Work of al-Shâfi’î (150-204/767-820),Hamdard Islamicus , 31,4 (2006): 7-22.

Sidarus , Adel, “Un débat sur l’existence de Dieu sous l’égide prétendue d’Alexandre le Grand. Extrait d’une somme théologique copto-arabe du XIIIe siècle (Abû Shâkir ibn al-Râhib,Kitâb al-Burhân ),”Arabic Sciences and Philosophy , 19 (2009): 247-83.

Stearns , Justin, “Contagion in Theology and Law: Ethical Considerations in the Writings of Two 14th Century Scholars of Nasrid Granada,”Islamic Law and Society , 14,1 (2007): 108-29 [Ibn al-Khatîb and Ibn Lubb].

Tannous , Jack, “Between Christology and Kalâma The Life and Letters of George, Bishop of the Arab Tribes,” inMalphono , pp. 671-716.

Teule , Harman, “A Christian-Muslim Discussion: The Importance of Bodily and Spiritual Purity. A Chapter from the Second Mêmrô of Barhebraeus’Ethicon on “The Right Conduct Regarding the Sustenance of the Body”,” inSyriac Polemics , pp. 193-203.

Urvoy , Marie-Thérèse, “Argumentations rhétoriques de l’apologétique arabe chrétienne,” inL’Orient chrétien , pp. 109-17.

Vasalou , Sophia, “ “Their Intention Was Shown by their Bodily Movements”: The Basran Mu’tazilites on the Institution of Language,”Journal of the History of Philosophy , 47 (2009): 201-21.

Wohlman , A., “La signification de la désobéissance d’Adam selon les trois monothéismes,”Revue Thomiste , 108 (2008): 573-98.

‘Abd al-Jabbâr

Al-Mughnî fî’l-abwâb al-tawhîd wa’l-‘adl (selections), transl. by Daniel C. Peterson, in An Anthology of Philosophy in Persia, III, pp. 40-51.

Belhaj , Abdessamad, “Ce que distinguer veut dire: ‘Abd al-Jabbâr et l’inimitabilité du Coran,”Acta Orientalia , 60,4 (2007): 455-65.

Schmidtke , S. &Hamdan , O., “An Edition of the Qâdî ‘Abd al-Jabbâr al-Hamadhânî’sKitâb al-mughnî fî ‘abwâb al-tawhîd wa-l-‘adl .On the Promise and the Threat . An edition of a fragment of the text preserved in the Firkovitch Collection, St. Petersburg,”MIDEO , 27 (2008): 37-117.

Schwarb , G., “Découverte d’un nouveau fragment duKitâb al-mughnî fî ‘abwâb al-tawhîd wa-l-‘adl du Qâdî ‘Abd al-Jabbâr al-Hamadhânî dans une collection karaïte de la British Library,”MIDEO , 27 (2008): 119-29.

Abû ‘l-Hudhayl al-‘Allâf

Madhâhib al-Islâmiyyîn (selections), transl. by Majid Fakhry, inAn Anthology of Philosophy in Persia , III, pp. 26-30.

Abû ‘l-Husayn al-Basrî

McDermott , Martin J., “Abu’l-Husayn al-Basrî on God’s Volition,” inCulture and Memory , pp. 86-93.

Schmidtke , Sabine, “Abû al-Husayn al-Basrî and his Transmission of Biblical Materials fromKitâb al-Dîn wa-al-Dawla by Ibn Rabban al-Tabarî: The Evidence from Fakhr al-Dîn al-Râzî’sMafâtîh al-ghayb ,”Islam and Christian-Muslim Relations , 20 (2009): 105-18.

------- , “Abû al-Husayn al-Basrî on the Torah and its Abrogation,”Mélanges de l’Université Saint-Joseph , 61 (2008): 581-87.

al-Bâqillânî

Gimaret , Daniel, “Un extrait de laHidaya d’Abû Bakr al-Bâqillânî: leKitâb at-tawallud , réfutation de la thèse mu’tazilite de la génération des actes,”Bulletin d’Études orientales , 58 (2009): 259-313.

al-Ghazâlî

Huajjat al-Islâm Abû Hâmid Muhammad Ghazzâlî Tûsî, The Alchemyof Happiness (Kîmiyâ-yi Sa’âdat) , transl. from Persian by Jay R. Crook and intro. by Laleh Bakhtiar, 2 vol. (Great Books of the Islamic World). Chicago: KAZI, 2009, vol. I, cxviii-447 pp., vol. II, pp. viii and 449-1003, ISBN for the set, 1-56744-674-4 pbk or 1-56744-758-9, hbk.

Logica et Philosophia Algazelis Arabis with Richard Avenarius, Philosophie als Denken der Welt gemäss dem Prinzip des kleinsten Kraftmasses. Prolegomena zu einer Kritik der reinen Erfahrung (Documenta Semiotica, series philosophica). Hildesheim: Georg Verlag, 2001, for Logica et Philosophia, no pagination and for the text by Avenarius, viii-82, ISBN 3-487-10523-3 [reprint for al-Ghazâlî’s text of the 1536 ed. and for Avennarius, Leipzig, 1876].

Tahâfut al-falâsifah (selections), transl. by Michael E. Marmura [reprint of 1997],Al-iqtisâd fî’l-i’tiqâd (selections), transl by ‘Abd al-Rahmân Abû Zayd [reprint of 1970], andIhyâ’ ‘ulûm al-dîn (selections), transl. by Nabih Amin Faris [reprint of 1962] inAn Anthology of Philosophy in Persia, III , pp. 88-112, 113-28, 129-36.

Bargeron , Carol L., “On Ghazâlîan Epistemology: A Theory,”Journal of Islamic Philosophy , 4 (2008): 51-68.

Dahl Allâh , Ayyûb, “L’éducation chez al-Ghazâlî: sa conception, son importance, ses fins,”Al-Machriq , 83 (2009): 35-57 [in Arabic].

Griffel , Frank,Al-Ghazâlî’s Philosophical Theology . Oxford: Oxford University Press, 2009, xiv-408 pp., ISBN 978-0-19-533162-2.

------- , “Al-Gahzâlî’s Appropriation of Ibn Sînâ’s Views on Causality and the Development of the Sciences in Islam,” inUluslararasi Ibn Sînâ , II, pp. 105-16.

Mat Akhir , Noor Shakirah bt., “Al-Ghazali on the Soul and its Dynamic Fundamentals,”Hamdard Islamicus , 31, 3 (2008): 45-48.

------- , “The Ethics of Soul and its Relation to Knowledge in Al-Ghazali’s Thought,”The Islamic Quarterly , 52 (2008): 285-321.

Moad , Omar Edward, “Comparing Phases of Skepticism in al-Ghazâlî and Descartes: SomeFirst Meditations onDeliverance from Error ,”Philosophy East & West , 59 (2009): 88-101.

Özel , Aytekin, “Al-Ghazâlî’s Method of Doubt and its Epistemological and Logical Criticism,”Journal of Islamic Philosophy , 4 (2008): 69-76.

Ibn Hanbal

Melchert , Christopher,Ahmad ibn Hanbal (Makers of the Muslim World). Oxford: Oneworld, 2006, x-143 pp., ISBN 978-1-85168-407-6.

Ibn Hazm

Al-Andalus. Anthologie , intro. & transl. by Brigitte Foulon & Emmanuelle Tixier du Mesnil (GF 1265). Paris: GF Flammarion, 2009, 480 pp., ISBN 978-2-0807-1265-3 [includes a section on Ibn Hazm, pp. 145-66].

Monferrer Sala , Juan Pedro, “Una cita del evangelio de procedencia siriaca en elFisal de Ibn Hazm de Córdoba: Juan 1, 35-42,”Journal of Middle Eastern and North African Intellectual and Cultural Studies , 1,1 (2002): 107-25 [this is followed immediately by its English translation: “A Gospel Quotation of Syriac Origin in theFisal by Ibn Hazm: John 1, 35-42,” pp. 127-46].

Ibn Mattawayh

Gimaret , Daniel, “Le commentaire récemment publié de laTadkira d’Ibn Mattawayh: premier inventaire,”Journal Asiatique , 296.2 (2008): 203-28.

al-Narâqî

Qurrat al-‘uyûn (section), transl. by Joseph E. Lumbart [reprint of 1978], inAn Anthology of Philosophy in Persia, III , pp. 433-56.

Ibrahim al-Nazzâm

Madhâhib al-Islâmiyyin , transl. by Majid Fakhry, in An Anthology of Philosophy in Persia, III, pp. 33-37.

Ibn Taymiyyah

Michot , Yahya Jean, “Misled and Misleading… Yet Central in their Influence: Ibn Taymiyya’s Views on the Ikhwân al-Safâ’,” inThe Ikhwân al-Safâ’ , pp. 139-79.

------- , “Between Entertainment and Religion: Ibn Taymiyya’s Views on Superstition,”The Muslim World , 99,1 (2009): 1-20.

Sayoud , Souheil, “Sans comment. Ibn Taymiyya et le problème des attributs divins,” inLumières médiévales , ed. by Géraldine Roux (Débats). Paris: van Dieren, 2009, pp. 67-73.

Ibn Tûmart

Wasserstein , David J., “A Jonah Theme in the Biography of Ibn Tûmart,” inCulture and Memory , pp. 232-49.

al-Îjî

Al-Mawâqif fî ‘ilm al-kalâm (section), transl. by Majid Fakhry, in An Anthology of Philosophy in Persia, III, pp. 251-84.

al-Isfahânî

Günther , Sebastian, “Al-Nawfalî’sLost History : the Issue of a Ninth-century Shi’ite Source Used by al-Tabarî and Abû l-Faraj al-Isfahânî,”British Journal of Middle Eastern Studies , 36 (2009): 241-66.

al-Jurjânî

Sharh al-mawâqif fî ‘ilm al-kalâm (section), transl. by Majid Fakhry &Risâlat al-wujûd , transl. by Akiro Matsumoto (section), inAn Anthology of Philosophy in Persia, III , pp. 287-303 & 304-11.

al-Juwaynî

Kitâb al-irshâd (selections), transl. by Latimah Peerwani, inAn Anthology of Philosophy in Persia, III , pp. 61-83.

al-Nîsâbûrî

Morrison , Robert G.,Islam and Science: The Intellectual Career of Nîzâm al-Dîn al-Nîsâbûrî (Culture and Civilization in the Middle East). London-New York: Routledge, 2007, viii-301 pp., ISBN 978-0-415-77234-1.

al-Qirqisânî

van Bekkum , Wout Jack, “The Karaite Jacob al-Qirqisânî (Tenth Century) on Christianity and the Christians,” inSyriac Polemics , pp. 173-92.

Qustâ ibn Lûqâ

Casazza , Roberto, “ElDe phisicis ligaturis de Costa Ben Luca: un tratado poco conocido sobre el uso de encantamientos y amuletos con fines terapeuticos,”Patristica et Mediaevalia , 27 (2006): 87-113.

al-Râzî (Abû Hâtim)

“A’lâm al-nubuwwah (Science of Prophecy),” intro. by M. Aminrazavi & transl. by Everett K. Rowson, inPhilosophy in Persia , II, pp. 139-72.

Nomoto , Shin, “An Early Ismâ’îlî-Shî’î Thought on the Messianic Figure (the Qâ’im) According to al-Râzî (d. ca. 322/933-4),Orient (Japan), 44 (2009): 19-39.

al-Râzî (Fakhr al-Dîn)

ShaTh al-ishârât (a section), transl by Robert Wisnovsky,al-Mabâhithal-mashriqiyyah (a section), transl. by Majid Fakhry, andal-Nafs wa’l-rûh wa Sharh quwâhumâ , transl. by M. Saghîr Hasan Ma’sûmî [reprint of 1969]inAn Anthology of Philosophy in Persia, III , pp. 189-202, 203-28, & 229-48.

Elkaisy-Friemuth , Maha, “Tradition and Innovation in the Psychology of Fakhr al-Dîn al-Râzî,” inThe Afterlife of the Platonic Soul , pp. 121-39.

Schmidtke , Sabine, “Abû al-Husayn al-Basrî and his transmission of Biblical Materials fromKitâb al-Dîn wa-al-Dawla by Ibn Rabban al-Tabarî: The Evidence from Fakhr al-Dîn al-Râzî’sMafâtîh al-ghayb ,”Islam and Christian-Muslim Relations , 20 (2009): 105-18.

Setia , Adi, “Time, Motion, Distance, and Change in theKalâm of Fakhr al-Dîn al-Râzî: A Preliminary Survey with Special Reference to theMatâlib ‘Âliyyah ,”Islam & Science , 6,1 (2008): 13-29.

al-Shahrastânî

Nihâyat al-iqdâm fî ‘ilm al-kalâm (selections), transl. by A. Guillaume [reprint of 1934], inAn Anthology of Philosophy in Persia, III , pp. 139-84.

Samaw’al al-Maghribî’s

Samaw’al al-Maghribî’s (d. 570/1175) Ifhâm al-yahûd. The Early Recension , intro. and ed. by Ibrahim Marazka, Reza Pourjavady & Sabine Schmidtke (Abhandlungen für die Kunde des Morgenlandes, LVII,2). Wiesbaden: Harrassowitz, 2006, 71 pp., ISBN 978-3-447-05284-9.

al-Taftâzânî

Sharh al-maqâsid fî ‘ilm al-kalâm (section), transl. by Habibeh Rahim &Fî usûl al-Islâm , transl. by Earl Edgar Elder [reprint of 1950], inAn Anthology of Philosophy in Persia, III , pp. 314-36 & 337-63.

Yahyâ ibn ‘Adî, see Falsafa, Ibn ‘Adî

(2008-2009)

I cannot thank enough all the scholars who kindly sent me information and in particular those who sent me a copy of their publications or photocopies of tables of contents. I am also very grateful to my Assistant Ms. Clare Storck for her vauable help.

a- Collective Works or Collections of Articles

The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions , ed. by Maha Elkaisy-Friemuth & John M. Dillon (Ancient Mediterranean and Medieval Texts and Contexts 9). Leiden-Boston: Brill, 2009, x-236 pp., ISBN 978-90-04-17623-2.

An Anthology of Philosophy in Persia , vol. II,Is mâ’îlî and Hermetico-Pythagorean Philosophy , ed. by Seyyed Hossein Nasr & Mehdi Aminrazavi. Oxford: Oxford University Press, 2001, xvi-400 pp., ISBN 978-0-19-512700-5.

An Anthology of Philosophy in Persia , vol. III,Philosophical Theology in the Middle Ages and Beyond , ed. by Seyyed Hossein Nasr & Mehdi Aminrazavi. London-New York: I.B. Tauris, 2010, xviii-470 pp., ISBN 978-1-84511-605-7.

Cosmogonie e cosmologie nel medioevo. Atti del Convegno della Società Italiana per lo Studio del Pensiero Medievale (S.I.E.P.M.) Catania, 22-24 settembre 2006, ed. by Concetto Martello, Chiara Militello, & Andrea Vella (Fédération Internationale des Instituts d’Études Médiévales, Textes et Études du Moyen Âge 46). Louvain-la-Neuve: 2008, xvi-525 pp., ISBN 972-2-503-529.

Culture and Memory in Medieval Islam. Essays in Honour of Wilfred Madelung , ed. by Farhad Daftary & Josef W. Meri. London-New York: I.B. Tauris, 2003, xvi-464 pp., ISBN 186064 859-2.

Les Grecs, les Arabes et nous. Enquête sur l’islamologie savante , ed. by Philippe Büttgen, Alain de Libera, Marwan Rashed & Irène Rosier-Catach (Ouvertures). Paris: Fayard, 2009, 372 pp., ISBN 978-2-213-65138-5 [a reply to Gouguenheim’sAristote au Mont-Saint- Michel].

The Ikhwân al-Safâ’ and their Rasâ’il : An Introduction , ed. by Nader El-Bizri, foreword by Farhad Daftary (Epistles of the Brethern of Purity). Oxford: University Press in Association with The Institute of Ismaili Studies, 2008, xx-304 pp., ISBN 978-0-19955-724-0.

L’Islam médiéval en terres chrétiennes. Science et idéologie , ed. by Max Lejbowicz with a Foreword by Jean Celeyrette & Max Lejbowicz (les Savoirs mieux). Villeneuve d’Ascq: Presses Universitaires du Septentrion, 2008, 176 pp., ISBN 978-2-7574-0088-3 [a reply to S. Gouguenheim’sAristote au Mont-Saint-Michel ; includes a list of the principal reactions to Gouguenheim, pp. 30-44].

Lexiques bilingues dans les domaines philosophique et scientifique (Moyen Âge – Renaissance). Actes du Colloque international organisé par l’École Pratique des Hautes Études – IVe Section et l’Institut Supérieur de Philosophie de l’Université Catholique de Louvain (Paris, 12-14 juin 1997), ed. by J. Hamesse & D. Jacquart (Fédération Internationale des Instituts d’Études Médiévales, Textes et Études du Moyen Âge 14). Turnhout: Brepols, 2001, xii-240 pp., ISBN 2-503-51176-7.

Literary and Philosophical Rhetoric in the Greek, Roman, Syriac, and Arabic Worlds , ed. by Frédérique Woerther (Europaea Memoria). Hildesheim-Zurich-New York: Georg Olms Verlag, 2009, 327 pp., ISBN 978-3-487-13990-6.

Une lumière venue d’ailleurs. Héritages et ouvertures dans les encyclopédies d’Orient et d’Occident au Moyen Âge. Actes du Colloque de Louvain-la-Neuve, 19-21 mai 2005, ed. by Godefroid de Callataÿ & Baudouin Van den Abeele (Réminisciences 9). Louvain-la-Neuve: Centre de Recherche en Histoire des Sciences, 2008, xii-298 pp., ISBN 978-2-503-53073-4.

Malphono w-Rabo d-Malphone. Studies in Honor of Sebastian P. Brock , ed. by George A. Kiraz (Gorgias Eastern Christianity Studies 3). Piscataway, N.J.: Gorgias Press, 2008, xlvii-846 pp., ISBN 978-1-59333-706-3.

L’Orient chrétien dans l’empire musulman. Hommage au professeur Gérard Troupeau , ed. by Geneviève Gobillot & Marie-Thérèse Urvoy (Studia arabica III). Versailles: Editions de Paris, 2005, 539 pp., ISBN 2-85162-072-X.

Le Plurilinguisme au Moyen Âge. Orient-Occident de Babel à la langue une , ed. by Claire Kappler & Suzanne Thiolier-Méjean (Méditerranée Médiévale). Paris: L’Harmattan, 2009, 375 pp., ISBN 978-2-296-08196-3.

Syriac Polemics. Studies in Honour of Gerrit Jan Reinink , ed. by Wout Jack van Bekkum, Jan Willem Drijvers & Alex C. Klugkist (Orientalia Lovaniensia Analecta 170). Leuven-Paris-Dudley, MA: Peeters & Department Oosterse Studies, 2007, xviii-262 pp., ISBN 978-90-429-1973-0.

Takhyîl: The Imaginary in Classical Arabic Poetics , texts selected, transl., and annotated by Geert Jan van Gelder & Marlé Hammond and studies ed. by Geert Jan van Gelder & Marlé Hammond; intro. by Wolfhart Heinrichs and preface by Anne Sheppard. Oxford: Gibb Memorial Trust, 2008, xviii-286 pp., ISBN 978-0-906094-69-3 [annotated bibliography ontakhyîl , pp. 120-27].

Timing and Temporality in Islamic Philosophy and Phenomenology of Life , ed. by Anna-Teresa Tymieniecka (Islamic Philosophy and Occidental Phenomenology in Dialogue 3). Dordrecht: Springer, 2007, xii-344 pp., ISBN 978-1-4020-6159-2.

Traditions Intellectuelles en Islam , ed. by Farhad Daftary, trans. by Zarien Rajan-Badouraly. Paris: Maisonneuve, 2009, 206 pp., ISBN 978-2-7200-1159-7 [English original:Intellectual Traditions in Islam , 2000].

Uluslararasi Ibn Sînâ Sempozyumu Bildiriler 22-24 May 2008, Istabul. Inernational Ibn Sina Symposium Papers , 2 vol., ed. by Nevzat Bayhan, Mehmet Mazak & Aydin Süleyman. Istanbul: Kültüra.S, 2009, vol. I, pp. 1-365 & vol. II, pp. 1-390, ISBN 978-9944-370-92-9 [only papers in English will be listed].

Fattal ,Aristote et Plotin dans la philosophie arabe (Ouverture philosophique). Paris: L’Harmattan, 2008, 147 pp., ISBN 978-2-296-06121-7.

Section I. Falsafa

New Journal

Journal of Shi’a Islamic Studies , published by The Islamic College in London. It began in 2008 and offers four issues per year, http://www.islamic-college.ac.uk/Research.

Special Issues of Journal

Les arabes et la Grèce inQantara. Magazine des cultures arabe et méditerranéenne , n. 71 (April 2009): 25-56 [a reply to Gouguenheim’sAristote au Mont-Saint-Michel ; articles by François Zabbal, Dominique Urvoy, Ali Ben Makhlouf, Roshdi Rashed, Régis Morelon, Gabriel Matinez-Gros, Rémi Brague & Christian Jambet].

Actes du Colloque International: Les doctrines de la loi dans la philosophie de langue arabe et leurs contextes grecs et musulmans,Centre Jean Pépin (CNRS), Villejuif, 12-13 juin 2007 in Mélanges de l’Université Saint-Joseph, 61 (2008): 345-587.

Bibliographies and Chronicles

Druart , Thérèse-Anne, “Brief Bibliographical Guide in Medieval Islamic Philosophy and Theology (2007-2008),” http://philosophy.cua.edu/tad/bibliography%2007-08.cfm.

Gilliot , Claude, “Bulletin d’islamologie et d’études arabes,”Revue des Sciences philosophiques et religieuses , 93 (2009): 155-87.

Urvoy , Dominique, “Bulletin de philosophie arabe et islamique,”Revue Thomiste , 109 (2009): 117-29.

Greek, Persian, and Syriac Sources

[Barhebraeus] ,Aristotelian Meteorology in Syriac: Barhebraeus , Butyrum Sapientiae, Book of Mineralogy and Meteorology, ed. and transl.by Hidemi Takahashi (Aristoteles Semitico-Latinus, 15). Leiden-Boston: Brill, 2004, xx-724 pp., ISBN 90 04 13031 4.

Ben Mrad , Ibrahim, “Les gloses botaniques andalouses sur le manuscrit de Paris de la traduction arabe de laMateria Medica des Dioscorides,”al-Qantara , 30,2 (2009): 581-622.

Bertolacci , Amos, “Ammonius and al-Fârâbî: The Sources of Avicenna’s Concept of Metaphysics,”Quaestio , 5 (2005): 287-305.

Beulay , Robert (†), “Les dimensions philosophiques de l’expérience spirituelle de Jean de Dalyatha (Mystique syrien de l’Est au 8ème siècle),”Parole de l’Orient , 33 (2008): 201-07.

Bos, Gerrit &Langermann , Y. Tzvi, “The Introduction of Sergius of Rêsh’aina to Galen’s Commentary on Hippocrates’On Nutriment ,”Journal of Semitic Studies , 54,1 (2009): 179-204.

Brentjes , Sonja, “Courtly Patronage of Ancient Sciences in Post-Classical Islamic Societies,” al-Qantara , 29 (2008): 403-36.

Campanini , M., “La traduzione dellaRepublica nei falâsifah musulmani,” inI Decembrio e la tradizione della Republicadi Platone tra Medioevo e Umanesimo , ed. by Mario Vegetti & Paolo Passavino (Saggi Bibliopolis 75). (Naples: Bibliopolis, 2005), pp. 31-81.

D’Ancona , Cristina, “Man’s Conjunction with Intellect: A Neoplatonic Source of Western Muslim Philosophy,” inProceedings of the Israel Academy of Sciences and Humanities , VIII, 4. (Jerusalem: The Israel Academy of Sciences and Humanities, 2008), pp. 57-89 [Proclus].

------- , “Aristotle and Aristotelianism,” inEncyclopaedia of Islam , 3rd ed., fascicule (2008) 1, pp. 153-69.

Endress , G., “Bilingual Lexical Materials in the Arabic Tradition of the Hellenistic Sciences,” inLexiques bilingues , pp. 161-73.

Fattal , Michel, “L’intellection des indivisibles dans leDe Anima (III,6) d’Aristote. Lectures arabes et modernes,” in hisAristote et Plotin , pp. 19-38 [Ishâq ibn Hunayn].

------- , “La composition des concepts dans leDe Anima (III,6) d’Aristote. Commentaires grecs et arabes,’ in hisAristote et Plotin , pp. 39-56 [Themistius Arabus, Ishâq, al-Fârâbî & Averroes].

------- , “Postérité médiévale arabe dulogos plotinien dans la pseudo-Théologie d’Aristote ,” in hisAristote et Plotin , pp. 59-97.

------- , “Plotin chez Al-Fârâbî. A propos du traité de L’Harmonie entre les opinions des deux sages, le divin Platon et Aristote d’Al-Fârâbî,” in his Aristote et Plotin, pp. 99-118.

Hugonnard-Roche , H., “Jacob of Edessa and the Reception of Aristotle,” inJacob of Edessa and the Syriac Culture of His Day , ed. by Bas ter Haar Romeny (Monographs of the Peshitta Institute, Leiden 18) (Leiden: Brill, 2008), pp. 205-222.

------- , “L’oeuvre logique de Barhebraeus,”Parole de l’Orient , 33 (2008): 129-43.

------- , “Lexiques bilingues grec-syriaque et philosophie aristotélicienne,” inLexiques bilingues , pp. 1-24.

Jullien , Florence, “Une question de controverse religieuse. LaLettre au catholicos nestorien Mâr Denhâ Ier,”Parole de l’Orient , 33 (2008): 95-113.

Micheau , Françoise, “Biographies de savants dans leMukhtasar de Bar Hebraeus,” inL’Orient chrétien , pp. 251-81.

Netton , Ian Richard, “Private Caves and Public Islands: Islam, Plato and the Ikhwân al-Safâ’,” inThe Afterlife of the Platonic Soul , pp. 107-20.

Pellegrin , Pierre, “Aristote arabe, Aristote latin, Aristote de droite, Aristote de gauche,”Revue philosophique de la France et de l’Etranger , 199 (2009): 79-89 [a review article of Gouguenheim’sAristote au Mont-Saint-Michel ].

Rudolph , Ulrich, “The Pre-Socratics in Arabic Philosophical Pseudo-Epigrapha,” inIslamic Crosspollinations: Interactions in the Medieval Middle East , ed. by Anna Akasoy, James E. Montgomery & Peter E. Pormann (Oxford: Gibb Memorial Trust, 2007), pp. 65-75.

Strohmaier , Gotthard, “La longévité de Galien et les deux places de son tombeau,” inLa science médicale antique. Nouveaux regards. Études réunies en l’honneur de Jacques Jouanna , ed. by Véronique Boudon-Millot et aliae (Paris: Beauchesne, 2007), pp. 393-403.

Syros , Vasileios, “A Note on the Transmission of Aristotle’s Political Ideas in Medieval Persia and Early-Modern India. Was There Any Arabic or Persian Translation of thePolitics a,”Bulletin de Philosophie médiévale , 50 (2008): 303-09.

Taylor , David, “L’importance des Pères de l’Église dans l’oeuvre spéculative de Barhebraeus,”Parole de l’Orient , 33 (2008): 63-85.

Teule , Hermann, “La vie dans le monde. Perspectives chrétiennes et influences musulmanes. Une étude deMemrô II de l’Ethicon de Grégoire Abû l-Farâdj Barhebraeus,”Parole de l’Orient , 33 (2008): 115-28.

Touwaide , Alain, “Traducción y transliteración de nombres de plantas en la versión árabe de Hunayn b. Ishâq e Istifân b. Bâsil del tratadoDe materia medica de Dioscórides,”al-Qantara , 30,2 (2009): 557-80.

Troupeau , G., “Le lexique arabe-syriaque d’Elie Bar Shiâyâ,” inLexiques bilingues , pp. 25-30.

van Bladel , Kevin,The Arabic Hermes: From Pagan Sage to Prophet of Science (Oxford Studies in Late Antiquity). Oxford: Oxford University Press, 2009, xii-278 pp., ISBN 978-0-19-537613-5.

Watt , John W., “Literary and Philosophical Rhetoric in Syriac,” inLiterary and Philosophical Rhetoric , pp. 141-54.

------- , “Al-Fârâbî and the History of the SyriacOrganon ,” inMalphono , pp. 751-78.

Wilks , Marina, “Jacob of Edessa’s Use of Greek Philosophy in His Hexaemeron,” inJacob of Edessa and the Syriac Culture of His Day , ed. by Bas ter Haar Romeny (Monographs of the Peshitta Institute, Leiden 18) (Leiden: Brill, 2008), pp. 223-38.

Woerther , Frédérique, “Philosophical Rhetoric between Dialectics and Politics: Aristotle, Hermagoras, and al-Fârâbî,” inLiterary and Philosophical Rhetoric , pp. 55-72.

Youssif , Ephrem-Isa,La vision de l’homme chez deux philosophes syriaques: Bardesane (154-222) & Ahoudemmeh (VIème siècle) (Peuples et cultures de l’Orient). Paris: L’Harmattan, 2007, 68 + 44 pp., ISBN 978-2-296-04406-7 [includes ed. of the Syriac texts,Le livre des lois des pays &Le traité sur la composition de l’homme and their transl. in French by François Nau].

Zonta , Mauro, “La tradizione medievale arabo-ebraica delle opere di Aristotele: Stato della ricerca,”Elenchos , 28 (2007): 369-87.

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

Aslanov , Cyril, “Joseph Caspi et le plurilinguisme des Juifs provencaux,” inLe plurilinguisme , pp. 111-21 [argues Caspi knew Arabic].

Badia , Lola, “Le plurilinguisme paradoxal de Raymond Lulle,” inLe plurilinguisme , pp. 177-201.

Bataillon , Louis-Jacques, “Sur Aristote et le Mont-Saint-Michel. Notes de lecture,” inL’Islam médiéval , pp. 105-13 [reprint fromRevue des sciences philosophiques et théologiques , 92 (2008): 329-34.

Ben Abdeljelil , Jameleddine, “Drei jüdischeAverroisten: Höhepunkt und Niedergang des jüdischen Averroismus im Mittelalter,”Asiatische Studien-Études Asiatiques , 62,4 (2008): 933-86.

Burnett , Charles, “The Translation of Arabic Works on Logic into Latin in the Middle Ages and the Renaissance, inHandbook of the History of Logic , vol. I:Greek, Indian and Arabic Logic , ed. by Dov M. Gabbay & John Woods (Amsterdam: Elsevier, 2004), pp. 597-606.

Coleyrette , Jean andLebjowicz , Max, “Introduction,” inL’Islam médiéval , pp. 9-44 [includes list of main Greco-Latin and Arabo-Latin translations, pp. 22-29].

de Libera , Alain, “Les Latins parlent aux Latins,’ inLes Grecs, les Arabes et nous , pp. 171-207, with appendix 1 by Ruedi Imbach, “…en l’absence de tout lien avec le monde islamique,” pp. 208-09 and appendix 2 by John Marenbon “Les Collationesde Pierre Abélard et la diversité des religions ,” pp. 209-11 [reply to Gouguenheim].

Ebbesen , Sten, “Jacques de Venise,” inL’Islam médiéval , pp. 115-32.

Freeley , John,Aladin’s Lamp: How Greek Science Came to Europe Through the Islamic World . New York: Alfred A. Knopf, 2009, xii-303 pp., ISBN 978-0-307-26534-0.

Galonnier , Alain, “Dominicus Gundissalinus et Gérard de Crémone, deux possibles stratégies de traduction: le cas de l’encyclopédie farabienne duDe scientiis ,” inUne lumière , pp. 103-17.

Gilson , Etienne,Greco-Arabic Sources of Avicennist Augustinism , transl. by James G. Colbert. New York, NY: Global Scholarly Publications, 2003, 2005 pp., ISBN 0-9724918-5-6 [transl. from 1981 reprint of the 1929 original].

[Gundisalinus] ,El Tractatus de anima attribuido a Dominicus Gundi[s]salinus , study, critical ed. & transl. by Conceptión Alonso del Real & María Jesús Soto Bruna (Collección de pensamiento medieval y renacentista 107). Pamplona: EUNSA, 2009, 318 pp., ISBN 978-84-313-2620-3.

Hershon , Cyril, “Les ibn Tibbon dynastie de traducteurs,” inLe plurilinguisme , pp. 123-32.

Hollenberg , David, “Neoplatonism in Pre-kirmânîan fâtimid doctrine. A critical edition of the prologue of theKitâb al-fatarât wa-l-qirânât ,”Le Muséon , 122 (2009): 159-202 [includes a translation].

Jacquart , D., “Note sur lesSynonyma Rasis ,” inLexiques bilingues , pp. 113-21.

Jolivet , Jean, “Une escapade aventureuse,” inL’Islam médiéval , pp. 59-71.

Kouloughli , Djamel, “Langues sémitiques et traduction. Critique de quelques vieux mythes,” inLes Grecs, les Arabes et nous , pp. 79-118 [reply to Gouguenheim].

Lee , Sang-Sup, “Die Pluralität der Intellekte und die Einheit der Erkenntnis. Kritiken und Rezeptionen des Monopsychismus des Averroes in der sog. Scholastik,”Bochümer Philosophisches Jahrbuch für Antike und Mittelalter , 12 (2007): 77-96.

Marenbon , John, “Latin Averroism,” inIslamic Crosspollinations: Interactions in the Medieval Middle East , ed. by Anna Akasoy, James E. Montgomery & Peter E. Pormann (Oxford: Gibb Memorial Trust, 2007), pp. 135-47.

Musco , Alessandro, “Stupor Mundi : Culture and Differences in Sicily and the Mediterranean World,” inLe plurilinguisme , pp. 147-55.

Pellegrin , Pierre, “Aristote arabe, Aristote latin, Aristote de droite, Aristote de gauche,”Revue philosophique de la France et de l’Etranger , 199 (2009): 79-89 [a review article of Gouguenheim’sAristote au Mont-Saint-Michel ].

Rosier-Catach , Irène, “Qui connaît Jacques de Venisea Une revue de presse,” inLes Grecs, les Arabes et nous , pp. 21-47, with Appendix by Luca Bianchi, “Deux poids, deux mesures,” pp. 48-51 [reply to Gouguenheim].

Spallino , Patrizia, “Le langage philosophique de Frédéric II dans lesQuestions siciliennes de Ibn Sab’in etL’aiguillon des disciples de Ja’Aqov Anatoli,” inLe plurilinguisme , pp. 133-45.

Tarakçi , Muhammet &Güç , Ahmet, “Defending Christianity against the Challenges of Islam: A Critical Evaluation of Aquinas’ Apologetics,”The Islamic Quarterly , 53,1 (2009): 23-37.

Tolan , John, “Aristophane au Mont-Saint-Michela Les écueils de la recherche identitaire,” inL’Islam médiéval , pp. 45-58.

Travaglia , Pinella, “Alle origini di una cosmologia alchemica: il “De secretis nature”,” inCosmogonie , pp. 463-86.

Troupeau , G., “Le lexique arabe-syriaque d’Elie Bar Shiâyâ,” inLexiques bilingues , pp. 25-30.

Zonta , Mauro, “About a 12th-Century Judeo-Arabic “Encyclopedical” Work: Moses Ibn Ezra’sTreatise of the Garden , part 1,” inUne Lumière , pp. 91-101.

------- , “La tradizione medievale arabo-ebraica delle opere di Aristotele: Stato della ricerca,”Elenchos , 28 (2007): 369-87.

------- , “A Newly Discovered Arabic-Hebrew Medieval Philosophical Dictionary, Including Key-terms of Maimonides’Guide ,”European Journal of Jewish Studies , 1/2 (2007): 279-317.

------- , “Arabic and Latin Glosses in Medieval Hebrew Translations of Philosophical Texts and their Relation to Hebrew Philosophical Dictionaries,” inLexiques bilingues , pp. 31-48.

General Studies

Abbès , Makram,Islam et politique à l’âge classique (Philosophies). Paris: Presses Universitaires de France, 2009, 311 pp., ISBN 978-2-13-056855-1.

Ali , Mufti, “A Statistical Portrait of the Resistance to Logic by Sunni Muslim Scholars Based on the Works of Jalâl al-Dîn al-Suyûtî (849-909/1448-1505),”Islamic Law and Society , 15 (2008): 250-67.

Alwishah , Ahmed &Sanson , David, “The Early Arabic Liar: The Liar Paradox in the Islamic World from the Mid-Ninth to the Mid-Thirteenth Centuries CE,”Vivarium , 47 (2009): 97-127 [Kalâm, al-Abharî & al-Tûsî].

Aouad Maroun,Roisse Philippe,Ganagé Emma &Fadlallah Hamidé, “Les manuscrits de philosophie en langue arabe conservés dans les bibliothèques du Liban—Protocle—Catalogue raisonné des manuscrits de philosophie en langue arabe de la Bibliothèque Saint-Paul de Harissa (première partie),”Mélanges de l’Université Saint-Joseph , 61 (2008): 189-341.

Baffioni , Carmela, “L’embryologie islamique. Entre héritage grec et Coran: les philosophes, les savants, les théologiens,” inL’embryon: formation et animation. Antiquité grecque et latine, tradition hébraïque, chrétienne et islamique , ed. by Luc Brisson, Marie-Hélène Congourdeau & Jean-Luc Solère (Histoire des Doctrines de l’Antiquité Classique) (Paris: Vrin, 2008), pp. 213-31 [particularly focused on Fakhr al-Dîn].

Balty-Guesdon , Marie-Geneviève, “La Maison de la Sagesse: une institution hors de l’histoirea,” inL’Islam médiéval , pp. 85-98.

Brague , Rémi, “En quoi la philosophie islamique est-elle islamiquea,” inL’Orient chrétien , pp. 119-41.

Brentjes , Sonja, “Courtly Patronage of Ancient Sciences in Post-Classical Islamic Societies,”al-Qantara , 29 (2008): 403-36.

Cohen , Mark R., “Geniza for Islamicists, Islamic geniza, and the “New Cairo Geniza”,”Harvard Middle Eastern and Islamic Review , 7 (2006): 129-45.

de Callataÿ , Godefroid, “Trivium et quadrivium en Islam: des trajectoires contrastées,” inUne lumière , pp. 1-30.

Daftary , Farhad, “La vie intellectuelle chez les ismaéliens: un aperçu,” inTraditions intellectuelles , pp. 79-98.

Dichy , Joseph, “Aux sources interprétatives de la rhétorique arabe et de l’exégèse coranique: la non transparence du langage, de la racine /b-y-n/ dans leCoran aux conceptions d’al-Djâhiz et d’Ibn Qutayba,” inLiterary and Philosophical Rhetoric , pp. 245-77.

The Different Aspects of Islamic Culture, Vol. V, Culture and Learning in Islam , ed. by Ekmeleddin Ihsanoglu. Paris: UNESCO, 2003, section III, is devoted to Philosophy in Islam with four papers: 1. Jadaane, Fehmi, “Revealed Text and the Manifestation of Reason: Introduction to Philosophy in Islam,” pp. 351-58; 2. Jadaane, Fehmi, ‘Philosophy in Islam: The Royale Road,” pp. 359-81; 3. Badawi, Abdurrahman, “The Way of the Hellenizers: The Transmission of Greek Philosophy to Islamic Civilization; 4. Mahdi, Muhsin S., “Philosophy in Islam,” pp. 399-43.

Elamrani-Jamal , Abdelali, “De l’impuissance de la langue arabe. Les barrières imaginaires entre la culture grecque et l’islam,” inL’Islam médiéval , pp. 73-83.

Fakhry , Majid,Islamic Occasionalism and its Critique by Averroës and Aquinas (Routledge Library Editions: Islam, 32). London & New York: Routledge, 2008, 220 pp., ISBN 0-415-44873-5 [reprint of 1958 book].

Granara , William, “Islamic Education and the Transmission of Knowledge in Muslim Sicily,” inLaw and Education in Medieval Islam: Studies in Memory of Professor George Makdisi , ed. by Joseph E. Lowry, Devin J. Stewart & Shawkat M. Toorawa (Oxford: E.J.W. Gibb Memorial Trust, 2004), pp. 150-73.

Heinrichs , Wolfhart P., “Early Ornate Prose and the Rhetorization of Poetry in Arabic Literature,” inLiterary and Philosophical Rhetoric , pp. 215-34.

------- , “Takhyîl : Make-Believe and Image Creation in Arabic Literary Theory,” inTakhyîl , pp. 1-14.

Hollenberg , David, “Neoplatonism in Pre-kirmânîan fâtimid doctrine. A critical edition of the prologue of theKitâb al-fatarât wa-l-qirânât ,”Le Muséon , 122 (2009): 159-202 [includes a translation].

Kennedy , Hugh, “La vie intellectuelle au cours des quatre premiers siècles de l’islam,” inTraditions intellectuelles , pp. 23-33.

Kenny , Joseph,Philosophy of the Muslim World: Authors and Principal Themes (Cultural Heritage and Contemporary Change, series IIA, Islam, 14). Washington, D.C.: The Council for Research in Values and Philosophy, 2003, vi-176 pp., ISBN 1-56518-180-8.

Kheirandish , Elaheh, “Footprints of “Experiment” in Early Arabic Optics,”Early Science and Medicine , 14 (2009): 79-104.

Kohl , Katrin, “Poetic Universalsa,” inTakhyîl , pp. 133-46.

Larcher , Pierre, “Mais qu’est-ce donc que labalagha a,” inLiterary and Philosophical Rhetoric , pp. 197-213

Leaman , Olivier, “Recherches scientifiques et philosophiques: réalisations et réactions au cours de l’histoire musulmane,” inTraditions intellectuelles , pp. 35-44.

Lyons ,The House of Wisdom. How the Arabs Transformed Western Civilization . New York-Berlin-London: Bloomsbury Press, 2009, xviii-248 pp., ISBN 978-1-59691-459-9.

Maalouf , Nayef,La place du verbe dans la pensée arabe . Beirut: Dar an-Nahar, 2006, 235 pp., ISBN 9953-74-118-2.

Mahamid , Hatim, “Mosques as Higher Educational Institutions in Mamluk Syria,”Journal of Islamic Studies , 20 (2009): 188-212.

Mahdi , Muhsin, “La tradition rationnelle en Islam,” inTraditions intellectuelles , pp. 45-62.

Makdisi , George, “Universities: Past and Present,” inCulture and Memory , pp. 43-63.

Montgomery , James E., “Convention as Cognition: on the Cultivation of Emotion,” inTakhyîl , pp. 147-78 [includes the philosophical tradition].

Rashed , Marwan, “Les débuts de la philosophie moderne (VIIe-IXe siècle),” inLes Grecs, les Arabes et nous , pp. 121-69 [reply to Gouguenheim].

Roccaro , Giuseppe, “Ontologia, metafisica e pensiero islamico. Note introduttive,”Giornale di Metafisica , 30 (2008): 57-74 & 313-32.

Saeed , Abdullah, Islamic Thought: An Introduction . London-New York; Routledge, 2006, x-204 pp., ISBN 0-415-36408-6 hbk or 36409-4 pbk.

Stewart , Devin J., “Ibn al-Nadîm’s Ismâ’îlî Contacts,”Journal of the Royal Asiatic Society , 19,1 (2009): 11-40.

Street , Tony, “Arabic Logic,” inHandbook of the History of Logic , vol. I:Greek, Indian and Arabic Logic , ed. by Dov M. Gabbay & John Woods (Amsterdam: Elsevier, 2004), pp. 523-96.

Taylor , Richard C., “Damas et Baghdad,” inHistoire de la Philosophie , ed. by Jean-François Pradeau (Paris: Seuil, 2009), pp. 162-178.

Van Renterghem , Vanessa, “L’accès à l’information et les méthodes de travail d’un lettré bagdadien du Ve-XIe siècle,”Studia Islamica , 104-105 (2007): 133-49 [Ibn al-Bannâ’, d. 1079]

Vesel , Živa, “Les encyclopédies persanes: culture scientifique en langue vernaculaire,” inUne lumière , pp. 49-89.

‘Abd al-Latîf al-Baghdâdî

Toorawa , Shawkat, “A Portrait of ‘Abd al-Latîf al-Baghdâdî’s Education and Instruction,” inLaw and Education in Medieval Islam: Studies in Memory of Professor George Makdisi , ed. by Joseph E. Lowry, Devin J. Stewart & Shawkat M. Toorawa (Londona: E.J.W. Gibb Memorial Trust, 2004), pp. 91-109.

‘Abd al-Qâhir al-Jurjânî

The Secrets of Eloquence , transl. by Geert J. van Gelder & Marlé Hammnond inTakhyîl , pp. 29-69 [ch. 26-27].

al-Abharî (1200-1265)

Alwishah , Ahmed &Sanson , David, “The Early Arabic Liar: The Liar Paradox in the Islamic World from the Mid-Ninth to the Mid-Thirteenth Centuries CE,”Vivarium , 47 (2009): 97-127.

Abû l-Barakât al-Baghdâdî

Lessons in Wisdom , transl. by Geert J. van Gelder inTakhyîl , pp. 69-72 [8th discussion].

Averroes

Averrois Cordubensis Commentum magnum super libro De celo et mundo Aristotelis , prepared by Francis James Carmody † and ed. by Rüdiger Arnzen, foreword by Gerhard Endress, 2 vol. Louvain: Peeters, 2003, vol. I: Foreword and Bk. I, 48*-269 pp., ISBN 90-429-1087-9 & vol. II: Bks II-IV, 271-765 pp., ISBN 90-429-1384-3.

Commentary on Aristotle’s Rhetoric , transl. by Geert J. van Gelder & Marlé Hammond inTakhyîl , pp. 73-84 [selections from III.1, 2, 10 & 11].

Averroes (Ibn Rushd) of Cordoba ,Long Commentary on the De Animaof Aristotle , transl., itro. and notes by Richard C. Taylor with Thérèse-Anne Druart, subeditor (Yale Library of Medieval Philosophy). New Haven-London: Yale University Press, 2009, cix-498 pp., ISBN 978-0-300-11668-7 [includes text of the Arabic fragments].

Averróis, Esposiçâo sobre a Substância da Orbe , transl. from Latin by Anna Lia A. de Almeida Prado & Rosalie de Souza Pereira. Porto Alegre: Edipucrs, 2006, 160 pp.

Al-Andalus. Anthologie , intro. & transl. by Brigitte Foulon & Emmanuelle Tixier du Mesnil (GF 1265). Paris: GF Flammarion, 2009, 480 pp., ISBN 978-2-0807-1265-3 [includes a section on Averrroes, pp. 338-60].

Belo , Catarina, “Some Considerations on Averroes’ Views Regarding Women and their Role in Society,”Journal of Islamic Studies , 20 (2009): 1-20.

------- , “Esencia y existencia en Avicenna y Averroes,”al-Qantara , 30,2 (2009): 403-26.

Ben Abdeljelil , Jameleddine, “Drei jüdischeAverroisten: Höhepunkt und Niedergang des jüdischen Averroismus im Mittelalter,”Asiatische Studien-Études Asiatiques , 62,4 (2008): 933-86.

Brenet , Jean-Baptiste, “Habitus de science et subjectivité. Thomas d’Aquin, Averroès (I),” inCompléments de substance. Études sur les propriétés accidentelles offertes à Alain de Libera , ed. by Ch. Erismann & A. Schniewind (Problèmes et Controverses). Paris: Vrin, 2008, pp. 325-44.

Butterworth , Charles E., “The Role of Rhetoric in Averroes’Short Commentaries on Aristotle’s Logic ,” inLiterary and Philosophical Rhetoric , pp. 185-96.

Cerami , Cristina, “Thomas d’Aquin lecteur critique du Grand Commentaire d’Averroès àPhys . I, 1,”Arabic Sciences and Philosophy , 19 (2009): 189-223.

Elamrani-Jamal , Abdelali, “Les lois religieuses (al-sharâi’ ) dans l’économie du savoir selon Ibn Rushd,”Mélanges de l’Université Saint-Joseph , 61 (2008): 581-87.

Farooque , Lisa, “About Celestial Circulation: Averroes’Tahafût al-tahafût and Aristotle’sDe Caelo ,”Journal of Islamic Philosophy , 4 (2008): 21-38.

Galluzo , Gabriele, “Averroes and Aquinas on Aristotle’s criterion of substantiality,”Arabic Sciences and Philosophy , 19 (2009): 157-87.

Gatti , Roberto, “Matter from the Point of View of Psychology and Noetic: Do the Intelligible Forms Have a Mattera And if yes, which Kind of Mattera A Paraphrase and Translation of Some Relevant Passages from Gersonides’ Supercommentary of Ibn Rushd’s Epitome of De anima (ms. Vat. Ebr. 342),”Quaestio , 7 (2007): 283-315.

Glasner , Ruth,Averroes’ Physics: A Turning Point in Medieval Natural Philosophy . Oxford: Oxford University Press, 2009, x-229 pp., ISBN 978-0-19-956773-7.

Lee , Sang-Sup, “Die Pluralität der Intellekte und die Einheit der Erkenntnis. Kritiken und Rezeptionen des Monopsychismus des Averroes in der sog. Scholastik,”Bochümer Philosophisches Jahrbuch für Antike und Mittelalter , 12 (2007): 77-96.

Makki , C. &Martínez Lorca, A., “Averroes, sobre las facultades locomotriz y desirativa en el Taljîs delDe Anima ,”La Ciudad de Dios , 221 (2008): 201-21.

Marenbon , John, “Latin Averroism,” inIslamic Crosspollinations: Interactions in the Medieval Middle East , ed. by Anna Akasoy, James E. Montgomery & Peter E. Pormann (Oxford: Gibb Memorial Trust, 2007), pp. 135-47.

Puig Montada , Josep, “Fragmentos del gran comentario de Averroes a laFisica /Fragments from Averroes’ Long Commentary on the Physics,”al-Qantara , 30 (2009): 69-81.

------- , “Etica y política en Averroes,” inItinéraires de la rasion. Études de philosophie médiévale offertes à Maria Cândida Pacheco , ed. by J.F. Meirinhos (Fédération Internationale des Instituts d’Études Médiévales, 32). (Louvain-la-Neuve: FIDEM, 2005), pp. 95-126.

Roccaro , Giuseppe, “Soggetto e statuto della filosofia prima en Averroè,”Quaestio , 5 (2005): 345-62.

Taylor , Richard C., “Ibn Rushd/Averroes and “Islamic” Rationalism,”Medieval Encounters , 15, 2-4 (2009): 225-35.

-------- , “Averroès/Ibn Rushd,” inHistoire de la Philosophie , ed. by Jean-François Pradeau (Paris: Seuil, 2009), pp. 162-78.

------- , “Intellect as Intrinsic Formal Cause in the Soul According to Aquinas and Averroes,” inThe Afterlife of the Platonic Soul , pp. 187-220.

Zonta , Mauro, “A Note about Two Newly-Discovered Hebrew Quotations of Averroes’ Works Lost in their Original Arabic Texts,” inStudies in Hebrew Literature and Jewish Culture Presented to Albert van der Heide on the Occasion of his Sixty-Fifth Birthday , ed. by Martin F. J. Baasten & Reinier Munk (Amsterdam Studies in Jewish Thought 12) (New York: Springer, 2007), pp. 241-50 [fromDe substantia orbis andEpitome of Ptolemy’s Almagest ].

Avicenna

Selections on Takhyîl , transl. by Geert Jan van Gelder & Marlé Hammond inTakhyîl , pp. 24-28.

Ali , Mukhtar, “The Concept of Spiritual Perfection in Ibn Sina and Sadr al-Din al-Qunawi,”Journal of Shi’a Islamic Studies , 2 (2009): 141-58.

Arif , Syamsuddin, “Causality in Islamic Philosophy: The Arguments of Ibn Sînâ,”Islam & Science , 7,1 (2009): 51-68.

Belo , Catarina, “Esencia y existencia en Avicenna y Averroes,”al-Qantara , 30,2 (2009): 403-26.

Bertolacci , Amos, “Ammonius and al-Fârâbî: The Sources of Avicenna’s Concept of Metaphysics,”Quaestio , 5 (2005): 287-305.

Di Martino , Carla, “I “Meteorologica” di Avicenna,” inCosmogonie , pp. 35-46.

Ebadiani , Muhammed, “Infertility from the View of Ibn Sina: A Review of Causes and Treatment Methods,” inUluslararasi Ibn Sînâ , I, pp. 109-16.

Eichener , Heidrun, “Ibn Sînâ’s Epistle on Prayer (Risalat fî al-salat),” inUluslararasi Ibn Sînâ , II, pp. 171-83.

Fatoorchi , Pirooz, “Avicenna on the Human Self-Consciousness,” inUluslararasi Ibn Sînâ , II, pp. 13-21.

Galluzzo , Gabriele, “The Problem of Universals and its History. Some General Considerations,”Documenti e Studi , 19 (2008): 335-69 [much on the influence of Avcienna on the Latins].

Griffel , Frank, “Al-Gahzâlî’s Appropriation of Ibn Sînâ’s Views on Causality and the Development of the Sciences in Islam,” inUluslararasi Ibn Sînâ , II, pp. 105-16.

Hasse , Dag Nikolaus,Avicenna’s De Animain the Latin West: The Formation of a Peripatetic Philosophy of the Soul (Warburg Institute Studies and Texts, 1). London-Turin: The Warburg Institute, 2000, x-350 pp., ISBN 0-85481-125-7.

Janssens , Jules, “Ibn Sînâ: An Important Historian of the Sciences,” inUluslararasi Ibn Sînâ , II, pp. 83-94.

Koutzarova , Tiana,Das Transzendentale bei Ibn Sînâ: zur Metaphysik als Wissenschaft erster Begriffs-und Urteilsprinzipien (Islamic Philosophy, Theology and Science. Texts and Studies, 79). Leiden-Boston: Brill, 2009, xiv-483 pp., ISBN 978-90-04-17123-7.

Langermann , Y. Tzvi, “Quies media: A Lively Problem on the Agenda of Post-Avicennian Physics,” inUluslararasi Ibn Sînâ , II, pp. 53-68.

Lizzini , Olga, “Vie active, vie contemplative et philosophie chez Avicenne,” inVie active et vie contemplative auMmoyen 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. 207-39.

------- , “Le cosmologie di Alfarabi e di Avicenna,” inCosmogonie , pp. 195-214.

------- , “Utility and Gratuitousness of Metaphysics: Avicenna,Ilâhiyyât , I, 3,”Quaestio , 5 (2005): 307-44.

McGinnis , Jon, “Time to Change: Time, Motion and Possibility in Ibn Sînâ,” inUluslararasi Ibn Sînâ , I, pp. 251-59.

Michot , Yahya, “Avicenna’s Almahad in 17th Century England: Sandys, Pococke, Digby, Baron, Cudworth et alii,” inUluslararasi , II, pp. 287-99.

Paavilainen , Helena M., Medical Pharmacotherapy Continuity and Change: Case Studies from Ibn Sînâ and Some of his Late Medieval Commentators. Leiden: Brill, 2009, xx-770 pp., ISBN 978-9004171190.

Reisman , David C., “Avicenna’s Enthymeme: A Pointer,”Arabica , 56,6 (2009): 529-42.

------- , “Two Medieval Arabic Treatises on the Nutritive Faculties,”Zeitschrift für Geschichte der arabisch-islamischen Wissenschaften , 18 (2008-9), pp. 287-342 [edition and translation of both Ibn al-Tayyib’sThat the Natural Faculties are One and Avicenna’sRefutation of it].

Yaldir , Hulya, “Ibn Sînâ (Avicenna) and René Descartes on the Faculty of Imagination,”British Journal for the History of Philosophy , 17,2 (2009): 247-78.

Zine , Mohammed Chaouki, “L’interprétation symbolique du verset de la lumière chez Ibn Sînâ, Ghazâlî et ‘Ibn Arabî et ses implications doctrinales,”Arabica , 56,6 (2009): 543-95.

Bahmanyâr

Poper , Salomon,Behmenjar Ben El-Marzuban, Der Persische Aristoteliker Aus Avicenna’s Schule (1851) . LaVergne, TN: Kessinger Publishing, 2009, 4-vi-48-28 pp., ISBN 1104622149 [reprint of 1851, includes Arabic text].

al-Bîrûnî

Landau , Remy, “Al-Biruni’s Hebrew Calendar Enigmas,”Mo’ed. Annual for Jewish Studies , 13 (2003): [1]-[21] [in English].

Samian , A.L., “Virtues in Al-Biruni’s Philosophy of Science,” inTiming , pp. 267-83.

al-Fârâbî

Treatise on Poetry , transl. by Marlé Hammond inTakhyîl , pp. 15-18.

Great Book of Music , selections from the first treatise, transl. by Marlé Hammond inTakhyîl , pp. 19-23.

Aouad , Maroun, “Al-Fârâbî critique des traditions non aristotéliciennes de la rhétorique,” inLiterary and Philosophical Rhetoric , pp. 155-83.

------- , “Les lois selon les Didascalia in Rethoricam (sic) Aristotelis ex glosa Alpharabii,” Mélanges de l’Université Saint-Joseph, 61 (2008): 453-70.

Bertolacci , Amos, “Ammonius and al-Fârâbî: The Sources of Avicenna’s Concept of Metaphysics,”Quaestio , 5 (2005): 287-305.

Butterworth , Charles E., “What Might We learn from al-Fârâbî About Plato and Aristotle With Respect to Lawgivinga,”Mélanges de l’Université Saint-Joseph , 61 (2008): 471-89.

Duchenne , Marie-Christine &Paulmier-Foucart , Monique, “Vincent de Beauvais et al-Fârâbî,De ortu scientiarum ,” inUne lumière , pp. 119-40.

Fattal , Michel, “Plotin chez Al-Fârâbî. A propos du traité deL’Harmonie entre les opinions des deux sages, le divin Platon et Aristote d’Al-Fârâbî,” in hisAristote et Plotin , pp. 99-118.

------- , “Al-Fârâbî et la question de l’“intellect acquis”,” in hisAristote et Plotin , pp. 119-30.

Galonnier , Alain, “Dominicus Gundissalinus et Gérard de Crémone, deux possibles stratégies de traduction: le cas de l’encyclopédie farabienne duDe scientiis ,” inUne lumière , pp. 103-17.

Genequand , Charles, “Loi morale, loi politique: al-Fârâbî et Ibn Bâjjah,”Mélanges de l’Université Saint-Joseph , 61 (2008): 491-514.

Klein , Yaron, “Imagination and Music:Takhyîl and the production of music in al-Fârâbî’sKitâb al-mûsîqî al-kabîr ,’ inTakhyîl , pp. 179-95.

Lizzini , Olga, “Le cosmologie di Alfarabi e di Avicenna,” inCosmogonie , pp. 195-214.

Ramón Guerrero , Rafael, “La teocracia islâmica: conocimiento y política en al-Fârâbî,” inItinéraires de la raison. Études de philosophie médiévale offertes à Maria Cândida Pacheco , ed. by J.F. Meirinhos (Fédération Internationale des Instituts d’Études Médiévales, 32). (Louvain-la-Neuve: FIDEM, 2005), pp. 77-94.

Rashed , Marwan, “On the Authorship of the TreatiseOn the Harmonization of the Opinions of the Two Sages Attributed to al-Fârâbî,”Arabic Sciences and Philosophy , 19 (2009): 43-82.

Sweeney , Michael J., “Aquinas on Limits to Political Responsibility for Virtue: A Comparison to Al-Farabi,”The Review of Metaphysics , 72,4 (June 2009): 817-47.

Urvoy , Dominique, “Al-Fârâbî et les penseurs chrétiens d’Orient,” inL’Orient chrétien , pp. 143-54.

Vallat , Philippe, “Du possible au nécessaire. La connaisance de l’universel selon Farabi,”Documenti e Studi , 19 (2008): 89-121.

Woerther , Frédérique, “Philosophical Rhetoric between Dialectics and Politics: Aristotle, Hermagoras, and al-Fârâbî,” inLiterary and Philosophical Rhetoric , pp. 55-72.

Yardenit Albertini , Francesca, “Pédagogie et politique dans l’oeuvre tardive d’al-Fârabî,” inLumières médiévales , ed. by Géraldine Roux (Débats). Paris: van Dieren, 2009, pp. 115-28.

Watt , John W., “Al-Fârâbî and the History of the SyriacOrganon ,” inMalphono , pp. 751-78.

Hâzim al-Qartâjannî

The Path of the Eloquent and the Lantern of the Learned , selections transl. by Geert J. van Gelder & Marlé Hammond inTakhyîl , pp. 85-113.

van Gelder , Geert J., “The Lamp and its Mirror Image: Hâzim al-Qartâjannî’s Poetry in the Light of hisPath of the Eloquent and Lamp of the Lettered ,” inTakhyîl , pp. 265-73.

al-Hillî

Sharh al-tajrîd orKashf al-murâd (selections), transl. by Majid Fakhry, in An Anthology of Philosophy in Persia, III, pp. 398-430.

Hunayn ibn Ishâq

Griffith , Sidney H., “Hunayn ibn Ishâq and theKitâb Âdâb al-falâsifah : The Pursuit of Wisdom and a Humane Polity in Early Abbasid Baghdad,” inMalphono , pp. 135-60.

Ibn ‘Adî

Uluç , Tahir &Argon , Kemal, “Reflections on the Unity/Trinity Polemics in Islamic Philosophy: Yahyâ ibn ‘Adî and hisMaqâlah fî al-Tawhîd (Treatise on Unity),”Journal of Middle Eastern and North African Intellectual and Cultural Studies , 4,2 (2006): 133-61 [published in 2008/].

Ibn Bâjjah (Avempace)

Genequand , Charles, “Loi morale, loi politique: al-Fârâbî et Ibn Bâjjah,”Mélanges de l’Université Saint-Joseph , 61 (2008): 491-514.

Harry , Chelsea C., “Ibn Bâjja and Heidegger on Retreat from Society,”Journal of Islamic Philosophy , 4 (2008): 39-50.

Rachak , Jamal, “La noétique d’Ibn Bajja: ou place et rôle de la faculté cogitative,”Anales del seminario de historia de la filosofia , n. 26 (2009): 81-95.

Ibn Dâwud

Pacual Asensi , Jorge, “Quien persiste en sus miradas hace perdurar su aflicción: ontología de Amor en el Islam a través delKitâb al-Zahra de Ibn Dâwud de Ispahán,”Anales del seminario de historia de la filosofia , n. 26 (2009): 63-80.

Ibn Khaldûn

Cheddadi , Abdesselam, “La théorie de la civilisation d’Ibn Khaldûn est-elle universalisablea,”Studia Islamica , 104-105 (2007): 167-81.

Clark , James D., “Lingering Influences: Ibn Khaldun and his Legacy Among Contemporary Scholars of the Middle East,”Journal of Middle Eastern and North African Intellectual and Cultural Studies , 4,1 (2006): 89-104.

Dion , Michel, “Ibn Khaldûn’s Concept of History and the Qur’anic Notions of Economic Justice and Temporality,” inTiming , pp. 323-40.

Martinez-Gros , Gabriel, “Du synchronisme des nations chez Ibn Khalûn,”Studia Islamica , 104-105 (2007): 151-65.

Ibn Masarra

Garrido Clemente , Pilar, “Edicion crítica de laRisâlat al-i’tibâr de Ibn Masarra de Córdoba,”Miscelánea de Estudios árabes y hebraicos, sección árabe-islam , 56 (2007): 81-104.

Ibn al-Muqaffa’

Kristó-Nagy , István T., “Reason, Religion and Power in Ibn al-Muqaffa’,”Acta Orientalia Academiae Scientiarum Hung. , 62,3 (2009): 285-301.

-------- , “On the Authenticity ofAl-adab al-saghîr attributed to Ibn al-Muqaffa’ and Problems Concerning Some of his titles,”Acta Orientalia Academiae Scientiarum Hung. , 62,2 (2009): 199-218.

Ibn Sab’în

Spallino , Patrizia, “Le langage philosophique de Frédéric II dans lesQuestions siciliennes de Ibn Sab’in etL’aiguillon des disciples de Ja’Aqov Anatoli,” inLe plurilinguisme , pp. 133-45.

Ibn al-Tayyib

Der Kategorienkommentar von Abû l-Farraj ‘Abdallâh Ibn al-Tayyib , critical Arabic ed. and study by Cleophea Ferrari (Aristoteles Semitico-Latinus, 19). Leiden-Boston: Brill, 2006, 254-409 pp., ISBN 13-978-90-04-14903-8.

Langermann , Y. Tzvi, “Abû al-Faraj Ibn al-Tayyib on Spirit and Soul,”Le Muséon , 122 (2009): 149-58.

Reisman , David C., “Two Medieval Arabic Treatises on the Nutritive Faculties,”Zeitschrift für Geschichte der arabisch-islamischen Wissenschaften , 18 (2008-9), pp. 287-342 [edition and translation of both Ibn al-Tayyib’sThat the Natural Faculties are One and Avicenna’sRefutation of it].

Ibn Tufayl

Attar , Samar, The Vital Roots of European Enlightenment: Ibn Tufayl’s Influence on Modern Western Thought. Lanham: Lexington Books, 2007, xx-174 pp., ISBN 978-0-7391-1989-1.

Germann , Nadja, “Philosophizing without Philosophya On the Concept of Philosophy in Ibn Tufayl’s “Hayy ibn Yaqzân”,”Recherches de Théologie et Philosophie médiévales , 75 (2008): 271-301.

Roling , Brend, “Ibn Tufail, Yohanan Alemanno und Pico della Mirandola und die enzyklopädische Ordnung von Wissen und Offenbarung,” inUne lumière , pp. 269-85.

Ikhwân as-Safâ’

“De l’amitié et des frères: l’épître 45 desRasâ’il Ikhwân al-Safâ’ ,” transl., notes, and intro by Cécile Bonmarriage,Bulletin d’Études orientales , 58 (2008-2009): 315-50.

“Microcosm and Macrocosm,” intro. by S.H. Nasr and partial transl. by Latinah Parvin Peerwani, “A Theory of Numbers,” transl. by Bernard R. Goldstein, “Man and the Animals,” transl. by Lenn E. Goodman, inPhilosophy in Persia , II, pp. 201-225, 225-45, 246-79.

Albert Rayna , Ricardo Felipe, “El concepto de linguaje en las Epístolas de los Hermanos de la Pureza,”Anaquel de Estudios árabes , 20 (2009): 5-18.

Baffioni , Carmela, “Cosmologia e ismâ’îlismo negli Ikhwân al-Safâ’,” inCosmogonie , pp. 19-34.

------- , “The Scope of theRasâ’il Ikhwân al-Safâ’ ,” inThe Ikhwân al-Safâ’ , pp. 101-22.

------- , “L’influence des Ikhwân al-Safâ’ sur la minéralogie de Hamîd al-Dîn al-Kirmânî,” inUne lumière , pp. 31-47.

------- , “The “History of the Prophet” in the Ikhwân al-Safâ’,” inStudies in Arabic and Islamic Culture II, ed. by Binyamin Abrahamov (Ramat Gan: Bar-Ilan University, 2006): 7-31.

de Callataÿ , Godefroid, “The Classification of Knowledge in theRasâ’il ,” inThe Ikhwân al-Safâ’ , pp. 58-82.

De Smet , Daniel, “Yves Marquet, les Ikhwân al-Safâ’ et le pythagorisme,”Journal Asiatique , 295 (2007): 491-500.

El-Bizri , Nader, “Epistolary Prolegomena: On Arithmetic and Geometry,” inThe Ikhwân al-Safâ’ , pp. 180-213.

Goodman , Lenn E., “The Case of the Animals versus Man : Fable and Philosophy in the Essays of the Ikhwân al-Safâ’,” inThe Ikhwân al-Safâ’ , pp. 148-274.

Hamdani , Abbas, “The Arrangement of theRasâ’il Ikhwân al-Safâ’ and the Problem of Interpolations,” inThe Ikhwân al-Safâ’ , pp. 83-100.

Michot , Yahya Jean, “Misled and Misleading… Yet Central in their Influence: Ibn Taymiyya’s Views on the Ikhwân al-Safâ’,” inThe Ikhwân al-Safâ’ , pp. 139-79.

Netton , Ian Richard, “Private Caves and Public Islands: Islam, Plato and the Ikhwân al-Safâ’,” inThe Afterlife of the Platonic Soul , pp. 107-20.

------- , “TheRasâ’il Ikhwân al-Safâ’ in the History of Ideas in Islam,” inThe Ikhwân al-Safâ’ , pp. 123-38.

------- , Muslim Neoplatonists: An Introduction to the Thought of the Brethern of Purity (Ikhwân al-Safâ’). London: RoutledgeCurzon, 2002, xiv-146 pp., ISBN 0-7007-1466-9.

Poonawala , Ismail K., “Why We Need an Arabic Critical Edition with an Annotated English Translation of theRasâ’il Ikhwân al-Safâ’ , inThe Ikhwân al-Safâ’ , pp. 33-57.

Wright , Owen, “Music and Musicology in theRasâ’il Ikhwân al-Safâ’ ,” inThe Ikhwân al-Safâ’ , pp. 214-47.

Jâbir ibn Hayyân

“Kitâb al-ahjâr (Book of Stones),” partial translation by Seyed Nomanul Haq with intro. by S.H. Nasr, inPhilosophy in Persia , II, pp. 33-69.

Shiloah, Amnon, “The Origin of Language and its Link to Music According to the Theory of Jâbir ibn Hayyân,”al-Masaq , 21,2 (2009): 153-62.

al-Jâhiz

Behzadi , Lale, “Al-Jâhiz and his Rhetoric of Silence,” inLiterary and Philosophical Rhetoric , pp. 235-43.

al-Kindî

Al-Kindi’s Treatise On Cryptanalysis , Arabic ed. by anonymous and transl. by Said M. al-Asaad (Arabic Origins of Cryptology 1). Riyadh: King Faisal Center for Research and Islamic Studies, 2003, 204 pp., ISBN 9960-890-08-2.

Adamson , Peter &Poorman , Peter E., “Aristotle’sCategories and the Soul: An Annotated Translation of al-Kindî’sThat There are Separate Substances ,” inThe Afterlife of the Platonic Soul , pp. 95-106.

Fitzpatrick , Coeli, “Excitable by Nature, Happy by Will: Freedom and Determinism in the Work of al-Kindi,”Journal of Middle Eastern and North African Intellectual and Cultural Studies , 2,1 (2003): 61-75.

al-Kirmânî

“Râhat al’aql (Repose of the Intellect),” intro. by M. Aminrazavi, partial transl. by Daniel C. Peterson, and “al-Risâlat al-durriyyah (The Brilliant Epistle),” transl. by Faquir M. Hunzai, inPhilosophy in Persia , II, pp. 175-92 & 192-200.

Baffioni , Carmela, “L’influence des Ikhwân al-Safâ’ sur la minéralogie de Hamîd al-Dîn al-Kirmânî,” inUne lumière , pp. 31-47.

Mîr Dâmâd

Aminrazavi , Mehdi, “Mîr Damâd on Time and Temporality,” inTiming , pp. 159-65.

Miskawayh

Saruhan , Müfit Selim, “God in Ibn Miskawayh’s Thought,”Hamdard Islamicus , 31,3 (2008): 35-43.

Wakelnig , Elvira, “A New Version of Miskawayh’sBook of Triumph : an Alternative Recension ofal-Fawz al-asghar or the LostFawz al-akhbar a,”Arabic Sciences and Philosophy , 19 (2009): 83-119.

Mullâ Sadrâ

Le verset de la Lumière. Commentaire , Arabic text ed. by Muhammad Khâjavî & transl. with intro. and notes by Christian Jambet(Classiques en poche 94). Paris: Les Belles Lettres, 2009, xlii-139-[lxxxv] pp., ISBN 978-2-251-80003-5.

On the Hermeneutics of the Light Verse of the Qur’ân (Tafsîr Âyat al-Nûr) , transl. intro. and notes by Latimah-Parvin Peerwani. London: ICAS (Islamic College for Advanced Studies) Press, 2004, 167 pp., ISBN 1-904065-16-0.

Akbarian , Reza, “Temporal Origination of the Material World and Mulla Sadra’s Trans-substantial Motion,” inTiming , pp. 73-92.

Burrell , David B., “Mulla Sadra on ‘Substantial Motion’: A Clarification and a Comparison with Thomas Aquinas,”Journal of Shi’a Islamic Studies , 2,4 (2009): 369-86.

Hatem , Jad, “Pure love in Mulla Sadra,” inTiming , pp. 295-309.

Jambet , Christian,The Act of Being: The Philosophy of Revelation in Mullâ Sadrâ , transl. by Jeff Fort. New York: Zone Books, 2006 [French original 2002].

Kamal , Muhammad, “Rethinking Being: From Suhravardi to Mulla Sadra,”Journal of Shi’a Islamic Studies , 2,4 (2009): 423-36.

------- ,Mulla Sadra’s Transcendent Philosophy (Ashgate World Philosophies). Aldershot: Ashgate, 2006, ii-136 pp., ISBN 0-7546-5271-8.

Peerwani , Latimah-Parvin, “Death and the Post-Mortem States of the Soul: A Comparison of Mulla Sadra with Swedenborg,”Journal of Shi’a Islamic Studies , 2,4 (2009): 387-400.

Rizvi , Sajjad H.,Mullâ Sadrâ and Metaphysics: Modulation of Being (Culture and Civilization in the Middle East). London-New York: Routledge, 2009, xiv-222 pp., ISBN 978-0-415-49073-1.

Toussi , Sayyed Khalil, “The Central Importance of Spiritual Psychology in Mulla Sadra’s Philosophy,”Journal of Shi’a Islamic Studies , 2,4 (2009): 437-56.

------- , “The Concept of ‘Love’ in Transcendent Philosophy: A Comparison between Mulla Sadra and Plato,”Journal of Shi’a Islamic Studies , 1,2 (2008): 16-39.

Yasrebi , S.Y., “Philosophy of the Imamat According to Mulla Sadra: An Analysis of the Personality and Attributes of the Imam in Light of the Transcendent Philosophy,”Journal of Shi’a Islamic Studies , 1,1 (2008): 29-56.

al-Qûnawî

Ali , Mukhtar, “The Concept of Spiritual Perfection in Ibn Sina and Sadr al-Din al-Qunawi,”Journal of Shi’a Islamic Studies , 2 (2009): 141-58.

Spallino , Patrizia, “ “Dall’Uno non procede che uno”: l’interpretazione islamica della produzione dell’essere nelle “Rasâ’il” di Qûnawî e Tûsî,” inCosmogonie , pp. 425-43.

------- , “Il dibattito sulla scienza prima tra filosofia e mistica: la corrispondenza tra Nasîr al-Tûsi e Sadr al-Dîn al-Qûnawî,”Quaestio , 5 (2005): 363-74.

Abû Bakr al-Râzî

Jacquart , D., “Note sur lesSynonyma Rasis ,” inLexiques bilingues , pp. 113-21.

Rashed , Marwan, “Abû Bakr al-Râzî et la prophétie,”MIDEO , 27 (2008): 169-82.

al-Shîrâzî

Pourjavady , Reza &Schmidtke , Sabine, “The Qutb al-Dîn al-Shîrâzî (D. 710/1311) Codex (Ms Mar’ashî 12868) [Studies on Qutb al-Dîn al-Shîrâzî, II],”Studia Iranica , 36 (2007): 279-301.

------- , “Qutb al-Dîn al-Shîrâzî’s (d. 710/1311)Durrat al-tâj and its Sources [Studies on Qutb al-Dîn al-Shîrâzî, I],”Journal Asiatique , 292 (2004): 309-28.

al-Sijistânî

“Kashf al-mahjûb (Unveiling of the Hidden),” partial transl. with intro. by Hermann Landolt and “Kitâb al-yanâbî’ (The Book of Wellsprings),” partial transl. by Latimah Parvin Peerwani, inPersian Philosophy , II, pp. 71-124 & 124-38.

al-Suhrawardî

Burge , Stephen R., “The Provenance of Suhrawardian Angeology,”Archiv Orientálni-Oriental Archive , 76 (2008): 435-57.

Kamal , Muhammad, “Rethinking Being: From Suhravardi to Mulla Sadra,”Journal of Shi’a Islamic Studies , 2,4 (2009): 423-36.

Ohlander , Erik S., “A New Terminus Ad Quem for ‘Umar al-Suhrawardî’s Magnum Opus,”Journal of the American Oriental Society , 128 (2008): 285-93.

Panzeca , Ivana, “La struttura gerarchica delle luci in Sohravardî,” inCosmogonie , pp. 325-338.

al-Suyûtî

Ali , Mufti, “Al-Suyûtî’sal-Qawl al-Mushriq against Logic,”Bibliotheca Orientalis , 66, 1/2 (January-April 2009): 40-70.

------- , “A Statistical Portrait of the Resistance to Logic by Sunni Muslim Scholars Based on the Works of Jalâl al-Dîn al-Suyûtî (849-909/1448-1505),”Islamic Law and Society , 15 (2008): 250-67.

al-Tawhîdî

al-Qâdî , Wadâd, “Abû Hayyân al-Tawhîdî: A Sunni Voice in the Shi’i Century,” inCulture and Memory , pp. 128-59.

al-Tûsî

Nasîr al-Dîn Tûsî ,Paradise of Submission: A Medieval Treatise on Ismaili Thought . A New Persian edition and English translation of Tûsî’sRawda-yi taslîm by S.J. Badakhchani with intro. by Hermann Landolt and Philosophical Commentary by Christian Jambet. London-New York: I.B. Tauris, 2005, xx-288-220 pp., ISBN 1-86064-436-8.

Sayr wa sulûk (Contemplation and Action) , intro. by M. Aminrazavi and transl. by Sayyid J.H. Badakhchani andRawdat al-taslîm or Tasawwurât (The Garden of Submission, or Notions) , partial trans. by Latimah Parvin Peerwani, in Philosophy in Persia, II, pp. 342-56 & 357-80.

Tajrîd al-i’tiqâd , transl. by Majid Fakhry (selections), in An Anthology of Philosophy in Persia, III, pp. 373-95.

Alwishah , Ahmed &Sanson , David, “The Early Arabic Liar: The Liar Paradox in the Islamic World from the Mid-Ninth to the Mid-Thirteenth Centuries CE,”Vivarium , 47 (2009): 97-127.

Spallino , Patrizia, “ “Dall’Uno non procede che uno”: l’interpretazione islamica della produzione dell’essere nelle “Rasâ’il” di Qûnawî e Tûsî,” inCosmogonie , pp. 425-43.

------- , “Il dibattito sulla scienza prima tra filosofia e mistica: la corrispondenza tra Nasîr al-Tûsi e Sadr al-Dîn al-Qûnawî,”Quaestio , 5 (2005): 363-74.

Modern and Current Scholars

Borrmans , Maurice,Prophètes du dialogue islamo-chrétien: Louis Massignon, Jean-Mohammed Abd-el-Jalil, Louis Gardet, Georges C. Anawati (L’Histoire à vif). Paris: Cerf, 2009, 257 pp., ISBN 978-2-204-08247-1 [includes bibliographies of their publications].

Conrad , Lawrence I., “A New Volume of Hungarian Essays by Ignaz Goldziher,”Journal of the Royal Asiatic Society , 17 (2007): 363-79.

De Smet , Daniel, “Yves Marquet, les Ikhwân al-Safâ’ et le pythagorisme,”Journal Asiatique , 295 (2007): 491-500.

Section II. Kalâm

General Studies

Alwishah , Ahmed &Sanson , David, “The Early Arabic Liar: The Liar Paradox in the Islamic World from the Mid-Ninth to the Mid-Thirteenth Centuries CE,”Vivarium , 47 (2009): 97-127.

Aydinli , Osman, “The Mu’tazilite Political Theory—TheAfdaliyyah andMafdûliyyah Doctrine,”

Briquel Chatonnet , Françoise, “De l’intérêt de l’étude du garshouni et des manuscrits écrits selon ce système,” inL’Orient chrétien , pp. 463-75.

Chrétiens face à l’Islam. Prmiers temps, premières controverses , foreword by Jean-Luc Pouthier. Montrouge: Bayard, 2009, 210 pp., ISBN 978-2-227-47832-9 [includes a series of brief studies by various scholars, among them Gérard Troupeau, Dominique Urvoy, Marie-Thérèse Urvoy & Maribel Fierro].

De Smet , Daniel, “Loi rationnelle et loi imposée. Les deux aspects de lasharîa dans le chiisme ismaélien des Xe et Xie siècles,”Mélanges de l’Université Saint-Joseph , 61 (2008): 515-44.

El Shamsi , Ahmed, “RethinkingTaqlîd in the Early Shâfi’î School,”Journal of the American Oriental Society , 128 (2008): 1-23.

Gimaret , Daniel, “L’énigme du manuscrit 1218b de la Baladiyya d’Alexandrie: un étrange vadémécum attribué faussement au traditionniste Ibn Huzayma,”Arabica , 55 (2008): 471-504.

Goldziher Ignaz,The Zâhirîs: Their Doctrine and their History. A Contribution to the History of Islamic Theology , transl. by Wolfgang Behn, and intro. by Camilla Adang (Brill Classics in Islam 3). Leiden: Brill, 2008, xxv-227 pp., ISBN 978-90-04-16241-9 [reprint of English translation based on 1884 German edition].

Griffith , Sidney H., “The Syriac Letters of Patriarch Timothy I and the Birth of ChristianKalâm in the Mu’tazilite Milieu of Baghdad and Basrah in Early Islamic Times,” inSyriac Polemics , pp. 103-32.

Hames , Harvey J., “It Takes Three to Tango: Ramon Lull, Solomon ibn Adret and Alfonso of Valladolid Debate the Trinity,”Medieval Encounters , 15, 2-4 (2009): 199-224.

Hegedus , Gyöngyi, “Where is Paradisea Eschatology in Early Medieval Judaic and Islamic Thought,”Dionysius , 25 (Dec. 2007): 153-76.

Hoyland , Robert G., “St. Andrews Ms. 14 and the Earliest ArabicSumma Theologiae : Its date, Authorship and Apologetic Context,” inSyriac Polemics , pp. 159-72.

Johansen , Baber, “L’ordre divin, le temps et la prière: une discussion sur la causalité concernant les actes du culte,”Mélanges de l’Université Saint-Joseph , 61 (2008): 545-57.

Nomoto , Shin, “An Early Ismâ’îlî-Shî’î Thought on the Messianic Figure (the Qâ’im) According to al-Râzî (d. ca. 322/933-4),Orient (Japan), 44 (2009): 19-39.

Rached , Rita, “Les notions derûh (esprit) et denafs (âme) chez ‘Abd Allâh Ibn al-Fadl al-Hakîm al-Antâkî, théologien melchite du XIe siècle,” inL’Orient chrétien , pp. 165-97.

Rahimi , Simin, “Divine Command and Ethical Duty: A Critique of the Scriptural Argument,”Journal of Islamic Philosophy , 4 (2008): 77-108.

Sabra , A.I., “The Simple Ontology ofKalâm Atomism: An Outline,”Early Science and Medicine , 14 (2009): 68-78.

Sadan , Joseph, “In the Eyes of the Christian Writer al-Hârit ibn Sinân Poetics and Eloquence as Platform of Inter-Cultural Contacts and Contrasts,”Arabica , 56 (2009): 1-26.

Saruhan , Müfit Selim, “The Matter of Epistemology of Ethics in Islamic Theology,”Islamic Quarterly ,53,3 (2009): 269-78.

Schmidtke , Sabine, “Theijâza from ‘Abd Allâh b. Sâlih al-Samâhîjî to Nâsir al-Jârûdî al-Qatîfî: A Source for the Twelver Shi’i Scholarly Tradition of Bahrayn,” inCulture and Memory , pp. 64-85.

Shukri , Abdul Salam Muhamad, “The Early Discourse on Knowledge (‘ilm ) in the Work of al-Shâfi’î (150-204/767-820),Hamdard Islamicus , 31,4 (2006): 7-22.

Sidarus , Adel, “Un débat sur l’existence de Dieu sous l’égide prétendue d’Alexandre le Grand. Extrait d’une somme théologique copto-arabe du XIIIe siècle (Abû Shâkir ibn al-Râhib,Kitâb al-Burhân ),”Arabic Sciences and Philosophy , 19 (2009): 247-83.

Stearns , Justin, “Contagion in Theology and Law: Ethical Considerations in the Writings of Two 14th Century Scholars of Nasrid Granada,”Islamic Law and Society , 14,1 (2007): 108-29 [Ibn al-Khatîb and Ibn Lubb].

Tannous , Jack, “Between Christology and Kalâma The Life and Letters of George, Bishop of the Arab Tribes,” inMalphono , pp. 671-716.

Teule , Harman, “A Christian-Muslim Discussion: The Importance of Bodily and Spiritual Purity. A Chapter from the Second Mêmrô of Barhebraeus’Ethicon on “The Right Conduct Regarding the Sustenance of the Body”,” inSyriac Polemics , pp. 193-203.

Urvoy , Marie-Thérèse, “Argumentations rhétoriques de l’apologétique arabe chrétienne,” inL’Orient chrétien , pp. 109-17.

Vasalou , Sophia, “ “Their Intention Was Shown by their Bodily Movements”: The Basran Mu’tazilites on the Institution of Language,”Journal of the History of Philosophy , 47 (2009): 201-21.

Wohlman , A., “La signification de la désobéissance d’Adam selon les trois monothéismes,”Revue Thomiste , 108 (2008): 573-98.

‘Abd al-Jabbâr

Al-Mughnî fî’l-abwâb al-tawhîd wa’l-‘adl (selections), transl. by Daniel C. Peterson, in An Anthology of Philosophy in Persia, III, pp. 40-51.

Belhaj , Abdessamad, “Ce que distinguer veut dire: ‘Abd al-Jabbâr et l’inimitabilité du Coran,”Acta Orientalia , 60,4 (2007): 455-65.

Schmidtke , S. &Hamdan , O., “An Edition of the Qâdî ‘Abd al-Jabbâr al-Hamadhânî’sKitâb al-mughnî fî ‘abwâb al-tawhîd wa-l-‘adl .On the Promise and the Threat . An edition of a fragment of the text preserved in the Firkovitch Collection, St. Petersburg,”MIDEO , 27 (2008): 37-117.

Schwarb , G., “Découverte d’un nouveau fragment duKitâb al-mughnî fî ‘abwâb al-tawhîd wa-l-‘adl du Qâdî ‘Abd al-Jabbâr al-Hamadhânî dans une collection karaïte de la British Library,”MIDEO , 27 (2008): 119-29.

Abû ‘l-Hudhayl al-‘Allâf

Madhâhib al-Islâmiyyîn (selections), transl. by Majid Fakhry, inAn Anthology of Philosophy in Persia , III, pp. 26-30.

Abû ‘l-Husayn al-Basrî

McDermott , Martin J., “Abu’l-Husayn al-Basrî on God’s Volition,” inCulture and Memory , pp. 86-93.

Schmidtke , Sabine, “Abû al-Husayn al-Basrî and his Transmission of Biblical Materials fromKitâb al-Dîn wa-al-Dawla by Ibn Rabban al-Tabarî: The Evidence from Fakhr al-Dîn al-Râzî’sMafâtîh al-ghayb ,”Islam and Christian-Muslim Relations , 20 (2009): 105-18.

------- , “Abû al-Husayn al-Basrî on the Torah and its Abrogation,”Mélanges de l’Université Saint-Joseph , 61 (2008): 581-87.

al-Bâqillânî

Gimaret , Daniel, “Un extrait de laHidaya d’Abû Bakr al-Bâqillânî: leKitâb at-tawallud , réfutation de la thèse mu’tazilite de la génération des actes,”Bulletin d’Études orientales , 58 (2009): 259-313.

al-Ghazâlî

Huajjat al-Islâm Abû Hâmid Muhammad Ghazzâlî Tûsî, The Alchemyof Happiness (Kîmiyâ-yi Sa’âdat) , transl. from Persian by Jay R. Crook and intro. by Laleh Bakhtiar, 2 vol. (Great Books of the Islamic World). Chicago: KAZI, 2009, vol. I, cxviii-447 pp., vol. II, pp. viii and 449-1003, ISBN for the set, 1-56744-674-4 pbk or 1-56744-758-9, hbk.

Logica et Philosophia Algazelis Arabis with Richard Avenarius, Philosophie als Denken der Welt gemäss dem Prinzip des kleinsten Kraftmasses. Prolegomena zu einer Kritik der reinen Erfahrung (Documenta Semiotica, series philosophica). Hildesheim: Georg Verlag, 2001, for Logica et Philosophia, no pagination and for the text by Avenarius, viii-82, ISBN 3-487-10523-3 [reprint for al-Ghazâlî’s text of the 1536 ed. and for Avennarius, Leipzig, 1876].

Tahâfut al-falâsifah (selections), transl. by Michael E. Marmura [reprint of 1997],Al-iqtisâd fî’l-i’tiqâd (selections), transl by ‘Abd al-Rahmân Abû Zayd [reprint of 1970], andIhyâ’ ‘ulûm al-dîn (selections), transl. by Nabih Amin Faris [reprint of 1962] inAn Anthology of Philosophy in Persia, III , pp. 88-112, 113-28, 129-36.

Bargeron , Carol L., “On Ghazâlîan Epistemology: A Theory,”Journal of Islamic Philosophy , 4 (2008): 51-68.

Dahl Allâh , Ayyûb, “L’éducation chez al-Ghazâlî: sa conception, son importance, ses fins,”Al-Machriq , 83 (2009): 35-57 [in Arabic].

Griffel , Frank,Al-Ghazâlî’s Philosophical Theology . Oxford: Oxford University Press, 2009, xiv-408 pp., ISBN 978-0-19-533162-2.

------- , “Al-Gahzâlî’s Appropriation of Ibn Sînâ’s Views on Causality and the Development of the Sciences in Islam,” inUluslararasi Ibn Sînâ , II, pp. 105-16.

Mat Akhir , Noor Shakirah bt., “Al-Ghazali on the Soul and its Dynamic Fundamentals,”Hamdard Islamicus , 31, 3 (2008): 45-48.

------- , “The Ethics of Soul and its Relation to Knowledge in Al-Ghazali’s Thought,”The Islamic Quarterly , 52 (2008): 285-321.

Moad , Omar Edward, “Comparing Phases of Skepticism in al-Ghazâlî and Descartes: SomeFirst Meditations onDeliverance from Error ,”Philosophy East & West , 59 (2009): 88-101.

Özel , Aytekin, “Al-Ghazâlî’s Method of Doubt and its Epistemological and Logical Criticism,”Journal of Islamic Philosophy , 4 (2008): 69-76.

Ibn Hanbal

Melchert , Christopher,Ahmad ibn Hanbal (Makers of the Muslim World). Oxford: Oneworld, 2006, x-143 pp., ISBN 978-1-85168-407-6.

Ibn Hazm

Al-Andalus. Anthologie , intro. & transl. by Brigitte Foulon & Emmanuelle Tixier du Mesnil (GF 1265). Paris: GF Flammarion, 2009, 480 pp., ISBN 978-2-0807-1265-3 [includes a section on Ibn Hazm, pp. 145-66].

Monferrer Sala , Juan Pedro, “Una cita del evangelio de procedencia siriaca en elFisal de Ibn Hazm de Córdoba: Juan 1, 35-42,”Journal of Middle Eastern and North African Intellectual and Cultural Studies , 1,1 (2002): 107-25 [this is followed immediately by its English translation: “A Gospel Quotation of Syriac Origin in theFisal by Ibn Hazm: John 1, 35-42,” pp. 127-46].

Ibn Mattawayh

Gimaret , Daniel, “Le commentaire récemment publié de laTadkira d’Ibn Mattawayh: premier inventaire,”Journal Asiatique , 296.2 (2008): 203-28.

al-Narâqî

Qurrat al-‘uyûn (section), transl. by Joseph E. Lumbart [reprint of 1978], inAn Anthology of Philosophy in Persia, III , pp. 433-56.

Ibrahim al-Nazzâm

Madhâhib al-Islâmiyyin , transl. by Majid Fakhry, in An Anthology of Philosophy in Persia, III, pp. 33-37.

Ibn Taymiyyah

Michot , Yahya Jean, “Misled and Misleading… Yet Central in their Influence: Ibn Taymiyya’s Views on the Ikhwân al-Safâ’,” inThe Ikhwân al-Safâ’ , pp. 139-79.

------- , “Between Entertainment and Religion: Ibn Taymiyya’s Views on Superstition,”The Muslim World , 99,1 (2009): 1-20.

Sayoud , Souheil, “Sans comment. Ibn Taymiyya et le problème des attributs divins,” inLumières médiévales , ed. by Géraldine Roux (Débats). Paris: van Dieren, 2009, pp. 67-73.

Ibn Tûmart

Wasserstein , David J., “A Jonah Theme in the Biography of Ibn Tûmart,” inCulture and Memory , pp. 232-49.

al-Îjî

Al-Mawâqif fî ‘ilm al-kalâm (section), transl. by Majid Fakhry, in An Anthology of Philosophy in Persia, III, pp. 251-84.

al-Isfahânî

Günther , Sebastian, “Al-Nawfalî’sLost History : the Issue of a Ninth-century Shi’ite Source Used by al-Tabarî and Abû l-Faraj al-Isfahânî,”British Journal of Middle Eastern Studies , 36 (2009): 241-66.

al-Jurjânî

Sharh al-mawâqif fî ‘ilm al-kalâm (section), transl. by Majid Fakhry &Risâlat al-wujûd , transl. by Akiro Matsumoto (section), inAn Anthology of Philosophy in Persia, III , pp. 287-303 & 304-11.

al-Juwaynî

Kitâb al-irshâd (selections), transl. by Latimah Peerwani, inAn Anthology of Philosophy in Persia, III , pp. 61-83.

al-Nîsâbûrî

Morrison , Robert G.,Islam and Science: The Intellectual Career of Nîzâm al-Dîn al-Nîsâbûrî (Culture and Civilization in the Middle East). London-New York: Routledge, 2007, viii-301 pp., ISBN 978-0-415-77234-1.

al-Qirqisânî

van Bekkum , Wout Jack, “The Karaite Jacob al-Qirqisânî (Tenth Century) on Christianity and the Christians,” inSyriac Polemics , pp. 173-92.

Qustâ ibn Lûqâ

Casazza , Roberto, “ElDe phisicis ligaturis de Costa Ben Luca: un tratado poco conocido sobre el uso de encantamientos y amuletos con fines terapeuticos,”Patristica et Mediaevalia , 27 (2006): 87-113.

al-Râzî (Abû Hâtim)

“A’lâm al-nubuwwah (Science of Prophecy),” intro. by M. Aminrazavi & transl. by Everett K. Rowson, inPhilosophy in Persia , II, pp. 139-72.

Nomoto , Shin, “An Early Ismâ’îlî-Shî’î Thought on the Messianic Figure (the Qâ’im) According to al-Râzî (d. ca. 322/933-4),Orient (Japan), 44 (2009): 19-39.

al-Râzî (Fakhr al-Dîn)

ShaTh al-ishârât (a section), transl by Robert Wisnovsky,al-Mabâhithal-mashriqiyyah (a section), transl. by Majid Fakhry, andal-Nafs wa’l-rûh wa Sharh quwâhumâ , transl. by M. Saghîr Hasan Ma’sûmî [reprint of 1969]inAn Anthology of Philosophy in Persia, III , pp. 189-202, 203-28, & 229-48.

Elkaisy-Friemuth , Maha, “Tradition and Innovation in the Psychology of Fakhr al-Dîn al-Râzî,” inThe Afterlife of the Platonic Soul , pp. 121-39.

Schmidtke , Sabine, “Abû al-Husayn al-Basrî and his transmission of Biblical Materials fromKitâb al-Dîn wa-al-Dawla by Ibn Rabban al-Tabarî: The Evidence from Fakhr al-Dîn al-Râzî’sMafâtîh al-ghayb ,”Islam and Christian-Muslim Relations , 20 (2009): 105-18.

Setia , Adi, “Time, Motion, Distance, and Change in theKalâm of Fakhr al-Dîn al-Râzî: A Preliminary Survey with Special Reference to theMatâlib ‘Âliyyah ,”Islam & Science , 6,1 (2008): 13-29.

al-Shahrastânî

Nihâyat al-iqdâm fî ‘ilm al-kalâm (selections), transl. by A. Guillaume [reprint of 1934], inAn Anthology of Philosophy in Persia, III , pp. 139-84.

Samaw’al al-Maghribî’s

Samaw’al al-Maghribî’s (d. 570/1175) Ifhâm al-yahûd. The Early Recension , intro. and ed. by Ibrahim Marazka, Reza Pourjavady & Sabine Schmidtke (Abhandlungen für die Kunde des Morgenlandes, LVII,2). Wiesbaden: Harrassowitz, 2006, 71 pp., ISBN 978-3-447-05284-9.

al-Taftâzânî

Sharh al-maqâsid fî ‘ilm al-kalâm (section), transl. by Habibeh Rahim &Fî usûl al-Islâm , transl. by Earl Edgar Elder [reprint of 1950], inAn Anthology of Philosophy in Persia, III , pp. 314-36 & 337-63.

Yahyâ ibn ‘Adî, see Falsafa, Ibn ‘Adî