(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