The Sword of Ambition belongs to a genre of religious polemic written for the rulers of Egypt and Syria between the twelfth and the fourteenth centuries. Unlike most medieval Muslim polemic, the concerns of this genre were more social and political than theological. Leaving no rhetorical stone unturned, the book's author, an unemployed Egyptian scholar and former bureaucrat named 'Uthman ibn Ibrahim al-Nabulusi (d. 660/1262), poured his deep knowledge of history, law, and literature into the work. Now edited in full and translated for the first time, The Sword of Ambition opens a new window onto the fascinating culture of elite rivalry in the late-medieval Islamic Middle East. It contains a wealth of little-known historical anecdotes, unusual religious opinions, obscure and witty poetry, and humorous cultural satire. Above all, it reveals that much of the inter-communal animosity of the era was conditioned by fierce competition for scarce resources that were increasingly mediated by an ideologically committed Sunni Muslim state. This insight reminds us that seemingly timeless and inevitable "religious" conflict must be considered in its broader historical perspective. The Sword of Ambition is both the earliest and most eclectic of several independent works composed in medieval Egypt against the employment of Coptic and Jewish officials, and is vivid testimony to the gradual integration of Islamic scholarship and state administration that was well underway in its day. A bilingual Arabic-English edition.

Averroes on Intellect provides a detailed analysis of the Muslim philosopher Averroes (Ibn Rushd)'s notorious unicity thesis - the view that there is only one separate and eternal intellect for all human beings. It focuses directly on Averroes' arguments, both from the text of Aristotle's De Anima and, more importantly, his own philosophical arguments in the Long Commentary on the De Anima. Stephen Ogden defends Averroes' interpretation of De Anima using a combination of Greek, Arabic, Latin, and contemporary sources. Yet, Ogden also insists that Averroes is not merely a 'commentator' but an incisive philosopher in his own right. The author thus reconstructs and analyzes Averroes' two most significant independent philosophical arguments, the Determinate Particular Argument and the Unity Argument. Alternative ancient and medieval views are also considered throughout, especially from two important foils before and after Averroes, namely, Avicenna (Ibn Sina) and Thomas Aquinas. Aquinas' most famous and penetrating arguments against the unicity thesis are also addressed. Finally, Ogden considers Averroes' own objections to broader metaphysical views of the soul like Avicenna's and Aquinas', which agree with him on several key points including the immateriality of the intellect and the individuation of human souls by matter, while still diverging on the number and substantial nature of the intellect. The central goal of this book is to provide readers with a single study of Averroes' most pivotal arguments on intellect, consolidating and building on recent scholarship and offering a comprehensive case for his unicity thesis in the wider context of Aristotelian epistemology and metaphysics.

Ibn Tufayl (d. 1185) was an Andalusian courtier, philosopher, Sufi master, and royal physician to the Almohad Caliphs. He inspired the twelfth-century Andalusian revolt against Ptolemaic astronomy and sponsored the career of the most renowned Aristotelian of medieval times, Abu al-Walid Ibn Rushd (the Latin Averroes). Ibn Tufayl was an exemplar of the kind of versatile scholar early Almohad culture wanted to cultivate. In this thought provoking and concise account, Taneli Kukkonen explores the life and thought of Ibn Tufayl and assesses the influence and legacy of Hayy Ibn Yaqzan, Ibn Tufayl's famous philosophical romance. Hayy Ibn Yaqzan became a popular and often-copied work in early modern Europe; it has since secured a place as one of the best read pieces in all Arabic literature, partly due to its outstanding literary qualities, in part because it provides an ideal introduction to the themes and preoccupations of classical Arabic philosophy. The study sets Hayy in its historical and philosophical context and paints a vivid portrait of the world as Ibn Tufayl saw it and as he wished for it to be seen.

Shihab al-Din al-Suhrawardi was born around 1154, probably in northwestern Iran. Spurred by a dream in which Aristotle appeared to him, he rejected the Avicennan Peripatetic philosophy of his youth and undertook the task of reviving the philosophical tradition of the "Ancients."
Suhruwardi's philosophy grants an epistemological role to immediate and atemporal intuition. It is explicitly anti-Peripatetic and is identified with the pre-Aristotelian sages, particularly Plato. The subject of his "hikmat al-Ishraq"--now available for the first time in English--is the "science of lights," a science that Suhrawardi first learned through mystical exercises reinforced later by logical proofs and confirmed by what he saw as the parallel experiences of the Ancients. It was completed on 15 September 1186; and at sunset that evening, in the western sky, the sun, the moon, and the five visible planets came together in a magnificent conjunction in the constellation of Libra. The stars soon turned against Suhrawardi, however, who was reluctantly put to death by the son of Saladin, the sultan of Egypt, in 1191.

How do we communicate meaning in the age of fake news? What is the difference between narrative and information; between ideology and political narrative; between ‘narrative fiction’ and a story? Will the narration continue forever? What is history and what is propaganda? What shall we do tonight? What might we believe tomorrow? We look at the past, present and future of narratives and tell a few tall tales ourselves. 

Scholars have come to recognize the importance of classical Islamic philosophy both in its own right and in its preservation of and engagement with Greek philosophical ideas. At the same time, the period immediately following the so-called classical era has been considered a sort of dark age, in which Islamic thought entered a long decline. In this monumental new work, Frank Griffel seeks to overturn this conventional wisdom, arguing that what he calls the "post-classical" period has been unjustly maligned and neglected by previous generations of scholars. The Formation of Post-Classical Philosophy in Islam is a comprehensive study of the far-reaching changes that led to a re-shaping of the philosophical discourse in Islam during the twelfth century. Earlier Western scholars thought that Islam's engagement with the tradition of Greek philosophy ended during that century. More recent analyses suggest that Islamic thinkers instead integrated Greek thought into the genre of rationalist Muslim theology (kalam). Griffel argues that even this new view misses a key point. In addition to the integration of Greek ideas into kalam, Muslim theologians picked up the discourse of classical philosophy in Islam (falsafa) and began to produce books in the tradition of Plato, Aristotle, and Avicenna-a new and oft-misunderstood genre they called "hikma"-in which they left aside theological concerns. They wrote in both genres, kalam and hikma, and the same writers argued for opposing teachings on the nature of God, the world's creation, and the afterlife depending on the genre in which they were writing. Griffel shows how careful attention to genre demonstrates both the coherence and ambiguity of this new philosophical approach. A work of extraordinary breadth and depth, The Formation of Post-Classical Philosophy in Islam offers a detailed, insightful history of philosophy in Iraq, Iran, and Central Asia during the twelfth century. It will be essential reading for anyone interested in the history of philosophy or the history of Islam.

T. M. Rudavsky presents a new account of the development of Jewish philosophy from the tenth century to Spinoza in the seventeenth, viewed as part of an ongoing dialogue with medieval Christian and Islamic thought. Her aim is to provide a broad historical survey of major figures and schools within the medieval Jewish tradition, focusing on the tensions between Judaism and rational thought. This is reflected in particular philosophical controversies across a wide range of issues in metaphysics, language, cosmology, and philosophical theology. The book illuminates our understanding of medieval thought by offering a much richer view of the Jewish philosophical tradition, informed by the considerable recent research that has been done in this area.

Shariah is by now a term that most Americans and Europeans recognize, though few really understand what it means. Often portrayed as a medieval system used by religious zealots to oppress women and deny human rights, conservative politicians, media commentators, and hardline televangelists stoke fear by promoting the idea that Muslims want to impose a repressive Shariah rule in America and Europe. Despite the breadth of this propaganda, a majority of Muslims-men and women-support Shariah as a source of law. In fact, for many centuries Shariah has functioned for Muslims as a positive source of guidance, providing a moral compass for individuals and society. This critical new book by John L. Esposito and Natana Delong-Bas aims to serve as a guide for what everybody needs to know in the conversation about Shariah, responding to misunderstandings and distortions, and offering answers to questions about the origin, nature, and content of Shariah.

Questions and answers from two great philosophers Why is laughter contagious? Why do mountains exist? Why do we long for the past, even if it is scarred by suffering? Spanning a vast array of subjects that range from the philosophical to the theological, from the philological to the scientific, The Philosopher Responds is the record of a set of questions put by the litterateur Abu Hayyan al-Tawhidi to the philosopher and historian Abu 'Ali Miskawayh. Both figures were foremost contributors to the remarkable flowering of cultural and intellectual life that took place in the Islamic world during the reign of the Buyid dynasty in the fourth/tenth century. The correspondence between al-Tawhidi and Miskawayh holds a mirror to many of the debates and preoccupations of the time and reflects the spirit of rationalistic inquiry that animated their era. It also provides insight into the intellectual outlooks of two thinkers who were divided as much by their distinctive temperaments as by the very different trajectories of their professional careers. Alternately whimsical and tragic, wondering and brooding, trivial and profound, al-Tawhidi’s questions provoke an interaction as interesting in its spiritedness as in its content. This new edition of The Philosopher Responds is accompanied by the first full-length English translation of this important text, bringing this interaction to life for the English reader. A bilingual Arabic-English edition.

Oxford Studies in Medieval Philosophy showcases the best scholarly research in this flourishing field. The series covers all aspects of medieval philosophy, including the Latin, Arabic, and Hebrew traditions, and runs from the end of antiquity into the Renaissance. It publishes new work by leading scholars in the field, and combines historical scholarship with philosophical acuteness. The papers will address a wide range of topics, from political philosophy to ethics, and logic to metaphysics. OSMP is an essential resource for anyone working in the area.

With language we name and define all things, and by studying our use of language, rhetoricians can provide an account of these things and thus of our lived experience. The concept of the sacred, however, raises the prospect of the existence of phenomena that transcend the human and physical and cannot be expressed fully by language. The sacred thus reveals limitations of rhetoric. Featuring essays by some of the foremost scholars of rhetoric working today, this wide-ranging collection of theoretical and methodological studies takes seriously the possibility of the sacred and the challenge it poses to rhetorical inquiry. The contributors engage with religious rhetorics-Jewish, Jesuit, Buddhist, pagan-as well as rationalist, scientific, and postmodern rhetorics, studying, for example, divination in the Platonic tradition, Thomas Hobbes's and Walter Benjamin's accounts of sacred texts, the uncanny algorithms of Big Data, and Helene Cixous's sacred passages and passwords. From these studies, new definitions of the sacred emerge-along with new rhetorical practices for engaging with the sacred. This book provides insight into the relation of rhetoric and the sacred, showing the capacity of rhetoric to study the ineffable but also shedding light on the boundaries between them. In addition to the editors, the contributors to this volume include Michelle Ballif, Jean Bessette, Trey Conner, Richard Doyle, David Frank, Daniel M. Gross, Kevin Hamilton, Cynthia Haynes, Steven Mailloux, James R. Martel, Jodie Nicotra, Ned O'Gorman, and Brooke Rollins.

One of the most important German poets of the nineteenth century, Heinrich Heine was a convert without conviction. He chose Christianity over Judaism as a means of securing an academic career, but when his conversion failed to yield the hoped-for job opportunities, he devoted himself to writing instead. This volume presents a new translation of Hebrew Melodies, the third cycle of poems in Heine's late masterwork, Romanzero, which many critics have interpreted as Heine's return to his Jewish roots. As Elisheva Carlebach explains in her foreword, Heine's "return to God" in his final years was motivated not by faith but by a deep admiration of the Jewish people-a sentiment that is clearly reflected in the poems that make up Hebrew Melodies. This edition presents the original German alongside new English translations by Stephen Mitchell, widely known for his ability to make old classics thrillingly new, and Jack Prelutsky, the author of more than fifty poetry collections for children and adults. Mark Podwal's illustrations beautifully portray the joyous, playful elements of Jewish tradition and hint at what Carlebach calls the "menacing edges of history's nightmares," echoing Heine's position as a poet "caught between worlds."

Islam and Morality considers how Islam, the Qur'an, and other Islamic texts have approached the ethics of a variety of contemporary and historical issues. Oliver Leaman provides a varied, balanced, and thought-provoking account of how Islamic thinkers discussed medical ethics, wealth, poverty, the environment, and law. He explores the work of a range of Islamic thinkers, including Rumi, Ibn al-'Arabi, al-Ghazali, Mutahhari and Barlas, while taking into consideration the different branches of Islam and Islamic theology and law. The book also considers how Islam understands the concept of free will, the relationship between good and evil, and far less abstract topics like what we should eat and drink. Aimed at upper level undergraduates, postgraduates, and researchers working in Islamic Studies and ethics, this is one of the first books to provide a sustained reading of the importance of ethics within Islam.

While the great medieval philosopher, theologian, and physician Maimonides is acknowledged as a leading Jewish thinker, his intellectual contacts with his surrounding world are often described as related primarily to Islamic philosophy. "Maimonides in His World" challenges this view by revealing him to have wholeheartedly lived, breathed, and espoused the rich Mediterranean culture of his time.

Sarah Stroumsa argues that Maimonides is most accurately viewed as a Mediterranean thinker who consistently interpreted his own Jewish tradition in contemporary multicultural terms. Maimonides spent his entire life in the Mediterranean region, and the religious and philosophical traditions that fed his thought were those of the wider world in which he lived. Stroumsa demonstrates that he was deeply influenced not only by Islamic philosophy but by Islamic culture as a whole, evidence of which she finds in his philosophy as well as his correspondence and legal and scientific writings. She begins with a concise biography of Maimonides, then carefully examines key aspects of his thought, including his approach to religion and the complex world of theology and religious ideas he encountered among Jews, Christians, Muslims, and even heretics; his views about science; the immense and unacknowledged impact of the Almohads on his thought; and his vision of human perfection.

This insightful cultural biography restores Maimonides to his rightful place among medieval philosophers and affirms his central relevance to the study of medieval Islam.

The study of Islamic philosophy has entered a new and exciting phase in the last few years. Both the received canon of Islamic philosophers and the narrative of the course of Islamic philosophy are in the process of being radically questioned and revised. Most twentieth-century Western scholarship on Arabic or Islamic philosophy has focused on the period from the ninth century to the twelfth. It is a measure of the transformation that is currently underway in the field that, unlike other reference works, the Oxford Handbook has striven to give roughly equal weight to every century, from the ninth to the twentieth. The Handbook is also unique in that its 30 chapters are work-centered rather than person- or theme-centered, in particular taking advantage of recent new editions and translations that have renewed interest and debate around the Islamic philosophical canon. The Oxford Handbook of Islamic Philosophy gives both the advanced student and active scholar in Islamic philosophy, theology, and intellectual history, a strong sense of what a work in Islamic philosophy looks like and a deep view of the issues, concepts, and arguments that are at stake. Most importantly, it provides an up-to-date portrait of contemporary scholarship on Islamic philosophy.

The latest in the series based on the popular History of Philosophy podcast, this volume presents the first full history of philosophy in the Islamic world for a broad readership. It takes an approach unprecedented among introductions to this subject, by providing full coverage of Jewish and Christian thinkers as well as Muslims, and by taking the story of philosophy from its beginnings in the world of early Islam all the way through to the twentieth century. Major figures like Avicenna, Averroes, and Maimonides are covered in great detail, but the book also looks at less familiar thinkers, including women philosophers. Attention is also given to the philosophical relevance of Islamic theology (kalam) and mysticism-the Sufi tradition within Islam, and Kabbalah among Jews-and to science, with chapters on disciplines like optics and astronomy. The book is divided into three sections, with the first looking at the first blossoming of Islamic theology and responses to the Greek philosophical tradition in the world of Arabic learning. This 'formative period' culminates with the work of Avicenna, the pivotal figure to whom most later thinkers feel they must respond. The second part of the book discusses philosophy in Muslim Spain (Andalusia), where Jewish philosophers come to the fore, though this is also the setting for such thinkers as Averroes and Ibn Arabi. Finally, a third section looks in unusual detail at later developments, touching on philosophy in the Ottoman, Mughal, and Safavid empires and showing how thinkers in the nineteenth to the twentieth century were still concerned to respond to the ideas that had animated philosophy in the Islamic world for centuries, while also responding to political and intellectual challenges from the European colonial powers.

Ali Akbar examines the works of four noted scholars of Islam: Fazlur Rahman (Pakistan), Abdolkarim Soroush (Iran), Muhammad Mujtahed Shabestari (Iran) and Nasr Hamid Abu Zayd (Egypt). His study shows that the consequences of taking a humanistic approach to understanding revelation are not confined to the realm of speculation about the relationship between God and humans, but also to interpreting Qur'anic socio-political precepts. The four scholars emerge as a distinctive group of Muslim thinkers who open up a new horizon in contemporary Islamic discourse.

Widely regarded as the founder of the Islamic philosophical tradition, and as the single greatest philosophical authority after Aristotle by his successors in the medieval Islamic, Jewish, and Christian communities, Alfarabi was a leading figure in the fields of Aristotelian logic and Platonic political science. The first complete English translation of his commentary on Aristotle's Topics, Alfarabi's Book of Dialectic, or Kitab al-Jadal, is presented here in a deeply researched edition based on the most complete Arabic manuscript sources. David M. DiPasquale argues that Alfarabi's understanding of the Socratic art of dialectic is the key prism through which to grasp his recovery of an authentic tradition of Greek science on the verge of extinction. He also suggests that the Book of Dialectic is unique to the extent to which it unites Alfarabi's logical and political writings, opening up novel ways of interpreting Alfarabi's influence.

The Oxford Handbook of World Philosophy provides the advanced student or scholar a set of introductions to each of the world's major non-European philosophical traditions. It offers the non-specialist a way in to unfamiliar philosophical texts and methods and the opportunity to explore non-European philosophical terrain and to connect her work in one tradition to philosophical ideas or texts from another. Sections on Chinese Philosophy, Indian Philosophy, Buddhist Philosophy, East Asian Philosophy, African Philosophy, and Recent Trends in Global Philosophy are each edited by an expert in the field. Each section includes a general introduction and a set of authoritative articles written by leading scholars, designed to provide the non-specialist a broad overview of a major topic or figure. This volume is an invaluable aid to those who would like to pursue philosophy in a global context, and to those who are committed to moving beyond Eurocentrism in academic philosophy.

This long-awaited reissue of the 1969 Cornell edition of Alfarabi's Philosophy of Plato and Aristotle contains Muhsin Mahdi's substantial original introduction and a new foreword by Charles E. Butterworth and Thomas L. Pangle. The three parts of the book, "Attainment of Happiness," "Philosophy of Plato," and "Philosophy of Aristotle," provide a philosophical foundation for Alfarabi's political works.

T. M. Rudavsky presents a new account of the development of Jewish philosophy from the tenth century to Spinoza in the seventeenth, viewed as part of an ongoing dialogue with medieval Christian and Islamic thought. Her aim is to provide a broad historical survey of major figures and schools within the medieval Jewish tradition, focusing on the tensions between Judaism and rational thought. This is reflected in particular philosophical controversies across a wide range of issues in metaphysics, language, cosmology, and philosophical theology. The book illuminates our understanding of medieval thought by offering a much richer view of the Jewish philosophical tradition, informed by the considerable recent research that has been done in this area.

Ibn Sina (980-1037), known as Avicenna in Latin, played a considerable role in the development of both Eastern and Western philosophy and science. His contributions to the fields of logic, natural science, psychology, metaphysics, theology, and even medicine were vast. His work was to have a significant impact on Thomas Aquinas, among others, who explicitly and frequently drew upon the ideas of his Muslim predecessor. Avicenna also affected the thinking of the great Islamic theologian al-Ghazali, who asserted that if one could show the incoherence of Avicenna's thought, then one would have demonstrated the incoherence of philosophy in general. But Avicenna's influence is not confined to the medieval period. His logic, natural philosophy, and metaphysics are still taught in the Islamic world as living philosophy, and many contemporary Catholic and evangelical Christian philosophers continue to encounter his ideas through Aquinas's work. Using a small handful of novel insights, Avicenna not only was able to address a host of issues that had troubled earlier philosophers in both the ancient Hellenistic and medieval Islamic worlds, but also fundamentally changed the direction of philosophy, in the Islamic East as well as in Jewish and Christian milieus.
Despite Avicenna's important place in the history of ideas, there has been no single volume that both recognizes the complete range of his intellectual activity and provides a rigorous analysis of his philosophical thinking. This book fills that need. In Avicenna Jon McGinnis provides a general introduction to the thinker's intellectual system and offers a careful philosophical analysis of major aspects of his work in clear prose that will be accessible to students as well as to specialists in Islamic studies, philosophy, and the history of science.