This book, first published in 1957, is the study of 14th-century Arab historian Ibn Khaldun, who founded a special science to consider history and culture, based on the philosophy of Plato and Aristotle and their Muslim followers. In no other field has the revolt of modern Western thought against traditional philosophy been so far-reaching in its consequences as in the field of history. Ibn Khaldun realized that history is more immediately related to action than political philosophy because it studies the actual state of man and society. He found that the ancients had not made history the object of an independent science, and thought it was important to fill this gap. A factual acquaintance with the conclusions of Ibn Khaldun's reflections on history is not the same as the full comprehension of their theoretical significance. When these fundamental questions are answered, it becomes possible to pose the specific question of the relation of Ibn Khaldun's philosophy of history, or his new science of culture, to other practical sciences and, particularly, to the art of history. After an exposition of the major trends of Islamic historiography, part of this book attempts to answer this question through the analysis of the method and intention of the sections of the 'History' where Ibn Khaldun himself examines the works of major Muslim historians, shows the necessity of the new science of culture, and distinguishes it from other practical sciences.

The stories of ?The Arabian Nights ?(and stories within stories, and stories within stories within stories) are famously told by the Princess Shahrazad, under the threat of death should the king lose interest in her tale. Collected over the centuries from India, Persia, and Arabia, and ranging from adventure fantasies, vivacious erotica, and animal fables, to pointed Sufi tales, these stories provided the daily entertainment of the medieval Islamic world at the height of its glory. No one knows exactly when a given story originated, and many circulated orally for centuries before being written down; but in the process of telling and retelling, they were modified to reflect the general life and customs of the Arab society that adapted them a distinctive synthesis that marks the cultural and artistic history of Islam.

This translation is of the complete text of the Mahdi edition, the definitive Arabic edition of a fourteenth-century Syrian manuscript, which is the oldest surviving version of the tales and considered to be the most authentic."

This book, first published in 1957, is the study of 14th-century Arab historian Ibn Khaldun, who founded a special science to consider history and culture, based on the philosophy of Plato and Aristotle and their Muslim followers. In no other field has the revolt of modern Western thought against traditional philosophy been so far-reaching in its consequences as in the field of history. Ibn Khaldun realized that history is more immediately related to action than political philosophy because it studies the actual state of man and society. He found that the ancients had not made history the object of an independent science, and thought it was important to fill this gap. A factual acquaintance with the conclusions of Ibn Khaldun's reflections on history is not the same as the full comprehension of their theoretical significance. When these fundamental questions are answered, it becomes possible to pose the specific question of the relation of Ibn Khaldun's philosophy of history, or his new science of culture, to other practical sciences and, particularly, to the art of history. After an exposition of the major trends of Islamic historiography, part of this book attempts to answer this question through the analysis of the method and intention of the sections of the 'History' where Ibn Khaldun himself examines the works of major Muslim historians, shows the necessity of the new science of culture, and distinguishes it from other practical sciences.

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.

Few works of literature are as familiar and beloved as The Arabian Nights. Yet few remain also as unknown. In English, The Arabian Nights is a literary work of relatively recent date-the first versions of the tales appeared in English barely two hundred years ago. The tales are accompanied by a preface, a note on the text, and explanatory annotations. "Contexts" presents three of the oldest witnesses to The Arabian Nights in the Arabic tradition, together in English for the first time: an anonymous ninth-century fragment, Al Mas'udi's Muruj al-Dhahab, and Ibn al-Nadim's The Fihrist. Also included are three related works by the nineteenth- and twentieth-century writers Edgar Allan Poe, Marcel Proust, and Taha Husayn. "Criticism" collects eleven wide-ranging essays on The Arabian Nights' central themes by Hugo von Hofmannsthal, Josef Horovitz, Jorge Luis Borges, Francesco Gabrieli, Mia Irene Gerhardt, Tzvetan Todorov, Andras Hamori, Heinz Grotzfield, Jerome W. Clinton, Abdelfattah Kilito, and David Pinault. A Chronology of The Arabian Nights and a Selected Bibliography are also included.

Husain Haddawy's rapturously received translation of The Arabian Nights is based on a landmark reconstruction of the earliest extant manuscript version. Readers of this classic will also want to own Sindbad, a collection of four later stories associated with the Arabian Nights tradition, including "Sindbad the Sailor" and "Aladdin and the Magic Lamp."

In this much-anticipated work, Muhsin Mahdi-widely regarded as the preeminent scholar of medieval Islamic political philosophy-distills more than four decades of research to offer an authoritative analysis of the work of Alfarabi, the founder of Islamic political philosophy. Mahdi, whose research brought to light writings of Alfarabi previously known only through medieval bibliographical references, presents this great thinker as his contemporaries and followers would have seen him: as a philosopher who sought to lay the foundations for a new understanding of revealed religion and its relation to the tradition of political philosophy.
Mahdi begins with a survey of Islamic philosophy and a discussion of its historical background. He then gives a general sense of the philosophical debate, or an introduction, to the interrelated spheres of philosophy, political thought, theology, and jurisprudence within Islam and, more particularly, within medieval Islam at the time of Alfarabi. Mahdi turns to Alfarabi's concept of "the virtuous city" in the second part of the book. Here, philosophy is distinguished from science on the one hand and religion on the other. Mahdi concludes with an examination of the work that is key to understanding Alfarabi's political thought, the trilogy knows as the "Philosophy of Plato and Aristotle,"
An extraordinary philosophical engagement with the writings of and about this great thinker, "Alfarabi and the Foundation of Islamic Political Philosophy" is essential reading for anyone interested in medieval political philosophy.