The first full-length treatment of Ibn Gabirol's philosophy in English, this study completely reinvents the medieval author of the Fountain of Life or Fons Vitae (known to many in the history of philosophy by his Latinized name, Avicebron). Developing Ibn Gabirol's vision in terms of a "Theology of Desire," the book rescues the voice of the eleventh-century Jewish poet-philosopher from centuries of misreadings as it sets out to examine the role of love, desire, and ethical self-transformation in medieval Jewish Neoplatonism.

Ibn al-'Arabi and the Sufis is a fascinating and groundbreaking analysis of the extent to which various major Sufi figures contributed to the mystical philosophy of Ibn al-'Arabi. While recent scholarship has tended to concentrate on his teachings and life, little attention has been paid to the influences on his thought. Each chapter is dedicated to one of Ibn al-'Arabi's predecessors, from both the early and later periods, such as al-Bistami, al-Hallaj, and al-Jilani, showing how he is discussed in the works of the “Greatest Master” and Ibn al-'Arabi's attitude towards him. This book brings into sharp relief the highly original nature of Ibn al-'Arabi's mystical theory, unprecedented in Islamic mysticism, and the unique way in which he interwove the ideas of others into his own thought.

The main reference source for questions of Islamic philosophy, science, and technology amongst Western engaged readers and academics in general and legal researchers in particular.

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.

Volume four of a ten volume set which provides full and detailed coverage of all aspects of philosophy, including information on how philosophy is practiced in different countries, who the most influential philosophers were, and what the basic concepts are.

This companion provides information on the lives and works of about 150 authors who write primarily in Arabic, covering the first known works of Arabic literature in the 5th and 6th centuries A.D. to the present day. While concentrating on literary authors, writers from the fields of history, geography, and philosophy are also represented. The individuals represented were chosen primarily from the Encyclopedia of Arabic Literature. Among the major authors are Najib Mahfuz, the 1988 Nobel laureate; Nawal Saadawi, the Egyptian physician who is the leading female literary author in the Arab world and the most frequently translated into English; Abu al-Ala' al-Ma'arri, the 11th century poet whose verses are taught to every Arab schoolchild; and Avicenna, the great physician and philosopher, transmitter and interpreter of Aristotle, whose work on medicine was long the standard not only in the Middle East but also (in Latin translation) in Europe. In addition, entries will be included for the anonymous romances so common in Arabic literature, such as The Arabian Nights, a cycle of stories perhaps even better known in the West than in the Arab world. Interest in the history and culture of the Arab world at U.S. universities has taken a quantum leap since the events of September 11, 2001. In this book, the author demonstrates that at least three major, distinct literary and cultural traditions are included within the fields of Middle Eastern and Islamic studies—Arabic, Persian, and Turkic. The Arabic tradition is the oldest, largest, and most widely dispersed. Undergraduate courses in Arabic literature and culture are now being taught at both lower- and upper-levels at many universities. Such courses are often used by undergraduates to fulfill basic educational requirements for their degrees. Students in such courses often have difficulty finding information on Arab writers, and this volume fills the void.