Islamic Philosophy from Its Origin to the Present: Philosophy in the ...

312 Notes to Chapter 8
54. There are numerous works devoted to Ibn ¡azm, especially in Spanish.
See M. Asín Palacios, El cordobes Abenhazam: Primer historiador de las ideas
religiosas (Madrid: Imprentas de Estanislao Maestre, 1924); idem, Abenhazam de
Cordoba y su historia critica de las ideas religiosas, 6 vols. (Madrid: Ediciones
Turner, 1984). As for his T • awq al-÷imåmah on Platonic love, it is the most
translated work of Ibn ¡azm. See The Ring of the Dove: A Treatise on the Art of
Arab Love, trans. Arthur J. Arberry (London: Luzac, 1953).
55. See Miguel Asín Palacios, El regimen del solitario (Madrid and Granada:
Imprentas de la Escuela de Estudios Arabes de Granada y Fransisco Roman
Camacho, 1946). See also Daniel M. Dunlop, “Ibn Båjjah’s Tadbiru’1 Mutawa÷÷id
(Rule of the Solitary),” Journal of the Royal Asiatic Society 4C (1945) 61–81. See
also Leann Goodman, “Ibn Båjjah,” in Nasr and Leaman, History, pp. 294–312.
56. This is an interpretation given to the text by many scholars in the
West over the centuries. For the latest example of this interpretation, see Sami
S. Hawi, Islamic Naturalism and Mysticism: A Philosophic Study of Ibn T • ufayl’s
¡ayy bin Yaqz • ån (Leiden: Brill, 1974). See also Ibn T • ufayl, ¡ayy ibn Yaqz • ån,
trans. Lenn E. Goodman (Los Angeles: University of California Press, 1983).
57. In his Averroes et 1’averroisme (Paris: Levy Frères, 1861), Renan makes
of Averroes a “freethinker” opposed to the submission of reason to faith and
the ancestor of modern rationalism and skepticism. There is an extensive
European literature on Averroes; see, e.g., O. Leaman, Averroes and His Philosophy
(London: Oxford University Press, 1988).
58. The Latin translations followed Hebrew ones and go back to the
seventh/thirteenth century and the efforts of Michael Scot. The Latin texts of
Averroes’s commentaries on Aristotle are being published by the Mediaeval
Academy of America in the series Corpus phiiosophorum medii aevi corpus
commentariorum Averrois in Aristotelem.
59. See George Hourani, Averroes: On the Harmony Religion and Philosophy
(London: Luzac, 1961). This contains the translation of the Fa„l al-maqål,
Ibn Rushd’s most important treatise on the relation between philosophy and
religion. For a later translation and commentary see Charles Butterworth, The
Book of the Decisive Treatise Determining the Connection between the Law and
Wisdom (Provo, Utah: Brigham Young University Press, 2001).
60. See Simon van den Bergh, Averroes’ Tahåfut al-tahåfut (The Incoherence
of the Incoherence) 2 vols. (Oxford: Oxford University Press, 1954).
61. This seems unlikely, because Ibn Sab‘¥n was a pious Muslim who
followed the Shar¥‘ah, which forbids suicide. All of these views are discussed
by Ab¨˘l-Wafå˘ al-Taftåzån¥ in his Ibn Sab‘¥n wa falsafatuhu’„-„¶fiyyah (Beirut:
Dår al-Kutub al-Lubnån¥, 1973). This is by far the most thorough and detailed
study of Ibn Sab‘¥n, who has not been studied extensively in the West. For
references in Western languages, see Corbin et al., History of Islamic Philosophy,