Abdal Hakim Murad - The Cambridge Companion to Islamic Theology

74 Hossein Ziai
Further reading
Adamson, Peter, and Taylor, Richard C. (eds.), The Cambridge Companion to
Arabic Philosophy (Cambridge, 2005).
Daiber, Hans, Bibliography of Islamic Philosophy, 2 vols. (Leiden, 1999).
Fakhry, Majid, A History of Islamic Philosophy, 2nd edn (New York,
1983).
Gutas, Dimitri, Avicenna and the Aristotelian Tradition (Leiden, 1988).
Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement
in Baghdad and Early Abbasid Society (2nd–4th/8th–10th centuries)
(London, 1998).
‘‘The study of Arabic philosophy in the twentieth century: an essay on the
historiography of Arabic philosophy’’, British Journal of Middle Eastern
Studies 29 (2002), pp. 5–25.
Nasr, Seyyed Hossein, and Leaman, Oliver (eds.), History of Islamic
Philosophy, 2 vols. (London, 1996).
Sharif, M. M., A History of Muslim Philosophy, 2 vols. (Wiesbaden, 1963–6).
Wisnovsky, Robert, Avicenna’s Metaphysics in Context (London, 2003).
Notes
1. For a discussion of theology in relation to and its impact on philosophy
see Majid Fakhry, Philosophy, Dogma, and the Impact of Greek Thought
in Islam (Aldershot, 1994).
2. An important discussion of the relationship between falsafa and kalam
was presented by Averroes (Ibn Rushd), who believed that philosophical
investigation should be kept distinct from theological premises. See
Averroes, Decisive Treatise and Epistle Dedicatory, tr. Charles E.
Butterworth (Provo, UT, 2001).
3. For a comprehensive study of the Isma‘ılı doctrines including their
philosophical and theological views see Farhad Daftary, The Isma‘ılıs:
Their History and Doctrines (London, 1990). See also S. M. Stern, Studies
in Early Isma‘ılism (Jerusalem, 1983).
4. Muh _
ammad ibn al Nadım, al-Fihrist (Cairo, n.d.).
5. Ibid., p. 511; also Majid Fakhry, A History of Islamic Philosophy, 2nd edn
(New York, 1983), p. 5.
6. Fakhry, History, pp.5–12.
7. The official institution of Bayt al-H _
ikma was directed by Masawiyah,
had a ‘‘keeper’’ named Yah _
ya ibn al-Bit _
rıq, and was protected and
supported by Ma‘mun, whose love of ‘‘ancient wisdom’’ led him to send
officials to Constantinople and other regions in Byzantium to seek out
and purchase books of the ancient sages and scholars. These were then
brought to the Academy and translated into Arabic. See Fakhry, History
of Islamic Philosophy, pp.12ff.
8. For a comprehensive presentation of translations from Greek sources to
Arabic see Franz Rosenthal, The Classical Heritage in Islam, tr. Emile
Marmorstein and Jenny Marmorstein (London, 1975).
9. Fakhry, Philosophy, Dogma.
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