Islamic translation series

"The second-century physician and philosopher Galen is not known for brevity. Although his writings on medicine are famously verbose and numerous, for centuries they constituted much of the standard syllabi for medical students. About fourteen hundred years ago, one or possibly several professors put together a series of epitomes of Galen's work. In contrast to Galen's rambling and argumentative style, these epitomes present the material dryly but clearly, offering systematic categorizations of concepts, symptoms, diseases, and organs. Originally written in Greek, The Alexandrian Epitomes of Galen can also be found in Arabic and Hebrew translations, and the epitomes have had a particularly profound influence on medical literature in the Arab world. This new edition presents the Arabic and English versions side by side, with a fresh, modern, and authoritative translation by scholar John Walbridge. Often cited in medical texts in the following centuries, these epitomes present an admirably clear survey of Galenism as it was understood at the very end of antiquity."--

The Niche of Lights, or Mishkat al-anwar, is an accessible and richly rewarding text by one of the most fascinating and important thinkers in the history of Islam. Born in the eastern Iranian city of Tus in 450 A.H. (1058 C.E.), Abu Hamid Muhammad al-Ghazali also died there, relatively young, in 505 A.H. (1111 C.E.). Between those two dates, however, he established himself as a pivotal figure throughout the Islamic world. In The Niche of Lights, al-Ghazali maintains that one who truly desires to understand the relationship between God and the world must recognize not only His distance and absolute transcendence, as emphasized in Islamic theology and jurisprudence, but also His proximity to His creation - His inherent presence. The "symbolism" of the Qur'an, suggests al-Ghazali, should not be thought of primarily as literary imagery, as mere similes and metaphors. On the contrary, God employs the language that He does in order to clarify the actual nature of reality. An understanding of the structure of the cosmos and of the human soul depends upon how accurately one perceives that reality.

Avicenna's Physics is the very first volume that he wrote when he began his monumental encyclopedia of science and philosophy, The Healing. Avicenna's reasons for beginning with Physics are numerous: it offers up the principles needed to understand such special natural sciences as psychology; it sets up many of the problems that take center stage in his Metaphysics; and it provides concrete examples of many of the abstract analytical tools that he would develop later in Logic. While Avicenna's Physics roughly follows the thought of Aristotle's Physics, with its emphasis on natural causes, the nature of motion, and the conditions necessary for motion, the work is hardly derivative. It represents arguably the most brilliant mind of late antiquity grappling with and rethinking the entire tradition of natural philosophy inherited from the Greeks as well as the physical thought of Muslim speculative theologians. As such, Physics is essential reading for anyone interested in understanding Avicenna's complete philosophical system, the history of science, or the history of ideas.

"Averroes (Ibn Rushd, 1126-1198 C.E.) emerged from an eminent family of scholars and jurists in Muslim Spain. He distinguished himself as an authority on medicine and jurisprudence, but he is most widely known today as the first and last great Aristotelian in the classical Islamic world. His meticulous commentaries on Aristotle influenced Latin Christian thinkers and earned him favorable mention (and a relatively pleasant fate) in Dante's Divina Commedia." "The Decisive Treatise can be viewed as a plea before a tribunal in which the divinely revealed Law of Islam is the sole acknowledged authority. Averroes argues that the Law not only permits but mandates the study of philosophy and syllogistic or logical reasoning. In the course of his argument, he acquits certain earlier Muslim philosophers - particularly Avicenna (Ibn Sina) and al-Farabi - of the charge of unbelief. He dismisses al-Ghazali's criticisms of them as inconsistent and, indeed, as more harmful to the Islamic community than the philosophers' own views had been. For, says Averroes, al-Ghazali discussed difficult matters before audiences unequipped to understand them."--BOOK JACKET.