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Exceptional as a medieval pediatric handbook, De curis puerorum is edited here in Latin and Hebrew translations of al-Rāzī's lost Arabic original; an English version and commentary reveal contemporary beliefs about the causes, symptoms, and treatments of many children's diseases.

In this study of the Sanskrit, Syriac and Persian sources in Rhazes' (d. 925 CE) famous Arabic encyclopedia titled al-Ḥāwī, Oliver Kahl offers for the first time a textual and historical documentation of an hitherto neglected 'foreign' cluster of material.

This article offers a case study on the social role of a charismatic shaykh, Abū Bakr al-Mawṣilī (d. 797/1394), in fourteenth-century Damascus and Jerusalem, and on the way he established his saintly reputation and accumulated cultural capital. Based mainly on a to-date unstudied manuscript written by the shaykh’s grandson, it analyzes how the shaykh managed to pass this capital on to his offspring and how they formalized, institutionalized, and consolidated his ṭarīqa into a stable social organization, with the Mawṣilī household at its center, which, although never spreading outside of Greater Syria, continued to flourish locally for centuries.

The encounter of the medieval Muslims with Greek philosophy undeniably shaped the course of their philosophical and theological thought. This encounter led to the complex and contentious issue of ‘philosophy versus theology’. Medieval Muslim thinkers needed to develop a response to the issue of philosophy versus theology. The present article will first highlight the response of the Islamic theologians to their encounter with Greek philosophy in the form of three major trends in medieval Islamic theology: (1) strong opposition to the application of reason and rationalist approach to Islamic doctrines, and strict adherence to the actual text of the Qur’an and the Hadith, (2) the adoption of Greek philosophy, and the application of reason and rationalist approach to explain and defend Islamic religion and (3) acknowledging the significance of reason in exploring the matters related to the natural world but, at the same time, stressing the subordination of reason to revelation. This article will discuss Atharism, Muʿtazilism and Ashʿarism as the representatives of the first, second and third trends, respectively. The response of the medieval Islamic theologians to the issue of philosophy versus theology serves as a context in which medieval Muslim philosophers carried out their philosophy–theology debate. The article will proceed to show that some medieval Muslim philosophers, such as Abu Bakr Al-Razi, subordinated religion or revelation to philosophy or reason. Other medieval Muslim philosophers, such as Al-Ghazali, subordinated philosophy to theology. The third group of medieval Islamic philosophers represented by Alfarabi argued for the reconciliation and harmonious co-existence of philosophy and religion.ContributionThis article highlights the response of medieval Islamic theologians and philosophers to the issue of philosophy versus theology that was caused by their encounter with Greek philosophy.

A raíz del éxito internacional de autores de la diáspora eritrea como Abū Bakr Khaāl y Ḥaŷī Ŷābir se suscita el interés por conocer la extensión de la literatura eritrea en lengua árabe, y reflexionar sobre el canon contemporáneo y actual de la literatura árabe. Consecuentemente, en este trabajo tomamos como estudio de caso Eritrea y describimos el estado de la cuestión historiográfico y presente sobre la islamización y arabización de la Abisinia histórica, atendiendo a la sociología de la lengua y el aspecto cultural de su producción letrada. Tratamos de identificar referencias, autores y obras en la definición de un relato coherente de las Letras Eritreas en sus diferentes lenguas: árabe, tigriña, tigré, italiano e inglés —por primera vez en nuestra bibliografía académica—, para centrarnos finalmente en el boom de la narrativa eritrea en lengua árabe, y terminar con un estudio preliminar de las más importantes novelas eritreas en árabe.   

Introduction Islam has been variously identified in modern scholarship as religion, culture, civilisation or tradition.1 Constructed in modernity, these terms are limited by the purpose for which they have been employed in the humanities and the social sciences. A term used by Caliph 'Umar b. al-Khattāb on the death of the Prophet Muhammad is a valuable starting point for capturing key elements that constitute the discourse of Islam. [...]reflexive exercises transformed Islamic discourse in response to challenges in the justification of belief and values, on hermeneutical strategies of reading the Qur'an, and on experiences of God._ The importance of reflexivity and self-reflexivity in the discourse has not been completely ignored in the modern study of Islam. \"9 Giddens's binary distinction between modernity and tradition has led to a tendency to approach insider reflections in religious traditions as data and information.10 For example, the well-known scholar of religion, Victor Turner, reflects on how theoretical reflections found in religious traditions should be treated: \"But after collection and analysing the demographic, ecological, and topographic facts, I would go beyond Durkheim's view in laying stress ... not only on rules, precepts, codes, beliefs, etc.