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The Study of Arabic Philosophy Today

In recent years, scholarship concerning Abū Hāmid al-Ghazālī (450/1058–505/1111) has been directed more to the exploration of his thought than to editing or translating his vast corpus. This is not to say that there have been no editions or translations. Sulaymān Dunyā continues to publish versions of various treatises in which he replaces a critical apparatus with the explanation that he has already consulted the relevant manuscripts and selected the readings he deems sound or in which his critical apparatus consists of notes indicating that a particular word is differently rendered in some of the “sources” (uṣūl). However, other equally non-academic mass-market printings of al-Ghazali’s works apart, only a few critically edited texts have been published in the last two decades. Three years after the appearance of his al-Ghazālī bibliography, a volume that appeared as part of the millenary celebration of Abū Ḥāmid’s birth, ʿAbd al-Raḥmān Badawī published a critical edition of Faḍā’iḥ al-Bāṭinīyah. In the same year, Abū al-ʿAlā ʿAfīfī’s edition of Mishkāt al-Anwār appeared, and a year later A. L. Tibawi published his edition and translation of the small “Jerusalem Treatise” (al-Risālah al-Qudsīyah). In 1971, Fadlou A. Shehadi’s edition of The Supreme Purpose (al-Maqṣad al-Asnā) was published.