We know little that is really reliable about al-Fârâbî’s life. Abû Nasr al-Fârâbî was probably born in 870 CE (AH 257) in a place called Farab or Farayb. In his youth he moved to Iraq and Baghdad. In 943 CE (AH 331) he went to Syria and Damascus. He may have gone to Egypt but died in Damascus in December 950 CE or January 951 CE (AH 339). Scholars have disputed his ethnic origin. Some claimed he was Turkish but more recent research points to him being a Persian (Rudolph 2012: 363–74).
Al-Fârâbî had two main interests:
- Philosophy and logic in particular. Such interest explains why he is known as “the second master” (the first one, of course, being Aristotle) and
- Music. His huge Kitâb al-musiqâ al-kabîr or Great Book of Music is the most important medieval musical treatise in Islamic lands and also includes sophisticated philosophical sections.
Beginning in the 1980s, much has happened in Farabian scholarship. New and better editions of his works as well as new and better translations have led to deeper studies of his thought and to some interesting and lively controversies. More current bibliographies allow for more detailed research. We still lack critical editions, full English translations—and even, at times, translation in any language of several texts—as well as a solid introduction to al-Fârâbî’s philosophy. More research is also needed to better understand the relation between his philosophical and musical interests.
One can find the most recent and detailed listings of al-Fârâbî’s works and their translations in Ulrich Rudolph, “Abû Nasr al-Fârâbî” (2012: 374–457), and Philippe Vallat (2004: 379–87). Also, Jon McGinnis & David. C. Reisman translated a series of Farabian texts in their Classical Arabic Philosophy: An Anthology of Sources (2007: 54–120).
- 1. Enumeration of the Sciences
- 2. Language
- 3. Logic
- 4. Mathematics and Music
- 5. Physics
- 6. Metaphysics
- 7. Conclusion
- Academic Tools
- Other Internet Resources
- Related Entries
1. Enumeration of the Sciences
In what follows we will underline important scholarly developments of the last thirty years and add useful complements to these listings. In order to highlight these scholarly developments we will follow the traditional order of the Aristotelian sciences that al-Fârâbî himself offers in his Enumeration of the sciences, ‘Ihsâ’ al-‘ulûm, one of his most famous texts, as its Medieval Latin versions had much influence in the West. There is no full English translation of this text, but Amor Cherni (2015) published an edition with French translation and commentaries. Recently, new critical editions with German translation of the two Medieval Latin versions have come out: Über die Wissenschaften (de scientiis) Dominicus Gundissalinus’ version (2006) and Über die Wissenschaften (de scientiis) Gerard of Cremona’s version (2005a). Brepols Publisher (Turnhout) announces a forthcoming critical edition of the latter with French translation by A. Galonnier (forthcoming). Following this traditional theoretical order makes much sense since we know very little about the chronological order of al-Fârâbî’s works, even if there is some indication that The Opinions of the People of the Virtuous City, also known as The Perfect State, and The Political Regime, also known as The Principles of the Beings, may be among his latest works. The paucity of serious information about the chronological order of al-Fârâbî’s works makes it difficult to determine whether some inconsistencies and tensions between different works result from an evolution in his thought or hint at a distinction between exoteric and esoteric treatises or simply arise from limitations inherent to human nature that affect even the greatest philosophers. As al-Fârâbî understood philosophy as all-encompassing and attempted to present coherent views, some works straddle several philosophical disciplines and so we will indicate when such is the case. Al-Fârâbî’s knowledge of Aristotle’s works is extensive, and even includes some of his zoological treatises.
In the Enumeration of the Sciences al-Fârâbî first focuses on language, grammar, metrics, etc. His Kitâb al-Hurûf (Book of Letters) or Particles, gives us much information on his views on language. Muhsin Mahdi, who published the first edition of this text in 1969a, later on found another Arabic manuscript but could not complete a new edition. Making use of the new material already gathered by Mahdi, Charles Butterworth is preparing a second edition with facing full English translation. Muhammad Ali Khalidi gave a partial English translation covering the middle section (2005). Thérèse-Anne Druart (2010) began studying al-Fârâbî’s innovative views of language. In Freiburg-im-Brisgau Nadja Germann and her team are working on language and logic in classical Arabic and are more and more impressed by the sophistication of al-Fârâbî’s positions. As for al-Fârâbî, music is at the service of speech, the last section of the Great Book of Music explains how technically to fit music to speech, i.e., poetry, in order to enhance the meaning of a text. Azza Abd al-Hamid Madian’s 1992 Ph. D. dissertation for Cornell University, Language-music relationships in al-Fârâbî’s “Grand Book of Music”, includes an English translation of this section. This section also explains how rulers should pay attention to music power to enhance speech in order to incite citizens to virtue and help them to understand proper views. For al-Fârâbî there is a political aspect to both poetry and music.
Next to the study of language, al-Fârâbî considers logic. For a long time the possibility of a serious study of al-Fârâbî’s logic remained somewhat elusive. Editions and translations of his logical works, except for his [‘Long’] Commentary on Aristotle’s De Interpretatione (Zimmerman 1981), were scattered in various journals and collective works often difficult to access. Many of these texts were more critically edited and gathered in al-mantiq ‘inda al-Fârâbî, ed. by Rafîq al-‘Ajam and Majid Fakhry in 4 vol. (1985–87). In 1987–89 Muhammad Taqî Dânishpazuh published in Qumm a more complete collection of logical texts, including a newly discovered part of a long commentary on the Prior Analytics. Though a fair number of these texts remain untranslated, two books on Farabian logic followed: Shukri B. Abed, Aristotelian Logic and the Arabic Language in Alfârâbî (1991) and Joep Lameer, Al-Fârâbî & Aristotelian Syllogistics: Greek Theory & Islamic Practice (1994). More recently Mauro Zonta (2006) published fragments of a long commentary on the Categories in Hebrew, Arabic, and English translation. More scholars now, such as Khaled El-Rouayheh, Wilfrid Hodges, Tony Street, and Paul Thom, specialize in logic and help us to better appreciate al-Fârâbî’s logical acumen. John Watt (2008) assessed the influence of the Syriac organon on al-Fârâbî and Kamran Karimullah (2014) dedicated a lengthy article to al-Fârâbî’s views on conditionals.
Some issues dealt with in logic are also relevant to ethics and metaphysics. One of them concerns future contingents. If the truth value of statements on future contingents is immediately determined, i.e., before the event happens, then everything is predetermined and freewill is an illusion. Aristotle treats of this issue in On Interpretation, 9. Al-Fârâbî discusses more complex aspects of this issue as he adds a consideration of God’s foreknowledge and defends human freewill against some theologians (see Peter Adamson (2006), “The Arabic Sea Battle: al-Fârâbî on the Problem of future Contingents”).
As Deborah L. Black (1990) showed, following the Alexandrian tradition, philosophers in Islamic lands consider Rhetoric and Poetics as integral to logic proper and so parts of Aristotle’s Organon. Lahcen E. Ezzaher (2008: 347–91) translated the short commentary on the Rhetoric. Frédérique Woerther & Maroun Aouad are preparing a new edition of some of al-Fârâbî’s texts on rhetoric. Stéphane Diebler in Philosopher à Bagdad au Xe siècle (2007) [in fact a very useful collection of translations of short Farabian works] gave a French translation of the three very brief treatises al-Fârâbî dedicated to Poetics. Geert Jan van Gelder & Marlé Hammond (2008: 15–23) translated one of these treatises, The Book of Poetics, into English, as well as a brief relevant passage in the first part of The Great Book of Music. Scholars interested in political philosophy have highlighted the distinctions al-Fârâbî makes between (1) demonstrative discourse, reflecting Aristotle’s positions in the Posterior Analytics (in Arabic this text is known as The Book of Demonstration), and which alone is philosophical stricto sensu, (2) dialectical discourse, typical of the “mutakallimûn” or theologians and linked to Aristotle’s Topics, and (3) rhetorical and poetical discourse, used in the Qur’ân or Jewish and Christian Scriptures in order to address ordinary people.
Great respect for Aristotle’s theory of demonstration led al-Fârâbî to attempt to fit any theoretical discipline in its framework, though some of them, such as music, do not exclusively rest on necessary and universal primary principles, as they also include principles derived from empirical observations. As music is dear to al-Fârâbî, it is in the first part of his Great Book on Music that we find the most extensive consideration of primary empirical principles and their derivation from careful examination of practice, i.e., in this case of musical performances.
4. Mathematics and Music
After logic comes mathematics. For al-Fârâbî mathematical sciences include arithmetic, geometry, optics, astronomy, music, the science of weights and mechanics. Only recently has more attention be paid to this aspect of Farabian thought. Gad Freudenthal (1988) focused on al-Fârâbî’s views on geometry. Except for pointing to al-Fârâbî’s rejection, in contradistinction to al-Kindî, of the validity of what we now call astrology, scholars had neglected his views on astronomy and cosmology. Damien Janos’s Method, Structure, and Development in al-Fârâbî’s Cosmology (2012) has filled this gap. His book throws new light on various aspects of al-Fârâbî’s astronomy, cosmology, and philosophy of nature. It also highlights the link between cosmology and metaphysics. Johannes Thomann (2010–11) pointed to a newly discovered commentary on the Almagest attributed to al-Fârâbî (Ms. Tehran Maglis 6531).
In the Enumeration al-Fârâbî follows the traditional classification of music under mathematics. In The Great Book of Music he certainly indicates that music derives some of its principles from mathematics but he also insists, as we said above, on the importance of performance for determining its empirical principles. On some points the ear, rather than theoretical reflections, is the ultimate judge, even if at times the ear contradicts some mathematical principle. For instance, he is well aware that a semitone is not exactly the half of a tone. Of The Great book of Music there exists only one full translation, that of Rodolphe d’Erlanger into French (originally published in 1930–35 before the Arabic text was edited; reprint 2001). Only partial English translations exist. I referred to two of them: one in the section on language and one in the logic section under poetics. George Dimitri Sawa (2009) translated the two chapters on rhythm. Alison Laywine (McGill University), both a philosopher with excellent knowledge of Greek musical theories and a ‘Oud player, is preparing a full English translation of this complex and lengthy text. Yet, The Great Book is not the only text al-Fârâbî dedicated to music. After having written it, dissatisfied with his explanation of rhythms, he subsequently wrote two shorter texts on rhythms (ed. by Eckhard Neubauer with a German translation (1998; English translation of both by Sawa 2009). Apparently al-Fârâbî invented a system of notation for rhythms. In his Philosophies of Music in Medieval Islam Fadlou Shehadi (1995) dedicates his third chapter to al-Fârâbî. Thérèse-Anne Druart has given a couple of papers on some philosophical aspects of al-Fârâbî’s views on music. Sawa provides the necessary musical context in his Music Performance Practice in the Early ‘Abbâsid Era (1989).
After mathematics comes physics. We have only a few Farabian texts dealing with physics taken in the broadest sense and covering the whole of natural philosophy. Paul Lettinck addresses some of al-Fârâbî’s views on physics in his Aristotle’s Physics and its Reception in the Arabic World (1994) and Janos (2012) also does so. Marwan Rashed (2008) attempted a reconstruction of a lost treatise on changing beings.
Al-Fârâbî wrote a little treatise rejecting the existence of the vacuum. Necati Lugal & Aydin Sayili (1951) published the Arabic with an English translation and Sayili (1951) analysed it. Daiber (1983) provides its context.
The substantive Refutation of Galen’s Critique of Aristotle’s Views on Human Organs merits serious studies. ‘Abdurrahman Badawi edited it in his Traités philosophiques (1983: 38–107). It shows al-Fârâbî’s interest in Aristotle’s zoological works and develops interesting parallels between the hierarchical structure of the organs of the human body, that of cosmology, that of emanation, and that of the ideal state.
M. Plessner (1972) published and studied al-Fârâbî’s brief introduction to the study of medicine.
Physics includes Aristotle’s On the soul and scholars have paid much attention to al-Fârâbî’s little treatise On intellect (ed. by M. Bouyges, 1983). A full English translation of this important treatise, of which there exist two Medieval Latin versions, was finally given by McGinnis & Reisman in their Classical Arabic Philosophy (2007: 68–78). Philippe Vallat (2012) published a French translation with extensive comments in al-Fârâbî, Épître sur l’intellect. This text touches on logic, ethics, cosmology, and metaphysics. It also gives rise to a debate. Earlier scholars considered that for al-Fârâbî universals are acquired by emanation from the Agent Intellect, which for him is the tenth and last Intelligence, even if in many passages the second master uses the language of abstraction. Recently, Richard Taylor (2006 & 2010) argued that, on the contrary, there is genuine abstraction in al-Fârâbî, even if in some ways it involves the emanative power of the Agent Intellect.
Metaphysics follows physics. It is not easy to assess al-Fârâbî’s understanding of metaphysics. The very brief treatise, The Aims of Aristotle’s Metaphysics, insists that, contrary to what most people assume, metaphysics is not a theological science but rather investigates whatever is common to all existing beings, such as being and unity. McGinnis and Reisman provide a full English translation in their Classical Arabic Philosophy (2007: 78–81). In 1989 Muhsin Mahdi published the Arabic text of a short treatise On One and Unity. Many passages of The Book of Letters are of great metaphysical import as Stephen Menn (2008) showed. These texts raise the question of the exact relation between logic and metaphysics, as, for instance, both disciplines treat of the categories (see Thérèse-Anne Druart (2007)). Such texts present an Aristotelian outlook focusing on ontology that sharply distinguishes metaphysics from Kalâm and seem to leave limited space for philosophical theology and Neo-Platonic descent in particular.
On the other hand, both The Opinions of the People of the Perfect City and The Political Regime or The Principles of Beings begin with a metaphysical part presented as a Neo-Platonic descent followed by a second part dealing with the organization of the city or state and do not treat of being and unity as the most universal notions. The hierarchical structure of the ideal state mirrors the hierarchical emanationist structure presented in the first part. Walzer edited the former with an English translation under the title The Perfect State (1985) and Fauzi M. Najjar edited the latter (1964). Charles Butterworth (2015) provided the first full English translation of The Political Regime in The Political Writings, vol. II, pp. 27–94. The question of how exactly the ontology relates to the Neo-Platonic descent or emanation has not yet been fully clarified, though The Enumeration of the Sciences addresses both aspects. Furthermore, whether the Neo-Platonic descent grounds the political philosophy or metaphysics is simply a rhetorical appeal to make al-Fârâbî’s controversial political and philosophical views palatable to religious authorities and ordinary people is a hotly debated issue. Disciples of Leo Strauss and of Muhsin Mahdi divide al-Fârâbî’s views into exoteric ones for a broad audience and esoteric ones written for an intellectual elite. The exoteric are more compatible with the religious views and speak, for instance, of an immortality of the human soul, whereas such views are deliberately muted in esoteric writings (below we will see that a lost treatise of al-Fârâbî may have denied the immortality of the soul). Among the most recent “Straussian” positions on this debate one can find two papers by Charles E. Butterworth: (1) “How to Read Alafarabi” (2013), and (2) “Alfarabi’s Goal: Political Philosophy, Not Political Theology” (2011). Some other scholars such as Dimitri Gutas, S. Menn and Th.-A. Druart take Farabian metaphysics, including the Neo-Platonic descent as at the core of al-Fârâbî’s works, even if in his Philosophy of Aristotle, al-Fârâbî treats little of metaphysics. We will say more on this controversy in presenting ethics and politics, which in the Farabian classification of sciences, follow metaphysics.
Al-Fârâbî dealt little with ethics, but part of the controversy stems from what we may know of his lost Commentary on the Nicomachean Ethics, his main foray in Ethics. Despite the existence of an Arabic translation of Aristotle’s Nicomachean Ethics (ed. by A. A. Akasoy & A. Fidora with an English translation by D.M. Dunlop, 2005), we see few signs of its influence in al-Fârâbî’s extant writings. Yet, al-Fârâbî wrote on it a lost commentary, to which three Andalusian philosophers, Ibn Bâjja, Ibn Tufayl and Averroes, refer. According to them, therein al-Fârâbî denied the immortality of the human soul as well as the possibility of any conjunction with the active or Agent Intellect, considering them tall tales. Yet, in many other works, such as the Treatise on the Intellect, the Opinions, and the Political Regime, he claims that this conjunction is possible and constitutes ultimate happiness,. If, what the Andalusian philosophers report, presents an accurate reading of this lost text, then the disciples of Leo Strauss may have justification in reading al-Fârâbî’s works as divided between exoteric and esoteric ones since the content of this work would contradict views in more popular texts, such as the Opinions in which the Neo-Platonic influence is the strongest. Neo-Platonic metaphysics, construed mainly as the descent and emanation, would provide an exoteric view good for a more general public, but denied in the esoteric works reserved for an intellectual elite. Recently, Chaim Meir Neria (2013) published two quotations from this commentary (in Hebrew translation and with English translation) that have been newly discovered and gave a summary of the issue.
Though we do not have any ethical text from al-Fârâbî relying on the Nicomachean Ethics, we do have a brief ethical treatise in the tradition of Hellenistic ethics, Directing Attention to the Way of Happiness or Tanbîh (not to be confused with the Attainment of Happiness or Tahsîl), which is propaedeutic to the study of philosophy proper and of logic in particular (English translation in McGinnis & Reisman’s Classical Arabic Philosophy (2007: 104–20)). This treatise (1) incites the student to curb his passions in order to be able to focus on his studies and (2) encourages him to begin the study of philosophy and of logic in particular. It is obviously pre-philosophical and serves as introduction to a Farabian elementary introduction to logic The Utterances Employed in Logic (Mahdi’s edition, 1968; no English translation). Al-Fârâbî’s conception of truly philosophical ethics remains unclear as we have so little extended textual basis to establish it.
Al-Fârâbi’s political philosophy fared much better and has attracted much attention from many scholars. According to The Enumeration, it also includes kalâm, i.e., non-philosophical theology, and fiqh or Islamic law. Many Farabian political works have been translated into English. Muhsin Mahdi translated three of them in Philosophy of Plato and Aristotle (1969b; reprint 2001), which contains The Attainment of Happiness, The Philosophy of Plato, and The Philosophy of Aristotle. These three texts form a trilogy. Charles E. Butterworth in, The Political Writings, vol. I (2001), translated Selected Aphorisms, part V of The Enumeration of the Sciences, Book of Religion, and The Harmonization of the Two Opinions of the Two Sages: Plato the Divine and Aristotle and in vol. II (2015), Political Regime and Summary of Plato’s Laws.
Al-Fârâbî does not take inspiration from Aristotle’s Politics (a text which does not seem to have been translated or summarized into Arabic) but rather takes some inspiration from Plato’s Republic and Laws, even if his access to these two texts may have been rather limited, as there is some doubt that a full Arabic translation of them ever existed. Though Averroes wrote a commentary of sort on the Republic, its brevity and content do not testify to an in-depth knowledge of the whole text. Yet, David C. Reisman (2004) discovered an Arabic translation of a single passage from the Republic (VI, 506d3–509b10). As for the Laws, we certainly have al-Fârâbî’s Summary of Plato’s Laws, but this text (Arabic ed. by Th.-A. Druart (1998) and English translation by Butterworth, in The Political Writings, II, (2015: 129–73)) is very brief and covers only the first eight books. Whether this summary relies on a full or partial Arabic translation of the Laws or on a translation of a Greek summary, possibly that of Galen (lost in Greek), at this stage cannot be determined. For the latest status quaestionis about Arabic translations of Plato’s works and their paucity, see Dimitri Gutas (2012). Al-Fârâbî’s own brief Philosophy of Plato does not exhibit detailed knowledge of Plato’s works.
Though al-Fârâbî’s political philosophy takes some inspiration from Plato, it much transforms it in important and interesting ways to reflect a very different world and adapt it to it. Instead of a monolingual and monoethnic city state, al-Fârâbî envisions a vast multicultural, multilingual, and multireligious empire. He also sees the necessity to make of the philosopher king a philosopher prophet ruler.
Al-Fârâbî’s Summary of Plato’s Laws caused much controversy, which Butterworth narrates in the introduction to his translation (2015: 97–127). In 1995 Joshua Parens, making use of a draft of Druart’s edition, published Metaphysics as Rhetoric: Alfarabi’s Summary of Plato’s “Laws”. He argued that al-Fârâbî takes metaphysics, or maybe more exactly special metaphysics or the Neo-Platonic descent, i.e., what treats of immaterial beings rather than ontology, as a form of rhetoric, and that such was already the case for Plato. Whether or not we should read Plato as Parens and other Straussians claim al-Fârâbî understood him is a hotly debated question.
Marwan Rashed (2009) introduced a new element in the controversy by putting into serious doubt the authenticity of al-Fârâbî’s Harmonization of the Opinions of the Two Sages. Following an Alexandrian tradition, this treatise (for Butterworth’s 2001 English translation, see above) argues that, despite a series of issues on which Aristotle and Plato seem to contradict each other, there is remarkable harmony between these two sages, as one can easily resolve such contradictions. This text also refers to the so-called Aristotle’s Theology, which in fact Aristotle never wrote, as it derives from Plotinus. On the other hand, Cecilia Martini Bonadeo, in her 2008 critical edition and Italian translation of this text (al-Fârâbî, L’armonia delle opinioni dei due sapienti, il divino Platone e Aristotele), argued for the Farabian authenticity of this text. Whether one accepts the Farabian authorship of this text affects one’s understanding of the whole controversy of how to read al-Fârâbî, as well as one’s understanding of the relationship between his Aristotelianism and his Neo-Platonism. It also makes the whole issue of the relationship between his metaphysics and his political philosophy still more complex and convoluted.
Among the most recent developments, expressed in various articles, on the Straussian side, let us point to Butterworth’s “How to Read Alfarabi” (2013) and “Alfarabi’s Goal: Political Philosophy, Not Political Theology” (2011) to which I referred earlier. On the other side, we can point to Charles Genequand’s “Théologie et philosophie. La providence chez al-Fârâbî et l’authenticité de l’Harmonie des opinions des deux sages” (2012), which objects to M. Rashed’s declaring the Harmonization inauthentic, and his (2013) “Le Platon d’al-Fârâbî”. Amor Cherni (2015), on the other hand, just published a book on the relation between politics and metaphysics in al-Fârâbî (La cité et ses opinions: Politique et métaphysique ches Abû Nasr al-Fârâbî), which includes an appendix rejecting the authenticity of The Harmonization.
Though we now have more decent editions of al-Fârâbî’s texts and more complete translations, in English and in French in particular, many such editions and translations are scattered in various books and journals. Gathering all of al-Fârâbî’s available texts is no mean accomplishment. If Oxford University Press would publish The Philosophical Works of al-Fârâbî, as it did for al-Kindî in 2012 (one volume, ed. by P. Adamson & P.E. Pormann), beginning with those still untranslated or not fully translated into English, as well as those whose English translation is hidden in rare books or unusual journals, we would be eternally grateful, but we are well aware that it would require several volumes and much time.
Some texts still need to be better edited. Some texts are not translated at all into any European language or not yet into English. Scholars do not always seem fully aware of what is available and what other scholars have said. Much more work still needs to be done, but a clearer and more complex picture of al-Fârâbî’s works is emerging. It highlights their breadth and sophistication, even if we still have trouble piecing together all its parts.
- Al-Mawrid (Special Issue on Al-Farabi), 4(3), 1975.
- Chavooshi, Jafar Aghayani, Al-Fârâbî: An Annotated Bibliography, Tehran, 1976.
- Cunbur, Müjgan, Ismet Ninark & Nejat Sefercioglu, Fârâbî Bibliyografyasi, Ankara: Bashakanhk Basimevi, 1973.
- Daiber, Hans, Bibliography of Islamic Philosophy (from the 15th Century to 1999) 2 vol., Leiden: Brill, 1999 and its Supplement, Leiden: Brill, 2007, much complete and update these pioneers works.
- Druart, Thérèse-Anne Brief Bibliographical Guide in Medieval and Post-Classical Islamic Philosophy and Theology, available online in yearly installments and includes a section on al-Fârâbî.
- Rescher, Nicholas, Al-Fârâbî: An Annotated Bibliography, Pittsburgh: University of Pittsburgh Press, 1962.
- Alon, Ilai and Shukri B. Abed, Al-Fârâbî’s Philosophical Lexicon, 2 volumes (volume I: Arabic Text; volume II: English translation). Cambridge: Cambridge University Press, 2002 (provides al-Fârâbî’s own definitions of technical philosophical terms).
Works by al-Fârâbî
The following are listed by editors/translators:
- al-‘Ajam, Rafîq & Majid Fakhry (eds), 1985–87, al-Fârâbî, al-mantiq ‘inda al-Fârâbî, in 4 volumes, Beirut: Dar al-Mashriq.
- Badawi, ‘Abdurrahman, 1983, Traites philosophiques par al-Kindi, al-Farabi, Ibn Bajjah & Ibn ‘Adyy, 3rd edition, Beirut: Dar Al-Andaloss.
- Bonadeo, Cecilia Martini (ed.), 2008, al-Fârâbî, L’armonia delle opinioni dei due sapienti, il divino Platone e Aristotele, Pisa: Plus.
- Bouyges, Maurice (trans. and ed.), 1983, Alfarabi, Risalat fi’l-‘Aql, 2nd edition, Beirut: Imprimerie Catholique.
- Butterworth, Charles E. (ed. and trans.), 2001, Alfarabi, The Political Writings: “Selected Aphorisms” and Other Texts, Volume I, Ithaca, NY: Cornell University Press.
- ––– (ed. and trans.), 2015, Alfarabi, The Political Writings: “Political Regime” and “Summary of Plato's Laws”, Volume II, Ithaca, NY: Cornell University Press.
- Cherni, Amor (trans. and ed.), 2015, al-Fârâbî, Le recensement des sciences, Paris: Al Bouraq.
- Dânishpazuh, Muhammad Taqî (ed.), 1987–89, al-Fârâbî, al-mantiqiyyât lilfârâbî, 3 volumes, Qumm: Matba‘at Bahman.
- Diebler, Stéphane (trans), 2007, al-Fârâbî, Philosopher à Bagdad au Xe siècle, introduction by Ali Benmakhlouf, glossary by Pauline Koetschet, Paris: Seuil.
- Druart, Thérèse-Anne (ed.), 1998, “Le Sommaire du livre des “Lois” de Platon”, Bulletin d’Études Orientales, 50: 109–55;
- d’Erlanger, Rodolphe (trans.), 1930–35, La musique arabe: Al-Fârâbî, Grand Traité de la Musique, vol. I–II, Paris: Geuthner, reprint (Paris: 2001).
- Ezzaher, Lahcen E. (ed.), 2008, “Alfarabi’s Book of Rhetoric: An Arabic-English translation of Alfarabi’s Commentary on Aristotle’s Rhetoric”, Rhetorica, 26(4): 347–91.
- ––– (transl.), 2015, Three Arabic Treatises on Aristotle’s “Rhetoric” (translation, introduction, & notes), Carbondale: Southern Illinois University Press , pp. 12–49.
- Galonnier, A. (ed. and trans.), forthcoming, Le ‘De scientiis Alfarabii’ de Gérarde de Crémone: Contributions aux problèmes de l'acculturation au XIIe siècle. Étude introductive et édition critique, traduite et annotée, Turnhout: Brepols.
- van Gelder, Geert Jan & Marlé Hammond (trans. and eds), 2008, Takhyîl: The Imaginary in Classical Arabic Poetics, Exeter: Gibb Memorial Trust, pp. 15–23.
- Gerard of Cremona [c. 1114–1187] (trans.), 2005, al-Fârâbî, Über die Wissenschaften (de scientiis), Franz Schupp (ed.), Freiburg: Herder .
- Gundissalinus, Dominicus [ca. 1150] (transl.), 2006, al-Fârâbî, Über die Wissenschaften (de scientiis), Jakob Hans Josef Schneider (ed.), Freiburg: Herder .
- Khalidi, Muhammad Ali (ed. and trans.), 2005, al-Fârâbî, “The Book of Letters”, in his Medieval Islamic Philosophical Writings, Cambridge: Cambridge University Press, pp. 1–26.
- Lugal, Necati & Aydin Sayili, 1951, “Maqâla fî l-Khalâ”, Belleten (Türk Tarih Kurumu), 15: 1–16 & 21–36.
- Mahdi, Muhsin (ed.), 1968, al-Fârâbi, Utterances Employed in Logic, introduction and notes, Beirut: Dar el-Mashreq.
- ––– (ed.), 1969a, Alfarabi’s Book of Letters (Kitab al-Huruf), Arabic text, introduction and notes, Beirut: Dar el-Mashreq.
- ––– (ed.), 1969b, Alfarabi’s Philosophy of Plato and Aristotle, translated with an introduction, 2nd edition, Ithaca, NY: Cornell University Press; reprinted 2002.
- ––– (ed.), 1989, Alfarabi’s On One and Unity, Casablanca: Toubkal .
- McGinnis, Jon & David C. Reisman (eds.), 2007, Classical Arabic Philosophy: An Anthology of Sources, Indianapolis: Hackett Publishing, pp. 54–120.
- Najjar, Fauzi M. (ed.), 1964, Al-Fârâbî’s The Political Regime, with introduction & notes, Beirut: Imprimerie Catholique .
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Works by other authors
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- Abed, Shukri B., 1991, Aristotelian Logic and the Arabic Language in Alfârâbî, Albany, NY: SUNY Press.
- Adamson, Peter, 2006, “The Arabic Sea Battle: al-Fârâbî on the Problem of future Contingents”, Archiv für Geschichte der Philosophie, 88: 163–88.
- Black, Deborah L., 1990, Logic and Aristotle’s “Rhetoric” and “Poetics” in Medieval Arabic Philosophy, Leiden: Brill.
- Butterworth, Charles E., 2011, “Alfarabi’s Goal: Political Philosophy, Not Political Theology”, in Islam, the State, and Political Authority: Medieval Issues and Modern Concerns, Asma Afsaruddin (ed.), New York, NY: Palgrave McMillan US, pp. 53–74.
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- Cherni, Amor, 2015, La cité et ses opinions: Politique et métaphysique chez Abû Nasr al-Fârâbî, Paris: Albouraq.
- Daiber, Hans, 1983, “Fârâbîs Abhandlung über das Vakuum: Quellen und Stellung in der islamischen Wissenschaftsgeschichte”, Der Islam, 60(1): 37–47.
- Druart, Thérèse-Anne, 2007, “Al-Fârâbî, the categories, metaphysics, and The Book of Letters”, Medioevo, 32: 15–37.
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- Freudenthal, Gad, 1988, « La philosophie de la géométrie d’al-Fârâbî. Son commentaire sur le début du Ier et le début du Ve livre des Éléments d’Euclide », Jerusalem Studies in Arabic and Islam, 11: 104–219.
- Genequand, Charles, 2012, “Théologie et philosophie. La providence chez al-Fârâbî et l’authenticité de l’Harmonie des opinions des deux sages”, Mélanges de l’Université Saint-Joseph, 64: 195–211.
- –––, 2013, “Le Platon d’al-Fârâbî”, in Lire les dialogues, mais lesquels et dans quel ordre? Définitions du corpus et interprétations de Platon, A. Balansard & I. Koch (eds), Sankt Augustin: Academia Verlag, pp. 105–15.
- Gutas, Dimitri, 2012 “Platon: Tradition arabe”, in Dictionnaire des philosophes antiques, vol. V-b, Richard Goulet (ed.), Paris: CNRS, pp. 854–63.
- Janos, Damien, 2012, Method, Structure, and Development in al-Fârâbî’s Cosmology, Leiden: Brill.
- Karimullah, Kamran, 2014, “Alfarabi on Conditionals”, Arabic Sciences and Philosophy, 24(2): 211–67.
- Lameer, Joep, 1994, Al-Fârâbî & Aristotelian Syllogistics: Greek Theory & Islamic Practice, Leiden: Brill.
- Lettinck, Paul, 1994, Aristotle’s Physics and its Reception in the Arabic World, Leiden: Brill.
- Madian, Azza Abd al-Hamid, 1992, Language-music relationships in al-Fârâbî’s “Grand Book of Music”, Ph.D. dissertation for Cornell University.
- Menn, Stephen, 2008, “Al-Fârâbî’s Kitâb al-Hurûf and his analysis of the Senses of Being”, Arabic Sciences and Philosophy, 18(1): 59–97.
- Parens, Joshua, 1995, Metaphysics as Rhetoric: Alfarabi’s “Summary of Plato’s ‘Laws’”, Albany, NY: SUNY Press.
- Plessner, M., 1972, “Al-Fârâbî’s Introduction to the Study of Medicine”, in Islamic Philosophy and The Classical Tradition, S.M. Stern, Albert Hourani, and Vivian Brown (eds), Columbia, SC: University of South Carolina Press, pp. 307–14.
- Rashed, Marwan, 2009, ”On the Authorship of the Treatise On the Harmonization of the Opinions of the Two Sages Attributed to al-Fârâbî”, Arabic Sciences & Philosophy, 19(1): 43–82.
- Reisman, David C., 2004, “Plato’s Republic in Arabic: A Newly Discovered Passage”, Arabic Sciences and Philosophy, 14(2): 263–300.
- Rudolph, Ulrich, 2012, “Abû Nasr al-Fârâbî”, in Philosophie in der islamischen Welt, Volume 1: 8.–10. Jahrhundert, (Grundriss der Geschichte der Philosophie), Ulrich Rudolph (ed.) with Renate Würsch, Basel: Schwabe, pp. 363–457.
- Sawa, George Dimitri, 1989, Music Performance Practice in the Early ‘Abbâsid Era, Toronto: Pontifical Institute of Mediaeval Studies.
- Shehadi, Fadlou, 1995, Philosophies of Music in Medieval Islam, Leiden: Brill.
- Taylor, Richard C., 2006, “Abstraction in al-Fârâbî”, Proceedings of the American Catholic Association, 80: 151–68
- –––, 2010, “The Agent Intellect as “Form for Us” and Averroes’s Critique of al-Fârâbî”, in Universal Representation and the Ontology of Individuation, Gyula Klima & Alexander W. Hall (eds), Newcastle upon Tyne: Cambridge Scholars Publishing , pp. 25–44.
- Thomann, Johannes, 2010–11, “Ein al-Fârâbî zugeschriebener Kommentar zum Almagest (Ms. Tehran Maglis 6531)”, Zeitschrift für Geschichte der arabisch-islamischen Wissenschaften, 19: 35–76.
- Vallat, Philippe, 2004: Farabi et l’École d’Alexandrie. Des prémisses de la connaissance à la philosophie politique, Paris: Vrin.
- Watt, John, 2008, “Al-Farabi and the History of the Syriac Organon”, in Malphono w-Rabo d-Malphone (Gorgias Eastern Christian Studies), George Anton Kiraz (ed.), Piscataway, NJ: Gorgias Press, pp. 751–78. Reprinted separately in 2009, (Analecta Gorgiana 129), Piscataway, NJ: Gorgias Press.
- Zonta, Mauro, 2006, “Al-Fârâbî’s Long Commentary on Aristotle’s Categories in Hebrew and Arabic. A Critical Edition and English Translation of the Newly-found Fragments”, in Studies in Arabic and Islamic Culture, II, B. Abrahamov (ed.), Ramat-Gan: Bar-Ilan University Press , pp. 185–254.
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