For an overview see J. Robson, “al-Djarḥ wa ʾl-taʿdīl”, Encyclopaedia of Islam (Second Edition) (Leiden: Brill, 1960–2007), Vol. ii, 462.

For an overview see J. Robson, “al-Djarḥ wa ʾl-taʿdīl”, Encyclopaedia of Islam (Second Edition) (Leiden: Brill, 1960–2007), Vol. ii, 462.)| false
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See, for example, S. Schmidtke, Theologie, Philosophie und Mystik im zwölferschitischen Islam des 9./15. Jahrhunderts: die Gedankenwelten des Ibn Abī Ğumhūr al-Aḥṣāʾī (um 838/1434–35—nach 906/1501) (Leiden: Brill, 2000), 5–6.

See, for example, S. Schmidtke, Theologie, Philosophie und Mystik im zwölferschitischen Islam des 9./15. Jahrhunderts: die Gedankenwelten des Ibn Abī Ğumhūr al-Aḥṣāʾī (um 838/1434–35—nach 906/1501) (Leiden: Brill, 2000), 5–6.)| false
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A. Shihadeh, “From al-Ghazālī to al-Rāzī: 6th/12th Century developments in Muslim philosophical theology”, Arabic Sciences and Philosophy 15/1 (2005), 141–179, The Teleological Ethics of Fakhr al-Dīn al-Rāzī (Leiden, 2006) and now “Fakhr al-Dīn al-Rāzī’s response to Sharaf al-Dīn al-Masʿūdī’s Critical Commentary on Avicenna’s Ishārāt”, The Muslim World 104 (2014), 1–61 (I saw this article only when my own was in proofs); H. Eichner, The Post-Avicennian Philosophical Tradition and Islamic Orthodoxy: Philosophical and Theological summae in Context (unpublished Habilitationsschrift: Halle, 2009), especially Chapter iii (“Observations on Fakhr al-Dīn al-Rāzī’s method”, 61–80). See also T. Street, “Concerning the life and works of Fakhr al-Dīn al-Rāzī”, in P. Riddell and T. Street, eds, Islam: Essays on Scripture, Thought and Society: A Festschrift in Honour of Anthony H. Johns (Leiden: Brill, 1997), 135–46, and F. Griffel, “On Fakhr al-Dīn al-Rāzī’s life and the patronage he received”, Journal of Islamic Studies 18/3 (2007), 313–344. On the evolution of Avicennism more generally, see G. Endress, “Reading Avicenna in the madrasa: Intellectual genealogies and chains of transmission of philosophy and the sciences in the Islamic East”, in J. Montgomery, ed., Arabic Theology, Arabic Philosophy: From the Many to the One, Essays in Celebration of Richard M. Frank, (Leuven: Peeters, 2006), 371–422, and R. Wisnovsky, “Avicenna’s Islamic reception”, in P. Adamson, ed., Interpreting Avicenna: Critical Essays (Cambridge, 2013), 190–213.

A. Shihadeh, “From al-Ghazālī to al-Rāzī: 6th/12th Century developments in Muslim philosophical theology”, Arabic Sciences and Philosophy 15/1 (2005), 141–179, The Teleological Ethics of Fakhr al-Dīn al-Rāzī (Leiden, 2006) and now “Fakhr al-Dīn al-Rāzī’s response to Sharaf al-Dīn al-Masʿūdī’s Critical Commentary on Avicenna’s Ishārāt”, The Muslim World 104 (2014), 1–61 (I saw this article only when my own was in proofs); H. Eichner, The Post-Avicennian Philosophical Tradition and Islamic Orthodoxy: Philosophical and Theological summae in Context (unpublished Habilitationsschrift: Halle, 2009), especially Chapter iii (“Observations on Fakhr al-Dīn al-Rāzī’s method”, 61–80). See also T. Street, “Concerning the life and works of Fakhr al-Dīn al-Rāzī”, in P. Riddell and T. Street, eds, Islam: Essays on Scripture, Thought and Society: A Festschrift in Honour of Anthony H. Johns (Leiden: Brill, 1997), 135–46, and F. Griffel, “On Fakhr al-Dīn al-Rāzī’s life and the patronage he received”, Journal of Islamic Studies 18/3 (2007), 313–344. On the evolution of Avicennism more generally, see G. Endress, “Reading Avicenna in the madrasa: Intellectual genealogies and chains of transmission of philosophy and the sciences in the Islamic East”, in J. Montgomery, ed., Arabic Theology, Arabic Philosophy: From the Many to the One, Essays in Celebration of Richard M. Frank, (Leuven: Peeters, 2006), 371–422, and R. Wisnovsky, “Avicenna’s Islamic reception”, in P. Adamson, ed., Interpreting Avicenna: Critical Essays (Cambridge, 2013), 190–213.)| false
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I first made this argument in 2005: R. Wisnovsky, “Avicenna and the Avicennian tradition”, in P. Adamson and R. Taylor, eds, The Cambridge Companion to Arabic Philosophy (Cambridge: Cambridge U.P. 2005), 92–136 at 111–113 and 130–133.