The Arabic version of Aelian was made about 1350.

Resolution of these scholarly questions remained very difficult so long as no complete version of the Diatessaron in Syriac or Greek had been recovered ; while the medieval translations that had survived — in Arabic and Latin — both relied on texts that had been heavily corrected to conform better with later canonical versions of the separate Gospel texts.

The Raggs ' English version was quickly re-translated into Arabic by Khalil Saadah, in an edition published in Egypt in 1908.

In particular, they note that the glossing of the Italian version of the shahada into Arabic, does not correspond exactly with the standard ritual formula recited daily by every Muslim.

In 1971, a 10th century Arabic version of the Testimonium due to Agapius of Hierapolis was brought to light by Shlomo Pines who also discovered a 12th century Syriac version of Josephus by Michael the Syrian.

For instance, the Arabic version does not blame the Jews for the death of Jesus.

Andreas Köstenberger states that the fact that the 10th century Arabic version of the Testimonium ( discovered in the 1970s ) lacks distinct Christian terminology while sharing the essential elements of the passage indicates that the Greek Testimonium has been subject to interpolation.

Paul Maier states that a comparison of Eusebius ' reference with the 10th century Arabic version of the Testimonium due to Agapius of Hierapolis indicates that the Christian interpolation present in the Testimonium must have come early, before Eseubuis.

Andreas Köstenberger states that there is strong evidence that parts of the Testimonium are authentic, and that the comparison of the Greek versions with the Arabic version ( discovered by Shlomo Pines in the 1970s ) provides an indication of the original Josephan text.

Köstenberger states that many modern scholars believe that the Arabic version reflects the state of Josephus ' original text before it was subject to Christian interpolation.

Blomberg adds that after the removal of these three elements ( which are likely interpolations ) from the Greek versions the remaining passage fits well with the Arabic version and supports the authenticity of the reference to the execution of Jesus by Pilate.

Wilfred Cantwell Smith traced the story from a 2nd to 4th century Sanskrit Mahayana Buddhist text, to a Manichee version, which then found its way into Muslim culture as the Arabic Kitab Bilawhar wa-Yudasaf ( Book of Bilawhar and Yudasaf ), which was current in Baghdad in the 8th century.

Informal, de facto orthographies of spoken varieties of Arabic also use ha to indicate a shorter version of alif, a usage augmented by the ambiguity of the use of ha and taa marbuta in formal Arabic orthography, and also a formal orthography in some languages that use Arabic script, such as Kurdish orthography

* 1928 – The Law on the Adoption and Implementation of the Turkish Alphabet, replacing the version of the Arabic alphabet previously used, comes into force in Turkey.

The early Yâkût period was supplanted in the late 15th century by a new style pioneered by Seyh Hamdullah ( 1429 – 1520 ), which became the basis for Ottoman Calligraphy, focusing on the nesih version of the script, which became the standard for copying the Qur ' an ( See Arabic Calligraphy ).

His Optics is a work that survives only in a poor Arabic translation and in about twenty manuscripts of a Latin version of the Arabic, which was translated by Eugene of Palermo ( c. 1154 ).

Zaydan had critical influence on acceptance of a modernized version of the Quranic Arabic language as the universal written and official language throughout the Arab world, instead of adoption of local dialects in the various countries.

In 2005 a state-run English language Russia Today TV started broadcasting, and its Arabic version Rusiya Al-Yaum was launched in 2007.

In Yemen, however, rather than abandoning the Aramaic targum during the public reading of the Torah, it was supplemented by a third version, namely the translation of the Torah into Arabic by Saadia Gaon ( called the Tafsir, though this Gaon was born in prominently Jewish at the time Sura Iraq, Babylon, moved to Egypt, arguably lead those two communities, and died in Jaffa ancestral Israel, he was not known to have ever been to the Jewish villages of Yemen.

Developed in conjunction with the Universal Character Set standard and published in book form as The Unicode Standard, the latest version of Unicode consists of a repertoire of more than 110, 000 characters covering 100 scripts, a set of code charts for visual reference, an encoding methodology and set of standard character encodings, an enumeration of character properties such as upper and lower case, a set of reference data computer files, and a number of related items, such as character properties, rules for normalization, decomposition, collation, rendering, and bidirectional display order ( for the correct display of text containing both right-to-left scripts, such as Arabic and Hebrew, and left-to-right scripts ).

The innovative and rich poetry and poetic speeches, chants, songs, lamentations, hymns, beseeching, praising, pleading, riddles and annotations provided by Scheherazade or her story characters are unique to the Arabic version of the book.

Most of the still extant works of Aristotle, as well as a number of the original Greek commentaries, were translated into Arabic and studied by Muslim philosophers, scientists and scholars.

In the twelfth and thirteenth centuries, interest in Aristotle revived and Latin Christians had translations made, both from Arabic translations, such as those by Gerard of Cremona, and from the original Greek, such as those by James of Venice and William of Moerbeke.

Until the 12th century brought translations from Arabic sources, Isidore transmitted what western Europeans remembered of the works of Aristotle and other Greeks, although he understood only a limited amount of Greek.

This book is of uncertain origin, but circulated in the Arabic world as a work of Aristotle, and was translated into Latin as such.

* The works of Aristotle and some early Muslim scientists are translated into Latin from Arabic, shortly before the Latin translations of the 12th century.

* The Human Embryo: Aristotle and the Arabic and European Traditions ( book )

Averroes wrote commentaries on most of the surviving works of Aristotle working from Arabic translations.

Aristotle, in Arabic translation, was reintroduced to Western Europe.

Albert wrote a paraphrase of Aristotle, De causis et processu universitatis, in which he removed some and incorporated other commentaries by Arabic scholars.

He did much to popularize the connection between Greek and Arabic medicine translating works by Hippocrates, Aristotle and Galen into Arabic.

Being the first strict Aristotelian among the Jews — who considered Aristotle and his Arabic commentators, Alfarabi and Ibn Sina, to be the only true philosophers ( ib.

As to the doctrine of God, Abraham ibn Daud, like Aristotle and his Arabic interpreters, proceeding from the principle of motion, and basing his argument upon the proof of the impossibility of a regressus in infinitum, arrives at the conception of a First Cause of all motion, or of a Prime Mover, who Himself, as First Cause, can not have any other cause of motion above Him, and must, therefore, be thought of as motionless.

In the Islamic world, the works of Aristotle were translated into Arabic, and under philosophers such as Al-Kindi, Al-Farabi, Avicenna, and Averroes, Aristotelianism became a major part of early Islamic philosophy.

Although some knowledge of Aristotle's logical works was known to western Europe, it wasn't until the Latin translations of the 12th century that the works of Aristotle and his Arabic commentators became widely available.

In his lifetime, Ishaq translated 116 writings, including works by Plato and Aristotle, into Syriac and Arabic.

The reason for the request was that many of the copies of Aristotle in Latin then in circulation had originated in Spain ( see Gerard of Cremona ), from Arabic whose texts had often passed through Syriac versions before being re-translated into Arabic.

By the 13th century there was concern that the Arabic versions had distorted the original meaning of Aristotle, and that the possible influence of the rationalist Averroes could be a source of philosophical and theological errors.

This was the basis of the curriculum in western Europe until newly available Arabic texts and the works of Aristotle became available in Western Europe in the 12th century.

There are two different Arabic interpretations of Aristotle ’ s Poetics in commentaries by Abu Nasr al-Farabi and Averroes ( i. e., Abu al-Walid Ibn Rushd ).

This resulted in the survival of Aristotle ’ s Poetics through the Arabic literary tradition.

The books of Aristotle were available in the early Arab Empire, and after 750 AD Muslims had most of them, including the Organon, translated into Arabic, sometimes via earlier Syriac translations.

This opened up to him the Arabic versions of Aristotle and the multitudinous commentaries of the Arabs upon them, and also brought him into contact with the original works of Avicenna and Averroes.