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The Fatimid Egyptian Convert Who Shaped Christian Views of Islam
Author: David Bertaina
Būluṣ ibn Rajāʾ (ca. 955–ca. 1020) was a celebrated writer of Coptic Christianity from Fatimid Egypt. Born to an influential Muslim family in Cairo, Ibn Rajāʾ later converted to Christianity and composed The Truthful Exposer (Kitāb al-Wāḍiḥ bi-l-Ḥaqq) outlining his skepticism regarding Islam. His ideas circulated across the Middle East and the Mediterranean in the medieval period, shaping the Christian understanding of the Qurʾan’s origins, Muḥammad’s life, the practice of Islamic law, and Muslim political history. This book includes a study of Ibn Rajāʾ’s life, along with an Arabic edition and English translation of The Truthful Exposer.
The Skandapurāṇa Project
Series Editor: Hans Bakker
Editorial Board / Council Member: Peter Bisschop, Dominic Goodall, and Harunaga Isaacson
The Skandapurāṇa offers an unprecedented glimpse into the development of Śiva worship and his mythology. This Sanskrit Purāṇa, long considered lost, was known only obliquely from testimonia in digests of Brahminical customs and social regulations. Transmitted to us in several palm leaf manuscripts from Nepal—including the oldest known dated Purāṇa manuscript (810 CE)—as well as paper manuscripts from North India, now at last this seminal text for the understanding of Indian religious traditions is made available in the superb and definitive critical text edition of the Skandapurāṇa Project.
The edition allows far-reaching new insights into the geographical expansion of the earliest community of Śiva devotees called the ‘Pāśupatas’ (the name derived from one of Śiva’s many epithets, Paśupati, ‘Lord of Creatures’) amidst the development of other religious communities in early India, and especially, the cultivation of somatic and mental techniques (yoga), the salvific potential of pilgrimage to Śiva’s many shrines, as well as the worship of his iconic emblem (liṅga), all of which practices were to become definitive features of the devotional repertoire of medieval—and today's—Śiva worshippers. The Skandapurāṇa is also a vital source for the history of the mythology of Viṣṇu and the Goddess.
Firmly grounded in the scholarly methods that are the hallmark of classical Indology—philology, textual criticism, and the meticulous study of manuscript sources—the Skandapurāṇa Critical Text Edition comes with an annotated English synopsis of this important, rich, but also entertaining text.

‘The Skandapurāṇa, dating in all probability from the seventh century and preserved in manuscript evidence from Nepal that postdates its creation by no more than about two centuries, provides a uniquely clear window into the world of lay Śaiva devotion and its supporting mythologies during the seminal period when the Śaiva ascetic orders were moving with the support of the laity to the centre of Indian religion. The project to produce a critical edition and analysis of the whole of this rich and lucid text is among the most important in current Indological research. The volumes published so far are of very high quality both in the scholarship of their authors and the interest of their contents. The completion of the project will be a major landmark in Indological research.’ - Alexis Sanderson
Mit einer kritischen Edition des Kitāb al-Kifāya fī l-hidāya fī uṣūl ad-dīn des Aḥmad b. Maḥmūd b. Abī Bakr Nūr ad-Dīn aṣ-Ṣābūnī al-Ḥanafī al-Buḫārī (gest. 580/1184)
Nūr al-Dīn al-Ṣābūnī was a prominent jurist and theologian in Samarqand in the late 6th/12th century. His theological works are in the tradition of the Ḥanafite-Māturīdite current of Sunni kalām. In addition, al-Ṣābūnī’s argumentation reflects the increasing engagement of Māturīdite mutakallimūn with their wide intellectual-historical environment. His discussions with the famous scholar Faḫr al-Dīn al-Rāzī are attested.
In the present volume, Angelika Brodersen uses a text-critical edition of al-Ṣābūnī’s comprehensive theological work, the Kitāb al-Kifāya fī l-hidāya fī uṣūl al-dīn, to analyze, based on selected thematic examples, how both elements of Māturīdite theological tradition and transformation processes occur in al-Ṣābūnī’s work, which contributed to the consolidation of the Māturīdiyya as a Sunni school of thought.

Nūr ad-Dīn aṣ-Ṣābūnī war ein prominenter Jurist und Theologe im Samarkand des ausgehenden 6./12. Jahrhunderts. Seine theologischen Werke stehen einerseits in der Tradition der ḥanafitisch-māturīditischen Strömung des sunnitischen kalāms. Auf der anderen Seite spiegelt aṣ-Ṣābūnīs Argumentation die zunehmende Auseinandersetzung der māturīditischen mutakallimūn mit ihrem allgemeinen geistesgeschichtlichen Umfeld wider. Bezeugt sind seine Diskussionen mit dem berühmten Gelehrten Faḫr ad-Dīn ar-Rāzī.
Im vorliegenden Band untersucht Angelika Brodersen auf der Grundlage einer textkritischen Edition von aṣ-Ṣābūnīs theologischem Hauptwerk, dem Kitāb al-Kifāya fī l-hidāya fī uṣūl ad-dīn, anhand ausgewählter Themenbeispiele, wie sich im Werk aṣ-Ṣābūnīs sowohl Elemente māturīditischer theologischer Tradition als auch Transformationsprozesse verfolgen lassen, die zur Konsolidierung der Māturīdiyya als sunnitische Schulrichtung beigetragen haben.
The Contemplacioun of Synnaris, by the Observant Franciscan William Touris, written c.1494 and evidently intended for King James IV of Scotland, is a significant and much copied work of Older Scots, although the earliest surviving witness is the English print by Wynkyn de Worde (1499).
The Contemplacioun was the very first work of Older Scots literature to be translated and to be printed. The poem’s seven sections comprise a course of meditations for Holy Week. Richard Fox, bishop of Durham, commissioned the English print, in which the stanzas were preceded by Latin sententiae, biblical, medieval and ancient. The work retained sufficient interest to re-emerge in separate versions in both Scotland (1568) and England (1578), drastically revised for Protestant readers.
Ibn Wāṣil (d. 1298), perhaps better known today as a historian and an emissary to the court of King Manfred in southern Italy, was also an eminent logician. The present work is a critical edition of his main work in the field, a commentary on his teacher Khūnajī’s (d. 1248) handbook al-Jumal. The work helped consolidate the logic of the “later scholars” (such as Khūnajī). It also shows that commentators did much more than merely explain the original work and instead regularly discussed and assessed received views. Ibn Wāṣil’s work was an influential contribution to a particularly dynamic chapter in the history of Arabic logic.
K. al-Anwār al-bahiyya fī taʿrīf maqāmāt fuṣaḥāʾ al-bariyya is a work of adab attributed to the renowned littérateur and historian of literature Abū Manṣūr al-Thaʿālibī. The work consists of an introduction and four chapters. The first three chapters are concerned with knowledge (ʿilm): Chapter One discusses the merit and application of knowledge, Chapter Two the definition of knowledge and its true meaning, and Chapter Three the conditions of knowledge. The fourth chapter, which constitutes the bulk of the book, is concerned with occasions on which scholars and sages made speeches in the presence of rulers. It is divided into two parts: Part One presents pre-Islamic (jāhiliyya) speeches, incorporating Arab, Greek, Byzantine, Persian, and Indian traditions, and Part Two presents Islamic speeches. The work is introduced by an analytical study discussing the attribution of the work, its relation to the Maqāmāt genre, and the manuscripts used.
Editor: Jan Bloemendal
In his ‘Project of the New Testament’ Erasmus also wrote a running commentary on all New Testament books, except Revelation, in the form of a paraphrase. In this volume, the Paraphrase on John – Latin text with critical apparatus, and English introduction and commentary, is edited. In the paraphrase, Erasmus turns out to be a mature interpreter of the Bible, who advocated a new Christianity, which he called ‘the philosophy of Christ’, and implicitly criticized the clergy of his own age.