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New edition and complete translation of the sixteenth-century Javanese Muslim text “The Admonitions of Seh Bari”. In his introduction, Drewes discusses the manuscript, script, spelling, punctuation, author, contents of the work, main ideas of the work, the Catechism drawn from this text, and a comparison of the Catechism with the main text.
Author:
New edition and complete translation of the sixteenth-century Javanese Muslim text “The Admonitions of Seh Bari”. In his introduction, Drewes discusses the manuscript, script, spelling, punctuation, author, contents of the work, main ideas of the work, the Catechism drawn from this text, and a comparison of the Catechism with the main text.
Author:
The Battle for Junk Ceylon presents a new scholarly edition of the text of the Malay “ballad” known as the Syair Sultan Maulana, together with an English translation. This long poem was written during the second decade of the 19th century by the secretary to the Lakasamana (Admiral) of the sultanate of Kedah. It gives an eye-witness account if the events which occurred during the early part of the reign of Sultan Ahmad Tajuddin, in particular the part played by the Kedah fleet in helping the Siamese to expel the Burmese form the island of Phuket (“Junk Ceylon”) on the west coast of southern Thailand.
The accuracy and relative lack of bias on the part of the author make this Malay text a primary source of some importance, and accordingly the editor has concentrated his attention on the historical features of the text, in particular the military and naval aspects of the Junk Ceylon campaign, thereby also making use of sources in Thai in order to paint a remarkably clear picture of the course of the events.
The accuracy and relative lack of bias on the part of the author make this Malay text a primary source of some importance, and accordingly the editor has concentrated his attention on the historical features of the text, in particular the military and naval aspects of the Junk Ceylon campaign, thereby also making use of sources in Thai in order to paint a remarkably clear picture of the course of the events.
The Syair Sultan Maulana
Author:
The Battle for Junk Ceylon presents a new scholarly edition of the text of the Malay “ballad” known as the Syair Sultan Maulana, together with an English translation. This long poem was written during the second decade of the 19th century by the secretary to the Lakasamana (Admiral) of the sultanate of Kedah. It gives an eye-witness account if the events which occurred during the early part of the reign of Sultan Ahmad Tajuddin, in particular the part played by the Kedah fleet in helping the Siamese to expel the Burmese form the island of Phuket (“Junk Ceylon”) on the west coast of southern Thailand.
The accuracy and relative lack of bias on the part of the author make this Malay text a primary source of some importance, and accordingly the editor has concentrated his attention on the historical features of the text, in particular the military and naval aspects of the Junk Ceylon campaign, thereby also making use of sources in Thai in order to paint a remarkably clear picture of the course of the events.
The accuracy and relative lack of bias on the part of the author make this Malay text a primary source of some importance, and accordingly the editor has concentrated his attention on the historical features of the text, in particular the military and naval aspects of the Junk Ceylon campaign, thereby also making use of sources in Thai in order to paint a remarkably clear picture of the course of the events.
Author:
This critical edition of the Serat Cabolèk includes an Introduction, an English translation of the text, and notes. The Introduction gives a brief description of each of the extant MSS of the Serat Cabolèk to be found in the Jakarta Museum Library, the Lembaga Kebudayaan Indonesia, and the University of Leiden library. The eleven MSS and the printed version of the Serat Cabolèk are compared with one another on the points of form, structure, and content. The author concludes that they all share a common core and all derive from a single source.
The Introduction also provides information of the career of the author of the Serat Cabolèk, Kyahi Yasadipura I (1749-1788), as the founder of Javanese literature at the time of the early kingdom of Surakarta. This is followed by a summary of the contents of the text. The author also discusses the significance of the Serat Cabolèk as a document portraying certain tensions in Javanese religious life. Finally, the author analyses the ethical and mystical teachings of the Dewa Ruci story.
The Introduction also provides information of the career of the author of the Serat Cabolèk, Kyahi Yasadipura I (1749-1788), as the founder of Javanese literature at the time of the early kingdom of Surakarta. This is followed by a summary of the contents of the text. The author also discusses the significance of the Serat Cabolèk as a document portraying certain tensions in Javanese religious life. Finally, the author analyses the ethical and mystical teachings of the Dewa Ruci story.
Author:
This critical edition of the Serat Cabolèk includes an Introduction, an English translation of the text, and notes. The Introduction gives a brief description of each of the extant MSS of the Serat Cabolèk to be found in the Jakarta Museum Library, the Lembaga Kebudayaan Indonesia, and the University of Leiden library. The eleven MSS and the printed version of the Serat Cabolèk are compared with one another on the points of form, structure, and content. The author concludes that they all share a common core and all derive from a single source.
The Introduction also provides information of the career of the author of the Serat Cabolèk, Kyahi Yasadipura I (1749-1788), as the founder of Javanese literature at the time of the early kingdom of Surakarta. This is followed by a summary of the contents of the text. The author also discusses the significance of the Serat Cabolèk as a document portraying certain tensions in Javanese religious life. Finally, the author analyses the ethical and mystical teachings of the Dewa Ruci story.
The Introduction also provides information of the career of the author of the Serat Cabolèk, Kyahi Yasadipura I (1749-1788), as the founder of Javanese literature at the time of the early kingdom of Surakarta. This is followed by a summary of the contents of the text. The author also discusses the significance of the Serat Cabolèk as a document portraying certain tensions in Javanese religious life. Finally, the author analyses the ethical and mystical teachings of the Dewa Ruci story.
The Bhomantaka, or the Death of Bhoma, is a wide-ranging tale of the sweet romance of Samba and Yajñawati, of the defeat of the demon Bhoma by King Kresna and his minions in a truly monumental battle, and many more incidents and descriptions, a product of the sophisticated literary tradition of early Java. The poem is written in Old Javanese (composed by an author who does not mention his name or that of his king), in an idiom that presents many difficulties for the modern reader. This book contains an edition of the text, a translation, and an extensive explanatory introduction—enough to make the work accessible—and was produced by a team of two, both senior scholars of Old Javanese and experienced in producing readable English translations.
It will become apparent in the course of reading that there are still numerous philological problems attaching to the text and its interpretation, but on the other hand it is also a fact that it contains many a passage of delightful poetry, philosophical teaching and other cultural information. As a result we get a glimpse of what Java was like perhaps eight and a half centuries ago, and of the thought-world of the Javanese of that age a world where legendary, mythological or divine beings do battle, and kings march out to restore the welfare of the realm.
This publication takes its place in a long line, from the author via the copyists, in Java and in Bali, who faithfully and lovingly transmitted the work, down to the first edition of the text in 1852 and then the first translation in 1946. In this way a literary tradition of great value has been preserved for the future, and the KITLV Press now offers this contribution to coming generations of students of Old Javanese and to scholars of comparative literature around the world.
It will become apparent in the course of reading that there are still numerous philological problems attaching to the text and its interpretation, but on the other hand it is also a fact that it contains many a passage of delightful poetry, philosophical teaching and other cultural information. As a result we get a glimpse of what Java was like perhaps eight and a half centuries ago, and of the thought-world of the Javanese of that age a world where legendary, mythological or divine beings do battle, and kings march out to restore the welfare of the realm.
This publication takes its place in a long line, from the author via the copyists, in Java and in Bali, who faithfully and lovingly transmitted the work, down to the first edition of the text in 1852 and then the first translation in 1946. In this way a literary tradition of great value has been preserved for the future, and the KITLV Press now offers this contribution to coming generations of students of Old Javanese and to scholars of comparative literature around the world.
The Death of Bhoma
The Bhomantaka, or the Death of Bhoma, is a wide-ranging tale of the sweet romance of Samba and Yajñawati, of the defeat of the demon Bhoma by King Kresna and his minions in a truly monumental battle, and many more incidents and descriptions, a product of the sophisticated literary tradition of early Java. The poem is written in Old Javanese (composed by an author who does not mention his name or that of his king), in an idiom that presents many difficulties for the modern reader. This book contains an edition of the text, a translation, and an extensive explanatory introduction—enough to make the work accessible—and was produced by a team of two, both senior scholars of Old Javanese and experienced in producing readable English translations.
It will become apparent in the course of reading that there are still numerous philological problems attaching to the text and its interpretation, but on the other hand it is also a fact that it contains many a passage of delightful poetry, philosophical teaching and other cultural information. As a result we get a glimpse of what Java was like perhaps eight and a half centuries ago, and of the thought-world of the Javanese of that age a world where legendary, mythological or divine beings do battle, and kings march out to restore the welfare of the realm.
This publication takes its place in a long line, from the author via the copyists, in Java and in Bali, who faithfully and lovingly transmitted the work, down to the first edition of the text in 1852 and then the first translation in 1946. In this way a literary tradition of great value has been preserved for the future, and the KITLV Press now offers this contribution to coming generations of students of Old Javanese and to scholars of comparative literature around the world.
It will become apparent in the course of reading that there are still numerous philological problems attaching to the text and its interpretation, but on the other hand it is also a fact that it contains many a passage of delightful poetry, philosophical teaching and other cultural information. As a result we get a glimpse of what Java was like perhaps eight and a half centuries ago, and of the thought-world of the Javanese of that age a world where legendary, mythological or divine beings do battle, and kings march out to restore the welfare of the realm.
This publication takes its place in a long line, from the author via the copyists, in Java and in Bali, who faithfully and lovingly transmitted the work, down to the first edition of the text in 1852 and then the first translation in 1946. In this way a literary tradition of great value has been preserved for the future, and the KITLV Press now offers this contribution to coming generations of students of Old Javanese and to scholars of comparative literature around the world.
Author:
The sly wit and silky eroticism of the verse genre known as romantic syair were staple dishes on the Southeast Asian cultural menu, especially in the Malay, Islamic regional centres. Yet very few examples are available in translation for the many readers interested in the genre, and attempts by academics to account for their powers of attraction are even rarer. This book is the authors effort to convey the seductive qualities of the sexiest of the romantic syair, the Poem of Bidasari. Few Malay works have been loved and disseminated to the extent the Syair Bidasari has. It was translated in other languages of the region like Makassarese and Maranao and adapted for the Malay theatre and cinema.
Three tasks are attempted in the book: a transliteration into Roman characters of one of the surviving Malay manuscripts of the poem, a translation of that manuscript into English, and an inquiry into the poems virtues. The intertexts drawn upon in the analysis reveal the authors conviction that understanding of traditions of kesenian rakyat (popular arts) such as pantun and the Malay theatre provides the background that allows the text to signify most powerfully.
Three tasks are attempted in the book: a transliteration into Roman characters of one of the surviving Malay manuscripts of the poem, a translation of that manuscript into English, and an inquiry into the poems virtues. The intertexts drawn upon in the analysis reveal the authors conviction that understanding of traditions of kesenian rakyat (popular arts) such as pantun and the Malay theatre provides the background that allows the text to signify most powerfully.
Jewel of Malay Muslim Culture
Author:
The sly wit and silky eroticism of the verse genre known as romantic syair were staple dishes on the Southeast Asian cultural menu, especially in the Malay, Islamic regional centres. Yet very few examples are available in translation for the many readers interested in the genre, and attempts by academics to account for their powers of attraction are even rarer. This book is the authors effort to convey the seductive qualities of the sexiest of the romantic syair, the Poem of Bidasari. Few Malay works have been loved and disseminated to the extent the Syair Bidasari has. It was translated in other languages of the region like Makassarese and Maranao and adapted for the Malay theatre and cinema.
Three tasks are attempted in the book: a transliteration into Roman characters of one of the surviving Malay manuscripts of the poem, a translation of that manuscript into English, and an inquiry into the poems virtues. The intertexts drawn upon in the analysis reveal the authors conviction that understanding of traditions of kesenian rakyat (popular arts) such as pantun and the Malay theatre provides the background that allows the text to signify most powerfully.
Three tasks are attempted in the book: a transliteration into Roman characters of one of the surviving Malay manuscripts of the poem, a translation of that manuscript into English, and an inquiry into the poems virtues. The intertexts drawn upon in the analysis reveal the authors conviction that understanding of traditions of kesenian rakyat (popular arts) such as pantun and the Malay theatre provides the background that allows the text to signify most powerfully.
Preserved on undated palm-leaf manuscripts, Old Sundanese texts are generally in poor condition and unavailable to a wider audience. There are limited texts in any form of Sundanese, and only limited knowledge of Old Sundanese. In presenting three long Old Sundanese poems, Noorduyn and Teeuw, in a heretofore unequalled English-language study of Old Sundanese literature, bring to the light works of importance for further linguistic, literary and historical research.
The three poems, The Sons of Rama and Rawana, The ascension of Sri Ajnyana and The story of Bujangga Manik: A pilgrim's progress were undiscovered before this book. The first two were found in a nineteenth-century manuscript collection of the former Batavian Society and are now in the National Library of Indonesia in Jakarta, while the third was donated to the Bodleian Library in Oxford as early as 1627, though it was not identified as an Old Sundanese poem until the 1950s.
The three poems, The Sons of Rama and Rawana, The ascension of Sri Ajnyana and The story of Bujangga Manik: A pilgrim's progress were undiscovered before this book. The first two were found in a nineteenth-century manuscript collection of the former Batavian Society and are now in the National Library of Indonesia in Jakarta, while the third was donated to the Bodleian Library in Oxford as early as 1627, though it was not identified as an Old Sundanese poem until the 1950s.
Preserved on undated palm-leaf manuscripts, Old Sundanese texts are generally in poor condition and unavailable to a wider audience. There are limited texts in any form of Sundanese, and only limited knowledge of Old Sundanese. In presenting three long Old Sundanese poems, Noorduyn and Teeuw, in a heretofore unequalled English-language study of Old Sundanese literature, bring to the light works of importance for further linguistic, literary and historical research.
The three poems, The Sons of Rama and Rawana, The ascension of Sri Ajnyana and The story of Bujangga Manik: A pilgrim's progress were undiscovered before this book. The first two were found in a nineteenth-century manuscript collection of the former Batavian Society and are now in the National Library of Indonesia in Jakarta, while the third was donated to the Bodleian Library in Oxford as early as 1627, though it was not identified as an Old Sundanese poem until the 1950s.
The three poems, The Sons of Rama and Rawana, The ascension of Sri Ajnyana and The story of Bujangga Manik: A pilgrim's progress were undiscovered before this book. The first two were found in a nineteenth-century manuscript collection of the former Batavian Society and are now in the National Library of Indonesia in Jakarta, while the third was donated to the Bodleian Library in Oxford as early as 1627, though it was not identified as an Old Sundanese poem until the 1950s.
An Edition and Annotated Translation of Mālinīślokavārttika I, 1-399
Author:
The first part of the ‘Versified Commentary on the Mālinītantra’ (Mālinīślokvārttika) by the tenth-century theologian Abhinavagupta, which is translated here for the first time, presents a philosophy of Śaiva revelation, conceived of as a descent of the highest non-dual form of knowledge, through the different levels of speech, into the knowledge embodied in the canon of Tantras or Agamas on which the Śaiva religion is based. The aim of the text is to demonstrate the logic behind the claim of the monistic Tantric schools on which Abhinavagupta bases his philosophy.
The present volume deals in its introduction with the scriptural background of the Śaiva religion because that is a prerequisite for understanding many of the arguments in the text. The translation is accompanied by a re-edition of the Sanskrit text with the help of two manuscripts not consulted before, and a running commentary. A fragment of the Śrīkaṇṭī, which is probably the source for some of Abhinavaguptas theories of the Śaiva canon, is transcribed in an appendix.
The present volume deals in its introduction with the scriptural background of the Śaiva religion because that is a prerequisite for understanding many of the arguments in the text. The translation is accompanied by a re-edition of the Sanskrit text with the help of two manuscripts not consulted before, and a running commentary. A fragment of the Śrīkaṇṭī, which is probably the source for some of Abhinavaguptas theories of the Śaiva canon, is transcribed in an appendix.
An Edition and Annotated Translation of Mālinīślokavārttika I, 1-399
Author:
The first part of the ‘Versified Commentary on the Mālinītantra’ (Mālinīślokvārttika) by the tenth-century theologian Abhinavagupta, which is translated here for the first time, presents a philosophy of Śaiva revelation, conceived of as a descent of the highest non-dual form of knowledge, through the different levels of speech, into the knowledge embodied in the canon of Tantras or Agamas on which the Śaiva religion is based. The aim of the text is to demonstrate the logic behind the claim of the monistic Tantric schools on which Abhinavagupta bases his philosophy.
The present volume deals in its introduction with the scriptural background of the Śaiva religion because that is a prerequisite for understanding many of the arguments in the text. The translation is accompanied by a re-edition of the Sanskrit text with the help of two manuscripts not consulted before, and a running commentary. A fragment of the Śrīkaṇṭī, which is probably the source for some of Abhinavaguptas theories of the Śaiva canon, is transcribed in an appendix.
The present volume deals in its introduction with the scriptural background of the Śaiva religion because that is a prerequisite for understanding many of the arguments in the text. The translation is accompanied by a re-edition of the Sanskrit text with the help of two manuscripts not consulted before, and a running commentary. A fragment of the Śrīkaṇṭī, which is probably the source for some of Abhinavaguptas theories of the Śaiva canon, is transcribed in an appendix.
The two main constituents of the Hindu ritual-speculative tradition, the Vedic and the Tantric, are often considered to be more or less antagonistic. The actual situation is less simple: there are resemblances, intersections and combinations, which tend to fuse both elements into a continuous tradition. The Kubjikā Upaniṣad is a unique document which illustrates this continuity.
The text consists of twenty-five chapters, which have never before been edited or translated. It belongs to the corpus of the younger, so-called ‘sectarian’ Upaniṣads. The critical edition was prepared by Schoterman from three manuscripts. After his untimely death, Goudriaan finalized the edition and added the translation, an introduction, and an appendix in which four more (fragmentary) manuscripts are evaluated. The text is basically Tantric; it reveals mantras and mandṇḍalas of the goddess Kubjikā and other members of her pantheon, supplemented by a digression on the morning-worship of the Goddess. The Vedic element consists of more than 100 Atharvavedic stanzas, sometimes of high literary quality, integrated into the Kubjikan ritual system. In addition, there are descriptions of magical rites in a true Atharvanic vein. All this results in a not perfectly harmonized, yet undoubtedly intriguing and partly still mysterious, text, which shows the development and practice of Goddess worship in South Asia from an unexpected point of view.
The text consists of twenty-five chapters, which have never before been edited or translated. It belongs to the corpus of the younger, so-called ‘sectarian’ Upaniṣads. The critical edition was prepared by Schoterman from three manuscripts. After his untimely death, Goudriaan finalized the edition and added the translation, an introduction, and an appendix in which four more (fragmentary) manuscripts are evaluated. The text is basically Tantric; it reveals mantras and mandṇḍalas of the goddess Kubjikā and other members of her pantheon, supplemented by a digression on the morning-worship of the Goddess. The Vedic element consists of more than 100 Atharvavedic stanzas, sometimes of high literary quality, integrated into the Kubjikan ritual system. In addition, there are descriptions of magical rites in a true Atharvanic vein. All this results in a not perfectly harmonized, yet undoubtedly intriguing and partly still mysterious, text, which shows the development and practice of Goddess worship in South Asia from an unexpected point of view.
The two main constituents of the Hindu ritual-speculative tradition, the Vedic and the Tantric, are often considered to be more or less antagonistic. The actual situation is less simple: there are resemblances, intersections and combinations, which tend to fuse both elements into a continuous tradition. The Kubjikā Upaniṣad is a unique document which illustrates this continuity.
The text consists of twenty-five chapters, which have never before been edited or translated. It belongs to the corpus of the younger, so-called ‘sectarian’ Upaniṣads. The critical edition was prepared by Schoterman from three manuscripts. After his untimely death, Goudriaan finalized the edition and added the translation, an introduction, and an appendix in which four more (fragmentary) manuscripts are evaluated. The text is basically Tantric; it reveals mantras and mandṇḍalas of the goddess Kubjikā and other members of her pantheon, supplemented by a digression on the morning-worship of the Goddess. The Vedic element consists of more than 100 Atharvavedic stanzas, sometimes of high literary quality, integrated into the Kubjikan ritual system. In addition, there are descriptions of magical rites in a true Atharvanic vein. All this results in a not perfectly harmonized, yet undoubtedly intriguing and partly still mysterious, text, which shows the development and practice of Goddess worship in South Asia from an unexpected point of view.
The text consists of twenty-five chapters, which have never before been edited or translated. It belongs to the corpus of the younger, so-called ‘sectarian’ Upaniṣads. The critical edition was prepared by Schoterman from three manuscripts. After his untimely death, Goudriaan finalized the edition and added the translation, an introduction, and an appendix in which four more (fragmentary) manuscripts are evaluated. The text is basically Tantric; it reveals mantras and mandṇḍalas of the goddess Kubjikā and other members of her pantheon, supplemented by a digression on the morning-worship of the Goddess. The Vedic element consists of more than 100 Atharvavedic stanzas, sometimes of high literary quality, integrated into the Kubjikan ritual system. In addition, there are descriptions of magical rites in a true Atharvanic vein. All this results in a not perfectly harmonized, yet undoubtedly intriguing and partly still mysterious, text, which shows the development and practice of Goddess worship in South Asia from an unexpected point of view.
Islamicate Occult Sciences in Theory and Practice brings together the latest research on Islamic occult sciences from a variety of disciplinary perspectives, namely intellectual history, manuscript studies and material culture. Its aim is not only to showcase the range of pioneering work that is currently being done in these areas, but also to provide a model for closer interaction amongst the disciplines constituting this burgeoning field of study. Furthermore, the book provides the rare opportunity to bridge the gap on an institutional level by bringing the academic and curatorial spheres into dialogue.
Contributors include: Charles Burnett, Jean-Charles Coulon, Maryam Ekhtiar, Noah Gardiner, Christiane Gruber, Bink Hallum, Francesca Leoni, Matthew Melvin-Koushki, Michael Noble, Rachel Parikh, Liana Saif, Maria Subtelny, Farouk Yahya, and Travis Zadeh.
Contributors include: Charles Burnett, Jean-Charles Coulon, Maryam Ekhtiar, Noah Gardiner, Christiane Gruber, Bink Hallum, Francesca Leoni, Matthew Melvin-Koushki, Michael Noble, Rachel Parikh, Liana Saif, Maria Subtelny, Farouk Yahya, and Travis Zadeh.
Islamicate Occult Sciences in Theory and Practice brings together the latest research on Islamic occult sciences from a variety of disciplinary perspectives, namely intellectual history, manuscript studies and material culture. Its aim is not only to showcase the range of pioneering work that is currently being done in these areas, but also to provide a model for closer interaction amongst the disciplines constituting this burgeoning field of study. Furthermore, the book provides the rare opportunity to bridge the gap on an institutional level by bringing the academic and curatorial spheres into dialogue.
Contributors include: Charles Burnett, Jean-Charles Coulon, Maryam Ekhtiar, Noah Gardiner, Christiane Gruber, Bink Hallum, Francesca Leoni, Matthew Melvin-Koushki, Michael Noble, Rachel Parikh, Liana Saif, Maria Subtelny, Farouk Yahya, and Travis Zadeh.
Contributors include: Charles Burnett, Jean-Charles Coulon, Maryam Ekhtiar, Noah Gardiner, Christiane Gruber, Bink Hallum, Francesca Leoni, Matthew Melvin-Koushki, Michael Noble, Rachel Parikh, Liana Saif, Maria Subtelny, Farouk Yahya, and Travis Zadeh.
Later Ashʿarism East and West
Philosophical Theology in Islam studies the later history of the Ashʿarī school of theology through in-depth probings of its thought, sources, scholarly networks and contexts. Starting with a review of al-Ghazālī’s role in the emergence of post-Avicennan philosophical theology, the book offers a series of case studies on hitherto unstudied texts by the towering thinker Fakhr al-Dīn al-Rāzī as well as specific philosophical and theological topics treated in his works. Studies furthermore shed light on the transmission and reception of later Ashʿarī doctrines in periods and regions that have so far received little scholarly attention. This book is the first exploration of the later Ashʿarī tradition across the medieval and early-modern period through a trans-regional perspective.
Contributors: Peter Adamson, Asad Q. Ahmed, Fedor Benevich, Xavier Casassas Canals, Jon Hoover, Bilal Ibrahim, Andreas Lammer, Reza Pourjavady, Harith Ramli, Ulrich Rudolph, Meryem Sebti, Delfina Serrano-Ruano, Ayman Shihadeh, Aaron Spevack, and Jan Thiele.
Contributors: Peter Adamson, Asad Q. Ahmed, Fedor Benevich, Xavier Casassas Canals, Jon Hoover, Bilal Ibrahim, Andreas Lammer, Reza Pourjavady, Harith Ramli, Ulrich Rudolph, Meryem Sebti, Delfina Serrano-Ruano, Ayman Shihadeh, Aaron Spevack, and Jan Thiele.
Later Ashʿarism East and West
Philosophical Theology in Islam studies the later history of the Ashʿarī school of theology through in-depth probings of its thought, sources, scholarly networks and contexts. Starting with a review of al-Ghazālī’s role in the emergence of post-Avicennan philosophical theology, the book offers a series of case studies on hitherto unstudied texts by the towering thinker Fakhr al-Dīn al-Rāzī as well as specific philosophical and theological topics treated in his works. Studies furthermore shed light on the transmission and reception of later Ashʿarī doctrines in periods and regions that have so far received little scholarly attention. This book is the first exploration of the later Ashʿarī tradition across the medieval and early-modern period through a trans-regional perspective.
Contributors: Peter Adamson, Asad Q. Ahmed, Fedor Benevich, Xavier Casassas Canals, Jon Hoover, Bilal Ibrahim, Andreas Lammer, Reza Pourjavady, Harith Ramli, Ulrich Rudolph, Meryem Sebti, Delfina Serrano-Ruano, Ayman Shihadeh, Aaron Spevack, and Jan Thiele.
Contributors: Peter Adamson, Asad Q. Ahmed, Fedor Benevich, Xavier Casassas Canals, Jon Hoover, Bilal Ibrahim, Andreas Lammer, Reza Pourjavady, Harith Ramli, Ulrich Rudolph, Meryem Sebti, Delfina Serrano-Ruano, Ayman Shihadeh, Aaron Spevack, and Jan Thiele.