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Al-Fazārī’s writings are a unique source of information about Ibadi teachings on ʿilm al-kalām and the early development of this branch of religious knowledge. It is for this reason that scholars of Islamic theology are particularly interested in early Ibadi theology. In this volume newly discovered, re-edited texts by al-Fazārī are presented, with previously lacking fragments included, texts that had already begun to offer new perspectives on Islamic ʿilm al-kalām, and on its origins and the sources of its concepts and debating techniques. In their revised state these Ibadi texts represent a major contribution to scholastic theology. They demonstrate how their respective theological debates already took place at the beginning of the second/eighth century and how associated ideas, as well as related sects and treatises, remained current for some time afterwards, thereby contradicting earlier claims that these debates started in the third/ninth century.
A Critical Edition of Ḥāfiẓ-i Baṣīr’s Maẓhar al-ʿAjāʾib
The Maẓhar al-ʿajāʾib is the devotional work written to expound upon the teachings of Aghā-yi Buzurg, a female religious master active in the early 16th century in Bukhara. The work was produced in 16th century Central Asia, when the region underwent major socio-economic and religio-political changes in the aftermath of the downfall of the Timurid dynasty and the establishment of the Shibanid dynasty in Mavarannahr and the Safavid dynasty in Iran.
In its portrayal of Aghā-yi Buzurg, the Maẓhar al-ʿajāʾib represents a tradition that maintained an egalitarian conception of gender in the spiritual equality of women and men, attesting to the presence of multiple voices in Muslim discourse and challenging conventional ways of thinking about gender history in early modern Central Asia.
Translator: Ovamir Anjum
This is an unabridged, annotated, translation of the great Damascene savant and saint Ibn Qayyim al-Jawziyya’s (d. 751/1350) Madārij al-Sālikīn. Conceived as a critical commentary on an earlier Sufi classic by the great Hanbalite scholar Abū Ismāʿīl of Herat, Madārij aims to rejuvenate Sufism’s Qurʾanic foundations. The original work was a key text for the Sufi initiates, composed in terse, rhyming prose as a master’s instruction to the aspiring seeker on the path to God, in a journey of a hundred stations whose ultimate purpose was to be lost to one’s self ( fanāʾ) and subsist ( baqāʾ) in God. The translator, Ovamir (ʿUwaymir) Anjum, provides an extensive introduction and annotation to this English-Arabic face-to-face presentation of this masterpiece of Islamic psychology.
Translator: Ovamir Anjum
This is an unabridged, annotated, translation of the great Damascene savant and saint Ibn Qayyim al-Jawziyya’s (d. 751/1350) Madārij al-Sālikīn. Conceived as a critical commentary on an earlier Sufi classic by the great Hanbalite scholar Abū Ismāʿīl of Herat, Madārij aims to rejuvenate Sufism’s Qurʾanic foundations. The original work was a key text for the Sufi initiates, composed in terse, rhyming prose as a master’s instruction to the aspiring seeker on the path to God, in a journey of a hundred stations whose ultimate purpose was to be lost to one’s self ( fanāʾ) and subsist ( baqāʾ) in God. The translator, Ovamir (ʿUwaymir) Anjum, provides an extensive introduction and annotation to this English-Arabic face-to-face presentation of this masterpiece of Islamic psychology.
This is an unabridged, annotated, translation of the great Damascene savant and saint Ibn Qayyim al-Jawziyya’s (d. 751/1350) Madārij al-Sālikīn. Conceived as a critical commentary on an earlier Sufi classic by the great Hanbalite scholar Abū Ismāʿīl of Herat, Madārij aims to rejuvenate Sufism’s Qurʾanic foundations. The original work was a key text for the Sufi initiates, composed in terse, rhyming prose as a master’s instruction to the aspiring seeker on the path to God, in a journey of a hundred stations whose ultimate purpose was to be lost to one’s self ( fanāʾ) and subsist ( baqāʾ) in God. The translator, Ovamir (ʿUwaymir) Anjum, provides an extensive introduction and annotation to this English-Arabic face-to-face presentation of this masterpiece of Islamic psychology.
In Malay Court Religion, Culture and Language: Interpreting the Qurʾān in 17th Century Aceh Peter G. Riddell undertakes a detailed study of the two earliest works of Qur’anic exegesis from the Malay-Indonesian world. Riddell explores the 17th century context in the Sultanate of Aceh that produced the two works, and the history of both texts. He argues that political, social and religious factors provide important windows into the content and approaches of both Qur’anic commentaries. He also provides a transliteration of the Jawi Malay text of both commentaries on sūra 18 of the Qur'ān ( al-Kahf), as well as an annotated translation into English. This work represents an important contribution to the search for greater understanding of the early Islamic history of the Malay-Indonesian world.
al-Radd al-jamīl attributed to al-Ghazālī (d. 1111) is the most extensive and detailed refutation of the divinity of Jesus by a Muslim author in the classical period of Islam. Since the discovery of the manuscript in the 1930’s scholars have debated whether the great Muslim theologian al-Ghazālī was really the author.

This is a new critical edition of the Arabic text and the first complete English translation. The introduction situates this work in the history of Muslim anti-Christian polemical writing. Mark Beaumont and Maha El Kaisy-Friemuth argue that this refutation comes from an admirer of al-Ghazālī who sought to advance some of his key ideas for an Egyptian audience.
Author: Hassan Ansari
La présente étude, L’imamat et l’Occultation selon l’imamisme, Étude bibliographique et histoire de textes, concerne l’évolution religieuse et historique du Hadith imamite autour de la constitution progressive et complexe des doctrines aussi fondamentales que l’imamat et l’Occultation. L’annexe de ce travail comprend les textes en arabe de ces écrits identifiés et reconstitués à travers leurs citations.

In his work, L’imamat et l’Occultation selon l’imamisme, Etude bibliographique et histoire de textes, Hassan Ansari has attempted to reconstruct a number of doctrines related to the concepts of religious authority ( imāma) as well as occultation ( ghayba) in Twelver Shi‘i Islam ( Ithnā'ashariyya). This has been done through identifying and collecting numerous references to quotations of early works in later Shiʿi texts. Ansari has reconstructed earlier layers of primary materials that are entirely lost and only pre-served in later sources.The book's Appendix comprises fragments of early works of Hadith reconstructed from later sources.
Critical Edition and Study of MS London BL OR7562 and Related MSS
Author: Tamar Zewi
This edition of MS London BL OR7562 and other related MSS, and the accompanying linguistic and philological study, discuss a Samaritan adaptation of Saadya’s Judeo-Arabic translation of the Pentateuch, its main characteristics and place among other early Medieval Arabic Bible translations, viz., other versions of Saadya’s translation of the Pentateuch, other Samaritan Arabic versions of the Pentateuch, and Christian and Karaite Arabic Bible translations. The study analyses the various components of this version, its transmission, its language, the extent to which the Samaritans adapted this version of Saadya’s translation to their own version of the Hebrew Pentateuch, and their possible motives in choosing it for their own use.
Critical Edition of Makārim al-akhlāq wa-maḥāsin al-ādāb wa-badāʾiʿ al-awṣāf wa-gharāʾib al-tashbīhāt, Attributed to Abū Manṣūr al-Thaʿālibī (d. 429/1039)
This critical Arabic text edition of K. Makārim al-akhlāq wa-maḥāsin al-ādāb wa-badāʾiʿ al-awṣāf wa-gharāʾib al-tashbīhāt( Book of Noble Character, Excellent Conduct, Admirable Descriptions, and Curious Similes) is a substantial work of adab attributed to the prominent littérateur Abū Manṣūr al-Thaʿālibī (d. 429/1039) that consists of a short introduction and three chapters. The first chapter addresses acquiring noble character and excellent conduct ( al-taḥallī bi-makārim al-akhlāq wa-maḥāsin al-ādāb); the second addresses shunning away from base character and ugly traits ( al-tazakkī ʿan masāwiʾ al-akhlāq wa-maqābiḥ al-shiyam); and the third addresses admirable descriptions and curious similes ( badāʾiʿ al-awṣāf wa-gharāʾib al-tashbīhāt). At the end of the text one finds a relatively large collection of widely circulating proverbs ( amthāl sāʾira) that are alphabetically arranged. Makārim al-akhlāq is in essence an anthology of “good conduct” and of quotations suitable for social and literary discourse. It reflects the three ingredients of adab: behavior, literary culture, and learning. The work is introduced by an analytical study discussing the attribution of the work, the related genres, and the unique manuscript of the text.