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Space and Religious Hierarchy in Ibn al-Qayyim’s Aḥkām ahl al-dhimma
Antonia Bosanquet’s Minding Their Place is the first full-length study of Ibn al-Qayyim’s (d. 751/1350) collection of rulings relating to non-Muslim subjects, Aḥkām ahl al-dhimma. It offers a detailed study of the structure, content and authorial method of the work, arguing that it represents the author’s personal composition rather than a synthesis of medieval rulings, as it has often been understood. On this basis, Antonia Bosanquet analyses how Ibn al-Qayyim’s presentation of rulings in Aḥkām ahl al-dhimma uses space to convey his view of religious hierarchy. She considers his answer to the question of whether non-Muslims have a place in the Abode of Islam, how this is defined and how his definition contributes to Ibn al-Qayyim’s broader theological world-view.
Space and Religious Hierarchy in Ibn al-Qayyim’s Aḥkām ahl al-dhimma
Antonia Bosanquet’s Minding Their Place is the first full-length study of Ibn al-Qayyim’s (d. 751/1350) collection of rulings relating to non-Muslim subjects, Aḥkām ahl al-dhimma. It offers a detailed study of the structure, content and authorial method of the work, arguing that it represents the author’s personal composition rather than a synthesis of medieval rulings, as it has often been understood. On this basis, Antonia Bosanquet analyses how Ibn al-Qayyim’s presentation of rulings in Aḥkām ahl al-dhimma uses space to convey his view of religious hierarchy. She considers his answer to the question of whether non-Muslims have a place in the Abode of Islam, how this is defined and how his definition contributes to Ibn al-Qayyim’s broader theological world-view.
Jewish Responses to the Challenges of Multicultural Contemporaneity. Free Ebrei Volume 2
Jews in Dialogue discusses Jewish post-Holocaust involvement in interreligious and intercultural dialogue in Israel, Europe, and the United States. The essays within offer a multiplicity of approaches and perspectives (historical, sociological, theological, etc.) on how Jews have collaborated and cooperated with non-Jews to respond to the challenges of multicultural contemporaneity. The volume’s first part is about the concept of dialogue itself and its potential for effecting change; the second part documents examples of successful interreligious cooperation. The volume includes an appendix designed to provide context for the material presented in the first part, especially with regard to relations between the State of Israel and the Catholic Church.
Jewish Responses to the Challenges of Multicultural Contemporaneity. Free Ebrei Volume 2
Jews in Dialogue discusses Jewish post-Holocaust involvement in interreligious and intercultural dialogue in Israel, Europe, and the United States. The essays within offer a multiplicity of approaches and perspectives (historical, sociological, theological, etc.) on how Jews have collaborated and cooperated with non-Jews to respond to the challenges of multicultural contemporaneity. The volume’s first part is about the concept of dialogue itself and its potential for effecting change; the second part documents examples of successful interreligious cooperation. The volume includes an appendix designed to provide context for the material presented in the first part, especially with regard to relations between the State of Israel and the Catholic Church.
Christian Heresiology and the Intellectual Background to Earliest Christian-Muslim Relations
How did Islam come to be considered a Christian heresy? In this book, Peter Schadler outlines the intellectual background of the Christian Near East that led John, a Christian serving in the court of the caliph in Damascus, to categorize Islam as a heresy. Schadler shows that different uses of the term heresy persisted among Christians, and then demonstrates that John’s assessment of the beliefs and practices of Muslims has been mistakenly dismissed on assumptions he was highly biased. The practices and beliefs John ascribes to Islam have analogues in the Islamic tradition, proving that John may well represent an accurate picture of Islam as he knew it in the seventh and eighth centuries in Syria and Palestine.
Christian Heresiology and the Intellectual Background to Earliest Christian-Muslim Relations
How did Islam come to be considered a Christian heresy? In this book, Peter Schadler outlines the intellectual background of the Christian Near East that led John, a Christian serving in the court of the caliph in Damascus, to categorize Islam as a heresy. Schadler shows that different uses of the term heresy persisted among Christians, and then demonstrates that John’s assessment of the beliefs and practices of Muslims has been mistakenly dismissed on assumptions he was highly biased. The practices and beliefs John ascribes to Islam have analogues in the Islamic tradition, proving that John may well represent an accurate picture of Islam as he knew it in the seventh and eighth centuries in Syria and Palestine.
The ‘Christian Chapter’ of the Jāvidān-nāma-yi kabīr by Faḍl Allāh Astarābādī (d. 796/1394)
In Christian Apocalyptic Texts in Islamic Messianic Discourse Orkhan Mir-Kasimov offers an account of the interpretation of these Christian texts by Faḍl Allāh Astarābādī (d. 796/1394), the founder of a mystical and messianic movement which was influential in medieval Iran and Anatolia. This interpretation can be situated within the tradition of ‘positive’ Muslim hermeneutics of the Christian and Jewish scriptures which was particularly developed in Shıīʿī and especially Ismaīʿlī circles. Faḍl Allāh incorporates the Christian apocalyptic texts into an Islamic eschatological context, combining them with Qurʾān and ḥadīth material. In addition to an introductory study, the book contains a critical edition and an English translation of the relevant passages from Faḍl Allāh’s magnum opus, the Jāvidān-nāma-yi kabīr.
The ‘Christian Chapter’ of the Jāvidān-nāma-yi kabīr by Faḍl Allāh Astarābādī (d. 796/1394)
In Christian Apocalyptic Texts in Islamic Messianic Discourse Orkhan Mir-Kasimov offers an account of the interpretation of these Christian texts by Faḍl Allāh Astarābādī (d. 796/1394), the founder of a mystical and messianic movement which was influential in medieval Iran and Anatolia. This interpretation can be situated within the tradition of ‘positive’ Muslim hermeneutics of the Christian and Jewish scriptures which was particularly developed in Shıīʿī and especially Ismaīʿlī circles. Faḍl Allāh incorporates the Christian apocalyptic texts into an Islamic eschatological context, combining them with Qurʾān and ḥadīth material. In addition to an introductory study, the book contains a critical edition and an English translation of the relevant passages from Faḍl Allāh’s magnum opus, the Jāvidān-nāma-yi kabīr.
The Judaeo-Arabic Translation and Commentary of Saadia Gaon on the Book of Esther
Series:
Biblia Arabica, Volume: 1
This volume presents a critical edition of the Judaeo-Arabic translation and commentary on the book of Esther by Saadia Gaon (882–942). This edition, accompanied by an introduction and extensively annotated English translation, affords access to the first-known personalized, rationalistic Jewish commentary on this biblical book. Saadia innovatively organizes the biblical narrative—and his commentary thereon—according to seven “guidelines” that provide a practical blueprint by which Israel can live as an abased people under Gentile dominion. Saadia’s prodigious acumen and sense of communal solicitude find vivid expression throughout his commentary in his carefully-defined structural and linguistic analyses, his elucidative references to a broad range of contemporary socio-religious and vocational realia, his anti-Karaite polemics, and his attention to various issues, both psychological and practical, attending Jewish-Gentile conviviality in a 10th-century Islamicate milieu.
The Judaeo-Arabic Translation and Commentary of Saadia Gaon on the Book of Esther
Series:
Biblia Arabica, Volume: 1
This volume presents a critical edition of the Judaeo-Arabic translation and commentary on the book of Esther by Saadia Gaon (882–942). This edition, accompanied by an introduction and extensively annotated English translation, affords access to the first-known personalized, rationalistic Jewish commentary on this biblical book. Saadia innovatively organizes the biblical narrative—and his commentary thereon—according to seven “guidelines” that provide a practical blueprint by which Israel can live as an abased people under Gentile dominion. Saadia’s prodigious acumen and sense of communal solicitude find vivid expression throughout his commentary in his carefully-defined structural and linguistic analyses, his elucidative references to a broad range of contemporary socio-religious and vocational realia, his anti-Karaite polemics, and his attention to various issues, both psychological and practical, attending Jewish-Gentile conviviality in a 10th-century Islamicate milieu.
In Christian Identity amid Islam in Medieval Spain Charles L. Tieszen explores a small corpus of texts from medieval Spain in an effort to deduce how their authors defined their religious identity in light of Islam, and in turn, how they hoped their readers would distinguish themselves from the Muslims in their midst. It is argued that the use of reflected self-image as a tool for interpreting Christian anti-Muslim polemic allows such texts to be read for the self-image of their authors instead of the image of just those they attacked. As such, polemic becomes a set of borders authors offered to their communities, helping them to successfully navigate inter-religious living.
In Christian Identity amid Islam in Medieval Spain Charles L. Tieszen explores a small corpus of texts from medieval Spain in an effort to deduce how their authors defined their religious identity in light of Islam, and in turn, how they hoped their readers would distinguish themselves from the Muslims in their midst. It is argued that the use of reflected self-image as a tool for interpreting Christian anti-Muslim polemic allows such texts to be read for the self-image of their authors instead of the image of just those they attacked. As such, polemic becomes a set of borders authors offered to their communities, helping them to successfully navigate inter-religious living.
The Holy Land, 1517-1713
The collection examines the view of holiness in the “Holy Land” through the writings of pilgrims, travelers, and missionaries. The period extends from 1517, the Ottoman conquest of Syria and Palestine, to the Franco-British treaty of Utrecht in 1713 and the consolidation of European hegemony over the Mediterranean. The writers in the collection include Christians (Orthodox, Protestant, and Catholic), Muslims, and Jews, who originate from countries such as Sweden, England, France, Holland, Russia, the Ottoman Empire, and Syria. This book is the first to juxtapose writers of different backgrounds and languages, to emphasize the holiness of the land in a number of traditions, and to ask whether holiness was inherent in geography or a product of the piety of the writers.
Contributors are: Mohammad Asfour, Hasan Baktir, Richard Coyle, Judy A. Hayden, Nabil I. Matar, Joachim Östlund, Michael Rotenberg-Schwartz, Julia Schleck, Mazin Tadros and Galina Yermolenko.
Contributors are: Mohammad Asfour, Hasan Baktir, Richard Coyle, Judy A. Hayden, Nabil I. Matar, Joachim Östlund, Michael Rotenberg-Schwartz, Julia Schleck, Mazin Tadros and Galina Yermolenko.
The Holy Land, 1517-1713
The collection examines the view of holiness in the “Holy Land” through the writings of pilgrims, travelers, and missionaries. The period extends from 1517, the Ottoman conquest of Syria and Palestine, to the Franco-British treaty of Utrecht in 1713 and the consolidation of European hegemony over the Mediterranean. The writers in the collection include Christians (Orthodox, Protestant, and Catholic), Muslims, and Jews, who originate from countries such as Sweden, England, France, Holland, Russia, the Ottoman Empire, and Syria. This book is the first to juxtapose writers of different backgrounds and languages, to emphasize the holiness of the land in a number of traditions, and to ask whether holiness was inherent in geography or a product of the piety of the writers.
Contributors are: Mohammad Asfour, Hasan Baktir, Richard Coyle, Judy A. Hayden, Nabil I. Matar, Joachim Östlund, Michael Rotenberg-Schwartz, Julia Schleck, Mazin Tadros and Galina Yermolenko.
Contributors are: Mohammad Asfour, Hasan Baktir, Richard Coyle, Judy A. Hayden, Nabil I. Matar, Joachim Östlund, Michael Rotenberg-Schwartz, Julia Schleck, Mazin Tadros and Galina Yermolenko.
The World Christian Database (WCD), which complements the World Religion Database, was completely refurbished in 2018. It includes detailed information on 9,000 Christian denominations and on religions in every country of the world. Extensive data are available on 238 countries and 13,000 ethno-linguistic peoples, as well as on 5,000 cities and 3,000 provinces. This extraordinary database is an invaluable reference tool for professionals, scholars, students, agencies, health organizations, and news media. Information is readily available on religious activities, growth rates, religious literature, worker activity, and demography. Additional secular data is included on population, health, education, languages, and communication. All this information makes the WCD an invaluable resource for anyone interested in Christian and religious demography and the history of Christianity. Thousands of sources are evaluated and reviewed on a weekly basis by a professional staff dedicated to expanding and updating the WCD. There is no other resource completely focused on providing global statistics on World Christianity today.
Sources
- A large majority of the data collected for the WCD comes from published and unpublished sources, field work, interviews, and questionnaires - Around 5,000 statistical questionnaires returned by churches and national collaborators over the period 1982-present
- Field surveys and interviews on the spot in over 200 countries
- A mass of unpublished documentation on all countries, collected on the field, including reports, memoranda, photographs, maps, statistical summaries, and historical documents
- Around 4,500 printed contemporary descriptions of churches, describing denominations, movements, countries and confessions
- Officially-published reports of 500 government-organized national censuses of population
- A series of in-depth interviews with bishops, church leaders, and theologians
Detailed Religious and Demographic Statistics include:
- Global comparative figures for every major religion
- Population and religious adherents for every country and United Nations region
- Access to source material on religious affiliation (census and survey figures)
- Breakdown of major religions into traditions (e.g. Sunni-Shi’as within Islam)
- Multiple data points to compare growth rates (1900, 1950, 1970, 2000, 2005, 2025, 2050)
- Feedback mechanism for users to comment on data, sources and methodology
- Population and Adherents (for 1900, 1970, 2000, 2005, 2010, 2025, 2050)
- Demographics (birth rate, adult percentage, life expectancy)
- Health (HIV rates, access to water, mortality)
- Education (literacy percentage, schools, universities)
- Communication (scripture access, religious freedom)
- Christian personnel
- Evangelism rates
- Status of missions work
- Lists of Christian denominations in every country
- Country, regional, and global estimates of Pentecostals and Charismatics
- Status of Bible translation
Features and Benefits
- 9,000 Denominations
- 13,000 Ethnolinguistic Peoples
- 5,000 Cities
- 3,000 Provinces
- 238 Countries
- Quarterly updates
- Unique reference tool for professionals, scholars, students, agencies, news media
A demo is available on Brill’s Youtube channel.
Sources
- A large majority of the data collected for the WCD comes from published and unpublished sources, field work, interviews, and questionnaires - Around 5,000 statistical questionnaires returned by churches and national collaborators over the period 1982-present
- Field surveys and interviews on the spot in over 200 countries
- A mass of unpublished documentation on all countries, collected on the field, including reports, memoranda, photographs, maps, statistical summaries, and historical documents
- Around 4,500 printed contemporary descriptions of churches, describing denominations, movements, countries and confessions
- Officially-published reports of 500 government-organized national censuses of population
- A series of in-depth interviews with bishops, church leaders, and theologians
Detailed Religious and Demographic Statistics include:
- Global comparative figures for every major religion
- Population and religious adherents for every country and United Nations region
- Access to source material on religious affiliation (census and survey figures)
- Breakdown of major religions into traditions (e.g. Sunni-Shi’as within Islam)
- Multiple data points to compare growth rates (1900, 1950, 1970, 2000, 2005, 2025, 2050)
- Feedback mechanism for users to comment on data, sources and methodology
- Population and Adherents (for 1900, 1970, 2000, 2005, 2010, 2025, 2050)
- Demographics (birth rate, adult percentage, life expectancy)
- Health (HIV rates, access to water, mortality)
- Education (literacy percentage, schools, universities)
- Communication (scripture access, religious freedom)
- Christian personnel
- Evangelism rates
- Status of missions work
- Lists of Christian denominations in every country
- Country, regional, and global estimates of Pentecostals and Charismatics
- Status of Bible translation
Features and Benefits
- 9,000 Denominations
- 13,000 Ethnolinguistic Peoples
- 5,000 Cities
- 3,000 Provinces
- 238 Countries
- Quarterly updates
- Unique reference tool for professionals, scholars, students, agencies, news media
A demo is available on Brill’s Youtube channel.