The history of the text of the Qur'an has been a longstanding subject of interest within the field of Islamic Studies, but the debate has so far been focused on the Sunni traditions about the codices of Caliphs Abū Bakr and ʿUthmān b. ʿAffān. Little to no attention has been given to the traditions on ʿAlī b. Abī Ṭālib's collection of the Qur'an. This book examines both Shiʿi and Sunni traditions on the issue, aiming to date them back to the earliest possible date and, if possible, verify their authenticity. To achieve this, the traditions are examined using Harald Motzki's isnād-cum-matn method, which is recognised as an efficient tool in dating the early Islamic traditions and involves analysis of both matn (text) and isnād (chain of trans-mission) with an emphasis on finding a correlation between the two. "Kara's application of hadith criticism to Shi'i sources is innovative as well as constructive. Respectful of others' contributions, he nonetheless subverts conventional sceptical and starkly sectarianised approaches to Scriptural textual history." (From the foreword by James Piscatori)

The history of the text of the Qur'an has been a longstanding subject of interest within the field of Islamic Studies, but the debate has so far been focused on the Sunni traditions about the codices of Caliphs Abu Bakr and 'Uthman b. 'Affan. Little to no attention has been given to the traditions on 'Ali b. Abi Talib's collection of the Qur'an. This book examines both Shi'i and Sunni traditions on the issue, aiming to date them back to the earliest possible date and, if possible, verify their authenticity. To achieve this, the traditions are examined using Harald Motzki's isnad-cum-matn method, which is recognised as an efficient tool in dating the early Islamic traditions and involves analysis of both matn (text) and isnad (chain of trans-mission) with an emphasis on finding a correlation between the two.

Nahj al-Balāghah, the celebrated compendium of orations, letters, and sayings of ʿAlī ibn Abī Ṭālib (d. 40/661) compiled by al-Sharīf al-Raḍī (d. 406/1015), is a masterpiece of Arabic literature and Islamic wisdom studied and memorized avidly and continually for over a thousand years. Showcasing ʿAlī’s life and travails in his own words, it also transcribes his profound reflections on piety and virtue, and on just and compassionate governance. Tahera Qutbuddin’s meticulously researched critical edition based on the earliest 5th/11th-century manuscripts, with a lucid, annotated facing-page translation, brings to the modern reader the power and beauty of this influential text, and confirms the aptness of Raḍī’s title, “The Way of Eloquence.”

‘Alī, son of Abī Ṭālib, Muhammad’s son-in-law and cousin, is the only Companion of the Prophet who has remained to this day the object of fervent devotion of hundreds of millions of followers in the lands of Islam, especially in the East. Based on a detailed analysis of several categories of sources, this book demonstrates that Shi‘ism is the religion of the Imam, of the Master of Wisdom, just like Christianity is that of Christ, and that ‘Alī is the first Master and Imam par excellence. Shi‘ism can therefore be defined, in its most specific religious aspects, as the absolute faith in ‘Alī: the divine Man, the most perfect manifestation of God’s attributes, simultaneously spiritual refuge, model and horizon. With contributions by Orkhan Mir-Kasimov & Mathieu Terrier Translated from French by Francisco José Luis & Anthony Gledhill

Nineteenth-century Istanbul was an intellectual hub of rich discussions about Islam, in which leading reformists had a significant role. Turkey today appears to be an intellectual vacuum to anyone searching for ongoing critical engagement with Islam. The main purpose of this book is to adjust this view of Turkey by showcasing the modern Turkish theologians who challenge mainstream Sunni interpretations of Islam. Labelling these theologians as 'rationalist' rather than 'reformist', the author reveals that their theology is inherently anti-establishment and thus a religiously-oriented challenge to the hegemony of the state-sanctioned Islam: for the rationalists, Turkey's problems have their origins in the Sunni interpretation of Islam. Contemporary Rationalist Islam in Turkey analyses nine prominent scholars of Islam who provide a religious opposition to the Sunni revival in Turkey: Hüseyin Atay, Yasar Nuri Öztürk, M. Hayri Kirbasoglu, Ilhami Güler, R. Ihsan Eliaçik, Ömer Özsoy, Mustafa Öztürk, Israfil Balci, and Mehmet Azimli. These scholars' writings are almost exclusively published in Turkish, so this book makes their ideas available in English for the first time. It also examines the scope, methodology and argumentation of the scholars' theology, categorizing their theological interpretations from 'historicist' to 'universalist' and from 'empiricist' to 'rationalist'. In identifying a new 'rationalist' school of Turkish theology and outlining its different manifestations, the book breaks new ground. It fills a significant gap in the literature on Islamic studies and reveals an understudied dimension of Turkey and Turkish Islam beyond the well-known ideas of the AKP and the Gulenists.

This book surveys and analyzes changes in religious groups and identities in late antique Arabia, ca. 300-700 CE. It engages with contemporary and material evidence: for example, inscriptions, archaeological remains, Arabic poetry, the Qurʾān, and the so-called Constitution of Medina. Also, it suggests ways to deal with the later Arabic historiographical and other literary texts. The issue of social identities and their processes are central to the study. For instance, how did Arabian ethnic and religious identities intersect on the eve of Islam? The book suggests that the changes in social groups were more piecemeal than previously thought.

From 17 April, 1900, to 6 June of that year, Pierre Loti travelled in a private capacity from Bushire on the Persian Gulf, northwards through Shiraz, Persepolis, Isfahan and Tehran, before returning via the Caspian Sea to Europe. This is the personal day-by-day account of his journey, the hardships of the mountainous terrain and the empty desert. Loti excels in his descriptions of the world around him: the sky, the mountains, the fertile plains, the deserted desert. His descriptions of the people he meets, their dress and manners are remarkable. Loti had come from India and on his way to the Gulf, he stopped off at Muscat and his account of this brief visit was published as 'En passant a Mascate' (Passing through Muscat). This is the first English translation of both texts.