For the first time, in one, book, are the three most popular English translations of the Qur an: the ones by Abdullah Yusuf Ali, Marmaduke Pickthall, and Muhammad Habib Shakir. Two of them, Abdullah Yusuf Ali and Muhammad Habib Shakir are Arabic scholars

This book proposes a methodological framework for an ethical reading of Old Testament narrative and demonstrates its benefits and validity by providing an exemplary reading of the story of Josiah in Kings. Part One delineates the meaning of "ethical reading" practised in the work. The theoretical framework is critically adopted from Martha Nussbaum. This approach to ethics does not extract general rules out of story, rather it allows the reader to appreciate the world of the story itself, which is analogous with real life. Part Two expounds "synchronic literary criticism anchored in discourse analysis" and elucidates its use for ethical reading of Old Testament narrative. Part Three offers exemplary ethical readings and shows how discourse analysis can help the literary issues such as plot delimitation and characterisation. Through the ethical commentary of the story of Josiah, the theme of contingency in life can be noticed to prevail in the story. When contingency in life is accepted as a real part of the human moral life, understanding of ethics should be enlarged so that it may be coped with properly. Here ethics is understood in terms of practical wisdom that can be used for ethical improvisation for ever-changing situations. The particularities in Old Testament narrative are useful features that make the reader perceptive to the complexity of life and thus train practical wisdom; and the literary and discourse-analytical approach makes the most of the genre-characteristics of Old Testament narrative, which realistically reflects the complexity of moral life.

This book is the first of two volumes that aim to produce something not previously attempted: a synthetic history of Muslim responses to the Bible, stretching from the rise of Islam to the present day. It combines scholarship with a genuine narrative, so as to tell the story of Muslim engagement with the Bible. Covering Sunni, Imami Shi'i and Isma'ili perspectives, this study will offer a scholarly overview of three areas of Muslim response, namely ideas of corruption, use of the Biblical text, and abrogation of the text. For each period of history, the important figures and dominant trends, along with exceptions, are identified. The interplay between using and criticising the Bible is explored, as well as how the respective emphasis on these two approaches rises and falls in different periods and locations. The study critically engages with existing scholarship, scrutinizing received views on the subject, and shedding light on an important area of interfaith concern.

The Kalacakratantra is the latest and most comprehensive Buddhist Tantra that is available in its original Sanskrit. This will be the first thorough academic work to be published on this Tantra. The Kalacakratantra's five chapters are classified into three categories: Outer, Inner, and Other Kalacakratantra. The present work concentrates on the Inner Kalacakratantra, which deals with the nature of a human being.

Due to the long presence of Muslims in Islamic territories (Al-Andalus and Granada) and of Muslims minorities in the Christians parts, the Iberian Peninsula provides a fertile soil for the study of the Qur'an and Qur'an translations made by both Muslims and Christians. From the mid-twelfth century to at least the end of the seventeenth, the efforts undertaken by Christian scholars and churchmen, by converts, by Muslims (both Mudejars and Moriscos) to transmit, interpret and translate the Holy Book are of the utmost importance for the understanding of Islam in Europe. This book reflects on a context where Arabic books and Arabic speakers who were familiar with the Qur'an and its exegesis coexisted with Christian scholars. The latter not only intended to convert Muslims, and polemize with them but also to adquire solid knowledge about them and about Islam. Qur'ans were seized during battle, bought, copied, translated, transmitted, recited, and studied. The different features and uses of the Qur'an on Iberian soil, its circulation as well as the lives and works of those who wrote about it and the responses of their audiences, are the object of this book.

This book introduces a new system for describing non-biblical ancient Jewish literature. It arises from a fresh empirical investigation into the literary structures of many anonymous and pseudepigraphic sources, including Pseudepigrapha and Apocrypha of the Old Testament, the larger Dead Sea Scrolls, Midrash, and the Talmuds. A comprehensive framework of several hundred literary features, based on modern literary studies and text linguistics, allows describing the variety of important text types which characterize ancient Judaism without recourse to vague and superficial genre terms. The features proposed cover all aspects of the ancient Jewish texts, including the self-presentation, perspective, and knowledge horizon assumed by the text; any poetic constitution, narration, thematic discourse, or commentary format; common small forms and small-scale relationships governing neighbouring parts; compilations; dominant subject matter; and similarities to the canonical books of the Hebrew Bible. By treating works of diverse genres and periods by the same conceptual grid, the new framework breaks down artificial barriers to interdisciplinary research and prepares the ground for new large-scale comparative studies. The book introduces and presents the new framework, explains and illustrates every descriptive category with reference to specific ancient Jewish texts, and provides sample profiles of Jubilees, the Temple Scroll, Mishnah, and Genesis Rabbah. The books publication is accompanied by a public online Database of hundreds of further Profiles (literarydatabase.humanities.manchester.ac.uk). This project was made possible through the support of the Arts and Humanities Research Council.

The "Upanishads" are the sacred writings of Hinduism. They are perhaps the greatest of all the books in the history of world religions. Their origins predate recorded history, being revealed to the Rishis of the Vedic civilization some 5000 to 10,000 years ago. Many see them as the kernel of the mystical, philosophical truths that are the basis of the Higher World religion of Hinduism, their cradle, of which Buddhism is a successor and Judaism is an offshoot. With Islam and Christianity being offshoots of Judaism, this makes them the foundational documents for understanding and practising religion today. Much of the original text of the "Upanishads" is archaic and occasionally corrupted, but it does convey a moral and ethical thrust that is abundantly clear. Alan Jacobs uses modern free verse to convey the essential meaning and part of the original text. He omits Sanskrit words as far as possible and the commentary provided is contemporary rather than ancient.

The Ramayana tells the tale of Rama and his beloved Sita, but its narratives and intent, as with all great literature, point to the grand themes of life, death and righteousness. Originally written in ancient Sanskrit, the elegant, epic work is a key part of the canon of both Hinduism and Buddhism. It continues to inspire art, theatre, poetry and temple architecture, dominating the spiritual landscape of the vast Indian sub-continent and the diaspora throughout the rest of the world. This deluxe new edition revives Ralph T. H. Griffith's evocative verse translation and abridges it for the modern reader - bringing the gripping narrative to the forefront. The Flame Tree Gothic Fantasy, Classic Stories and Epic Tales collections bring together the entire range of myth, folklore and modern short fiction. Highlighting the roots of suspense, supernatural, science fiction and mystery stories, the books in Flame Tree Collections series are beautifully presented, perfect as a gift and offer a lifetime of reading pleasure.

Social memory studies offer an under-utilised lens through which to approach the texts of the Hebrew Bible. In this volume, the range of associations and symbolic values evoked by twenty-one characters representing ancestors and founders, kings, female characters, and prophets are explored by a group of international scholars. The presumed social settings when most of the books comprising the TANAK had come into existence and were being read together as an emerging authoritative corpus are the late Persian and early Hellenistic periods. It is in this context then that we can profitably explore the symbolic values and networks of meanings that biblical figures encoded for the religious community of Israel in these eras, drawing on our limited knowledge of issues and life in Yehud and Judean diasporic communities in these periods. This is the first period when scholars can plausibly try to understand the mnemonic effects of these texts, which were understood to encode the collective experience members of the community, providing them with a common identity by offering a sense of shared past while defining aspirations for the future. The introduction and the concluding essay focus on theoretical and methodological issues that arise from analysing the Hebrew Bible in the framework of memory studies. The individual character studies, as a group, provide a kaleidoscopic view of the potentialities of using a social memory approach in Biblical Studies, with the essay on Cyrus written by a classicist, in order to provide an enriching perspective on how one biblical figure was construed in Greek social memory, for comparative purposes.

Rabbi Levi ben Gershom (Ralbag, Gersonides; 1288-1344), one of medieval Judaism's most original thinkers, wrote about such diverse subjects as astronomy, mathematics, Bible commentary, philosophical theology, "technical" philosophy, logic, Halakhah, and even satire. In his view, however, all these subjects were united as part of the Torah. Influenced profoundly by Maimonides, Gersonides nevertheless exercised greater rigor than Maimonides in interpreting the Torah in light of contemporary science, was more conservative in his understanding of the nature of the Torah's commandments, and was more optimistic about the possibility of wide-spread philosophical enlightenment. Gersonides was a witness to several crucial historical events, such as the expulsion of French Jewry of 1306 and the "Babylonian Captivity" of the Papacy. Collaborating with prelates in his studies of astronomy and mathematics, he apparently had an entree into the Papal court at Avignon. Revered among Jews as the author of a classic commentary on the latter books of the Bible, Kellner portrays Gersonides as a true Renaissance man, whose view of Torah is vastly wider and more open than that held by many of those who treasure his memory.

Critical scholarship on the Qur'an and early Islam has neglected the enigmatic earliest surahs. Advocating a more evolutionary analytical method, this book argues that the basal surahs are logical, clear, and intelligible compositions. The analysis systematically elucidates the apocalyptic context of the Qur'an's most archaic layers. Decisive new explanations are given for classic problems such as what the surah of the elephant means, why an anonymous man is said to frown and turn away from a blind man, why the prophet is summoned as one who wraps or cloaks himself, and what the surah of the qadr refers to. Grounded in contemporary context, the analysis avoids reducing these innovative recitations to Islamic, Jewish, or Christian models. By capitalizing on recent advances in fields such as Arabian epigraphy, historical linguistics, Manichaean studies, and Sasanian history, a very different picture of the early quranic milieu emerges. This picture challenges prevailing critical and traditional models alike. Against the view that quranic revelation was a protracted process, the analysis suggests a more compressed timeframe, in which Mecca played relatively little role. The analysis further demonstrates that the earliest surahs were already intimately connected to the progression of the era's cataclysmic Byzantine-Sasanian war. All scholars interested in the Qur'an, early Islam, late antique history, and the apocalyptic genre will be interested in the book's dynamic new approach to resolving intractable problems in these areas.

The 'pivot pattern' is a unique type of chiasmus, a linguistic pattern characterized by an inversion of the internal order of a phrase or passage. The main idea is found primarily at its pivot, while its elements, normally of an uneven number, are distributed on both sides of the pivot in a mirrored symmetry. Klaus undertakes here to compile a 'grammar' of the pattern, and to characterize, exemplify and differentiate its various forms.>

Samuel stands out in many important biblical texts as the figure who facilitated ancient Israel's transition from a tribal league to a monarchic state. On the surface of the text, this transition appears clear and linear, as does Samuel's role in bringing Israel together as a nation and selecting its first kings. Beneath this surface, however, is a far more complicated network of memories, sources and agendas, each presenting a very different picture of Samuel and his social, religious and ideological function. In some sources, Samuel serves as a symbol of Israel's developing priesthood and its system of social ethics, demonstrating the tensions within the priestly ranks. In others, Samuel's prophetic status is utilized to periodize Israel's history into distinct categories, positioning prophets over monarchs as national authorities. Elsewhere, Samuel is recruited to qualify - and disqualify - different forms of political organization in pre-monarchic Israel and systems of social hierarchy. Finally, the Jewish and Christian exegetical traditions return to the figure of Samuel and mine the texts in which he appears to re-structure Israel's national identity and the later communities that claimed descent from it. Mark Leuchter explores how the Samuel of these sources differs from the Samuel of the final form of the text, how the different writers used him to shape their ideas and transmit their messages, and how Samuel functions as a vehicle for the creation of a more elaborate literary superstructure drawn from discreet sources.

The Psalms have resulted in controversies between Jews and Christians over the centuries and it is only from the mid twentieth century onwards that the two traditions have worked side by side in the academy at least. This is one of the very few volumes on the psalms to incorporate scholarship from both these traditions for nearly a century, and the result is a rich celebration of these extraordinary ancient songs.
This innovative essay collection draws together internationally renowned Jewish and Christian scholars of the Psalms, with one tradition responding to the other, in areas as diverse as Qumran studies, Medieval Jewish interpretation, Reception History, Liturgical Psalters and Chagall's Church Windows and more recent Literary Studies of the Psalter as a Book. The range of topics chosen will be of interest not only to those specializing in the Psalms but also to others interested more generally in biblical studies. Several musical and artistic representations of selected psalms are also included and the book includes a colour plate section which illustrates several of the chapters.

A unique resource for understanding the Islamic Holy Book. As Islamic terrorism becomes a distressingly common feature of life in North America and Europe, it has become increasingly important for non-Muslims to be aware of the ideology that animates and motivates jihad violence and Sharia oppression of women and others--an ideology that's rooted in Islam's holy book, the Qur'an. English-speaking people, however, have found attempts to understand the Qur'an and Islam impeded by unclear, densely worded translations and explanatory notes written by Islamic apologists attempting to conceal, rather than reveal, how Islamic jihadis use the texts and teachings of the Qur'an to justify violence and supremacism, and to make recruits of peaceful Muslims. The Critical Qur'an, in contrast, makes clear the passages that are used to incite violence. Historian and Islamic scholar Robert Spencer elucidates the Qur'anic text with extensive references to the principal tafsir, or commentaries, that mainstream Muslims use today to understand the Qur'an, showing how interpretations that sanction violence are unfortunately not outliers, but central in Islamic theology. The Critical Qur'an is the Islamic counterpart to numerous critical and skeptical editions of the Bible that have appeared over the last century and more. It is the one edition of Islam's book that doesn't shy away from elucidating why the holy book of Islam is so frequently quoted and referred to with reverence by people who commit and/or justify acts of violence. It is a basic resource for everyone who wishes to understand the persistent phenomenon of Islamic terrorism, and the peculiar provenance of this most provocative book.

This book explores the relationship between ethics, aesthetics, and religion in classical Indian literature and literary theory by focusing on one of the most celebrated and enigmatic texts to emerge from the Sanskrit epic tradition, the Mahabharata. This text, which is widely acknowledged to be one of the most important sources for the study of South Asian religious, social, and political thought, is a foundational text of the Hindu tradition(s) and considered to be a major transmitter of dharma (moral, social, and religious duty), perhaps the single most important concept in the history of Indian religions. However, in spite of two centuries of Euro-American scholarship on the epic, basic questions concerning precisely how the epic is communicating its ideas about dharma and precisely what it is saying about it are still being explored. Disorienting Dharma brings to bear a variety of interpretive lenses (Sanskrit literary theory, reader-response theory, and narrative ethics) to examine these issues. One of the first book-length studies to explore the subject from the lens of Indian aesthetics, it argues that such a perspective yields startling new insights into the nature of the depiction of dharma in the epic through bringing to light one of the principle narrative tensions of the epic: the vexed relationship between dharma and suffering. In addition, it seeks to make the Mahabharata interesting and accessible to a wider audience by demonstrating how reading the Mahabharata, perhaps the most harrowing story in world literature, is a fascinating, disorienting, and ultimately transformative experience.

Ever since the discovery of the Dead Sea Scrolls in caves near the site of Qumran in 1947, this mysterious cache of manuscripts has been associated with the Essenes, a 'sect' configured as marginal and isolated. Scholarly consensus has held that an Essene library was hidden ahead of the Roman advance in 68 CE, when Qumran was partly destroyed. With much doubt now expressed about aspects of this view, the Essenes, the Scrolls and the Dead Sea systematically reviews the surviving historical sources, and supports an understanding of the Essenes as an influential legal society, at the centre of Judaean religious life, held in much esteem by many and protected by the Herodian dynasty, thus appearing as 'Herodians' in the Gospels. Opposed to the Hasmoneans, the Essenes combined sophisticated legal expertise and autonomy with an austere regimen of practical work, including a specialisation in medicine and pharmacology. Their presence along the north-western Dead Sea is strongly indicated by two independent sources, Dio Chrysostom and Pliny the Elder, and coheres with the archaeology. The Dead Sea Scrolls represent not an isolated library, quickly hidden, but burials of manuscripts from numerous Essene collections, placed in jars in caves for long-term preservation. The historical context of the Dead Sea area itself, and its extraordinary natural resources, as well as the archaeology of Qumran, confirm the Essenes' patronage by Herod, and indicate that they harnessed the medicinal material the Dead Sea zone provides to this day.

Consideration of children in the academic field of Religious Studies is taking root, but Buddhist Studies has yet to take notice. This collection is intended to open the question of children in Buddhism. It brings together a wide range of scholarship and expertise to address the question of what role children have played in the literature, in particular historical contexts, and what role they continue to play in specific Buddhist contexts today. Because the material is, in most cases, uncharted, all nineteen contributors involved in the project have exchanged chapters among themselves and thereby engaged in a kind of internal cohesion difficult to achieve in an edited project. The volume is divided into two parts. Part One addresses the representation of children in Buddhist texts and Part Two looks at children and childhoods in Buddhist cultures around the world. Little Buddhas will be an indispensable resource for students and scholars of Buddhism and Childhood Studies, and a catalyst for further research on the topic.

In this highly original study, David Gillis demonstrates that the Mishneh torah, Maimonides' code of Jewish law, has the structure of a microcosm. Through this symbolic form, Maimonides presents the law as designed to perfect the individual and society by shaping them in the image of the divinely created cosmic order. The commandments of the law thereby bring human beings closer to fulfilling their ultimate purpose, knowledge of God. This symbolism turns the Mishneh torah into an object of contemplation that itself communicates such knowledge. In short, it is a work of art. Gillis unpacks the metaphysical and cosmological underpinnings of Maimonides' scheme of organization with consummate skill, allowing the reader to understand the Mishneh torah's artistic dimension and to appreciate its power. Moreover, as he makes clear, uncovering this dimension casts new light on one of the great cruxes of Maimonides studies: the relationship of the Mishneh torah to his philosophical treatise The Guide of the Perplexed. A fundamental unity is revealed between Maimonides the codifier and Maimonides the philosopher that has not been fully appreciated hitherto. Maimonides' artistry in composition is repeatedly shown to serve his aims in persuading us of the coherence and wisdom of the halakhic system. Gillis's fine exegesis sets in high relief the humane and transcendental purposes and methods of halakhah as Maimonides conceived of it, in an argument that is sure-footed and convincing.

In Enchanted Dulcinea, this English translation of the novel by Mexican author Angelina Muniz-Huberman, Dulcinea travels in a car writing novels in her mind about several Dulcineas: a medieval princess on a quest, a nineteenth-century lady-in-waiting in Mexico, and a twentieth-century young woman who was sent to Russia as a girl to escape the Spanish Civil War and later journeys to Mexico to reunite with her parents. Unsure of her identity, Dulcinea remembers, debates, and records memories of her exile. As she circles Mexico City, she examines the role of memory, speech, and writing through her fragmented narrative voice. Dulcinea explores her place in the world through storytelling, blurring the line between reality and imagination. This novel pairs a lyrical and contemplative style with experimental writing to present common themes of identity formation and exile in a unique form. Dulcinea's quest is also one of spiritual connection with apocalyptic and mystical overtones. With allusions to both Christian and Jewish mystical traditions, this novel reveals a crypto-Jewish presence typical of Muniz-Huberman's writing, forming part of a Sephardic literary tradition. This edition includes an introduction and annotations by the translator, Rebecca Marquis.

The Tibetan Book of the Dead was traditionally used as a mortuary text, read or recited in the presence of a dying or dead person. As a contribution to the science of death and of rebirth, it is unique among the sacred books of the world. The texts have been discovered and rediscovered in the West during the course of almost the entire 20th century, starting with Oxford's edition by W Y Evans-Wentz in 1927. The new edition includes a new foreword, afterword and suggested further reading list by Donald S Lopez Jr to update and contextualize this pioneering work. Lopez examines the historical background of OUP's publication, the translation against current scholarship, and its profound importance in engendering both scholarly and popular interest in Tibetan religion and culture.