This volume brings together contributions by scholars focussing on peritextual elements as found in Middle Eastern manuscripts: dots and various other symbols that mark vowels, intonation, readings aids, and other textual markers; marginal notes and sigla that provide additional explanatory content akin to but substantially different from our modern notes and endnotes; images and illustrations that present additional material not found in the main text. These elements add additional layers to the main body of the text and are crucial for our understanding of the text's transmission history as well as scribal habits.

The present volume-the first of its kind-deals with takfir: accusing ones opponents of unbelief (kufr). Originating in the first decades of Islam, this practice has been applied intermittently ever since. The nineteen studies included here deal with cases, covering different periods and parts of the Muslim world, of individuals or groups that used the instrument of takfir to brand their opponents-either persons, groups or even institutions-as unbelievers who should be condemned, anathematized or even persecuted. Each case presented is placed in its sociopolitical and religious context. Together the contributions show the multifariousness that has always characterized Islam and the various ways in which Muslims either sought to suppress or to come to terms with this diversity. With contributions by: Roswitha Badry, Sonja Brentjes, Brian J. Didier, Michael Ebstein, Simeon Evstatiev, Ersilia Francesca, Robert Gleave, Steven Judd, Istvan T. Kristo-Nagy, Goeran Larsson, Amalia Levanoni, Orkhan Mir-Kasimov, Hossein Modarressi, Justyna Nedza, Intisar A. Rabb, Sajjad Rizvi, Daniel de Smet, Zoltan Szombathy, Joas Wagemakers.

The volume contains critical editions of the extant parts of two hitherto unknown theological works by the Buyid vizier al-Sahib b. 'Abbad (d. 385/925), who is well known to have vigorously promoted the teaching of Mu'tazili theology throughout Buyid territories and beyond. The manuscripts on which the edition is based come from Cairo Geniza store rooms. They consist of two manuscripts for each of the two texts-testimony to the impact of al-Sahib's education policy on the contemporaneous Jewish community in Cairo. The longer treatise of al-Sahib of ca. 350/960, possibly his Kitab Nahj al-sabil fi usul al-din, appears to be the earliest Mu'tazili work preserved among the Jewish community. The second, briefer treatise also contains a commentary by 'Abd al-Jabbar al-Hamadani (d. 415/1025).

Iranian libraries hold only few manuscripts that testify to the extended and intensive Mu'tazilite past in the various centers of Zaydi scholarship in the Caspian region, in Hurasan, and in Rayy. Among the few Mu'tazilite Zaydi works preserved in the libraries of Iran is a miscellany held by the library of the Faculty of Medicine at the University of Shiraz ('Allama Tabataba'i Library). The maGmu'a, a facsimile of which is included in the present publication, was written between 673/1274-75 and 676/1277 and contains doctrinal works by Imami and Zaydi theologians from both Iran and from Yemen. Most of the codex consists of a theological summa, a ta'liq that had been composed or transcribed by one Abu Tahir b. 'Ali al-Saffar which was based on the Kitab al-Usul by Abu 'Ali Muhammad b. Hallad al-Basri, the distinguished disciple of the Mu'tazilite theologian and founder of the Bahsamiyya, Abu Hasim al-Gubba'i (d. 321/933), with an unknown number of commentary layers in between.

In 1934 the New York Public Library (NYPL) purchased a sizable collection of 250 volumes of Arabic manuscripts through the fund for Semitic literature that had been provided by Jacob Heinrich Schiff. Ms New York Public Library, Manuscripts and Archives Division, Arabic Manuscripts Collection, Volume 51985A, a facsimile of which is included in the present publication, belongs to the Shi'i material among the collection. It is a multitext volume of 269 leaves which in its present form comprises seven individual works. It is hoped that the present facsimile edition will enable and encourage scholars to delve into the materials it contains.

This volume complements the selections of Wilferd Madelung's articles previously published by Variorum (Religious Schools and Sects in Medieval Islam, and Religious and Ethnic Movements in Medieval Islam). The first articles here examine legal and political aspects of early Shi`ism. The following studies relate to doctrinal views of the Zaydi imams al-Qasim b. Ibrahim al-Rassi and al-Natiq bi-l-Haqq and to Zaydi attitudes to Sufism. The final group focuses on the Isma`iliyya, their social and political history and aspects of their religious thought. A detailed index completes the volume.

Within the field of Islamic Studies, scientific research of Muslim theology is a comparatively young discipline. Much progress has been achieved over the past decades with respect both to discoveries of new materials and to scholarly approaches to the field. The Oxford Handbook of Islamic Theology provides a comprehensive and authoritative survey of the current state of the field. It provides a variegated picture of the state of the art and at the same time suggests new directions for future research. Part One covers the various strands of Islamic theology during the formative and early middle periods, rational as well as scripturalist. To demonstrate the continuous interaction among the various theological strands and its repercussions (during the formative and early middle period and beyond), Part Two offers a number of case studies. These focus on specific theological issues that have developed through the dilemmatic and often polemical interactions between the different theological schools and thinkers. Part Three covers Islamic theology during the later middle and early modern periods. One of the characteristics of this period is the growing amalgamation of theology with philosophy (Peripatetic and Illuminationist) and mysticism. Part Four addresses the impact of political and social developments on theology through a number of case studies: the famous mihna instituted by al-Ma"mun (r. 189/813-218/833) as well as the mihna to which Ibn "Aqil (d. 769/1367) was subjected; the religious policy of the Almohads; as well as the shifting interpretations throughout history (particularly during Mamluk and Ottoman times) of the relation between Ash"arism and Maturidism that were often motivated by political motives. Part Five considers Islamic theological thought from the end of the early modern and during the modern period.

This volume complements the selections of Wilferd Madelung's articles previously published by Variorum (Religious Schools and Sects in Medieval Islam, Religious and Ethnic Movements in Medieval Islam and Studies in Medieval ShAE"ism). The first sections contain articles examining intellectual and historical aspects of Mutazilism, the IbAE a iyya, aanafism and MAE turidism, Sufism and Philosophy. The final group of articles focuses on aspects of early Muslim history. A detailed index completes the volume.

The Yemeni Manuscript Tradition contributes to the study of the manuscript codex and its role in scholastic culture in Yemen. Ranging in period from Islam's first century to the modern period, all the articles in this volume emerge from the close scrutiny of the manuscripts of Yemen. As a group, these studies demonstrate the range and richness of scholarly methods closely tied to the material text, and the importance of cross-pollination in the fields of codicology, textual criticism, and social and intellectual history. Contributors are: Hassan Ansari, Menashe Anzi, Asma Hilali, Kerstin Hunefeld, Wilferd Madelung, Arianna D'Ottone, Christoph Rauch, Anne Regourd, Sabine Schmidtke, Gregor Schwarb and Jan Thiele.

The study of Islamic philosophy has entered a new and exciting phase in the last few years. Both the received canon of Islamic philosophers and the narrative of the course of Islamic philosophy are in the process of being radically questioned and revised. Most twentieth-century Western scholarship on Arabic or Islamic philosophy has focused on the period from the ninth century to the twelfth. It is a measure of the transformation that is currently underway in the field that, unlike other reference works, the Oxford Handbook has striven to give roughly equal weight to every century, from the ninth to the twentieth. The Handbook is also unique in that its 30 chapters are work-centered rather than person- or theme-centered, in particular taking advantage of recent new editions and translations that have renewed interest and debate around the Islamic philosophical canon. The Oxford Handbook of Islamic Philosophy gives both the advanced student and active scholar in Islamic philosophy, theology, and intellectual history, a strong sense of what a work in Islamic philosophy looks like and a deep view of the issues, concepts, and arguments that are at stake. Most importantly, it provides an up-to-date portrait of contemporary scholarship on Islamic philosophy.

Within the field of Islamic Studies, scientific research of Muslim theology is a comparatively young discipline. Much progress has been achieved over the past decades with respect both to discoveries of new materials and to scholarly approaches to the field. The Oxford Handbook of Islamic Theology provides a comprehensive and authoritative survey of the current state of the field. It provides a variegated picture of the state of the art and at the same time suggests new directions for future research. Part One covers the various strands of Islamic theology during the formative and early middle periods, rational as well as scripturalist. To demonstrate the continuous interaction among the various theological strands and its repercussions (during the formative and early middle period and beyond), Part Two offers a number of case studies. These focus on specific theological issues that have developed through the dilemmatic and often polemical interactions between the different theological schools and thinkers. Part Three covers Islamic theology during the later middle and early modern periods. One of the characteristics of this period is the growing amalgamation of theology with philosophy (Peripatetic and Illuminationist) and mysticism. Part Four addresses the impact of political and social developments on theology through a number of case studies: the famous mi?na instituted by al-Ma'mun (r. 189/813-218/833) as well as the mihna to which Ibn 'Aqil (d. 769/1367) was subjected; the religious policy of the Almohads; as well as the shifting interpretations throughout history (particularly during Mamluk and Ottoman times) of the relation between Ash'arism and Maturidism that were often motivated by political motives. Part Five considers Islamic theological thought from the end of the early modern and during the modern period.

The study of Islamic philosophy has entered a new and exciting phase in the last few years. Both the received canon of Islamic philosophers and the narrative of the course of Islamic philosophy are in the process of being radically questioned and revised. Most twentieth-century Western scholarship on Arabic or Islamic philosophy has focused on the period from the ninth century to the twelfth. It is a measure of the transformation that is currently underway in the field that, unlike other reference works, the Oxford Handbook has striven to give roughly equal weight to every century, from the ninth to the twentieth. The Handbook is also unique in that its 30 chapters are work-centered rather than person- or theme-centered, in particular taking advantage of recent new editions and translations that have renewed interest and debate around the Islamic philosophical canon. The Oxford Handbook of Islamic Philosophy gives both the advanced student and active scholar in Islamic philosophy, theology, and intellectual history, a strong sense of what a work in Islamic philosophy looks like and a deep view of the issues, concepts, and arguments that are at stake. Most importantly, it provides an up-to-date portrait of contemporary scholarship on Islamic philosophy.

The present volume - grown out of an international symposium at the Free University, Berlin in 2002 - is concerned with religious authorities, men and women claiming, projecting and exerting religious authority within a given context. The volume focuses on Middle Eastern Muslim majority societies in the period from the eighteenth to the twentieth centuries, and the papers collected therein highlight the scope and variety of religious authorities in present and past Muslim societies.