Böcker i Gorgias Islamic Studies-serien

Muslims, Jews and Pagans examines in much detail the available source material on the 'Aliya area south of Medina on the eve of Islam and at the time of the Prophet Muhammad.

The so-called "Theology of Aristotle" is a translation of the Enneads of Plotinus, the most important representative of late ancient Platonism. It was produced in the 9th century CE within the circle of al-Kindi, one of the most important groups for the early reception of Greek thought in Arabic.

This seminal work continues to shape the thought of specialists studying the Late Antique crossroads at which Christian, Jewish, Zoroastrian, and Islamic histories met, by offering the field a new approach to the vexing question of how to write the early history of Islam.

Women in Islamic Biographical Collections: From Ibn Sa'd to Who's Who is a groundbreaking study of 40 bibliographical collections, dating from the 9th century to the present, investigating which type of woman Muslim scholars have deemed worthy of recording for posterity.

Aims to present every word form in the Quran as raw data without interpretation.

Aims to present every word form in the Quran as raw data without interpretation.

Aims to present every word form in the Quran as raw data without interpretation.

Patricia Crone reassesses one of the most widely accepted dogmas in contemporary accounts of the beginnings of Islam: the supposition that Mecca was a trading center. In addition, she seeks to elucidate sources on which we should reconstruct our picture of the birth of the new religion in Arabia.

This book is a study of the contribution of Isaac Barrow (1630-1677), Master of Trinity College (Cambridge), to Western perceptions of Islam in the 17th century. In particular, it provides a translation and study of Barrow's Latin essay on Islam (written in Constantinople), a Sermon on Islam and several other works that set out an embryonic theory of religion. Arguably, Barrow's writing on Islam is the first by a mainstream English scholar to move away from total hostility toward an empathetic approach that contemplated the possibility of salvation for Muslims. His work contributes to contemporary dilemmas and challenges on the nature of religion.

This work argues that there are traces of Sufism to be found in British Romanticism. It does not set out to prove that the six great British Romantic writers, William Blake, William Wordsworth, Samuel Coleridge, Lord Byron, Bessie Shelley, and John Keats were Sufi poets but to argue that they were influenced by Sufism because it suited their earnest purposes and goals, and because in some of their letters and works they made several references to Sufi poets and their poetry. With the exception of Bernard Blackstone and a few others, most scholars of Romanticism have overlooked the impact of Sufism on Romanticism in favour of Christian and neo-Platonic Mysticism. This work fills in this gap by showing the magnitude of the influence of Sufism on the Romantics without negating the influence of other -isms. What elements of Sufism attracted the attention of the Romantics? And why were the Romantics attracted more to Sufism and Sufi poets than to Christian Mysticism and Mystic poets? The introduction defines terms such as "Mysticism" and "Sufism" and discusses the basic differences between both in relation to Romanticism. Other chapters discusse traces of Sufism in Romantic poetry with emphasis laid on imagination as a medium for the perceptions of Self and Other. The work traces the Sufi Paths of Love, Light or Illumination, and Knowledge in Romantic poetry. It argues that the gnostic, inward, and visionary journeys of the poets of both literary movements-in search of the abodes of Beauty, Truth, and Knowledge-ascertain their kinship.