This book provides an analysis of al-Kirmānī’s thought and sheds new light on the many layers of allusion which characterise his writings.
Through a translation and analytical commentary of the eighth chapter of al-Kirmānī's Kitāb al-Riyāḍ (Book of Meadows), which is devoted to the subject of divine preordination and human redemption, Maria De Cillis shows readers first-hand his theologically distinctive interpretation of qaḍāʾ and qadar (divine decree and destiny).
Between the 10th and 12th centuries CE, the Fatimid caliphate ruled parts of presentday Algeria, Tunisia, Egypt, Sicily and Syria. Tracing their descent from the Prophet Muhammad ' s daughter, Fatima, the Fatimids reinvigorated Islamic art, producing splendid pottery, metalwork, rock crystal, wood, textile and calligraphic creations.
This survey in 14 essays of Fatimid art between the 10th and 12th centuries showcases the pottery, rock crystal, metalwork, textile, architectural, wood, and calligraphic creations of one of the most artistically inventive periods in Islamic culture, with special attention paid to the art of Christian and Jewish communities under the Fatimids.
As part of its Diamond Jubilee series of publications, the IIS has released the first English translation and a new Persian edition of the memoirs of Aga Khan I.
The text of the Ibrat-afza as a primary source is particularly significant in terms of three distinct contexts: the Nizārī Ismaili Imamate, power politics at the contemporary Qājār court with its strong Sufi underpinnings, and the evolving relations between Aga Khan I and the British in India.
Sharia has been a source of misunderstanding and misconception in both the Muslim and non-Muslim worlds.
Understanding Sharia: Islamic Law in a Globalised World sets out to explore the reality of sharia, contextualising its development in the early centuries of Islam and showing how it evolved in line with historical and social circumstances. The authors, Raficq S. Abdulla and Mohamed M. Keshavjee, both British-trained lawyers, argue that sharia and the positive law flowing from it, known as fiqh, have never been an exclusive legal system or a fixed set of beliefs.