Sabine Schmidtke is a scholar of Islamic intellectual history whose pioneering research has transformed perspectives on the interrelations and connections among different strands of intellectual inquiry, across time, place, religions, and philosophical schools. She has played a central role in the exploration of heretofore unedited and unknown theological and philosophical writings. Schmidtke has applied rigorous study to the edition and critical analysis of manuscripts in Arabic, Judeo-Arabic, and Persian, and her work extends from Arabic-speaking countries to Israel, Iran, Russia, and Turkey. Schmidtke is currently working on the history of Islamic thought in the post-classical period (thirteenth to nineteenth century), with a focus on reconstructing the textual heritage and the intellectual import of the Islamic intellectual world, from Iran and Central Asia to Turkey and Yemen. She is also engaged in a comprehensive study of the Muslim reception of the Bible, a topic on which she has published extensively over the past years. (Source : https://www.ias.edu/scholars/schmidtke)
Binyamin Abrahamov, Peter Adamson, Asad Q. Ahmed, Mohammed-Ali Amir-Moezzi, Hassan Ansari, David Bennett, Lutz Berger, Patricia Crone, Daniel de Smet, Heidrun Eichner, Racha el-Omari, Khaled el-Rouayheb, Maribel Fierro, Frank Griffel, Sidney Griffith, Livnat Holtzman, Jon Hoover, Nimrod Hurvitz, Steven Judd, Wilferd Madelung, Martin Nguyen, M. Sait Ozervarli, Johanna Pink, Reza Pourjavady, Harith Bin Ramli, Ulrich Rudolph, Sabine Schmidtke, Cornelia Schöck, Gregor Schwarb, Delfina Serrano, Ayman Shihadeh, Nathan Spannaus, Aaron Spevack, Jan Thiele, Alexander Treiger, Rotraud Wielandt, Aron Zysow.
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 miḥna instituted by al-Maʾmūn (r. 189/813-218/833) as well as the miḥna to which Ibn ʾAqīl (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 Ashʿarism and Māturidism 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.
Introduction - Sabine Schmidtke
- Part I Islamic Theolog(ies) during the Formative and the Early Middle period
- Part II Intellectual Interactions of Islamic Theology(ies)—Four Case Studies
- Part III Islamic Theology(ies) during the Later Middle and Early Modern Period
- Part IV Political and Social History and its Impact on Theology—Four Case Studies
- Part V Islamic Theological Thought from the End of the Early Modern Period to the Modern Period