Jawad Qureshi
Jawad Anwar Qureshi is associate professor at Zaytuna College. He teaches graduate courses pertaining to Arabic Logic, Kalam theology, and research methods. He also serves as Administrative Director fo the MA program in Islamic Texts.
He completed his PhD at the University of Chicago Divinity School in Islamic Studies. His areas of research are in classical Islamic thought, including Qur'anic studies, Sufi literature, kalam and heresiography, and logic and falsafa.
His dissertation, "Sunni Tradition in an Age of Revival and Reform: Sa‘id Ramadan al-Buti (1919-2013) and His Interlocutors," considers the fate of late Sunni traditionalism in its contestation with Muslim Modernism, Purist Salafism, and Islamism in the context of authoritarian post-colonial Arab states through studying the life and public career of a prominent voice of Sunni traditionalism, Said Ramadan al-Buti.
His article, "Ring Composition in Surat Yusuf (Q. 12)" JIQSA 2 (2017): 149–168 won the first annual Andrew Rippin Best Paper Prize with the International Quranic Studies Association.
He completed his PhD at the University of Chicago Divinity School in Islamic Studies. His areas of research are in classical Islamic thought, including Qur'anic studies, Sufi literature, kalam and heresiography, and logic and falsafa.
His dissertation, "Sunni Tradition in an Age of Revival and Reform: Sa‘id Ramadan al-Buti (1919-2013) and His Interlocutors," considers the fate of late Sunni traditionalism in its contestation with Muslim Modernism, Purist Salafism, and Islamism in the context of authoritarian post-colonial Arab states through studying the life and public career of a prominent voice of Sunni traditionalism, Said Ramadan al-Buti.
His article, "Ring Composition in Surat Yusuf (Q. 12)" JIQSA 2 (2017): 149–168 won the first annual Andrew Rippin Best Paper Prize with the International Quranic Studies Association.
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Papers by Jawad Qureshi
https://www.bibalex.org/Attachments/Publications/Files/2018051509234211997_46.pdf
Abstract: The Kitāb al-aghāliṭ (The Book of Errors) by Abū ‘Abd al-Raḥmān al-Sulamī (d. 412/1021) elucidates a number of errors in both thought and practice that a traveler of the Sufi path might fall into. This study presents a critical edition of the Arabic text of Kitāb al-Aghāliṭ produced from four manuscripts (three of which were previously uncatalogued), a detailed synopsis of the book, and addresses questions of authorship and the relationship between Kitāb al-aghāliṭ and the Kitāb al-luma‘ of Abu’l Naṣr al-Sarrāj (d. 378/988). The main manuscript used in forming the critical edition treats the Kitāb al-aghāliṭ as a section of another Sulamī work previously thought lost – Miḥan mashāyikh al-ṣufīyah (The Trials of the Sufi Masters) – a critical edition of which is included as an appendix.
Chapters in Edited Volumes by Jawad Qureshi
the production of critical editions of Islamic textual sources from manuscripts (
tahqiq al-makhtutat). Some of the foremost editors and publishers of Islamic texts in the first half of the twentieth century were affiliated with Salafism and were concerned with the authentication of hadith references, a process known as takhrij. Takhrıj entailed the studying of the isnad and matn of hadiths and providing a ruling on their probity. Along with the critical edition of manuscripts, takhrij became an important skill taught in modern universities in the Arab world. Finally, in the last decades of the twentieth century (and seemingly in reaction to Salafi approaches to hadith), scholars of hadith began to re‐center the interpersonal transmission of hadith and the authority that pos-sessing a license (ijaza) from a hadith master conferred. As a result, a greater emphasis was placed on direct narration from hadith masters through audition (sama) of hadith and attaining licenses.Each of these three modes of hadith study have their precedents in premodern hadith culture, but given developments in Muslim societies since the nineteenth century, the emergence of new discourses, and new technologies that democratized access to hadith, some of these practices have received greater focus today than they might have had previously. The modes of hadith study described here are not mutually exclusive and students of hadith often embark upon another mode of hadith study after completing one.
Encyclopedia Entries by Jawad Qureshi
Book Reviews by Jawad Qureshi
Invited Blog Posts by Jawad Qureshi
https://www.bibalex.org/Attachments/Publications/Files/2018051509234211997_46.pdf
Abstract: The Kitāb al-aghāliṭ (The Book of Errors) by Abū ‘Abd al-Raḥmān al-Sulamī (d. 412/1021) elucidates a number of errors in both thought and practice that a traveler of the Sufi path might fall into. This study presents a critical edition of the Arabic text of Kitāb al-Aghāliṭ produced from four manuscripts (three of which were previously uncatalogued), a detailed synopsis of the book, and addresses questions of authorship and the relationship between Kitāb al-aghāliṭ and the Kitāb al-luma‘ of Abu’l Naṣr al-Sarrāj (d. 378/988). The main manuscript used in forming the critical edition treats the Kitāb al-aghāliṭ as a section of another Sulamī work previously thought lost – Miḥan mashāyikh al-ṣufīyah (The Trials of the Sufi Masters) – a critical edition of which is included as an appendix.
the production of critical editions of Islamic textual sources from manuscripts (
tahqiq al-makhtutat). Some of the foremost editors and publishers of Islamic texts in the first half of the twentieth century were affiliated with Salafism and were concerned with the authentication of hadith references, a process known as takhrij. Takhrıj entailed the studying of the isnad and matn of hadiths and providing a ruling on their probity. Along with the critical edition of manuscripts, takhrij became an important skill taught in modern universities in the Arab world. Finally, in the last decades of the twentieth century (and seemingly in reaction to Salafi approaches to hadith), scholars of hadith began to re‐center the interpersonal transmission of hadith and the authority that pos-sessing a license (ijaza) from a hadith master conferred. As a result, a greater emphasis was placed on direct narration from hadith masters through audition (sama) of hadith and attaining licenses.Each of these three modes of hadith study have their precedents in premodern hadith culture, but given developments in Muslim societies since the nineteenth century, the emergence of new discourses, and new technologies that democratized access to hadith, some of these practices have received greater focus today than they might have had previously. The modes of hadith study described here are not mutually exclusive and students of hadith often embark upon another mode of hadith study after completing one.