As Abû ʿAbd Allâh al-Ḥusayn, son of ʿAlî and Fâṭima and grandson of Muḥammad, moved inexorably towards death on the field of Karbalâʾ, his sister Zaynab was drawn ever closer to the centre of the family of Muḥammad, the ‘people of the house’ (ahl al-bayt). There she would remain for a few historic days, challenging the wickedness of the Islamic leadership, defending the actions of her brother, initiating the commemorative rituals, protecting and nurturing the new Imâm, al-Ḥusayn’s son ʿAlî b. al-Ḥusayn b. ʿAlî b. Abî Ṭâlib, until he could take his rightful place. This is her story.

When, on an autumn Medina night in 61/680, the night that saw al-Ḥusayn killed, Umm Salama was torn from her sleep by an apparition of a long-dead Muḥammad, she slipped effortlessly into a progression of her co-religionists who, irrespective of status, gender or standing with God, were the recipients of dark and arresting visions. At the core of those Delphian dreams, peopled by angels or ğinn or esteemed forbears and textured with Iraqi dust and martyrs’ blood, was the Karbalāʾ event. Her dream would be recounted by an array of Muslim scholars, from al-Tirmiḏī, stellar pupil of al-Buḫārī, and Ibn ʿAsākir, untiring chronicler of Syrian history, to bibliophile theologian Ibn Ṭāʾūs and Egyptian polymath al-Suyūṭī. But this was not Umm Salama’s only otherworldly encounter and she was not the only one to have al-Ḥusayn’s fate disturb her nights. This is their story.

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. The new edition of the study produces the original text with the addition of a substantial forward in which Hoyland discusses how the field has developed over the two decades that proceeded the book’s first publication. Hoyland also shares some personal reflections on how his thinking has since developed and the potential impact of this on the findings of the original study. The book also includes new appendices that detail the later publications of the author.

Isaac the Syrian lived the solitary life in the 7th century. He was born in Qatar and subsequently lived in present day Iraq and Iran. After life as a monk, then briefly as a bishop, he withdrew to live the solitary life. These discourses are primarily for solitaries to consolidate them in the love and mercy of God. In this volume, the text of Isaac V has also been included because of the light which it sheds on Apocatastasis, of increasing interest in academic and ecclesial circles.