Women in the 紮喝娶a紳, for The Cambridge Companion to Women in Islam, ed. Masooda Bano. (Cambridge: Cambridge University Press, 2025), 40-63.
Emotion in Early Islamic Social Hierarchies: Affection, Threats, and appeals to Piety in Official Documents from the 尪Umayyad and 尪Abbsid Periods, Mechanisms of Social Dependency in the Early Islamic Empire, edited by Petra Sijpesteijn and Edmund Hayes (Cambridge: Cambridge University Press, 2024), 327-350.
紮喝娶a紳ic Happiness: Feelings as Moral Understanding in Late Antiquity in The Routledge History of Happiness, ed. Kate Barclay, Derrin McMahon, and Peter Stearns (London: Routledge, 2024), 102-118.
紮喝娶a紳ic Plot and the Practice of Emotional Virtue, with the Example of Al-A尪rf (Q. 7), (with Feras Hamza) in Grasping Emotion: Approaches to Emotions in Interreligious and Interdisciplinary Discourse, ed. Melanie Peetz, Ute Eisen, and Heidrun Mader (Berlin: De Gruyter, 2024), 229-253.
Bauer K., Emotive Rhetoric, Plot, and Persuasion in a Jihad Surah (Al-Anfl Q. 8). InUnlocking the Medinan 紮喝娶a紳Muslims believe that the Holy 紮喝娶a紳 contains divine revelations to the Prophet Muhammed received in Mecca and Medina over a period of 23 years in the early 7th century CE. More, ed. Nicolai Sinai. Leiden: Brill, 2022, 480-512.泭
Contemporary Iranian Interpretations of the 紮喝娶a紳 and Tradition on Womens Testimony. InReclaiming Islamic Tradition: Modern Interpretations of the Classical Heritage. Elisabeth Kendall and Ahmad Khan, eds. Edinburgh: Edinburgh University Press, 2016, 160-176.
A Note on the Relationship Between啦硃款莽勳娶and Common Understanding, with Reference to Contracts of Marriage, inIslamic Cultures, Islamic Contexts: Essays in Honor of Professor Patricia Crone. Asad Ahmed, Robert Hoyland, Behnam Sadeghi, and Adam Silverstein, eds. Leiden: Brill, 2014, 97-111.
Introduction. InAims, Methods, and Contexts of 紮喝娶a紳ic Exegesis, 2nd/8th胼 9th/15th畚梗紳喧喝娶勳梗莽. Karen Bauer, ed. Oxford: Oxford University Press in association with the Institute of Ismaili Studies, 2013, 1-16.
Justifying the Genre: A Study of Introductions to Classical Works ofTafs覺r, Aims, Methods, and Contexts of 紮喝娶a紳ic Exegesis, 2nd/8th 9th/15th centuries,ed. Karen Bauer. Oxford: Oxford University Press in Association with the Institute of Ismaili Studies, 2013, 39-66.
I have seen the peoples antipathy to this knowledge: The Muslim exegete and his audience, 5th/11th-7th/13th畚梗紳喧喝娶勳梗莽. InThe Islamic Scholarly Tradition: Studies in History, Law and Thought in Honor of Professor Michael Allan Cook. A. Ahmed, B. Sadeghi, and M. Bonner, eds. Leiden: Brill, 2011, pp. 293-315. Reprinted inTafs蘋r: Interpreting the 紮喝娶a紳. Critical Concepts in Islamic Studies, ed. Mustafa Shah. London: Routledge, 2013, v. 4, 356-376.
Bauer K., The Emotions of Conversion and Kinship in the 紮喝娶a紳 and S蘋ra of Ibn Is廎汁q.Cultural History泭8.2 (2019), 137-163.
Bauer K., Emotion in the 紮喝娶a紳: an Overview.Journal of 紮喝娶a紳ic Studies泭19.2泭(2017), 1-31.
Bauer K., The Current State of Qurnic Studies: Commentary on a Roundtable discussion.泭Journal of the International 紮喝娶a紳ic Studies Association泭(JIQSA) 1.1, (2016), 29-45.
Bauer K., In Defence of Historical-Critical Analysis of the 紮喝娶a紳, part of a roundtable entitled Feminism in Islam: Exploring the Boundaries of Critique.浥ournal of Feminist Studies in Religion泭32.2, (2016), 126-130.
Bauer K., Spiritual Hierarchy and Gender Hierarchy in Ftimid Ism蘋l蘋 interpretations of the Qurn.胼Journal of 紮喝娶a紳ic Studies泭14.2, (2012), 29-46.
Debates on Womens Status as Judges and Witnesses in Post-Formative Islamic law.泭Journal of the American Oriental Society泭130.1 (2010), 1-21.泭
The Male is not Like the Female (Q 3:36): The Question of Gender Egalitarianism in the Qurn.泭Religion Compass泭3/4 (2009), 637654.
Traditional Exegesis of Q 4:34.泭Comparative Islamic Studies, 2.2 (2006), 129 142.
The Unforgettable Queens of Islam: Succession, Authority, Gender泭by Shahla Haeri,泭The American Historical Review泭128.1 (2023), 538539.
The Study 紮喝娶a紳泭by Seyyed Hossein Nasr, et. al., eds.泭American Journal of Islamic Social Sciences泭34.3 (2017), 75-78.泭
Women in Classical Islamic Law: A Survey of the Sources泭by Susan Spectorsky, review in泭Islamic Law and Society泭23.1-2 (2016), 147-150.
Domestic Violence and the Islamic Tradition: Ethics, Law, and the Muslim Discourse on Gender, by Ayesha S. Chaudhry, review in泭Journal of 紮喝娶a紳ic Studies泭17.2 (2015), 132-136.泭
Across the Religious Divide: Women, Property and Law in the Wider Mediterranean (ca. 1300-1800), ed. Sperling and Wray, review in泭Jerusalem Studies in Arabic and Islam泭38 (2011), 415-420.泭
The Blackwell Companion to the Qurn泭ed. Andrew Rippin, review in泭Journal of the American Oriental Society泭129.2 (2009), 307-311.泭
Womans identity in the Qurn, by Nimat Hafez Barazangi, review in泭Journal of Middle East Womens Studies, 4:3 (Fall, 2008), 131-134.泭
A Traditional Mutazilite Qurn Commentary, by Andrew Lane, review in泭Journal of the American Oriental Society, 126.3 (July Sept., 2006), 435-437.泭泭
The Formation of the Classical泭Tafs蘋r泭Tradition, by Walid Saleh, review in泭Journal of the American Oriental Society, 125.3 (July-Sept., 2005), 470-473.
Reminiscences on being a student of Patricia Crones, entitled With all Good Wishes,泭al-Usur al-Wusta, November 2015.
Veiled Voices泭(2009), a documentary film: writer and co-producer; the film is directed and produced by Brigid Maher. Veiled Voices follows Muslim women religious leaders in the Middle East, exploring their relationship to tradition and modernity.
