‘Women in the ϳܰ’a’, 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 ʿUmayyad and ʿAbbāsid Periods’, Mechanisms of Social Dependency in the Early Islamic Empire, edited by Petra Sijpesteijn and Edmund Hayes (Cambridge: Cambridge University Press, 2024), 327-350.
‘ϳܰ’aic 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.
‘ϳܰ’aic Plot and the Practice of Emotional Virtue, with the Example of Al-Aʿrāf (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-Anfāl Q. 8)’. In Unlocking the Medinan ϳܰ’aMuslims believe that the Holy ϳܰ’a 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.
‘Contemporary Iranian Interpretations of the ϳܰ’a and Tradition on Women’s Testimony’. In Reclaiming 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 ղڲ and Common Understanding, with Reference to Contracts of Marriage’, in Islamic 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’. In Aims, Methods, and Contexts of ϳܰ’aic Exegesis, 2nd/8th – 9th/15th cԳٳܰ. 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 of Tafsır,’ Aims, Methods, and Contexts of ϳܰ’aic 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 people’s antipathy to this knowledge:” The Muslim exegete and his audience, 5th/11th-7th/13th cԳٳܰ’. In The 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 in Tafsīr: Interpreting the ϳܰ’a. 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 ϳܰ’a and Sīra of Ibn Isḥāq’. Cultural History8.2 (2019), 137-163.
Bauer K., ‘Emotion in the ϳܰ’a: an Overview’. Journal of ϳܰ’aic Studies19.2(2017), 1-31.
Bauer K., ‘The Current State of Qur’ānic Studies: Commentary on a Roundtable discussion’.Journal of the International ϳܰ’aic Studies Association(JIQSA) 1.1, (2016), 29-45.
Bauer K., ‘In Defence of Historical-Critical Analysis of the ϳܰ’a’, part of a roundtable entitled ‘Feminism in Islam: Exploring the Boundaries of Critique’. Journal of Feminist Studies in Religion32.2, (2016), 126-130.
Bauer K., ‘Spiritual Hierarchy and Gender Hierarchy in Fātimid Ismā‘īlī interpretations of the Qur’ān’. Journal of ϳܰ’aic Studies14.2, (2012), 29-46.
‘Debates on Women’s Status as Judges and Witnesses in Post-Formative Islamic law’.Journal of the American Oriental Society130.1 (2010), 1-21.
‘The Male is not Like the Female (Q 3:36): The Question of Gender Egalitarianism in the Qur’ān’.Religion Compass3/4 (2009), 637–654.
The Unforgettable Queens of Islam: Succession, Authority, Genderby Shahla Haeri,The American Historical Review128.1 (2023), 538–539.
The Study ϳܰ’aby Seyyed Hossein Nasr, et. al., eds.American Journal of Islamic Social Sciences34.3 (2017), 75-78.
Women in Classical Islamic Law: A Survey of the Sourcesby Susan Spectorsky, review inIslamic Law and Society23.1-2 (2016), 147-150.
Domestic Violence and the Islamic Tradition: Ethics, Law, and the Muslim Discourse on Gender, by Ayesha S. Chaudhry, review inJournal of ϳܰ’aic Studies17.2 (2015), 132-136.
Across the Religious Divide: Women, Property and Law in the Wider Mediterranean (ca. 1300-1800), ed. Sperling and Wray, review inJerusalem Studies in Arabic and Islam38 (2011), 415-420.
The Blackwell Companion to the Qur’āned. Andrew Rippin, review inJournal of the American Oriental Society129.2 (2009), 307-311.
Woman’s identity in the Qur’ān, by Nimat Hafez Barazangi, review inJournal of Middle East Women’s Studies, 4:3 (Fall, 2008), 131-134.
A Traditional Mu‘tazilite Qur’ān Commentary, by Andrew Lane, review inJournal of the American Oriental Society, 126.3 (July – Sept., 2006), 435-437.
The Formation of the ClassicalTafsīrTradition, by Walid Saleh, review inJournal of the American Oriental Society, 125.3 (July-Sept., 2005), 470-473.
Reminiscences on being a student of Patricia Crone’s, entitled ‘With all Good Wishes’,al-Usur al-Wusta, November 2015.
Veiled Voices(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.
