Sabine Schmidtke

This article offers a contribution to the study of polemics between Muslims and Jews in the Middle Ages. It presents an annotated translation of the extant fragments of a reply by an unknown Jew to the polemical tract Ifḥām al-Yahūd in which the mathematician Samawʾal al-Maghribī (d. 570/1175), who converted to Islam in 558/1163, virulently attacks his former religion. Samawʾal'stract had a significant impact both on later Muslim polemicists and on Jewish thinkers, who defended their religion against his strictures. The unique manuscript of the anonymous refutation, written in Judaeo-Arabic, is part of the Firkovitch collection kept at the National Library of Russia in St. Petersburg. It is included in a codex that also contains an incomplete version, in the same hand, of Samawʾal al-Maghribī's tract. While the codex can be tentatively dated to the fourteenth century and was presumably written in Egypt, we cannot know with any degree of certainty when and where the refutation itself was composed, nor whether the unknown author had access to a complete copy of Samawʾal's work. Although at times the author quotes Ifḥām al-Yahūd verbatim, paraphrases and indirect references to Samawʾal's arguments are more common. In order to contextualize the unknown author's counterarguments, we provide a running commentary, including quotations of the passages from Ifḥām al-Yahūd that are being refuted.

MS Riyadh, Maktabat Malik Fahd al-Waṭaniyya 748 is a multitext volume copied by al-Ḥasan b. Muḥammad b. Aḥmad b. ʿAlī Ibn Abī l-ʿAshīra in 552/1157 in Ṣaʿda. It consists of doctrinal texts by Zaydī and Muʿtazilī authors, invariably Iranian. The codex is the only known extant witness of all but two of the tracts it includes (the exceptions being Ismāʿīl b. ʿAlī b. Ismāʿīl al-Farrazādhī’s K. Taʿlīq al-Tabṣira and Abū ʿAbd Allāh Muḥammad b. al-Ḥasan al-Dāʿī al-Ḥasanī’s K. Ḥaqāʾiq al-aʿrāḍ wa-aḥwālihā wa-sharḥihā), and two of its tracts, K. al-Nasīm fī l-uṣūl by one Abū Jaʿfar and K. Muhaj al-ʿulūm by Muʿādh b. Abī l-Khayr al-Hamadhānī, are not even attested in the relevant biobibliographical sources. This study includes critical editions of the doctrinal tracts included in the majmūʿa as well as an additional tract preserved in a related codex that was apparently also copied by Ibn Abī l-ʿAshīra (MS Milan, Ambrosiana, ar. E 462). The edited tracts include Abū l-Faḍl al-ʿAbbās Ibn Sharwīn’s K. al-Wujūh allatī taʿẓumu ʿalayhā l-ṭāʿāt ʿinda llāh, his K. al-Yāqūta, and his Ḥaqāʾiq al-ashyāʾ, ʿAbd al-Jabbār al-Hamadhānī’s Ḥudūd al-alfāẓ, Ibn al-Dāʿī’s K. Ḥaqāʾiq al-aʿrāḍ wa-aḥwālihā wa-sharḥihā, the extant part of the K. al-Nasīm fī l-uṣūl, K. Muhaj al-ʿulūm, by Muʿādh b. Abī l-Khayr al-Hamadhānī, fragments of two theological summae by unidentified Zaydī scholars, and collections of doctrinal definitions of uncertain authorship.

Over the past decade or two, the formation, provenance, and history of manuscript collections around the world has become a focus of scholarly attention. This trend has prompted numerous studies of the Jerusalem-born cosmopolitan Abraham Shalom Yahuda (1877–1951), arguably the most important seller of Islamic manuscripts to Western collectors and libraries during the third and fourth decades of the twentieth century. One area that has not been studied is Yahuda's assistants, whom he employed over the years to write descriptions of the manuscripts in his possession. No attempt has been made to identify the individuals who worked for Yahuda at different times or to distinguish between the various languages (Arabic, German, English, French) and hands in which the extant catalog slips were written. It appears that Yahuda employed a number of Egyptian and German scholars over the years, some of whom worked for him longer than others. Among them were Hans Kindermann (1902–1979) and Hans Ludwig Gottschalk (1904–1981). The surviving evidence of their respective work for Yahuda is discussed in this study, as is the unsuccessful attempt of Hedwig Klein (1911–1942) to enter into Yahuda’s service in 1938.

The authenticity of the Kitāb al-dīn wa-al-dawla by the Nestorian convert to Islam, Abū al-asan ʿAlī b. Sahl Rabban al-abarī (d. ca. 251/865), has been discussed since the publication of the text by A. Mingana in 1922 Mingana, A. (1922) The Book of Religion and Empire. A Semi-Official Defence and Exposition of Islam Written by Order at the Court and with the Assistance of the Caliph Mutawakkil (A.D. 847–861) by ʿAlī abarī. Translated with a critical apparatus from an apparently unique MS. in the John Rylands Library (Manchester/New York). [Google Scholar]/23. A comparison between the chapter of the Twelver Shīʿī Sadīd al-Dīn Mamūd b. ʿAlī al-immaī al-Rāzī's (d. after 600/1204) Munqidh min al-taqlīd discussing the biblical predictions of the Prophet Muammad and the corresponding sections of Fakhr al-Dīn al-Rāzī's (d. 606/1209) Mafāti al-ghayb reveals a substantial degree of verbal and structural agreement. It becomes evident that Fakhr al-Dīn, like al-immaī, are using material from Ibn Rabban's Al-dīn wa-al-dawla, although they were both relying on an intermediate source, Abū al-usayn al-Barī's (d. 436/1045) Kitāb ghurar al-adilla.

The present volume—the first of its kind—deals with takfīr: accusing one´s opponents of unbelief (kufr). Originating in the first decades of Islam, this practice has been applied intermittently ever since. The nineteen studies included here deal with cases, covering different periods and parts of the Muslim world, of individuals or groups that used the instrument of takfīr to brand their opponents—either persons, groups or even institutions—as unbelievers who should be condemned, anathematized or even persecuted. Each case presented is placed in its sociopolitical and religious context. Together the contributions show the multifariousness that has always characterized Islam and the various ways in which Muslims either sought to suppress or to come to terms with this diversity. With contributions by: Roswitha Badry, Sonja Brentjes, Brian J. Didier, Michael Ebstein, Simeon Evstatiev, Ersilia Francesca, Robert Gleave, Steven Judd, István T. Kristó-Nagy, Göran Larsson, Amalia Levanoni, Orkhan Mir-Kasimov, Hossein Modarressi, Justyna Nedza, Intisar A. Rabb, Sajjad Rizvi, Daniel de Smet, Zoltan Szombathy, Joas Wagemakers.

From the time of its foundation in 284/897, the Zaydī Imamate of Yemen was home to Muʿtazilī ideas. During the first centuries and starting with Imam al-Hādī ila ʼl-Ḥaqq (d. 298/911), Zaydī ideology included elements akin to the opinions of the Baghdad School of the Muʿtazila as founded by Bishr b. al-Muʿtamir (d. 210/825). However, in the 5-6th/11-12th centuries, we see a rise in popularity of Bahshamiyya ideas, a sub-group of the Basran School of the Muʿtazila around Abū Hāshim al-Jubbāʾī (d. 321/933). These ideas were systematized and elaborated upon by the Zaydī theologian al-Raṣṣāṣ (d. 584/1188). Among those who resisted Bahshamī ideas to defend the teachings of the earlier imams was the jurist, theologian and author of more than 100 works, Ḥusām al-Dīn al-ʿAnsī (d. 667/1268). This volume contains a facsimile of the largest copy of al-Maḥajja al-bayḍāʾ fī uṣūl al-dīn, al-ʿAnsī’s major theological handbook, covering the first four parts out of eight.

The volume contains critical editions of the extant parts of two hitherto unknown theological works by the Buyid vizier al-Sahib b. 'Abbad (d. 385/925), who is well known to have vigorously promoted the teaching of Mu'tazili theology throughout Buyid territories and beyond. The manuscripts on which the edition is based come from Cairo Geniza store rooms. They consist of two manuscripts for each of the two texts—testimony to the impact of al-Sahib’s education policy on the contemporaneous Jewish community in Cairo. The longer treatise of al-Sahib of ca. 350/960, possibly his Kitab Nahj al-sabil fi usul al-din, appears to be the earliest Mu'tazili work preserved among the Jewish community. The second, briefer treatise also contains a commentary by Abd al-Jabbar al-Hamadani (d. 415/1025).

This book is a detailed analysis of the reception and transmission of the doctrinal, legal, literary, and exegetical oeuvre of al-Šarīf al-Murtaḍā, arguably one of the most important thinkers of the medieval period, within and beyond Twelver Šīʿism. The study undertakes an archaeological inquiry of sorts into al-Murtaḍā’s monographic works and their transmission through an analysis of their manuscript tradition from al-Murtaḍā’s time until the contemporary period, covering the full range of the disciplines that he addressed. Inspired by similar quests undertaken by scholars of early modern Europe, this study also pays special attention to the various clusters of one-volume libraries of al-Murtaḍā's writings, the earliest witnesses of which can be traced back to the sixth/twelfth and seventh/thirteenth centuries, and it discusses their astoundingly linear transition from manuscript to print. The resulting insights into the transmission of al-Murtaḍā’s oeuvre allow for a careful reconstruction of the relative chronology of al-Murtaḍā’s works in the various disciplines, a necessary foundation for future in-depth analysis of the development of his theological, legal, and exegetical thought.

Among the responsa collections by al-Sharīf al-Murtaḍā that still remain to be edited are the Jawābāt al-masāʾil al-Sallāriyya, which consist of responsa to eight questions most of which revolve around issues related to the subtleties of kalām. On the basis of the two earliest witnesses of this text, MS Berlin, Staatsbibliothek zu Berlin, Petermann II [Pm.] 169 and MS Mashhad, Āstān-i quds 1448, an edition has been prepared.

This paper presents an annotated edition of the extant epistolary exchange between Wladimir Ivanow and Paul Kraus during the years 1934 through 1939, with an additional final letter in 1943. The letters not only provide new insights into the scholarly biographies of both scholars but also shed some new light on an early stage of Ismaʿili studies.

This paper revolves around a hitherto unknown heresiography from northern Iran, Asās al-maqālāt fī qamʿ al-jahālāt, which is preserved in a unique manuscript contained in a majmūʿa (Ms. Tehran, Majlis 10727). In the introduction, we describe the multitext codex, one of the few extant codices testifying to the continuous presence of Zaydism in northern Iran beyond the sixth/twelfth century. Additionally, we discuss two alternative tentative identifications of the author of Asās al-maqālāt, Abū Muḍar Shurayḥ b. al-Muʾayyad al-Muʾayyadī al-Shurayḥī and Muḥammad b. al-Ḥasan al-Shurayḥī al-Muʾayyadī. While the latter is entirely unknown, Abū Muḍar is renowned for his Asrār al-Ziyādāt, and we attempt to situate him more precisely in the chronology of Zaydī scholarship. Finally, we provide an editio princeps of Asās al-maqālāt fī qamʿ al-jahālāt.

Asterisms: The Relations among their Verbal, Numerical, and Visual Representations across Cultures in Research and Public Outreach, An International Conference, Princeton, Institute for Advanced Study, 14-15 February 2024, Sponsor: Sabine Schmidtke (IAS), Convenor: Sonja Brentjes (MPIWG, IAS), Funding for this event provided by the Otto Neugebauer Fund

İslâm düşünce geleneğinin temel disiplinlerinden olan kelâm, Batılı İslâm araştırmalarının da her zaman başta gelen ilgi alanlarından biri olmuştur. Başlangıçtan Günümüze İslâm Kelâmı, bu alakanın günümüzde geldiği yeri göstermesi açısından en kapsamlı ve en yeni çalışmadır. Seleflerinin önyargılı bakışlarından nispeten daha arınmış bir eser olarak ön plana çıkan bu çalışma, kırka yakın araştırmacının ortak emeğinin bir ürünüdür. Kelâm araştırmalarının günümüzdeki durumunu ortaya koyduğu gibi gelecek araştırmalar için de yeni yönelimler öneren eser, beş ana bölümde hem tarihsel hem de problematik olarak kelâm disiplinini bütün yönleriyle ele alarak okuyuculara kuşatıcı bir bakış açısı sunmaktadır.