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"Schmidtke, Sabine"
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The Zaydi Manuscript Tradition: Virtual Repatriation of Cultural Heritage
The manuscript tradition of the Zaydi branch of Shiʿism, which since the 9th century has been preserved primarily in Yemen, is nowadays dispersed over countless libraries in Yemen and the Middle East, Turkey, Europe, and the United States, of which only a fraction has been digitized and is available for open access. Its treasures came to the attention of scholars outside Yemen at a relatively late stage. Whereas the bulk of Arabic manuscripts nowadays housed in the libraries of Europe were acquired between the 17th and 19th centuries in centrally located cities and regions such as the Ottoman capital Istanbul, Syria and Palestine, and Egypt—all strongholds of Sunnism—the collections of Zaydi/Yemeni manuscripts were established only at the end of the 19th and first decades of the 20th century. Among the European explorers and merchants who collected manuscripts in South Arabia and later sold them to libraries in Europe was Eduard Glaser, who visited Yemen on four occasions between 1882 and 1894. After Glaser sold the manuscripts purchased during his first and second journey to the Königliche Bibliothek zu Berlin in 1884 and 1887, Wilhelm Ahlwardt made them the last acquisition to be included in his Catalogue of Arabic Manuscripts, published between 1887 and 1899. The third Glaser collection was purchased in 1889 by the British Museum in London—with the exception of the Lane collection that was purchased in 1891 and 1893, it was the last acquisition to be included in Charles Rieu's Supplement to the Catalogue of Arabic Manuscripts published in 1894. The fourth Glaser collection was sold in 1894 to the Kaiserlich-Königliche Hofbibliothek in Vienna, constituting the most important acquisition of Arabic manuscripts by the library at the time—unlike the Berlin and London Glaser collections, the Vienna Glaser manuscripts were never described in a published catalogue. An even larger collection of Zaydi/Yemeni manuscripts was brought together by the Italian merchant Giuseppe Caprotti during his sojourn in South Arabia from 1885 to 1919. Portions of the Caprotti collection now belong to the Bavarian State Library in Munich and the Biblioteca Apostolica Vaticana, while the majority of the collection is owned by the Biblioteca Ambrosiana in Milan. European libraries and increasingly US libraries have continuously purchased manuscripts of Yemeni provenance during the 20th and 21st centuries.
Journal Article
Intellectual History of the Islamicate World beyond Denominational Borders
The study of the interrelatedness of Islamic and Jewish intellectual history relies largely on the manuscript materials preserved in the various Geniza collections. The Firkovitch manuscripts in particular provide ample material for an analysis of the different patterns of reception/transmission/cross-pollination between Jewish and Muslim scholars, though the bulk of the relevant material still needs to be cataloged and studied. This essay discusses four cases, each exemplifying a different pattern, namely, Muʿtazilī kalām and its reception among the Karaites, the case of David ben Joshua Maimonides (d. 1415), the thirteenth-century Jewish philosopher Ibn Kammūna and his reception among Jews and Muslims, and an anonymous refutation by a Rabbanite Jew against the anti-Jewish polemical work Ifḥām al-yahūd by the twelfth-century Jewish convert to Islam Samawʾal al-Maghribī.
Journal Article
Biblical Predictions of the Prophet Muĥammad among the Zaydīs of Iran
Abstract
Biblical predictions of the advent of the Prophet Muĥammad are rarely adduced in the theological writings of Muʿtazilite authors and those who referred to them clearly considered this to be a secondary strategy at best. Zaydī Muʿtazilites were less hesitant than their Sunnī counterparts to employ scriptural materials. This was possibly due to the influence of the Imām al-Qāsim b. Ibrāhīm al-Rassī (d. 246/860) who was intimately familiar with Christian theological notions and with the Bible, from which he quoted freely in some of his writings. Among the Zaydīs of Iran, scriptural passages allegedly foretelling the advent of Muĥammad have been adduced by the Imām al-Muʾayyad bi-Llāh (d. 411/1020), by his companion, the later Imām al-Muwaffaq bi-Llāh (d. after 420/1029), and by Aĥmad b. Muĥammad al-Sammān (fl. early 5th/11th century). An analysis of the texts suggests that the three authors were drawing on source(s)/translation traditions preceding or parallel to that of ʿAlī b. Rabban al-Ṭabarī's (d. 251/865) al-Dīn wa-l-dawla and Ibn Qutayba's (d. 276/889) Aʿlām al-nubuwwa.
Journal Article
The Muʿtazilī and Zaydī Reception of Abū l-Ḥusayn al-Baṣrī's Kitāb al-Muʿtamad fi Uşūl al-Fiqh: A Bibliographical Note
The article focuses on the reception of the Kitāb al-Muʿtamad fī uşūl al-fiqh of Abū l-Ḥusayn al-Baṣrī among Muʿtazilī and non-Mu'tazilī Sunnīs (Shāfi'īs, Ḥanbalīs and Ḥanafīs) and among Zaydīs. Special attention is paid to a summary of the work by Abū l-Ḥusayn's later follower, Rukn al-Dīn Ibn al-Malāḥimī (d. 536/1141), entitled Tajrīd al-Muʿtamad. Apart from a detailed description of the Bodleian manuscript of the text, a second manuscript of the text is discussed, the current whereabouts of which are unclear.
Journal Article