the Islamicate WorldIslam, Christianity and Judaism Intertwined

Intellectual History ofResearch Unit

the Islamicate WorldIslam, Christianity and Judaism Intertwined

Intellectual History ofResearch Unit

Head of Research Unit

Univ.-Prof. Dr. Sabine Schmidtke

Contents

Mission and Vision –

�e Team –

Staff –

Associated Team Members –

International Cooperations –

�e Work of the Research Unit and its Research Areas –

Executive Summary –

Detailed Description of the Research Areas and the Current Projects –

Critical Avicennism in the Islamic East of the th

/th

century –

Between Euphrates and Oxus: Philosophy and Science in the Eastern Lands of Islam (th

–th

c. CE) –

Philosophy in Iran during the S. afavid and Qajar Periods –

Rationalism and Rational �eology in the Islamicate World –

Counterreactions –

Interreligious Controversies –

Digitization of Yemeni Manuscripts –

Achievements (–) –

Notes –

Mission and Vision

In a world in which borders – national, religious, cultural and

economic – increasingly gain significance, academic research

can and should demonstrate that intellectual developments

characteristically disregard any such borders and that sym-

biosis was often the norm rather than the exception. �is

held true particularly in one of today’s hottest conflict areas,

the Middle East, cradle of the three monotheistic religions

and over more than two millennia home to the leading cul-

tural strands of humanity. Lasting peaceful relations between

the leading nations, cultures and religions require above all

knowledge of one’s own and the other’s intellectual heritage,

past and present – knowledge indispensable for conveying

mutual respect and at the same time to render any attempt

of disinformation about one’s own or another’s culture, reli-

gion or nation for ideological reasons futile. An open mind

in research, a willingness to widen the scope of scholarly in-

vestigation and to share its results with a wider audience can

therefore significantly contribute to shaping a less biased and

more refined public opinion.

�e

at Freie Universität Berlin (established in and ex-

clusively funded through third-party funding) strives to con-

tribute to a peaceful atmosphere between Muslims and non-

Muslims both in the Muslim world and in the global context.

Its members are committed to groundbreaking research in a

variety of aspects of the intellectual history of the Islamicate

world in the medieval, pre-modern and early modern peri-

ods. �e results of their efforts are communicated not only

to the scholarly communities in the Muslim and the non-

Muslim world but also to a wider public in East and West.

�e various activities and projects that are now under the

umbrella of the

have been funded since by a variety

of foundations and institutions, among them the -

() (–), the

(–, –), the -

(, –, ), the -

( -) (), the -

() (), the ()

(–), the (–) and the

() with the -

() (–).

�e Team

�e team working at the -

at Freie Universität Berlin

comprises scholars of different denominations from various

Western countries and from the Middle East. While all are

leading experts in one or several disciplines of Islamic Stud-

ies, some are also specialized in Christian and Jewish Arabic

literature with proficiency in related languages such as Syr-

iac and Aramaic, Coptic, Judeo-Arabic, Hebrew and Persian.

Close cooperation among the staff and the associated team

members and an interdisciplinary approach characterizes the

work of the .

To achieve the maximum outreach within the scholarly com-

munity and the wider public, the team members publish

regularly in a variety of languages – English, French, Ger-

man, Arabic, Persian and Hebrew – on the internet,

in peer-

reviewed journals and in well-established book series, both

in the West and in the Islamic world. In cooperation with

the Iranian Institute of Philosophy, Tehran, the “Series of Is-

lamic �eology and Philosophy. Texts and Studies” has been

established in for the publication of critical editions of

primary materials. To date, twelve volumes have been pub-

lished.

Research results and ongoing projects are regularly

announced through the page of the ,

its indi-

vidual members’ homepages and through facebook.

Staff

. (head of ), DPhil Ox-

ford , Professor at Freie Universität Berlin since

. (Research Associate –, Senior Re-

search Associate –), PhD Paris (Ecole Pratique

des Hautes Etudes)

. (Senior Research Associate, –),

PhD Tübingen

. - (Senior Research Associate, –

), PhD Paris (Ecole Pratique des Hautes Etudes), cur-

rently at the Institute for Ismaili Studies, London

. (Senior Research Associate, –

), PhD Yale

. (Research Associate, –), PhD

Berlin , currently Research Associate, McGill University,

Montreal, Institute of Islamic Studies

(Research Associate –, Senior Re-

search Associate –), former Academic Director of the

Centre of the Study of Muslim-Jewish Relations, Cambridge

Associated Team Members

, PhD candidate Institute of Islamic Studies,

Freie Universität Berlin

. , Laudian Professor of Arabic (Emer-

itus), University of Oxford

, PhD candidate Institute of Islamic Studies,

Freie Universität Berlin

- -, PhD candidate Institute of Islamic

Studies, Freie Universität Berlin

. -, PhD Durham (Ministry of

Endowments and Religious Affairs, Oman)

, PhD candidate Berlin Graduate School of Muslim

Cultures and Societies, Freie Universität Berlin

. , PhD Cambridge (Junior Research

Fellow, Gonville and Caius College, Cambridge)

, PhD candidate Institute of Islamic Studies,

Freie Universität Berlin

- , PhD candidate Institute of Islamic Studies,

Freie Universität Berlin

International Cooperations

�e team members of the -

have excellent working rela-

tions with a variety of international institutions and scholars

in the Middle East, in Europe and the US. In Turkey, long-

lasting relations have been established with scholars working

on related topics at Yildiz Technical University, Department

of Humanities and Social Sciences (. )

and at Center for Islamic Studies (.

)

and Marmara Unversity (. ),

all in Istanbul, and at Uludag Universitesi Ilahiyat Fakul-

tesi in Bursa (.

, .

). In

Yemen, the team members are working in close cooperation

with the Imam Zayd b. ↪Alı Cultural Foundation (IZbACF) /

Mu↩assasat al-Imam Zayd b. ↪Alı al-thaqafiyya, S. an↪a↩. In

Iran, the Iranian Institute of Philosophy

and the Written

Heritage Research Centre

, Tehran, should be mentioned.

In Uzbekistan, the is cooperating with the

al-Biruni Institute of Oriental Studies of the Academy of Sci-

ences of Uzbekistan. Good working contacts with the King

Faisal Centre for Research and Islamic Studies

in Riyadh,

Saudi Arabia and the Jum↪at al-Majid Reseach Center in

Dubai have been established over the past years. �e -

is also connected to the joint Israeli-Palestinian

research project : Philosophy and

Science in the World of Medieval Islam

in Jerusalem/al-Quds.

In the West, the is closely cooperating with

the Institute of Islamic Studies at McGill University in

Montreal where . and .

have initiated “�e Post-classical Islamic Philosophy

Database Initiative” (),

with . A . of

Washington University in St. Louis, as well as . .

and . of the Universityof Missouri, who coordinate the Mellon Sawyer Seminar

“Graeco-Arabic Rationalism in Islamic Traditionalism: �e

Post-Classical Period (- CE)”, with .

-,

Ecole Pratique des Hautes Etudes, Paris,

with . , Instituto de Lenguas y Culturas

del Mediterráneo y Oriente Próximo. Grupo de Estudios

Arabes - Derecho, Filología, Historia (-),

(Consejo Superior de Investigaciones Científicas-Spanish Na-

tional Research Council), Madrid,

with the European Re-

search Council Project “IMPAcT – From Late Medieval to

Early Modern: th

to th

Century Islamic Philosophy and

�eology”, Oriental Institute, University of Oxford, directed

by . ,

with . -, Is-

lamic Intellectual History, Near Eastern Languages and Civ-

ilizations, Harvard University,

with . -

, University of Oregon,

and .

and . , Princeton University and Princeton

University Library on �e Yemeni Manuscripts Digitization

Initiative ().

�e work of the Research UnitIntellectual History of the IslamicateWorld and its research areas

Executive Summary

In the medieval, late medieval and pre-modern world of Is-

lam, Muslims, Jews and Christians constituted a unique cul-

tural and intellectual commonality. �ey shared a language,

Arabic (and at times Persian), which they spoke in daily life

and which they also used for their theological, philosophi-

cal, legal and scientific writings. Moreover, they often read

the same books, so that a continuous, multi-dimensional ex-

change of ideas, texts, and forms of discourse was the norm

rather than the exception.

While this has been amply demonstrated for some se-

lected periods and regions, scholars usually opt for a one-

dimensional approach with an (often exclusive) focus on ei-

ther Muslim, Jewish or Christian authors and their writings.

In all three fields and for a variety of reasons, the scholarly

investigation of the so-called rational sciences (theology, le-

gal methodology, philosophy and related disciplines) beyond

denominational borders is still in the beginning phase. �is

calls for an entirely new framework for innovative research

that systematically crosses the boundaries between three

major disciplines of academia and research, viz. Islamic Stud-

ies, Jewish Studies and the study of Eastern Christianity. �is

approach characterizes the work carried out at the

.

�e following four major research areas have been pursued

since :

Post-Avicennan Philosophy (//)

Rationalism and Rational �eology in the Islamicate World

and Counterreactions (/)

Interreligious Controversies ()

Digitization of Yemeni manuscripts ()

�e specific projects within each research area as well as the

research areas themselves are regularly revised and adapted

according to the progress that has been achieved both

within the and in international scholarship.

For a full list of research achievements see the final section.

Detailed Description of the Research Areas andthe Current Projects:

() Critical Avicennism in the Islamic East of theth/th century

�e reception of the philosophy of Ibn Sına (Avicenna,

d. /) in the Islamic and Christian West has been doc-

umented for some time. Less understood is the reception of

Avicenna’s philosophy in the East of the Islamic world, where

it happened on a much greater scale and proved much more

momentous. Two hundred years after the death of Avicenna,

major concepts of his philosophy had become an integral

part of new philosophical schools and traditional disciplines.

Only rarely, however, was Avicenna’s philosophical system

accepted wholesale. Especially during the th

/th

century,

thinkers approached and evaluated Avicenna from a num-

ber of directions. While they often retained the conceptual

framework of Avicenna’s philosophy, they gave up or modi-

fied some of its central tenets. �inkers did so for various rea-

sons. Some attempted to resolve problems inherent to the

Avicennan system. Others tried to integrate Avicennan ideas

into hitherto non-philosophical contexts. �is process and

the philosophical concepts and positions resulting from this

process will be termed “critical Avicennism”.

To better understand the formation of critical Avicennism,

members of the work on figures and writings

from the th

/th

century central to this process. �ey aim

to draw the intellectual landscape of that period, to make

important texts accessible, and to understand the modifica-

tions to central philosophical concepts in detail.

�e works of the famous th

-century logician and philoso-

pher ↪Umar b. Sahlan al-Sawı in defense of Avicennanphilosophy (Lukas Muehlethaler / Reza Pourjavady) illus-

trate the reaction to critical Avicennism and the modifica-

tion of Avicennan tenets in its wake. Philosophical works of

↪Umar b. Sahlan, such as Nahj al-taqdıs, are being critically

edited and made accessible through translation and analysis.

In these works, ↪Umar b. Sahlan defends central Avicennan

concepts against critique by al-Shahrastanı (d. /) and

Abu l-Barakat al-Baghdadı (d. / ?).

�e latter thinker, a Jewish philosopher who converted to

Islam late in his life, provided in his Kitab al-Mu↪tabar the

philosophically most profound critique of Avicennan phi-

losophy in the th

/th

century and became thus a central

figure of critical Avicennism. Many aspects of the genesis of

the Kitab al-Mu↪tabar, its contemporary reception, and its

later impact are still unknown and deserve to be investigated

in detail. A study of Abu l-Barakat al-Baghdadı’s philo-sophical work and its reception (Lukas Muehlethaler) looks

at how key concepts in Avicenna’s philosophy are trans-

formed by Abu l-Barakat and how the transformed concepts

are taken up by Abu l-Barakat’s contemporaries and later

thinkers such as Shihab al-Dın al-Suhrawardı (d. /)

and Fakhr al-Dın al-Razı (d. /).

() Between Euphrates and Oxus: Philosophy andScience in the Eastern Lands of Islam (th throughth c. CE)

�e spiritual and intellectual life in the ‘Euphrates-to-Oxus

region’ from the death of Nas. ır al-Dın al-T. usı in /

to the beginning of what has come to be known as the

“School of Is. fahan” at the turn of the th

c. was dominated

by the Peripatetic philosophy of Avicenna (d. /),

the Illuminationist teachings of Shihab al-Dın al-Suhrawardı

(d. /), the philosophical mysticism of Muh. yı al-Dın

Ibn ↪Arabı (d. /), as well as rational theology in its

Mu↪tazilite and Ash↪arite brands. �e vivid reception and

creative amalgamation of these various strands of thought

during the following centuries by Sunnites and Shı↪ites alike

(as well as by Jewish thinkers flourishing in these regions)

gave rise to an intellectual richness and diversity in Iraq and

Iran that is without precedent in the history of Islam. Yet

these intellectual developments are still largely unstudied.

�e ’s current research projects related to

this period aim to broaden our understanding of the rich

philosophical/theological traditions between the th

and

th

c CE. in the Euphrates-to-Oxus region. �e approach

taken is pioneering, not only in view of the dearth of schol-

arship on the subject but also by its combined approach of

intellectual-philosophical analysis and social history.

�e beginning of this epoch, which coincides with the

Mongol conquest of Baghdad in CE and the ensu-

ing split of the subsequent intellectual developments of

the Euphrates-to-Oxus region and the lands to its West, is

marked by the work of the Twelver Shı↪ite polymath Nas.ıral-Dın al-T. usı, who through his philosophical writings ini-

tiated a revival of Avicennan philosophy and, at the same

time, integrated philosophical notions into the (Mu↪tazilite)

doctrinal thought of Twelver Shı↪ism. Moreover, T. usı was

highly esteemed by the Mongol ruler Hülegü (r. – CE)

at whose order he established the observatory at Maragha

in Azarbayjan which became for a period of about fifteen

years an important intellectual centre attracting astronomers

and philosophers alike. At the same time, Suhrawardı’s Il-luminationism emerged as one of the dominant strands

of Islamic philosophy. It was the Jewish philosopher Ibn

Kammuna (d. /–), a contemporary of T. usı based in

Baghdad, who initiated the broad reception of Suhrawardı’s

philosophical writings through his commentary on the

latter’s K. al-Talwıh. at which was widely received in Mus-

lim (and to a lesser extent Jewish) circles. Ibn Kammuna’s

Muslim contemporary Shams al-Dın al-Shahrazurı (d. after

/) commented on Suhrawardı’s H. ikmat al-ishraqand his Talwıh. at and had composed an extensive philosoph-

ical encyclopaedia, al-Shajara al-ilahiyya, which became

very popular about one century later. Qut.b al-Dın al-Shırazı

(d. /), the third early commentator of Suhrawardı,

was heavily dependent on the works of both Ibn Kammuna

and Shahrazurı, and yet his writings later on often eclipsed

those of his two older contemporaries in fame and influence.

Ibn ↪Arabı’s philosophical mysticism spread in the Eastern

lands thanks to the writings of his disciples and later follow-

ers, most importantly his disciple and son-in-law S. adr al-Dın

al-Qunawı (d. /). In the following centuries these dif-

ferent intellectual perspectives gradually began to be amal-

gamated with the two main strands of traditional ratio-nal theology, viz. Mu↪tazilism and Ash↪arism, culminating

in the philosophy of Shams al-Dın al-H. usaynı al-Astarabadı

(“Mır Damad”, d. /), S. adr al-Dın al-Shırazı (“Mulla

S. adra”, d. /) and other representatives of the so-

called “School of Is. fahan” during the th

and th

c CE. In

view of the much more developed state of research on the

philosophical developments prior to T. usı as well as on the

“School of Is. fahan”, the is focussed in this

project on the intermediary three (th

through th

CE)

centuries.

One of the most important centres of intellectual thought

during the earlier part of this epoch was Baghdad (th

and

th

c. CE), followed by Maragha where T. usı’s observatory

was located, and Tabrız, which for some decades of the th

c. served as the official capital of the Mongol empire, and

subsequently mainly Shıraz, the principal intellectual cen-

tre during the second half of the th

and during the th

c. �e thriving intellectual activities in Baghdad during the

decades following the Mongol conquest ( CE) and the

fact that most of the leading intellectuals of the time were

patronized by the powerful family of the Chief Minister

(s. ah. ib dıwan) Shams al-Dın al-Juwaynı (d. /) chal-

lenge the commonly held assumption of historians that the

Mongol conquest of the Eastern lands of Islam had caused

not only severe material devastation, but also an extinction

of intellectual wealth. Apart from Ibn Kammuna, who held a

high-ranking bureaucratic position as is indicated by his hon-

orific title “↪Izz al-Dawla” (“pride of the state”) and who was

patronized by various members of the Juwaynı family and

of the powerful Dawlatshah clan, the philosopher/logician

Najm al-Dın al-Katibı (d. /) dedicated some of his

writings to Sharaf al-Dın Harun, one of the sons of Juwaynı.

Moreover, not only the famous Shı↪ite court favorite Nas. ır

al-Dın al-T. usı, but also other Twelver Shı↪ite intellectuals of

the time enjoyed the patronage of powerful administrative

officials, as was the case with the philosopher/theologian

Maytham al-Bah. ranı (d. /), who dedicated sev-

eral of his writings to ↪Ala↩ al-Dawla ↪At. a↩ Malik al-Juwaynı

(d. /).

�e significance of Tabrız as a cultural centre during the

th

c. CE is indicated by a precious one-volume-library

copied between and (“Safına-yi Tabrız”). To-

wards the end of the th

c. and during the transitional and

politically unstable epoch of the post-Mongol era, Shırazemerged as the leading intellectual centre of the Euphrates-

to-Oxus region. It was already between and that

the leading Ash↪arite theologian of the time, ↪Ad. ud al-Dın

al-Ijı (d. /), was active in Shıraz, and in –

the philosopher ↪Alı b. Muh. ammad al-Jurjanı (d. /)

moved to this city, where he started teaching at the Dar al-Shifa↩madrasa.

Two generations later, the two rivals S. adr al-Dın al-Dashtakı

(d. /) and Jalal al-Dın al-Dawanı (d. /) repre-

sent the apex of the philosophical activities in Shıraz. �ey

attracted a large number of students from the neighbouring

regions and far beyond, among them numerous renowned

scholars from the Ottoman lands (e.g., Mu↩ayyadzade ↪Abd

al-Rah. man Efendı), who in turn brought the Iranian philo-

sophical tradition to the Ottoman lands and even to India.

Moreover, as was the case with most intellectuals of the th

and th

c., the philosophers of Shıraz entertained close rela-

tions with the various rulers, as can be learned from the nu-

merous dedications of their works, and in many cases occu-

pied high positions at court and/or the administration them-

selves. �e close interaction between intellectuals, rulers, and

the highest administrative echelon is one of the major char-

acteristics of the entire period under investigation. Among

the students of Dawanı and Dashtakı, who lived and wrote

during the emergence of the Safavid dynasty when Shı↪ism

was imposed as the official religion in Iran, mention should

be made of Mır H. usayn al-Maybudı (executed /),

Shams al-Dın Muh. ammad al-Khafrı (d. after /),

H. ajjı Mah. mud al-Nayrızı (d. after /), Dashtakı’s son,

Ghiyath al-Dın al-Dashtakı (d. /), and Kamal al-Dın

H. usayn al-Ilahı al-Ardabılı (d. /). Even before the rise

of the Safavids, some of the philosophers of Shıraz can safely

be identified as Twelver Shı↪ites, such as H. ajjı Mah. mud al-

Nayrızı.

Additional centres of intellectual life with a strong Twelver

Shı↪ite representation were al-H. illa (e.g., Nas. ır al-Dın al-

Kashı, d. /) and the various shrine cities in Iraq(Baghdad, Najaf, Karbala↩), Mashhad in Iran (e.g., Ibn Abı

Jumhur al-Ah. sa↩ı, d. after /), as well as Bahrayn, most

of which have been neglected by modern scholars or even

completely escaped their attention. �e current research

project of the therefore sheds new light on

the nature of migration of Twelver Shı↪ite scholars from Ja-

bal ↪Amil (Lebanon) to Iran and their subsequent role in es-

tablishing Twelver Shı↪ism in Safavid Iran (as against the local

religious scholars), which is a controversial subject in modern

scholarship.

�ere are two main reasons why scholarship has so far

mostly neglected this important epoch of Islamic intellec-

tual thought. Since the Medieval Latin reception of Mus-

lim philosophers had ended with Averroes, Western stu-

dents of Islamic philosophy were for a long time unaware

of the intellectual richness of the post-Avicennan traditions

of the East. Moreover, among the main literary genres of

the various intellectual disciplines during this epoch were

commentaries and supercommentaries, glosses and super-

glosses and other marginalia on a number of highly popular

works, such as T. usı’s Tajrıd al-i↪tiqad, ↪Abd Allah al-Baydawı’s

(d. /) T. awali↪al-anwar and Siraj al-Dın al-Urmawı’s

(d. /) Mat. ali↪al-anwar. �is literary output was pre-

maturely judged as being the result of intellectual stagnation

that is unworthy of studying. It was a slow and reluctant pro-

cess that led modern scholars to accept that this genre had

to be viewed as “the functional equivalent of today’s period-

ical literature in the research, where new findings were made

public”, to use a formulation coined by George Saliba.

�e study of the intellectual developments in the East-

ern lands during the post-Avicennan era was initiated by

Henri Corbin (d. ) who corrected the long-held view

that philosophical activities in the Islamic world had ended

with Averroes. Corbin’s starting point was the writings of

Suhrawardı, the founder of philosophical Illuminationism,

and his critical editions of the latter’s writings are still author-

itative today. Moreover, he was also one of the first to take an

interest in the later intellectual traditions of the Islamic East.

While his numerous critical editions are still valuable, his an-

alytical accounts need to be read with caution as these are

marred with misinterpretations.

Subsequent generations of Western and Iranian scholars

have mostly focussed on the so-called “School of Is. fahan”

and particularly its most renowned representative, Mulla

S. adra, whereas little has been done to advance the knowl-

edge on the intellectual activities in the Euphrates-to-Oxus

region during the th

through the th

c. CE. Some brief sur-

veys were published that mostly lament the lacunae rather

than providing new insights. On a select number of promi-

nent figures, such as Ibn Kammuna, Shahrazurı, Qut.b al-Dın

al-Shırazı, Dawanı, Nayrızı and Ibn Abı Jumhur, some few in-

depth studies have been carried out, mostly by members of

the ; these are complemented by investiga-

tions devoted to contributions of scholars of the time to the

exact sciences. Moreover, critical editions of some few texts

have been published by Iranian scholars, while others have

published bibliographical studies on certain representatives

of the “School of Shıraz”. �ese studies provide first glimpses

of the richness as well as the immense complexity of the in-

tellectual traditions of this epoch. Despite these scattered

advances, our knowledge of this important epoch of Islamic

intellectual thought remains limited and modern scholarship

is still far from being able to draw even a rough map of the

intellectual traditions of this period.

�e aims to broaden our understanding

of the intellectual traditions of this period by studying it

comprehensively from a double angle, viz. an intellectual-

philosophical analysis combined with a social history ap-

proach, aiming to trace in detail the intellectual activities

of the philosophers/theologians, to locate them within the

larger map of the intellectual strands of the time, and to

identify at the same time the respective social networks

and settings that provided the social framework for these

intellectual activities. �ese aims are achieved by simulta-

neously studying the philosophical/theological literature of

which the majority is accessible in manuscript only, as well

as those literary genres that are relevant for the reconstruc-

tion of the respective networks and social settings. �e trans-

mission and reception processes can only be gleaned from

notes such as copyist’s colophons, ownership statements and

other notes that testify to the transmission of the respective

works by the teachers and students named in them, which

demands a detailed codicological analysis of a critical mass

of manuscripts, to be found primarily in the public and pri-

vate libraries of Iran and of Turkey, as well as in some of the

Western libraries.

�e two primary starting points are the works of the first

generation of commentators of Suhrawardı and their later

reception, as well as the principal representatives of the so-

called “School of Shıraz”, to be complemented by other cir-

cles and centres such as those represented by Nur Allah al-

Shushtarı (d. /) and those to be found in places

such as Tabrız and others. �is is complemented by a de-

tailed analysis of the philosophical/theological curriculum

of the time – again through close investigation of the extant

manuscript tradition of the intellectual literature that was

produced during the epoch under investigation (thus also

including earlier texts that were still studied at the time), as

well as by cross-references to other literature that is to be

found in the writings under investigation.

�e literary genres relevant for the reconstruction of the so-

cial settings comprise the following:

First and foremost the so-called “licences to transmit”

(ijazas) that were in the periods and region under investiga-

tion frequently issued by teachers to their students, and that

provide information on the when and where of the respec-

tive instruction, about the curriculum that has been taught

and about the educational background of the teacher who

issues this type of documents.

Secondly, in the introductions to their works, the respective

authors usually provide information on the motives for com-

posing these works, mentioning in particular the persons to

whom the work is dedicated. �us they provide reliable in-

formation on the patronage relations that are characteristic

for this period. �is type of information allows for conclu-

sions on the social settings of transmitting knowledge and

practicing intellectual sciences during the period under in-

vestigation.

A third genre of literature can provide additional informa-

tion, viz. biographical dictionaries. However, this type of

source often gives a retrospective perspective and was com-

posed with a clear agenda. �is genre thus cannot always be

taken to represent historical fact and has to be used with ex-

treme caution. �e two approaches – intellectual analysis

and social history – are closely related to each other and the

results of the two approaches will immediately complement

each other.

() Philosophy in Iran during the S. afavid and QajarPeriods

During the S. afavid period (– CE), Iranian phi-

losophy was characterized by two main strands, one fol-

lowing the thought of S. adr al-Dın al-Shırazı (“Mulla S. adra”,

d. /), the other following that of Rajab ↪Alı al-Tabrızı (d. /). While much scholarly attention has

been paid over the last decades to the renowned MullaS. adra, Rajab ↪Alı al-Tabrızı has so far mostly escaped schol-

ars’ attention. One of the projects of the (Ah-

mad Reza Rahimi Riseh) is therefore concerned with hisphilosophical œuvre and its reception. Five of his works

have been preserved in manuscript. In addition to this, the

writings of his numerous students are another source for the

reconstruction of his thought. �e most important of his stu-

dents are Muh. ammad Rafı↪ Pırzadeh (d. first half th

/th

c.), ↪Alı Qulı Qaracagay Khan (d. after /), Qawam

al-Dın Muh. ammad al-Razı (d. /), Mulla H. asan al-

Lunbanı (d. /), Mulla ↪Abbas al-Mulawı (d. after

/), Muh. ammad b. Mufıd (“Qad. ı Sa↪ıd al-Qummı”,

d. /), Muh. ammad Isma↪ıl b. Muh. ammad Baqir

al-Khw

atunabadı (d. /) and Muh. ammad b. ↪Abd

al-Fattah. al-Tunkabunı (“Fad. il-i Sarab”, d. /). �e

project aims at reconstructing Rajab ↪Alı al-Tabrızı’s biogra-

phy, providing a detailed inventory of his writings with de-

scriptions of all preserved manuscripts, a study of his stu-

dents and their writings, and an analysis of his philosophical

thought in comparison with that of his contemporary Mulla

S. adra.

Next to nothing is known in modern scholarship about the

rich philosophical tradition in Iran during the Qajar pe-riod (– CE). One of the current projects of the -

(Reza Pourjavady / Sabine Schmidtke) is there-

fore to edit a collective volume devoted to this period. Each

chapter will treat one key thinker of the period and will be

written by a leading Western or Iranian experts in the field,

Chapter One: Shaykh Ah. mad al-Ah. sa↩ı (by Hassan Ansari);

Chapter Two: Mulla Muh. ammad Mahdı Naraqı (by Reza

Pourjavady); Chapter �ree: Mulla ↪Alı Nurı (by Sajjad Rizvi);

Chapter Four: Mulla Hadı Sabzavarı (by Fatima Fana); Chap-

ter Five: Aqa ↪Alı Mudarris Zunuzı (by Mohsen Kadivar);

Chapter Six: Mırza Abu l-H. asan Jilva (by Encieh Barkhah);

Chapter Six: Lithograph Editions of Philosophical and �e-

ological Works in Qajar Iran (by Reza Pourjavady / Sabine

Schmidtke). �e publication of the volume is envisaged for

.

() Rationalism and Rational �eology in theIslamicate World

Rationalism has been a salient feature of Muslim theologi-

cal thought from the earliest times. �e disputed issue of au-

thenticity notwithstanding, a small corpus of texts is extant

in which doctrinal issues such as free will versus determinism

are dealt with in a dilemmatic dialogue pattern. �e display

of the dialectical technique in these texts testifies to the use

of reason in the formulation of and argumentation for doc-

trinal issues from a very early period onwards. Despite the

fact that rationalism had its opponents throughout Islamic

history, it continued to be one of the mainstays of Muslim

theological (and legal) thought, and it is only in the wake

of modern Islamic fundamentalism that rationalism has be-

come marginalized and threatened as never before.

�e Mu↪tazila was the earliest “school” of rationalist Islamic

theology and one of the most important and influential cur-

rents of Islamic thought. Mu↪tazilites stressed the primacy

of reason and free will and developed an epistemology, on-

tology and psychology which provided a basis for explaining

the nature of the world, God, man and the phenomena of

religion. In their ethics, Mu↪tazilites maintained that good

and evil can be known solely through human reason. �e

Mu↪tazila had its beginnings in the th

century and its clas-

sical period of development was from the latter part of the

th

until the middle of the th

century CE. �e movement

gradually fell out of favour in Sunni Islam and had largely dis-

appeared by the th

century. Its impact, however, continued

to be felt in Shı↪ı Islam where its influence subsisted through

the centuries. Moreover, modern research on the Mu↪tazila

from the beginning of the th

century onwards gave rise to

a renaissance of the Mu↪tazilite notion of rationalism finding

its expression in the so-called “Neo-Mu↪tazila”.

Second in importance in the use of rationalism was the

theological movement of the so-called Ash↪ariyya, named

thus after its eponymous founder, Abu l-H. asan al-Ash↪arı

(d. /). Ash↪arı and his followers aimed at formulating

a via media between the two dominant opposing strands of

the time, Mu↪tazilism and traditionalist Islam. Methodolog-

ically, they applied rationalism in their theological thought

as was characteristic for the Mu↪tazila while still maintain-

ing the primacy of revelation over that of reason. Doctrinally,

they upheld the notion of ethical subjectivism as against the

ethical objectivism of the Mu↪tazila. On this basis, they de-

veloped their own theological doctrines. Within the Sunni

realm at least, Ash↪arism proved more successful and en-

joyed a longer life than Mu↪tazilism, yet, like Mu↪tazilism,

Ash↪arism was constantly challenged by traditionalist oppo-

nents rejecting any kind of rationalism.

�e various strands of rational Muslim theological thought

within Islam are closely related to each other as they were

shaped and re-shaped in a continuous process of close in-

teraction between its respective representatives. �is also

holds true for other theological schools that were less promi-

nent in the central areas of the Islamic world, such as the

Maturıdiyya (named thus after its eponym Abu Mans.ur

al-Maturıdı, d. /) which was heavily indebted to tra-

ditional H. anafite positions and to Mu↪tazilite thought alike,

but whose centre was in the North-East of Iran so that it has

made relatively little impact. Of considerable importance is

also the Ibad. iyya that reacted in many ways to Mu↪tazilism.

What has been stated about the close interaction between

the various strands of thought within Islam equally applies to

the relations of Islam with other religions that were most

prominently represented in the medieval world of Islam, viz.

Judaism and Christianity. Here, similar phenomena of reci-

procity can be observed. Jews, Christians, and Muslims had

Arabic as their common language and therefore naturally

shared a similar cultural background. Often reading the same

books and all speaking and writing in the same language,

they created a unique intellectual commonality in which an

ongoing, constant exchange of ideas, texts, and forms of dis-

course was the norm.

�ere is a near-consensus among contemporary scholars that

the Muslim dialectical technique of kalam can be traced

back to similar patterns of dilemmatic dialogue that were

characteristic for the Christological controversies raging in

th

century Alexandria and, more importantly, th

century

Syria. Moreover, Muslim theologians devoted much thought

and energy to a critical examination and refutation of the

views of Christianity and (to a lesser extent) Judaism, as is ev-

ident from the numerous polemical tracts written by them

against these religions. While the majority of refutations

against Christianity by early Muslim theologians are lost,

there are a few extant anti-Christian texts from the th

cen-

tury that give a good impression of the arguments that were

employed. Moreover, many of the earliest treatises in defense

of Christianity in Arabic are preserved, and it is evident that

their authors were well acquainted with Muslim kalam tech-

niques and terminology. Given the basic disagreements be-

tween Muslim and Christian theological positions, such as

the Muslim notion of divine unicity (tawh. ıd), which is in-

compatible with the Christian understanding of trinity and

incarnation, any kind of far-reaching adoption of any of the

Muslim school doctrines by Christian theologians was out

of question. �e most intensive reception of Muslim kalamcan be observed among Coptic writers of the

thand

th

centuries.

Judaism proved much more receptive to basic Muslim doc-

trinal notions such as divine unicity than was the case with

Christianity, and it was Mu↪tazilism in particular that was

adopted to varying degrees from the th

century onwards

by both Rabbanite and Karaite authors, so that by the turn

of the th

century a “Jewish Mu↪tazila” had emerged. Jew-

ish scholars both composed original works along Mu↪tazilite

lines and produced copies of Muslim Mu↪tazilite books, of-

ten transcribed into Hebrew characters. �e influence of the

Mu↪tazila found its way to the very centres of Jewish religious

and intellectual life in the East. Several of the Heads of the

ancient Rabbanite Academies (Yeshivot) of Sura and Pumbe-

dita (located by the th

century in Baghdad) adopted the

Mu↪tazilite worldview. By contrast, Ash↪arite works and au-

thors had been received among Jewish scholars to a signifi-

cantly lesser degree and in a predominantly critical way.

Mu↪tazilism had also left its mark on the theological thought

of the Samaritans. It is not clear whether Samaritans (whose

intellectual centres between the th

to the th

centuries

were mainly Nablus and Damascus) had studied Muslim

Mu↪tazilite writings directly or whether they rather be-

came acquainted with them through Jewish adaptations of

Mu↪tazilism. �e majority of Samaritan theological writings

composed in Arabic still await a close analysis.

Within the field of Islamic Studies, scientific research ofMuslim rational theology is a comparatively young disci-

pline, as a critical mass of primary sources became accessi-

ble only at a relatively late stage. Mu↪tazilite works were not

widely copied and few manuscripts have survived. So little

authentic Mu↪tazilite literature was available, that until the

discovery of a significant number of Mu↪tazilite texts in the

late ’s in Yemen, Mu↪tazilite doctrine was mostly known

through the works of its opponents.

�e study of Jewish Mu↪tazilism began a century ago

with the works of S. Munk () and M. Schreiner ().

Schreiner and Munk, however, were not aware of the pri-

mary sources to be found among the various Genizah mate-

rials that have been discovered and retrieved during the sec-

ond half of the th

century in Cairo by a number of schol-

ars and manuscript collectors. �irteen of the Mu↪tazilite

manuscripts found in the Abraham Firkovitch collection

(taken from the Genizah, or storeroom, of the Karaite Syn-

agogue in Cairo) were described in detail by A.J. Borisov in an

article published in . Additional landmarks in the study

of Jewish Mu↪tazilism were H. A. Wolfson’s Repercussions ofthe Kalam in Jewish Philosophy () and G. Vajda’s works

on Yusuf al-Bas. ır, particularly his edition of Bas. ır’s al-Kitab al-Muh. tawı on the basis of a manuscript from the Kaufmann

collection in Budapest (). On the basis of Borisov’s de-

scriptions of the Firkovitch Mu↪tazilite manuscripts and from

fragments in the British Library, H. Ben-Shammai was able to

draw additional conclusions regarding the identity of some

of the Mu↪tazilite materials preserved by the Karaites.

In , the “Mu↪tazilite Manuscripts Project Group”

was founded by the head of the -

, Sabine Schmidtke,

and by the Director of Research, Center for the Study of

Judeo-Arabic Culture, Ben Tzvi Institute (Jerusalem), David

Sklare, in order to assemble and identify as many Mu↪tazilite

manuscript materials as possible from Jewish as well as Shı↪ırepositories. Although much has been achieved over the

past years, major textual resources still remain unexplored.

Among the documents to be found in the various Genizah

collections, the material that originated in the Ben Ezra

Genizah (Cairo) and is nowadays mostly preserved in the

Taylor-Schechter collection at Cambridge University Library

(and other libraries in Europe and the USA) is until now still

largely unidentified and only rudimentarily catalogued. A

systematic study of all Mu↪tazilite fragments renders the re-

construction of many more so far lost Mu↪tazilite (Muslim

and Jewish) writings possible. As such, this Genizah mate-

rial significantly supplements the extensive findings of the

manuscript material found in the Firkovitch Collection (St.

Petersburg), which likewise has so far only partly been ex-

plored.

It is only during the last years that the vast holdings of the

various private and smaller public libraries of Yemen are be-

ing made available to the scholarly community. While some

of these materials have been used for various publications by

members of the “Mu↪tazilite Manuscripts Project Group”, the

majority still awaits close study. �is also applies to the devel-

opment of Mu↪tazilite thought among the Zaydites from the

th

century CE onwards.

�e study of Samaritan literary activities in Arabic in general

and of Samaritan Mu↪tazilism in particular is still very much

at the beginning. �e only relevant text that has been partly

edited and studied is the Kitab al-Tubakh by the th

century

author Abu l-H. asan al-S. urı, who clearly shares the Mu↪tazilite

doctrinal outlook.

While modern research on the Mu↪tazila has begun relatively

late, research on Ash↪arism started already in the th

cen-

tury, due to the fact that more manuscripts of Ash↪arite texts

are preserved in European libraries than Mu↪tazilite ones.

Major landmarks in the th

century were the publications

of R. J. McCarthy in and . Additional advances in

recent decades were made by the numerous studies of M.

Allard, R. M. Frank and D. Gimaret. In addition to the ef-

forts by Western scholars, many scholars in the Islamic world

have also contributed significantly to the research of this

movement. �is progress notwithstanding, many desider-

ata remain in the scholarly investigation of the Ash↪ariyya,

particularly with respect to the earlier phase of the move-

ment. Among the most spectacular findings by a member

of the were two so far completely unknown

manuscripts of the opus magnum by the important Ash↪arite

theologian Abu Bakr al-Baqillanı, Hidayat al-mustarshidın in

Russia and Uzbekistan.

Approximately all extant writings of the first generation ofChristian mutakallimun writing in Arabic have been edited

and (partly) translated, and modern scholars, such as S. H.

Griffith and D. �omas, have studied them in detail. Likewise,

all of the few extant anti-Christian writings by Muslim ratio-

nal theologians have been published in critical editions. By

contrast, much work still needs to be done on the vast cor-

pus of Coptic Christian writings (th

and th

c. CE), only

few of which have so far been published in critical editions,

let alone studied. It is this corpus that still needs to be made

available in critical edition and to be studied in order to lo-

cate them within the “whirlpool” of intellectual activities in

the medieval world of Islam.

Within the field of theological rationalism in the medieval

world of Islam between the th

and the th

centuries

CE beyond and across denominational borders, all major

desiderata have been identified and are being addressed in

a number of projects in the framework of the ERC Project“Rediscovering �eological Rationalism in the MedievalWorld of Islam”. Among the most important ongoing

projects within this field are

the Oxford Handbook of Islamic �eology (editor: Sabine

Schmidtke) that will comprise some forty contributions by

internationally renowned scholars in the field, among them

all team members of the . �e publication of

the Handbook is envisaged for .

Another more specific though at the same time ground-

breaking project of the is the Handbook ofMu↪tazilite Works and Authors that has been accepted for

publication by Brill (Leiden) (editor: Gregor Schwarb). �e

work which is close to completion will discuss in detail some

representatives of Mu↪tazilism (Sunnis, Twelver Shı↪ıs,

Zaydıs and Jews), together with detailed inventories of their

respective theological writings and extant manuscripts.

Closely related to this is another project focusing on later

Zaydı theological thought in Yemen since the th cen-tury CE until today (Hassan Ansari / Sabine Schmidtke / Jan

�iele). In addition, Sabine Schmidtke is currently editing a

“Special Issue devoted to Zaydism” for the peer-reviewed

journal Arabica: Journal of Arabic and Islamic Studies/Revued’études arabes et islamiques, that is published by Brill, Lei-

den. �e publication is envisaged for .

Another major study currently being prepared within the

is devoted to Coptic theological literatureduring the th and th centuries CE and specifically the

Coptic reception of earlier theological writings of Ash↪arite

theologians (Gregor Schwarb / Zeus Wellnhofer).

In addition, critical editions of a number of seminal the-ological works from both Ash↪arite and Mu↪tazilitethinkers are currently being prepared: Abu Bakr al-

Baqillanı’s Hidayat al-mustarshidın (Omar Hamdan / Sabine

Schmidtke), al-Juwaynı’s al-Shamil fı us. ul al-dın (Hassan

Ansari / Sabine Schmidtke), Fakhr al-Dın al-Razı’s Nihayat al-↪uqul fı dirayat al-us. ul (general editor: Lukas Muehlethaler),

a Karaite recension of ↪Abd al-Jabbar’s al-Mughnı fı abwabal-tawh. ıd wa-l-↪adl (Omar Hamdan / Sabine Schmidtke /

Gregor Schwarb), ↪Abd al-Jabbar al-Hamadanı’s al-Muh. ıt.(Omar Hamdan / Gregor Schwarb), Sahl b. al-Fad. l al-Tustarı’s

Kitab al-Ima (Gregor Schwarb), the complete theological

writings of the Yemeni Zaydi theologian al-H. asan al-Ras.s. as.

(Sabine Schmidtke / Jan �iele), and al-H. akim al-Jishumı’s

encyclopaedic work Sharh. ↪uyun al-masa↩il (Hassan Ansari /

Sabine Schmidtke).

() Counterreactions

Although the Mu↪tazila and the Ash↪ariyya originated in

the Eastern part of the Islamic world, their influence – es-

pecially that of the latter – was felt also in North-Africa

and Islamic Spain (al-Andalus). Among the staunchest op-

ponents of these two currents of rational theology was

Abu Muh. ammad Ibn H. azm (d. /) who was a rep-

resentative of the Z. ahirı or literalist approach to the sa-

cred scriptures and who categorically rejected all theolog-

ical speculation. �is resulted in a series of works in which

he vehemently polemicized against the teachings of both

Mu↪tazilites and Ash↪arites. �e (Sabine

Schmidtke, in collaboration with Maribel Fierro and Camilla

Adang) is finalizing a reference work devoted to the Z. ahirıthinker Ibn H. azm, entitled Ibn H. azm of Cordoba: Life andTimes of a Controversial �inker, that has been accepted for

publication in the Brill series “Handbuch der Orientalistik”.

�e majority of contributions were presented during an in-

ternational conference held in Istanbul in (funded by

the ). �e sections that will be

covered in the volume are “Life and Times of Ibn H. azm”,

“Legal Aspects”, “Z. ahirı Linguistics”, “Art and Aesthetics”,

“�eology, Philosophy and Ethics”, “Intra- and Interreligious

Polemics”, “Reception and Impact on Medieval and Modern

Muslim thought”.

Another project (Sophia Vasalou) focuses on the theol-ogy of the Hanbalite scholar Taqı al-Dın Ibn Taymiyya(d. /). Ibn Taymiyya represents an important case

both in terms of the history of the changing relationship

of H. anbalite theologians – traditionally distrustful of the

methods of reason – to other theological schools, but also

in terms of evolving accounts of the relationship between

reason and revelation. In this context, Ibn Taymiyya’s view of

ethics and the sources of moral knowledge holds particular

significance. Ibn Taymiyya seeks to articulate a new via mediabetween existing approaches to the nature of value which

would transcend both Mu↪tazilite and Ash↪arite configura-

tions. Influenced both by his extensive readings of kalam as

well as his wide-ranging interests in falsafa, Ibn Taymiyya ar-

ticulates a view that presents itself as a revised Mu↪tazilism,

claiming that reason delivers knowledge of the values of hu-

man actions. �is claim involves a revised understanding

of reason that brings it into close relationship with a new

epistemological idiom, that of human nature or fit. ra, which

places a new accent on the role of desire (as against reason)

in the knowledge of good and evil. �is thesis is accompa-

nied by substantial modifications that seek to uphold divine

alterity and omnipotence, which Ash↪arite theologians had

perceived to be undermined by ethical rationalism. In this

configuration, the notion of welfare or mas. lah. a comes to oc-

cupy a crucial role. �e deeper motivations of Ibn Taymiyya’s

new synthesis are rooted in an understanding of theology in

which theological doctrines are understood and assessed in

terms of their pragmatic, or better said, “spiritual”, ends. �e

interest of this new theological approach lies not only in the

way it allows us to refine our history of a theological debate

that played an important part in Islamic theological self-

understanding. Given the wide diffusion of Ibn Taymiyya’s

legacy in the modern era, it can also enable to construct the

prolegomena for a history of contemporary theological de-

velopments.

() Interreligious Controversies

�e relations between the Muslim majority and the mem-

bers of religious minorities (Jews and Christians) in the cen-

tral lands of the Ottoman Empire and in Iran received a series

of new stimuli from the th

and th

centuries CE onwards,

which were reflected in intensified encounters in the intellec-

tual, literary, and social spheres.

�e most important momentum in the Ottoman Empire for

a new social and intellectual flourishing of the Jews in partic-

ular was the immigration of Jewish exiles from the Iberian

Peninsula in the aftermath of the Spanish Reconquista of

. In Safavid and early Qajar Iran (ca. – CE),

it was the increasing presence of Christian, initially mainly

Catholic, missionaries that constituted the main catalyst.

From the th

century onwards they were joined by Protes-

tant missionaries, mainly from Britain. In the Ottoman Em-

pire, where native Christians of different denominations were

numerous, the foreign missionary effort seems to have had

less of an impact than in Iran. On the other hand, the Jew-

ish communities in the latter country did not experience the

same kind of renaissance enjoyed by their coreligionists in

the Ottoman lands.

Most studies of the social position of Jews and Christians in

both above-mentioned areas are based mainly on writings

produced by members of the minority groups, which often

results in a one-sided picture. A systematic and comprehen-

sive discussion of materials documenting the Muslim per-

ception of the non-Muslim minorities is still largely absent.

One type of source that has hitherto been insufficiently ex-

plored is Muslim polemical and apologetical literature. In

more than one respect, this genre of writings can supply in-

formation about the intellectual as well as the social position

of the religious minorities. �e arguments used, the events

and persons referred to (even if at times only obliquely), as

well as the literary sources quoted allow us to draw conclu-

sions concerning the position of the respective minority.

Moreover, the statements with which the Muslim authors

preface or justify their works, the multiplication of polemi-

cal and apologetical tracts and the proliferation of copies of

these same tracts, inform us about the socio-historical con-

texts in which these texts were written and subsequently re-

produced.

Muslim apologetical and polemical literature against other

monotheistic religions from the first six centuries of the Is-

lamic era has been relatively well studied. However, existing

research repeatedly raises the contention that in subsequent

centuries this type of literature had little new to offer and

that relatively few such tracts were being produced to be-

gin with, so that further scholarly occupation with this field

would yield few results. �is contention is based on a mere

lack of information on the relevant material that can be en-

countered in libraries in present-day Turkey, Iran and India.

With regard to Iran, where private and public collections of

manuscripts are relatively well catalogued by now, it is clear

that a wealth of hitherto unexplored manuscript material is

available which can shed important new light on the rela-

tions between the Muslim majority and the religious minori-

ties under its rule. In the case of Turkey, where the process of

cataloguing manuscripts is in a less advanced stage, chance

finds of isolated manuscripts have already revealed that a

systematic search for, and study of, polemical and apologet-

ical materials is a worthwhile undertaking. Moreover, many

libraries in India (holding considerable collections of polem-

ical works in Persian from th

century onward) and Europe

(among them in particular the Biblioteca Apostolica Vati-

cana in Rome) have important holdings in this field which

so far remain untapped. So far, well over three hundred rele-

vant texts have been located, and as the project progresses,

numerous additional texts are likely to be discovered.

Major results of this project have already been published

over the past years. At present, the following projects are

being addressed by various members of the

(Dennis Halft / Reza Pourjavady / Sabine Schmidtke):

After a careful study and comparison of the manuscripts

encountered in Iran, India and Turkey, as well as additional

manuscripts from European libraries, a chronological anddiachronical inventory of polemical and apologetical ar-guments will be made, always keeping in mind the differ-

ent religious, political and intellectual environment in the

respective areas studied. A number of particularly relevant

texts will be singled out for closer study, viz. those that most

clearly reflect social and political factors as the catalysts for

the writing of polemical and apologetical tracts, as well as

others that were particularly influential and served as points

of departure for later authors. �ese key texts will subse-quently be edited and translated, and prepared for publi-

cation. In addition to a series of text editions, we will publish

a catalogue of polemical and apologetical texts and argu-

ments, modelled upon Heinz Schreckenberg’s Die christlichenAdversus-Judaeos-Texte und ihr literarisches und historischesUmfeld (Frankfurt a/M., –, vols.).

It was particularly during the early th

century that Euro-

pean missionaries found a favourable climate to promote

the Catholic faith in the Safavid Empire. Welcomed by the

Shah in his capital Isfahan, the missionaires held disputations

with Shı↪ı scholars on Christian and Islamic doctrines. From

these disputations arose an extensive Muslim polemical lit-

erature in Persian refuting Christian beliefs that has been lit-

tle studied so far. Among these Shı↪ı scholars Sayyid Ah. mad

↪Alawı (d. between / and /), a well-known

disciple of Shaykh Baha↩ı (d. / or /) and

Mır Damad (d. /), composed five polemical writ-

ings against the Christian doctrine, namely Lawami↪-i rabbanıdar radd-i shubha-yi nas. ranı (about /–), Lughaz-iLawami↪-i rabbanı (about /–), Mis. qal-i s. afa↩dartajliya u tas. fiya-yi Ayina-yi h. aqq-numa (about /–

), Risala dar radd-i dıbaca ka ↪alim-i Nas. ara ka mus. annif-iKitab-i Ayina-yi h. aqq-numa ast ba↪d az dıdan-i Kitab-i Mis. qaldar radd-i Ayina-ash (after /–) and Lama ↪at-imalakutıya (before /). In ↪Alawı’s treatises, which

came down to us in about manuscripts in different re-

censions, the representative of the so-called School of Isfa-han brings forward both theological and philosophical argu-

ments by Illuminationists as well as Peripatetics with strong

references to Sufi thought in refutation of the concepts of

Trinity and Incarnation and in support of the Muslim faith.

Based on a comprehensive discussion of the manuscript

copies and the author’s Arabic literary sources, the project

(Dennis Halft) aims to analyze Sayyid Ah. mad ↪Alawı’s the-ological and philosophical thinking regarding Christian-ity on the vast intellectual background of his time. �e

wide diffusion of copies of ↪Alawı’s treatises with an appar-

ent Wirkungsgeschichte on later refutations as far as India

points to the significance of his thinking in a period of tran-

sition from Arabic to Persian polemical writings during the

th

century CE. Combining different approaches of Islamic

as well as Comparative Religious Studies, the project pro-

poses to make a contribution to the study of the perception

of Christianity by Shı↪ı Muslims and of the interdependence

of Christian-Muslim thinking.

During the Qajar period a number of comprehensive

polemic tracts against Judaism were composed, mostly by

converts or their descendants. Most of this material is pre-

served in Iranian libraries only and therefore beyond reach of

most Western scholars, while Iranian scholars often hesitate

to work on these materials. Among these texts is Mah. d. aral-shuhud fı radd-i yahud by H. ajjı Baba b. Muh. ammadIsma↪ıl Qazwını Yazdı, who was the son of a Jewish convert

to Islam, that was completed on Ramad. an / March

. �e book consists of seven comprehensive chapters

(bab), most of which are further subdivided into sections

(fas. l). It repletes with Biblical materials adduced to prove the

prophet Muh. ammad’s annunciation in the Bible, discusses

in detail the earlier prophets on the basis of biblical, pseudo-

biblical and later Islamic materials, and treats likewise in de-

tails Christianity and the correct perception of Jesus Christ.

As such, the work which is impressive in its detailedness

and variety of materials it contains, shares characteristics

with a variety of literary genres well known from earlier pe-

riods – most importantly the famous genre of the dala↩il al-nubuwwa, works detailing the proofs for the prophethood

of Muh. ammad, and the genre of interreligious polemics. Al-

though the text is not unknown to the scholarly community,

it has not been analyzed so far as regards its sources, the ma-

terials and arguments it contains or its reception among later

readers – Muslim and Jewish alike. Its popularity and signif-

icance is evident from the comparatively high number of

preserved manuscripts. �e text has been published twice

on the basis of a single manuscript respectively, first in the

ies by Ah. mad al-H. usaynı on the basis of a manuscript

held in Yazd (Yazd: Kitabkhana-yi Vazırı, -[/-]) and

again in by H. amid H. asan Navvab on the basis of one

of the manuscripts held in Qum (Qum: H. uz. ur, [/]).

None of these qualifies as a critical edition, for apart from

the narrow manuscript basis the editors lacked the required

philological ability to treat the numerous Hebrew quotations

contained in the text with sufficient justice. Moreover, no at-

tempt was made to analyze the intellectual background of

the author and to trace his sources. We have been able to

trace so far eleven manuscript copies of the text in Iranian

libraries (Tehran: Danishgah, Majlis, Malik Millı, Millı; Yazd:

Kitabkhana-yi Vazırı; Qum: Kitabkhana-yi Ayat Allah Nurı,

Markaz-i ih. ya↩-i mırath-i Islam; Tabrız: Kitabkhana-yi �iqat

al-islam) and more may come to light in European libraries.

Within the , a critical edition of the textwill prepared, together with an indepth analysis of itssources, in order to be able to locate the text on the larger

map of interreligious exchanges during the pre-modern and,

more specifically, Qajar period of Iranian history.

() Digitization of Yemeni Manuscripts

�e size of the Arabic manuscript holdings of the many pub-

lic and private libraries of Yemen makes it among the most

important collections in the world. Estimated at ,

manuscripts, the holdings of these libraries rival those of the

National Library of Egypt, the Süleimaniye Library of Istan-

bul, or the Majlis Library of Tehran. Equally intriguing is the

character of these libraries’ collections, a product of Yemen’s

unique geography and history, and the nature of its scholarly

communities. From as early as the th

/th

century, traditional

scholars in Yemen’s inaccessible northern mountainous high-

lands (al-Yaman al-a↪la), particularly in the Zaydı communi-

ties, developed lines of intellectual inquiry which had fallen

into oblivion in other regions of the Islamic lands. Mostly due

to their isolation, these communities preserved extremely

ancient materials, including works in every major field of

classical and pre-modern Islamic literature – the Qur↩anic

sciences, history, biographical dictionaries, encyclopaedia,

geography, tradition (h. adıth), legal methodology (us. ul al-fiqh), theology (kalam/us. ul al-dın), rhetoric, grammar, lexi-

cography, belles-lettres, astronomy, medicine and mathemat-

ics. Yemen’s southern and central regions (al-Yaman al-asfaland al-Yaman al-awsat. ), by contrast, were predominantly in-

habited by Shafi↪ites who preserved a very different kind of

religious tradition. Moreover, due to the relative accessibil-

ity of the southern and central regions of Yemen, these areas

were subjected over the centuries to different rulers, in con-

trast to Yemen’s northern regions that were under continu-

ous Zaydı rule. In addition to these two antagonistic religious

strands, T. ayyibı Isma↪ılıs have at times also featured promi-

nently in the history of Yemen and Yemeni libraries have pre-

served some precious manuscripts of this intellectual tradi-

tion.

While economic hardship, social and political instability,

poor storage conditions, and the sale of manuscripts to pri-

vate collectors from the Gulf States put these collections at

risk for the past five decades, a new threat has appeared in

recent years that makes immediate attention to these col-

lections imperative. As many of these libraries are preserved

by families belonging to the Zaydı branch of Islam, Salafı ex-

tremists ideologically opposed to Shı↪ism have targeted these

collections for destruction. In some cases, they have pur-

chased collections from library owners who suffered great

economic hardship in the villages in northern Yemen, only to

destroy them.

�e preservation and dissemination particularly of the

mostly unknown Zaydı theological and legal literature that

is preserved in Yemen will significantly promote research on

an understudied school of Shı↪ism, grant access to sources

that were not maintained elsewhere, and underscore the

fact that a rationalist epistemology continued in Islamic

thought for a longer period than is generally recognized. It

is significant that in recent times, Muslims interested in ad-

vocating a vision of Islam that is fully compatible with the

modern world have recently turned to theological rational-

ism of the Mu↪tazilites as a source of authority for their re-

form. �e preservation, dissemination and study of these rich

manuscript materials will thus have an immediate impact on

several fields of scholarship in the humanities in addition of

the reform agenda of Muslims today.

In , the German Foreign Office in cooperation with

Freie Universität Berlin launched the ambitious project

“Preserving Yemen’s Cultural Heritage: �e YemenManuscript Digitization Project” with the ultimate aim

of digitizing the holdings of most so far unexplored pri-

vate libraries in S. an↪a↩ and its vicinity over the next five

years. �e project is run by the IZbACF in collaboration with

the Freie Universität Berlin (“�e Mu↪tazilite Manuscripts

Project” and “ERC Project: Rediscovering �eological Ra-

tionalism in the Medieval World of Islam”). Digital images

and metadata, created in S. an↪a↩, will be housed both at the

IZbACF and Freie Universität Berlin and will be made avail-

able to researchers working on Yemeni intellectual history in

either S. an↪a↩ or Berlin.

In addition to this, the Yemen Manuscript DigitizationInitiative (YMDI) was launched in , a collective of re-

search librarians and leading scholars of classical Islam, Mid-

dle Eastern history, and Arabic Literature under the direction

of David Hollenberg (University of Oregon). Its mission is

to preserve the Arabic manuscripts in the private libraries

of Yemen. YMDI’s partner institutions, Princeton Univer-sity Library and Freie Universität Berlin, recently received

an NEH/DFG Enriching Digital Collections grant. Techni-

cians from the IZbACF in Yemen are currently digitizing the

codices of three private libraries in Yemen. �ese digital im-

ages will be virtually linked to Yemeni manuscripts in the

Staatsbibliothek zu Berlin and Princeton University Li-brary, uploaded to the Princeton University Digital Library,

and made freely available on the World Wide Web.

Achievements (–)

�e -

at Freie Universität Berlin combines the re-

search projects devoted to post-Avicennan philosophy,

the “Mu↪tazilite Manuscripts Project Group”, the Research

Project “Rediscovering �eological Rationalism in the Me-

dieval World of Islam”, including Counterreactions; the Re-

search Project “Interreligious Contacts and Controversies in

the Ottoman Empire and pre-modern Iran”, and two ma-

jor research projects aiming at digitizing the endangered

manuscript holdings of the private and smaller public li-

braries of Yemen. All projects were initiated and were/are

directed by Sabine Schmidtke, director of the recently estab-

lished .

() �e research project devoted to post-Avicennan phi-losophy was launched in , funded by a grant by the

German-Israeli Foundation (GIF) (–). It resulted

in several publications on the early commentators of

Suhrawardı, ↪Izz al-Dawla Ibn Kammuna, Shams al-Dın al-

Shahrazurı and Qut.b al-Dın al-Shırazı, and a number of rep-

resentatives of the so-called “School of Shıraz”, among them

a monograph on the life and work of the Jewish philoso-

pher Ibn Kammuna (a Persian translation is forthcoming)

and critical editions of most of his writings in philosophy.

Within this research area, three new projects have been de-

fined, viz. (i) “Critical Avicennism in the Islamic East of the

th

/th

century”, (ii) “Between Euphrates and Oxus: Philoso-

phy and Science in the Eastern Lands of Islam (th

through

th

c.)”, (iii) “Philosophy in Iran during the S. afavid and Qa-

jar Period”. Some preliminary results of the second project,

which closely collaborates with IMPact and PIPDI (see above,

“International Cooperations”), have already been published.

() �e “Mu↪tazilite Manuscripts Project Group” was

founded in ,

an international group of some fifteen

scholars from Europe, the US, Israel and Palestine, from

Lebanon, Oman, Yemen, Saudi Arabia and Iran, setting out

to collect, record and prepare critical editions of all unpub-

lished material of Mu↪tazilite provenance. Funded by various

grants of the Fritz �yssen Foundation (–, –),

the Gerda Henkel Foundation (, ), and the Roth-

schild Foundation (Yad ha-nadiv) (), the project has

held three international workshops in Istanbul (with partici-

pants from the West, including Israel, and the Islamic World)

and published more than twenty critical editions and facsim-

iles, along with several monographs and edited volumes and

many studies.

() �e efforts of the “Mu↪tazilite Manuscripts Project

Group” have been merged since with the Research

Project “Rediscovering �eological Rationalism in the Me-dieval World of Islam”, that is funded by the European Re-

search Council (–).

�e project focuses on theolog-

ical rationalism in the medieval world of Islam between the

th

and the th

centuries CE beyond and across denomi-

national borders. Within this field, all major desiderata have

been identified and are addressed in a number of primary

and secondary sub-projects, many of which have already

been completed. So far, two international conferences have

been held in and , again with participants from the

West and the Islamic World, and numerous critical editions

and studies have been published in English, French, German,

Arabic and Persian.

() �e purpose of the Research Project “Contacts and Con-troversies between Muslims, Jews and Christians”, which

was funded by the Gerda Henkel Foundation (–), is to

bring into focus new textual materials that shed fresh light

on the intellectual and social exchanges between Muslims

and non-Muslims both in the Ottoman lands and in pre-

modern Iran and to foster intensified cooperation between

scholars from a variety of disciplines. An international ex-

ploratory workshop on the topic, “�e Position of Religious

Minorities in the Ottoman Empire and Early Modern Iran,

as Reflected in Muslim Polemical and Apologetical Litera-

ture”, was funded by the European Science Foundation (ESF)

(). �e results of this project were published in a collec-

tive volume and several articles in peer-reviewed journals.

() In , the German Foreign Office in cooperation with

Freie Universität Berlin launched the ambitious project

“Preserving Yemen’s Cultural Heritage: �e YemenManuscript Digitization Project” with the ultimate aim

of digitizing the holdings of most so far unexplored private

libraries in S. an↪a↩ and its vicinity over the next five years.

�e project is run by the IZbACF in collaboration with the

. Digital images and metadata, created in S. an↪a↩, will

be housed both at the IZbACF and Freie Universität Berlin

and will be made available to researchers working in either

S. an↪a↩ or Berlin on Yemeni intellectual history. In addition to

this, the Yemen Manuscript Digitization Initiative (YMDI)

was launched in , a collective of research librarians and

leading scholars of classical Islam, Middle Eastern history, and

Arabic Literature under the direction of David Hollenberg

(University of Oregon). Its mission is to preserve the Arabic

manuscripts in the private libraries of Yemen. YMDI’s partner

institutions, Princeton University Library and Freie Univer-

sität Berlin, recently received an NEH/DFG Enriching Digital

Collections grant. Technicians from the IZbACF in Yemen are

currently digitizing the codices of three private libraries in

Yemen. �ese digital images will be virtually linked to Yemeni

manuscripts in the Staatsbibliothek zu Berlin and Prince-

ton University Library, uploaded to the Princeton University

Digital Library, and made freely available on the World Wide

Web.

A = Article; C = Conference paper / invited lecture; CE = Critical Edition; CV = Collective Volume; E = Encyclopaedia entry; F =

Facsimile; M = Monograph

[A] S. Schmidtke, “II Firk. Arab. – A copy of al-Sharıf al-Murtad. a’s Kitab al-Dhakhira completed in /– in the Firkovitch-

Collection, St. Petersburg,” [Persian] Ma‘arif ii (/), pp. –.

[A] S. Schmidtke, “�e ijaza from ↪Abd Allah b. S. alih. al-Samahıjı to Nas. ir al-Jarudı al-Qat. ıfı: A Source for the Twelver Shi↪i Schol-

arly Tradition of Bah. rayn,” Culture and Memory in Medieval Islam. Essays in Honour of Wilferd Madelung, eds. Farhad Daftary &

Josef W. Meri, London: I.B. Tauris in association with �e Institute of Ismaili Studies, , pp. –.

[A] S. Schmidtke, “Recent Studies on the Philosophy of Illumination and Perspectives for Further Research,” Daneshnamah. �eBilingual Quarterly of the Shahıd Beheshtı University ii (Spring/Summer ), pp. – (English section), p. (Persian Sec-

tion).

[A] S. Schmidtke, “Studies on Sa↪d b. Mans.ur Ibn Kammuna (d. /): Beginnings, Achievements, and Perspectives,” Persica.Annual of the Dutch-Iranian Society (), pp. –.

[A] S. Schmidtke, “Re-Edition of al-Minhaj fı us. ul al-dın by Jar Allah al-Zamakhsharı,” [Persian] Ma‘arif iii (/), pp. –

.

[A] S. Schmidtke, “A Bibliography of Ibn Abı Jumhur al-Ah. sa↩ı’s Works. Translated with additions and corrections by Ahmad Reza

Rahimi Risseh,” [Persian] Nush. eh Pazuh. ı. A Collection of Essays and Articles on Manuscripts Studies and Related Subjects (),

pp. –.

[A] R. Pourjavady & S. Schmidtke, “Qut.b al-Dın al-Shırazı’s (d. /) Durrat al-Taj and Its Sources. (Studies on Qut.b al-Dın al-

Shırazı I),” Journal Asiatique i-ii (), pp. –.

[CE] Abu l-Qasim al-Busti, Kitab al-Bahth ↪an adillat al-takfır wa l-tafsıq (Investigation of the evidence for charging with kufr andfisq). Edited with an Introduction by W. Madelung & S. Schmidtke, Tehran: Iran University Press, /.

[A] B. Chiesa & S. Schmidtke, “�e Jewish Reception of Samaw↩al al-Maghribı’s (d. /) Ifh. am al-yahud. Some Evidence from

the Abraham Firkovitch Collection I,” Jerusalem Studies in Arabic and Islam (), pp. –.

[A] W. Madelung, “Abu l-Husayn al-Basri’s proof of the existence of God,” Arabic �eology, Arabic Philosophy, from the Many to theOne. Essays in Celebration of Richard M. Frank, ed. J. Montgomery. Leuven , pp. –.

[A] R. Pourjavady & S. Schmidtke, “Muslim Polemics against Judaism and Christianity in th

Century Iran. �e Literary Sources of

Aqa Muh. ammad ↪Alı Bihbahanı’s (/–/) Radd-i shubahat al-kuffar,” Studia Iranica (), pp. – [Abbre-

viated Persian translation by Muh. ammad Kaz. im Rah. matı: http://www.rahmati.kateban.com].

[A] R. Pourjavady & S. Schmidtke, “Some notes on a new edition of a medieval philosophical text in Turkey: Shams al-Dın al-Shah-

razurı’s Rasa↩il al-Shajara al-ilahiyya,” Die Welt des Islams i (), pp. –.

[A] S. Schmidtke, “�e Karaites’ Encounter with the �ought of Abu l-H. usayn al-Bas. rı (d. /). A Survey of the Relevant

Materials in the Firkovitch-Collection, St. Petersburg,“ Arabica (), pp. –. [Persian translation by Muh. ammad Kaz. im

Rah. matı: http://www.religions.ir/mag/mag.php?magid=&section=].

[A] S. Schmidtke, “Ibn Abı Jumhur al-Ah. sa↩ı und sein Spätwerk Sharh. al-Bab al-h. adı ↪ashar,” Reflections on Reflections. Near Easternwriters reading literature. Dedicated to Renate Jacobi, eds. A. Neuwirth & A. C. Islebe, Wiesbaden: Reichert, , pp. –.

[A] S. Schmidtke, “Forms and Functions of ‚Licences To Transmit’ (Ijazas) in th-Century-Iran. ↪Abd Allah al-Musawı al-Jaza↩irı

al-Tustarı’s (–/–) Ijaza kabıra,” Speaking for Islam. Religious Authorities in Muslim Societies, eds. Gudrun Krämer &

Sabine Schmidtke, Leiden: Brill, , pp. –.

[A] G. Schwarb, “Un projet international: le manuel des œuvres et manuscrits mu↪tazilites,” Chronique du manuscrit au Yémen

(Juni ) [French version: http://cy.revues.org/document.html; Arabic version: http://www.cefas.com.ye/spip.php?article].

[A] G. Schwarb, “Sahl b. al-Fad. l al-Tustarı’s K. al-Ima,” Ginzei Qedem: Shenaton le-h. ek. er ha-genizah (), pp. *–*.

[C] G. Schwarb, “Arabic Translations of Maimonides’ Mishneh Torah and the Commentary of ↪Ala↩ al-Dın al-Muwaqqit on Sefer

ha-Madda↪, Hilkhot Yesodei ha-Torah I–IV”, (International Conference “Bridging the Worlds of Judaism and Islam”, Bar-Ilan Univer-

sity, – January ).

[C] G. Schwarb, “Sahl b. al-Fad. l al-Tustarı’s K. al-Ima↩” (Jerusalem, Institute for Advanced Studies, February ).

[CE] Abu l-H. usayn al-Bas. rı, Tas. affuh. al-adilla. �e extant parts introduced and edited by W. Madelung & S. Schmidtke. Wiesbaden:

Harrassowitz, .

[CE] Samaw↩al al-Maghribı’s (d. /) Ifh. am al-yahud. �e Early Recension, eds. I. Marazka, R. Pourjavady, S. Schmidtke, Wies-

baden: Harrassowitz, (Abhandlungen für die Kunde des Morgenlandes; , ).

[CE] Khulas. at al-naz. ar. An Anonymous Imami-Mu↪tazilı Treatise (late th/th or early th/th century). Edited with an Introduc-

tion by S. Schmidtke & H. Ansari, Tehran: Iranian Institute of Philosophy & Institute of Islamic Studies, Freie Universität Berlin,

. (Series on Islamic Philosophy and �eology. Texts and Studies; ).

[F] An Anonymous Commentary on Kitab al-Tadhkira by Ibn Mattawayh. Facsimile Edition of Mahdavi Codex (th/th Century).Introduction and Indices by S. Schmidtke, Tehran: Iranian Institute of Philosophy & Institute of Islamic Studies, Freie Universität

Berlin, . (Series on Islamic Philosophy and �eology. Texts and Studies; ).

[M] W. Madelung & S. Schmidtke, Rational �eology in Interfaith Communication. Abu l-H. usayn al-Bas. rı’s Mu↪tazilı �eology amongthe Karaites in the Fatimid Age. Leiden: Brill, .

[M] R. Pourjavady & S. Schmidtke, A Jewish Philosopher of Baghdad. ↪Izz al-Dawla Ibn Kammuna (d. /) and His Writings, Lei-

den: Brill, .

[A] C. Adang & S. Schmidtke, “Islamic Rational �eology in the Collections of Leiden University Library. �e ‘Supplements’ of the

Zaydı Imam al-Nat. iq bi-l-h. aqq (d. ) to the theological Summa of Abu ↪Alı Ibn Khallad (fl. second half of the th

century),”

Omslag. Bulletin van de Universiteitsbibliotheek Leiden en het Scaliger Instituut –, pp. –.

[A] R. Pourjavady & S. Schmidtke, “�e Qut.b al-Dın al-Shırazı (d. /) Codex (Ms. Mar↪ashı ) (Studies on Qut.b al-Dın

al-Shırazı II),” Studia Iranica (), pp. –.

[A] S. Schmidtke, “Étude de la littérature polémique contre le Judaisme,” Annuaire . Résumé des conférences et travaux –. Ecole Pratique des Hautes Etudes. Section des Sciences Religieuses. Paris , pp. –.

[A] G. Schwarb, “Capturing the meanings of God’s speech: the relevance of us. ul al-fiqh to an understanding of us. ul al-tafsır in Jew-

ish and Muslim kalam,” A Word Fitly Spoken: Studies in Mediaeval Exegesis of the Hebrew Bible and the Qur’an presented to Hag-

gai Ben-Shammai, eds. Meir Bar-Asher, Sarah Stroumsa, Bruno Chiesa, Simon Hopkins, Jerusalem: �e Ben Zvi Institute and the

Hebrew University of Jerusalem, , pp. *-*.

[A] G. Schwarb, “Us. ul al-fiqh im jüdischen Kalam des . und . Jahrhunderts: Ein Überblick”, Orient als Grenzbereich? Rabbinis-

ches und ausserrabbinisches Judentum, ed. A. Kuyt and G. Necker, Wiesbaden , pp. –.

[A] G. Schwarb, “Die Rezeption Maimonides’ in der christlich-arabischen Literatur”, JUDAICA: Beiträge zum Verstehen des Juden-tums (), pp. –.

[C] J. Pfeiffer, “�e view of the insider: Ibn Abı ↪Abd al-Dayyan’s Kashf al-asrar” (ESF Exploratory Workshop: “�e Position of Re-

ligious Minorities in the Ottoman Empire and Early Modern Iran, as Reflected in Muslim Polemical and Apologetical Literature”.

Istanbul – June ).

[C] R. Pourjavady, “↪Alı Qulı Jadıd al-Islam and his Hidayat al-d. allın” (ESF Exploratory Workshop: “�e Position of Religious Minori-

ties in the Ottoman Empire and Early Modern Iran, as Reflected in Muslim Polemical and Apologetical Literature”. Istanbul –

June ).

[C] S. Schmidtke, “Bah. r al-↪Ulum’s disputation with the Jews. A Survey of the Transmission of the debate” (ESF Exploratory Work-

shop: “�e Position of Religious Minorities in the Ottoman Empire and Early Modern Iran, as Reflected in Muslim Polemical and

Apologetical Literature”. Istanbul – June ).

[CE] Rukn al-Dın Ibn al-Malah. imı al-Khw

arazmı, Kitab al-Fa↩iq fı us. ul al-dın. Edited with an Introduction by W. Madelung & M.

McDermott, Tehran: Iranian Institute of Philosophy & Institute of Islamic Studies, Freie Universität Berlin, /. (Series on

Islamic Philosophy and �eology. Texts and Studies; ).

[CE] Jar Allah al-Zamakhsharı, Kitab al-Minhaj fı us. ul al-dın. Introduced and edited by S. Schmidtke, Beirut: Arab Scientific Pub-

lishers, /.

[CE] Critical Remarks by Najm al-Dın al-Katibı on the Kitab al-Ma ↪alim by Fakhr al-Dın al-Razı, together with the Commentaries by↪Izz al-Dawla Ibn Kammuna. Edited with an Introduction by S. Schmidtke & R. Pourjavady, Tehran: Iranian Institute of Philosophy

& Institute of Islamic Studies, Freie Universität Berlin, / (Series on Islamic Philosophy and �eology. Texts and Studies; ).

[CV] A Common Rationality. Mu↪tazilism in Islam and Judaism, eds. C. Adang, S. Schmidtke & D. Sklare, Würzburg: Ergon, (Is-

tanbuler Texte und Studien; ).

[F] Mah. mud b. ↪Alı b. Mah. mud al-H. immas. ı al-Razı: Kashf al-ma ↪aqid fı sharh. Qawa↪id al-↪aqa↩id. Facsimile Edition of MS Berlin,

Wetzstein . Introduction and Indices by S. Schmidtke, Tehran: Iranian Institute of Philosophy & Institute of Islamic Studies,

Freie Universität Berlin, / (Series on Islamic Philosophy and �eology. Texts and Studies; ).

[A] C. Adang & S. Schmidtke, “Ah. mad b. Mus.t.afa T. ashkubrızade’s (d. /) polemical tract against Judaism,” Al-Qant.ara. Re-vista de Estudios Arabes i (), pp. –, –.

[A] ↪A. al-Salimı, “al-Mutashabih li-l-Qur↩an li-l-Turaythıthı. Dirasa li-l-kitab wa-nusakhihi al-khat.t. iyya,” Majallat ma↪had al-makh-t. ut. at al-↪arabiyya (), pp. –.

[A] S. Schmidtke, “�e doctrinal views of the Banu l-↪Awd (early th

/th

century): an analysis of ms Arab. f. (Bodleian Library,

Oxford),” Le shi↪isme imamite quarante ans après. Hommage à Etan Kohlberg. Eds. M. A. Amir-Moezzi, M. Bar-Asher, S. Hopkins.

Turnhout: Brepols, , pp. –. [Partial Persian translation by Sayyid Muh. sin Musawı: http://tazkereh.kateban.com/entry.

html].

[A] S. Schmidtke, “�eological Rationalism in the Medieval World of Islam,” al-↪Usur al-wusta: �e Bulletin of Middle East Medieval-ists i (April, ), pp. –.

[A] S. Schmidtke, “Abu al-H. usayn al-Bas. rı on the Torah and its Abrogation,” Mélanges de l’Université Saint Joseph (), pp.

–.

[A] S. Schmidtke, “Rationale �eologie in der islamischen Welt des Mittelalters,” Verkündigung und Forschung ii (), pp. –

.

[A] S. Schmidtke, “MS Mahdawi . An Anonymous Commentary on Ibn Mattawayh’s Kitab al-Tadhkira,” Islamic �ought in theMiddle Ages. Studies in Text, Transmission and Translation in Honour of Hans Daiber, eds. A. Akasoy & W. Raven. Leiden: Brill, ,

pp. –.

[A] S. Schmidtke, “Ibn Kammuna, fılusuf-i ta↩thır gudhar,” Kitab-i mah-i falsafa xiv (Aban /December ) [Special issue

devoted to Ibn Kammuna], pp. –.

[A] G. Schwarb, “Découverte d’un nouveau fragment du Kitab al-mughnı fı abwab al-tawh. ıd wa-l-↪adl du Qad. ı ↪Abd al-Jabbar al-

Hamadanı dans une collection karaïte de la British Library,” Mélanges de l’Institut d’Etudes Orientales (), pp. –.

[C] S. Schmidtke, “Ibn H. azm on Ash↪arism and Mu↪tazilism” (Workshop “�e Life and Work of Ibn H. azm of Cordoba”. Istanbul

– August ).

[CE] O. Hamdan & S. Schmidtke, “Qadi ↪Abd al-Jabbar al-Hamadhanı (d. /) on the Promise and �reat. An Edition of a

Fragment of his Kitab al-Mughnı fı abwab al-tawh. ıd wa l-↪adl preserved in the Firkovitch-Collection, St. Petersburg (II Firk. Arab.

, ff. –),“ Mélanges de l’Institut dominicain d’Etudes orientales (), pp. –.

[CE] Rukn al-Dın Ibn al-Malah. imı al-Khw

arazmı, Tuh. fat al-mutakallimın fı l-radd ↪ala l-falasifa. Edited with an Introduction by W.

Madelung & H. Ansari, Tehran: Iranian Institute of Philosophy & Institute of Islamic Studies, Freie Universität Berlin, /.

(Series on Islamic Philosophy and �eology. Texts and Studies; ).

[E] S. Schmidtke, “Jobba↩ı,” Encyclopaedia Iranica, vol. (New York, ), pp. –.

[E] S. Schmidtke, “H. al,” Danishnama-yi jahan-i Islam, vol. (Tehran, /), pp. –.

[F] Muh. ammad b. ↪Alı b. Abı Jumhur al-Ah. sa↩ı (d. after /), Mujlı mir ↩at al-munjı fı l-kalam wa-l-h. ikmatayn wa-l-tas. awwuf.Lithograph edition by Ah. mad al-Shırazı (Tehran /). Reprinted with an Introduction, Table of Contents, and Indices by S.

Schmidtke, Tehran: Iranian Institute of Philosophy & Institute of Islamic Studies, Freie Universität Berlin, (Series on Islamic

Philosophy and �eology. Texts and Studies; ).

[A] H. Ansari, “↪Ilm al-kalam fı l-Islam. Al-Khit. ab wa-l-tarıkh,” Al-Masar iii (Fall ), pp. –.

[A] M.A. Amir-Moezzi & S. Schmidtke, “Rationalisme et théologie dans le monde musulman médiéval. Bref état des lieux,” Revuede l’histoire des religions iv (), pp. –.

[A] L. Muehlethaler, “Ibn Kammuna on the argument of the Flying Man in Avicenna’s Išarat and al-Suhrawardı’s Talwıh. at,” Avi-cenna and his Legacy: A Golden Age of Science and Philosophy, ed. Y. T. Langermann, Turnhout: Brepols, , pp. –.

[A] S. Schmidtke, “Abu al-H. usayn al-Bas. rı and his transmission of biblical materials from Kitab al-dın wa-al-dawla by Ibn Rabban

al-T. abarı: �e evidence from Fakhr al-Dın al-Razı’s Mafatıh. al-ghayb,” Islam and Christian-Muslim Relations ii (), pp. –.

[A] S. Schmidtke, “New sources for the life and work of Ibn Abı Jumhur al-Ah. sa↩ı,” Studia Iranica (), pp. –. [Persian

translation by Muh. ammad Kaz. im Rah. matı: “Manabi↪-i tazeh-yi yab barayi tah. qıq dar zandagı u athar-i Ibn Abi Jumhur Ahsa↩ı,”Nush. eh Pazuh. ı. A Collection of Essays and Articles on Manuscripts Studies and Related Subjects (in press)].

[A] S. Schmidtke, “MS Berlin, Wetzstein II . A unique manuscript of Mah. mud b. ↪Alı b. Mah. mud al-H. immas. ı al-Razı’s Kashfal-ma ↪aqid fı sharh. Qawa↪id al-↪aqa↩id,” Tribute to Michael. Studies in Jewish and Muslim �ought Presented to Professor MichaelSchwartz, eds. S. Klein-Braslavy, B. Abrahamov, J. Sadan, Tel Aviv: �e Laster and Sally Entin Faculty of Humanities, �e Chaim Ro-

senberg School of Jewish Studies, pp. *–*.

[A] S. Schmidtke, “�e Rightly Guiding Epistle (al-Risala al-Hadiya) by ↪Abd al-Salam al-Muhtadı al-Muh. ammadı. A Critical Edi-

tion.” Jerusalem Studies in Arabic and Islam (), pp. –.

[C] S. Schmidtke, “Biblical predictions of the Prophet Muh. ammad from the th

century.” (Department of Religious Studies, Uni-

versity of North Carolina at Chapel Hill, April ).

[C] S. Schmidtke, “Biblical materials in Zaydı sources.” (Reunion Conference, Mu↪tazilism in Islam and Judaism, �e Institute for

Advanced Studies, �e Hebrew University, Jerusalem, July ).

[C] G. Schwarb, “K. Mabadi↩al-adilla fı us. ul al-dın by the Zaydı Imam al-Nat. iq bi-l-h. aqq Abu T. alib Yah. ya b. al-H. usayn al-But.h. anı

(d. /): Who needs revelation?” (Reunion Conference, Mu↪tazilism in Islam and Judaism, �e Institute for Advanced Stud-

ies, �e Hebrew University, Jerusalem, July ).

[C] J. �iele, “Zaydı Adoptions of Bahshamı �ought: �e �eology of al-H. asan al-Ras.s. as. (d. /)” (Reunion Conference,

Mu↪tazilism in Islam and Judaism, �e Institute for Advanced Studies, �e Hebrew University, Jerusalem, July ).

[A] H. Ansari & S. Schmidtke, “�e Zaydı reception of Ibn Khallad’s Kitab al-Us. ul: �e ta↪lıq of Abu T. ahir b. ↪Alı al-S. affar,” Journalasiatique (), pp. –.

[A] H. Ansari & S. Schmidtke, “Mu↪tazilism after ↪Abd al-Jabbar: Abu Rashıd al-Nısaburı’s Kitab Masa↩il al-khilaf fı l-us. ul (Studies on

the transmission of knowledge from Iran to Yemen in the th

/th

and th

/th

c. I),” Studia Iranica (), pp. –.

[A] H. Ansari, “Mah. mud al-Malah. imı al-Mu↪tazilı fı l-Yaman,” al-Masar ii (/), pp. –.

[A] D. Halft, “Schiitische Polemik gegen das Christentum im safawidischen Iran des ./. Jahrhunderts. Sayyid Ah. mad ↪Alawıs

Lawami↪-i rabbanı dar radd-i šubha-yi nas. ranı.” Contacts and Controversies between Muslims, Jews and Christians in the OttomanEmpire and Pre-Modern Iran. Eds. Camilla Adang & Sabine Schmidtke, Würzburg , pp. –.

[A] J. �iele, “Propagating Mu↪tazilism in the th/th century Zaydiyya: al-H. asan al-Ras.s. as. ,” Arabica v-vi (), pp. –;

i (), p. .

[C] H. Ansari, “Un membre de l’école de Rayy, Abû l-Fadl al-↪Abbâs b. Sharvîn et son œuvre théologique” (Séminaire du Centre

d’Histoire des Sciences et des Philosophies Arabes et Médiévales (UMR - CNRS/ Université Paris– Denis Diderot/ EPHE/

Université Paris I) Sciences et philosophie, de l’Antiquité à l’Äge classique Séance du samedi janvier , h–h: Le Kalam

(�éologie musulmane): état actuel de la recherche).

[C] H. Ansari, “L’école des théologiens mu↪tazilites de Rayy: la famille Farrazadhı“ (�eological Rationalism in Medieval Islam: New

Sources and Perspectives. �e Second International Conference of the European Research Council’s FP Project “�eological Ra-

tionalism in the Medieval World of Islam, – June in Istanbul, Turkey).

[C] D. Halft, “Christian-Muslim Controversies in th

Century Safavid Isfahan. Missionaries in Conversation with Shı↪ı Scholars”

(. Deutscher Orientalistentag, Marburg, September , Section Iranian Studies).

[C] L. Muehlethaler, “�e Reception of Abu al-Barakat’s Philosophical Work: A Re-appraisal” (EAJS Conference Judaism in the Mediter-ranean Context, – July in Ravenna, Italy).

[C] L. Muehlethaler, “Ibn Kammuna on the Pre-Eternity of the Human Soul” (SOAS Conference �e Ontology of the Soul in Me-dieval Arabic �ought, September in London).

[C] L. Muehlethaler, “What is the question? �e conception of philosophical problems in Fakhr al-Dın al-Razı’s commentaries on

the works of Avicenna” (Deutscher Orientalistentag, – September in Marburg).

[C] L. Muehlethaler, “↪Umar ibn Sahlan al-Sawı’s Nahj al-taqdıs and the early reception of Abu al-Barakat al-Baghdadı’s philosophi-

cal work” (SIHSPAI Conference Philosophy and Science in Classical Islamic Civilisation, – December in London).

[C] L. Muehlethaler, “Abu l-Barakat al-Baghdadı’s Kitab al-Mu↪tabar and the Avicennan Tradition” (AJS nd Annual Conference,

– December in Boston).

[C] L. Muehlethaler, “On the Position of Fakhr al-Dın al-Razı’s Nihayat al-↪uqul among his earlier works” (�eological Rationalism

in Medieval Islam: New Sources and Perspectives. �e Second International Conference of the European Research Council’s FP

Project “�eological Rationalism in the Medieval World of Islam, – June in Istanbul, Turkey).

[C] L. Muehlethaler, “Syllogistics and the Soul: From the toolbox of a th

-century philosopher in Baghdad” (Philosophy Depart-

ment, John Hopkins University, Baltimore, December ).

[C] S. Schmidtke, “�e Zaydi reception of Abu l-Husayn al-Basrî and Ibn al-Malâhimî” (Séminaire du Centre d’Histoire des Sci-

ences et des Philosophies Arabes et Médiévales (UMR - CNRS/ Université Paris– Denis Diderot/ EPHE/ Université Paris I)

Sciences et philosophie, de l’Antiquité à l’Äge classique Séance du samedi janvier , h–h: Le Kalam (�éologie musul-

mane): état actuel de la recherche).

[C] S. Schmidtke, “H. usam al-Dın ↪Abd Allah b. Zayd al-↪Ansı (d. /) and his Kitab al-Mah. ajja al-bayd. a” (Religious move-

ments and transformations in Judaism, Christianity and Islam. Israel Academy of Sciences, January ).

[C] S. Schmidtke, “�e Islamic rational heritage - Mu↪tazilism and Ash↪arism to be rediscovered” (Shaykh Ibrahim Center, Man-

ama, Bahrain, February ).

[C] S. Schmidtke, “�e Mu↪tazilite Manuscripts Project” (Deutsches Archäologisches Institut, Sanaa, Yemen, April ).

[C] S. Schmidtke, “�e reception of Abu l-H. usayn al-Bas. rı and Ibn al-Malah. imı among the Zaydıs. �e case of ↪Abd Allah b. Zayd

al-↪Ansı” (�e Institute of Ismaili Studies, Shi’i Studies Lecture Series, London, May ).

[C] S. Schmidtke, “�e Reception of Ibn Khallad’s Kitab al-Us. ul” (�eological Rationalism in Medieval Islam: New Sources and Per-

spectives. �e Second International Conference of the European Research Council’s FP Project “�eological Rationalism in the

Medieval World of Islam, – June in Istanbul, Turkey).

[C] S. Schmidtke, “�e Mu↪tazilite Manuscripts Project: �e example of Abu l-H. usayn al-Bas. rı (d. /)” (al-Bırunı Institute of

Oriental Studies, Academy of Sciences, Tashkent, Uzbekistan, June ).

[C] S. Schmidtke, “Biblical testimonies to the Prophethood of Muh. ammad in Zaydi sources” (�e Departments of Near Eastern

Languages and Civilizations, Religious Studies and the Middle East Center at the University of Pennsylvania, PA, December ).

[C] S. Schmidtke, “Jewish Contributions to Islamic Learning in the Medieval and Late Medieval Muslim World” (Vanderbilt Univer-

sity, Department of Jewish Studies, Nashville, TN, November ).

[C] S. Schmidtke, “Breaking the wall of religious public opinion: How the study of interfaith crosspollination in the Islamicate World

can uncover common ground” (Falling Walls: Berlin Conference on Future Breakthroughs in Science and Society, – November

).

[C] S. Schmidtke, “Jewish (and Christian) Converts in the Medieval World of Islam: Some Methodological Questions” (Herbert D.

Katz Center for Advanced Judaic Studies, Philadelphia, PA, October ).

[C] G. Schwarb, “Mu↪tazilı-Zaydı us. ul al-fiqh: A Longue Durée Perspective” (�eological Rationalism in Medieval Islam: New Sources

and Perspectives. �e Second International Conference of the European Research Council’s FP Project “�eological Rationalism

in the Medieval World of Islam, – June in Istanbul, Turkey).

[C] G. Schwarb, „Jewish Mu↪tazilite approaches to Hebrew semantics“ (Memorial Conference for Dr. Friedrich Niessen: �e Semitic

languages of Jewish intellectual production. Madrid, CSIC, –th

March ).

[C] G. Schwarb, “A Maimonidean Trinitarianism: �e Christology of Al-Rashıd Abu l-Khayr Ibn al-Tayyib (d. after )” (�ird In-

ternational Congress of Eastern Christianity. Knowledge Transfer in the Mediterranean World, University of Córdoba, – Decem-

ber ).

[C] J. �iele, “Nur al-Dın Sulayman b. ↪Abdallah al-Khurashı (d. th/th c.) and his K. al-Tafs. ıl li-jumal al-Tah. s. ıl” (Deutsches Archäol-

ogisches Institut, Sanaa, Yemen, April ).

[C] J. �iele, “�e Commentary Literature on al-H. asan al-Ras.s. as. ’ K. al-Tah. s. ıl” (�eological Rationalism in Medieval Islam: New

Sources and Perspectives. �e Second International Conference of the European Research Council’s FP Project “�eological Ra-

tionalism in the Medieval World of Islam, – June in Istanbul, Turkey).

[C] E.-M. Zeis, “Proofs of Prophecy and �eir Political-�eological Context: �e Kitab Ithbat nubuwwat al-nabı of the Zaydı mu-takallim Imam al-Mu↩ayyad bi-llah al-Harunı (–)” (�eological Rationalism in Medieval Islam: New Sources and Perspec-

tives. �e Second International Conference of the European Research Council’s FP Project “�eological Rationalism in the Me-

dieval World of Islam, – June in Istanbul, Turkey).

[C] S. Vasalou, “An innate moral knowledge? In quest of Ibn Taymiyya’s moral epistemology” (Deutscher Orientalistentag, –

September in Marburg).

[C] S. Vasalou, “Ibn Taymiyya’s ethics between Ash↪arite voluntarism and Mu↪tazilite rationalism: a middle road?” (�eological Ra-

tionalism in Medieval Islam: New Sources and Perspectives. �e Second International Conference of the European Research Coun-

cil’s FP Project “�eological Rationalism in the Medieval World of Islam, – June in Istanbul, Turkey).

[CV] Contacts and Controversies between Muslims, Jews and Christians in the Ottoman Empire and Pre-Modern Iran, eds. C. Adang

& S. Schmidtke, Würzburg: Ergon, (Istanbuler Texte und Studien; ).

[E] C. Adang & S. Schmidtke, “Polemics (Muslim-Jewish),” Encyclopaedia of the Jews in the Islamic World, ed. Norman A. Stillman,

Leiden: Brill, , vol. , pp. –.

[E] R. Pourjavady & S. Schmidtke, “↪Alı Qulı Jadıd al-Islam,” �e Encyclopaedia of Islam. �ree. Leiden: Brill, .

[E] S. Schmidtke, “Ibn Kammuna,” Encyclopaedia of the Jews in the Islamic World, ed. Norman A. Stillman, Leiden: Brill, .

[E] S. Schmidtke, “Samaw↩al al-Maghribı,“ Encyclopaedia of the Jews in the Islamic World, ed. Norman A. Stillman, Leiden: Brill, .

[E] G. Schwarb, “Kalam”, Encyclopedia of the Jews in the Islamic World, ed. Norman A. Stillman, Leiden Brill, , vol. III, pp. –.

[E] G. Schwarb, “Yusuf al-Bas. ır”, Encyclopedia of the Jews in the Islamic World, ed. Norman A. Stillman, Leiden Brill, , vol. IV, pp.

–.

[A] H. Ansari, “L’héritage ésotérique du chiisme: un livre sur l’exégèse de la sourate ,” Arabica i-ii (), pp. –.

[A] G. Schwarb, “Mu↪tazilism in the Age of Averroes,” In the Age of Averroes: Arabic Philosophy in the Sixth/Twelfth Century, ed. P.

Adamson, London: Warburg Institute, , pp. –.

[A] S. Schmidtke, “Jemenitische Handschriften in der Staatsbibliothek zu Berlin,” Für Forschung und Kultur. Sonderausgabe der Zeit-schrift „BibliotheksMagazin“ anlässlich des . Geburtstags der Staatsbibliothek zu Berlin - Preussischer Kulturbesitz, Berlin , pp.

–.

[C] G. Schwarb, “Palaeographical features of some autographs in the British Library Genizah Collections” (Workshop with the

OCHJS European Seminar of Advanced Jewish Studies at the British Library, June ).

[C] G. Schwarb, “�e Samaritan Abu l-H. asan al-S. urı and the Qaraites: Qaraite-Samaritan Relations in the th

/th

century Bilad

al-Sham: Encounters, Polemics, and Intertextualities” (th

Congress of the Society for Judaeo-Arabic Studies, Cambridge –

August ).

[C] G. Schwarb, “Parallel Text Processing and the critical edition of Judaeo-Arabic Texts” (th

Congress of the Society for Judaeo-

Arabic Studies, Cambridge – August ).

[CE] C. Adang, W. Madelung, S. Schmidtke: Bas. ran Mu↪tazilite �eology: Abu ↪Alı Muh. ammad b. Khallad’s Kitab al-us. ul and its re-ception. A Critical Edition of the Ziyadat Sharh. al-us. ul by the Zaydı Imam al-Nat. iq bi-l-h. aqq Abu T. alib Yah. ya b. al-H. usayn b. Harunal-But.h. anı (d. /), Leiden: Brill, (Islamic History and Civilization).

[CE] Early Ibad. ı Literature: Abu l-Mundhir Bashır b. Muh. ammad b. Mah. bub, Kitab al-Ras. f fi l-Tawh. ıd, Kitab al-Muh. araba and Sıra.Introduced and edited by A. al-Salimi and W. Madelung, Wiesbaden: Harrassowitz, (Abhandlungen für die Kunde des Mor-

genlandes).

[M] R. Pourjavady, Philosophy in Early Safavid Iran. Najm al-Dın Mah. mud al-Nayrızı and His Writings, Leiden: Brill, (Islamic

Philosophy, �eology and Science).

In press

[A] C. Adang & S. Schmidtke, “Mu↪tazilı Discussions of the Abrogation of the Torah. Ibn Khallad (th

/th

century) and His Com-

mentators,” Reason and Faith in Medieval Judaism and Islam. Ed. M. Ángeles Gallego. Leiden: Brill.

[A] H. Ansari & S. Schmidtke, “Mu↪tazilism in Rayy and Astarabad: Abu l-Fad. l al-↪Abbas b. Sharwın,” Studia Iranica.

[A] H. Ansari & S. Schmidtke, “Iranian Zaydism during the th

/th

century: Abu l-Fad. l b. Shahrdawır al-Daylamı al-Jılanı and his

commentary on the Qur↩an,” Journal Asiatique.

[A] H. Ansari & S. Schmidtke, “�e literary-religious tradition among th

/th

century Yemenı Zaydıs: �e formation of the Imam

al-Mahdı li-Dın Allah Ah. mad b. al-H. usayn b. al-Qasim (d. /),” Journal of Islamic Manuscripts i ().

[A] R. Pourjavady & S. Schmidtke, “La vie, l’œuvre et la pensée philosophique d’Ibn Kammuna,” Ibn Kammuna, Examen de la cri-tique des trois religions monothéistes, trad. Simon Bellahsen, Paris: Vrin.

[A] S. Schmidtke, “Two commentaries on Najm al-Dın al-Katibı’s al-Shamsiyya, copied in the hand of David b. Joshua Maimonides’

(fl. ca. – CE),” Studies in Islamic Civilization: Hossein Modarressi Festschrift, eds. Intisar Rabb et al.

[A] S. Schmidtke, “Early Ash↪arite �eology: Abu Bakr al-Baqillanı (d. /) and his Hidayat al-mustarshidın,” Bulletin d’EtudesOrientales.

[A] S. Schmidtke, “�e Muslim Reception of Biblical Materials: Ibn Qutayba and his A↪lam al-nubuwwa,” Islam and Christian-MuslimRelations iii ().

[A] S. Schmidtke, “Breaking the wall of religious public opinion: How the study of interfaith crosspollination in the Islamicate world

can uncover common ground,” Oasis.

[A] G. Schwarb, “�e reception of Maimonides in Christian-Arabic literature”, Proceedings of the th Conference of the Society ofJudaeo-Arabic Studies, ed. Y. Tobi, Haifa.

[A] G. Schwarb, “�eology (Kalam) and the Interpretation of Linguistic Expressions in a newly identified Risala by Yusuf al-Bas. ır,”

�e Semitic Languages of Jewish Intellectual Production: Memorial Volume for Dr. Friedrich Niessen, eds. María Angeles Gallego &

Juan Pedro Monferrer-Sala, Leiden: Brill (Cambridge Genizah Studies; ).

[CE] Nukat al-Kitab al-Mughnı. A Recension of ↪Abd al-Jabbar al-Hamadhanı’s (d. /) al-Mughnı fı abwab al-tawh. ıd wa-l-↪adl. Al-Kalam fı l-tawlıd. Al-Kalam fı l-istit. a↪a. Al-Kalam fı l-taklıf. Al-Kalam fı l-naz. ar wa-l-ma ↪arif. �e extant parts introduced and

edited by O. Hamdan and S. Schmidtke. Beirut: Orient Institut (Bibliotheca Islamica).

[CE] Rukn al-Dın Ibn al-Malah. imı al-Khw

arazmı, Kitab al-Mu↪tamad fı us. ul al-dın. Revised and enlarged edition by W. Madelung.

Tehran: Iranian Institute of Philosophy & Institute of Islamic Studies, Freie Universität Berlin (Series of Islamic Philosophy and �e-

ology. Texts and Studies).

[E] S. Schmidtke, “Ibn Mattawayh,” �e Encyclopaedia of the World of Islam (Tehran).

[E] S. Schmidtke, “Ibn Mattawayh,” �e Encyclopaedia of Islam. �ree (Leiden: Brill).

[E] G. Schwarb, “Amr”, �e Encyclopaedia of Islam. �ree (Leiden: Brill).

[E] G. Schwarb, “al-As.amm”, �e Encyclopaedia of Islam. �ree (Leiden: Brill).

[E] G. Schwarb, “Abu ↪Abdallah al-Bas. rı” �e Encyclopaedia of Islam. �ree (Leiden: Brill).

[F] Sulayman b. ↪Abd Allah al-Khurashı, Kitab al-Tafs. ıl li-jumal al-Tah. s. ıl. Facsimileedition of Ms Berlin, Glaser . With Introduc-

tions and Indices by H. Ansari and J. �iele, Tehran: Iranian Institute of Philosophy & Institute of Islamic Studies, Freie Universität

Berlin (Series of Islamic Philosophy and �eology. Texts and Studies).

[M] S. Schmidtke and J. �iele, Preserving Yemen’s Cultural Heritage: �e Yemen Manuscript Digitization Project, S. an↪a↩: Deutsches

Archäologisches Institut (Hefte zur Kulturgeschichte des Jemen; ).

[M] J. �iele, Kausalität in der mu↪tazilitischen Kosmologie. Das Kitab al-Mu↩attirat wa-miftah. al-muškilat des Zayditen al-H. asanal-Ras. s. as. (st. /), Leiden: Brill.

Notes

E.g., http://ansari.kateban.com/.

See http://www.geisteswissenschaften.fu-berlin.de/en/izma/editionen/islamicphilosophy/index.html;

http://www.facebook.com/!/pages/Series-on-Islamic-Philosophy-and-�eology-Texts-and-Studies/.

http://www.geschkult.fu-berlin.de/e/islamwiss/institut/Intellectual_History_in_the_Islamicate_World/index.html.

http://www.facebook.com/!/pages/Rediscovering-�eological-Rationalism-in-the-Medieval-World-of-Islam/.

http://fu-berlin.academia.edu/SabineSchmidtke.

http://ansari.kateban.com/.

http://iis.academia.edu/OrkhanMirKasimov.

http://fu-berlin.academia.edu/LukasMuehlethaler.

http://fu-berlin.academia.edu/GregorSchwarb.

http://www.institut-chenu.eu/index.php?option=com_content&task=view&id=&Itemid=.

http://fu-berlin.academia.edu/Jan�iele.

http://fu-berlin.academia.edu/EvaMariaZeis.

http://www.isam.org.tr/; http://english.isam.org.tr/.

http://uludag.academia.edu/KadirGCBmbeyaz.

http://uludag.academia.edu/veyselkaya; http://ilahiyat.uludag.edu.tr/tr/akademikkadro/kadro/-veysel-kaya.html.

http://www.izbacf.org/.

http://www.irip.ir/.

http://www.mirasmaktoob.ir/.

http://www.kfcris.com/.

http://www.intellectualencounters.org/.

http://islamsci.mcgill.ca/RASI/pipdi.html.

http://www.ephe.sorbonne.fr/annuaire-de-la-recherche/mamirmoezzi.html.

http://csic.academia.edu/maribelfierro.

http://lib.bioinfo.pl/projects/view/;http://www.orinst.ox.ac.uk/staff/iw/jpfeiffer.html.

http://tinyurl.com/nelc-fas-harvard-edu-rouayheb.

http://ymdi.uoregon.edu/.

http://ymdi.uoregon.edu/.

http://ymdi.uoregon.edu/.

http://www.geisteswissenschaften.fu-berlin.de/izma/forschung/laufend/mutazila/index.html.

http://www.facebook.com/!/pages/Rediscovering-�eological-Rationalism-in-the-Medieval-World-of-Islam/;

http://www.geisteswissenschaften.fu-berlin.de/en/izma/forschung/laufend/theological_rationalism/index.html.

Version: 1.2 2011-03-28

research unit intellectual history of the islamicate worldInstitute of Islamic StudiesFreie Universität BerlinAltensteinstr. 4014195 BerlinGermanyTel +49-30-83852487, Fax +49-30-83852830Research.Unit.IHIW@gmail.comhttp://www.geschkult.fu-berlin.de/e/islamwiss/institut/Intellectual_History_in_the_Islamicate_World/index.html

Copyright © 2011 by Sabine Schmidtke. All rights reserved