Arabica 59 (2012) 218-266

brill.nl/arab

Biblical Predictions of the Prophet Muhammad

among the Zayds of Iran*
Sabine Schmidtke

Research Unit Intellectual History of the Islamicate World, Freie Universitt Berlin

Abstract
Biblical predictions of the advent of the Prophet Muhammad are rarely adduced in the theological writings of Mu tazilite authors and those who referred to them clearly considered this to
be a secondary strategy at best. Zayd Mu tazilites were less hesitant than their Sunn counterparts to employ scriptural materials. his was possibly due to the inluence of the Imm al-Qsim
b. Ibrhm al-Rass (d. 246/860) who was intimately familiar with Christian theological notions
and with the Bible, from which he quoted freely in some of his writings. Among the Zayds of
Iran, scriptural passages allegedly foretelling the advent of Muhammad have been adduced by
the Imm al-Mu ayyad bi-Llh (d. 411/1020), by his companion, the later Imm al-Muwafaq
bi-Llh (d. after 420/1029), and by Ahmad b. Muhammad al-Sammn (l. early 5th/11th century). An analysis of the texts suggests that the three authors were drawing on source(s)/translation traditions preceding or parallel to that of Al b. Rabban al-T abars (d. 251/865) al-Dn
wa-l-dawla and Ibn Qutaybas (d. 276/889) A lm al-nubuwwa.
Keywords
Biblical predictions of Muhammad, Zaydism, al-Mu ayyad bi-Llh (d. 411/1020), al-Muwafaq
bi-Llh (d. after 420/1029), Ab l- Abbs Ahmad b. Muhammad al-Sammn, Al b. Rabban
al-Tabar, Ibn Qutayba, A lm al-nubuwwa, Kitb al-Dn wa-l-dawla
Rsum
Les prdictions bibliques sur lavnement du Prophte Muhammad sont rarement mentionnes
dans les crits thologiques des auteurs mu tazilites. Ceux qui sy rfrrent estiment clairement
quil sagit l, au mieux, dune stratgie secondaire. Les Mu tazilites zaydites se montrrent moins
hsitants que leurs confrres sunnites employer des matriaux scripturaires. Il se peut que cela
soit d linluence de limam al-Qsim b. Ibrhm al-Rass (m. 246/860), extrmement familier
des notions de thologie chrtienne ainsi que de la Bible laquelle il emprunta librement dans
certains de ses crits. Parmi les Zaydites dIran, cest chez limam al-Mu ayyad bi-Llh
(m. 411/1020), chez son compagnon, le futur imam al-Muwafaq bi-Llh (m. aprs 420/1029)
et chez Ahmad b. Muhammad al-Sammn (en vie au dbut du ve/xie sicle) que des passages
des critures prtendument annonciateurs de la venue de Muhammad se retrouvent cits.

* his publication was prepared within the framework of the European Research Councils
FP 7 project Rediscovering heological Rationalism in the Medieval World of Islam. I take
the opportunity to thank Camilla Adang, Hassan Ansari, Omar Hamdan and Eva-Maria Zeis
for helpful remarks on an earlier draft of this paper.
Koninklijke Brill NV, Leiden, 2012

DOI: 10.1163/157005812X629248

S. Schmidtke / Arabica 59 (2012) 218-266

219

Une analyse de leurs textes suggre que les trois auteurs puisrent des traditions ou des traductions antrieures ou contemporaines aux ouvrages de Al b. Rabban al-Tabar (m. 251/865),
al-Dn wa-l-dawla et dIbn Qutayba (m. 276/889), A lm al-nubuwwa.
Mots cls
Prdictions bibliques sur Muhammad, zaydisme, al-Mu ayyad bi-Llh (m. 411/1020),
al-Muwafaq bi-Llh (m. aprs 420/1029), Ab l- Abbs Ahmad b. Muhammad al-Sammn,
Al b. Rabban al-Tabar, Ibn Qutayba, A lm al-nubuwwa, Kitb al-Dn wa-l-dawla

I.
Biblical predictions of the advent of the Prophet Muhammad are rarely
adduced in the theological writings of Mu tazilite authors and those who
referred to them clearly considered this to be a secondary strategy at best.1
Zayd Mu tazilites were less hesitant than their Sunn counterparts to employ
scriptural materials. his was possibly due to the inluence of the Imm
al-Qsim b. Ibrhm al-Rass (ca 169-246/ca 785-860) who was intimately
familiar with Christian theological notions and with the Bible, from which he
quoted freely in some of his writings.2 Among the Zayds of Iran, scriptural
passages allegedly foretelling the advent of Muhammad have been adduced by
the Imm al-Mu ayyad bi-Llh (d. 411/1020), by his companion, the later
Imm al-Muwafaq bi-Llh (d. after 420/1029), and by their contemporary
Ab l- Abbs Ahmad b. Muhammad al-Sammn.

II.
Ab l-H usayn Ahmad b. al-H usayn b. Hrn b. al-H usayn al-Hrn l-Buthn
(al-Mu ayyad bi-Llh, b. mul, T baristn 333/944, d. Lang 411/1020),3
1
Among the few Mu tazilite authors who adduced scriptural materials is Ab l-H usayn

al-Basr (d. 436/1045) who incorporated extensive biblical quotations in his Kitb Gurar
aladilla that he had gleaned from Ibn Rabban al-T abars (d. ca 251/865) Kitb al-Dn wa-l-dawla;
cf. Camilla Adang, A rare case of biblical testimonies to the Prophet Muhammad in Mu tazil
literature: Quotations from Ibn Rabban al-T abars Kitb al-dn wa-l-dawla in Abu l-H usayn
al-Basrs Ghurar al-adilla, as preserved in a work by al-H immas l-Rz, A Common Rationality: Mu tazilism in Islam and Judaism, ed. Camilla Adang, Sabine Schmidtke and David Sklare,
Wrzburg, Ergon, 2007, p. 297-330.
2
Cf. Wilferd Madelung, Al-Qsim ibn Ibrhm and Christian heology, Aram, 3 (1991),
p. 35-44; id., Al-Qsim ibn Ibrhm, Christian-Muslim Relations. A Bibliographical History.
Volume 1 (600-900), ed. David homas and Barbara Roggema, Leiden, Brill, 2009, p. 540-3.
3
On al-Imm al-Mu ayyad bi-Llh, see Wilferd Madelung, Der Imam al-Qsim b. Ibrhm
und die Glaubenslehre der Zaiditen, Berlin, de Gruyter, 1965, p. 177f. and passim; H asan Ansr,
al-Imm al-Mu ayyad bi-Llh al-Hrn: Fatw wa-awibat mas il wa-istift t wuihat

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S. Schmidtke / Arabica 59 (2012) 218-266

who rose up in 380/990 in Eastern Gln to claim the Zayd imamate, had
apparently studied the doctrines of the Mu tazilite School of Bagdd and
Qsimite iqh in Baghdad with his maternal uncle Ab l- Abbs Ahmad b.
Ibrhm b. H asan al-H asan (d. after 350/961-2),4 as well as Basran Mu tazilite
kalm with Ab Abd Allh al-Basr (d. 367/977). Later on he became a pupil
of the latters successor as head of the Bahamiyya, qd l-qudt Abd al-abbr
al-Hamadn (d. 415/1025), who from 367/977 onwards resided in Rayy.5 In
this city, al-Mu ayyad also belonged to the circle of the Byid vizier al-Shib
b. Abbd (d. 385/995).
Among other writings (mainly in the ield of law),6 al-Mu ayyad composed
a Kitb Itbt nubuwwat al-nab that belongs to the genre of dal il al-nubuwwa.7
he text is preserved in ive manuscripts (see below, Part III), and a commentary on the introduction and irst chapter of the work was composed by a

ilayhi f l-radd al l-Btiniyya wa-gayrih min al-mas il, al-Masr, 11/3 (2010), p. 57-72.
he most important source for his biography is his sra from the pen of the Imm al-Murad
bi-Llh Yahy b. al-H usayn b. Ism l al-urn l-aar (412-479 or 499/1021-1086[-7] or
1105[-6]) that has been published twice: (i) ed. Slih Abd Allh Qurbn, Sanaa, Mu assasat
al-Imm Zayd b. Al l-taqiyya, 1424/2003; (ii) ed. Muhammad Kzim Rahmat in Mrt-i
Bahristn (Mam a-yi 13 risla), Tehran, Markaz-i pazhhi-i Kitbhna-yi Malis-i r-yi
islm, 1388/2009, p. 305-88.
4
Al-H asan is mostly renowned for his al-Masbh , a work on the biographies of the former Zayd imams. Cf. Ahmad al-H usayn, Mu allaft al-zaydiyya, 1-3, Qum, Matba a-yi
Ism liyn, 1413/1992-3, I, p. 246, # 675; III, p. 22, # 2899; Ayman Fu d Sayyid, Sources
de lhistoire du Ymen lpoque musulmane = Masdir trh al-Yaman f l- asr al-islm, Cairo,
Institut Franais dArchologie Orientale, 1974, p. 84, # 4; GAL, S, I, p. 556, # 1a. A partial edition of the Masbh as well as of its continuation, Tatimmat al-Masbh by Ahmad
al-H asans student Ab l-H asan Al b. Bill al-mul, is included in Wilferd Madelung (ed.),
Arabic texts concerning the history of the Zayd Imms of T abaristn, Daylamn and Gln, Beirut,
Deutsches Orient-Institut, 1987, p. 53-75. Both works have been published as Ab l- Abbs
Ahmad b. Ibrhm al-H asan, al-Masbh f l-sra wa-l-trh, ed. Abd Allh b. Abd Allh b.
Ahmad al-H t , Amman, Mu assasat al-Imm Zayd b. Al l-taqiyya, 2002. On the author
of the Masbh , see also Wilferd Madelung, H asan, Abu l- Abbs Ahmad b. Ebrhm, EIr,
XII, p. 41.
5
Cf. the biographical account of Abd al-abbr in Gabriel Said Reynolds, he Rise and
Fall of Qd Abd al-Jabbr, International Journal of Middle East Studies, 37 (2005), p. 3-18; id.,
A Muslim heologian in the Sectarian Milieu: Abd al-Jabbr and the Critique of Christian Origins, Leiden, Brill, 2004, p. 44f. See also Hassan Ansari and Sabine Schmidtke, New Sources
on the Life and Work of Abd al-Jabbr al-Hamadhn [forthcoming].
6
For an inventory of his theological writings, see Gregor Schwarb, Handbook of Mu tazilite
Authors and Works, Leiden, Brill [forthcoming], # 313.
7
For this genre, see the survey by David homas, Muslim regard to Christians and Christianity, 900-1200, Christian-Muslim Relations. A Bibliographical History. Volume 2 (900-1050),
ed. David homas and Alex Mallett et al., Leiden, Brill, 2010, p. 22f.

S. Schmidtke / Arabica 59 (2012) 218-266

221

certain Abbs b. Al b. Ab Amr al-San n.8 In his introduction al-Mu ayyad

attacks the Bt ins denouncing them as the most dangerous critics of the
Prophet Muhammads miracles and stating that he had elsewhere outlined the
contents of their al-Balg al-sbi or al-Balg al-akbar wa-l-nms al-a zam,
an allegedly Ism l work that served their opponents as the principal source
for the secret doctrines of the Bt ins.9 None of al-Mu ayyads other work(s)
criticizing the Bt iniyya has been preserved. An Isma l refutation of
al-Mu ayyads critic of the Ism liyya was composed by H amd al-Dn
al-Kirmn (d. ca 411/1020).10 Following the introduction, al-Mu ayyads
work consists of four chapters, Chapter One clarifying the miraculous inimitability of the Qur n ( Bb al-bayn an i z al-Qur n ),11 Chapter Two
containing a catalogue of miracles of the Prophet Muhammad ( Bb f
dikr umla min al-mu izt allat waradat bih l-t r al-mahra l-zhira ),
Chapter hree ofering a list of biblical annunciations of the Prophet ( Bb
dikr m wuida f l-kutub al-mutaqaddima min al-birt bi-l-nab sl m ),
and Chapter Four discussing additional material for Muhammads biography
( Bb dikr m qla f amrihi sl m wa- al lihi al sabl al-ta kd ).12
In the course of Chapter hree, of which an edition is given below (see Part III),
the author adduces seventeen scriptural quotations from the Hebrew Bible
and the Gospels. he comparison between these quotations and earlier collections

8
Abbs b. Al b. Ab Amr al-San n, al-Risla l- Asadiyya f l-ma n l-Mu ayyadiyya, ed.
Abd al-Mad al-arf, Tripoli [Libya]/Tunis [sic], al-Dr al- arabiyya li-l-kitb, 1396/1976.
On this work, see Josef van Ess, Some fragments of the mu radat al-Qur n attributed to Ibn
al-Muqafa , Studia Arabica & Islamica: Festschrift for Ih sn Abbs, ed. Wadd al-Qd, Beirut,
American University of Beirut, 1981, p. 151-63.
9
Ed. Abd al-Karm Ahmad adbn, p. 52f.; ed. H all Ahmad Ibrhm al-H , p. 11f.
For this treatise, see Wilferd Madelung, he Fatimids and the Qarmat s of Bahrayn, Mediaeval Isma ili History and hought, ed. Farhad Daftary, Cambridge, Cambridge University Press,
1996, p. 43f.
10
Cf. Madelung, he Fatimids and the Qarmats, p. 67f., n. 230; Paul Walker, H amd
al-Dn al-Kirmn: Ismaili thought in the Age of al-Hakim, London, I.B. Tauris, 1999, p. 38; cf.
also Josef van Ess, Bibliographische Notizen zur islamischen heologie. I. Zur Chronologie der
Werke des Hamidaddin al-Kirmani, Die Welt des Orients, 9 (1978), p. 255-61. See also Ansr,
al-Mu ayyad bi-Llh, p. 63f. for a reconstruction of al-Mu ayyads anti-Ism l statements on
the basis of al-Kirmns counterrefutation.
11
his chapter, by far the longest as compared with the other three chapters of the work,
contains the following sections: al-Kalm al [f] anna l-tah add qad waqa a; al-Kalm f anna
mu radat al-Qur n lam taqa ; al-Kalm f bayn al-i rd an al-mu rada innam kna li-lta addur; al-Kalm f anna l-Qur n yaibu an yakna mu izan ida ta addarat mu radatuhu;
al-Kalm f bayn m lahu l-Qur n kna mu izan; al-Kalm f [+ bayn] anna l-Qur n f a l
tabaqt al-fash a; al-Kalm f dikr m f l-Qur n min al-ahbr an al-guyb.
12
A new critical edition and study of the work is currently been undertaken in a PhD dissertation, prepared at Freie Universitt Berlin by Eva-Maria Zeis.

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S. Schmidtke / Arabica 59 (2012) 218-266

of Biblical testimonies, which follows below, shows that al-Mu ayyad gleaned
his materials from two, possibly three diferent translation traditions.
he principal sources for the reconstruction of the various translation traditions are the two earliest extant works containing comprehensive lists of biblical predictions of the Prophet Muhammad from the Hebrew Bible and the
New Testament, viz. the Kitb al-Dn wa-l-dawla by the Nestorian convert to
Islam Al b. Rabban al-T abar (ca 194-251/ca 810-865)13 and the A lm (or:
Dal il ) al-nubuwwa (or: al-nab [or rasl Allh]) by Ibn Rabbans younger
contemporary Ab Muhammad Abd Allh b. Muslim b. Qutayba (213276/828-889).14 Most of the scriptural material included in Ibn Qutaybas
work is also found in Ibn Rabbans otherwise much richer al-Dn wa-l-dawla.
However, despite occasional similarities, the discrepancies in the majority
of translated biblical passages indicate that the two authors relied on partly
diferent translation traditions and sources that still need to be identiied
in detail.15
he book of religion and empire. A semi-oicial defence and exposition of Islam written by
order at the court and with the assistance of the Caliph Mutawakkil (A.D. 847861) by Al T abar,
Translated with a critical apparatus from an apparently unique MS in the John Rylands Library
by A. Mingana, Manchester/London, Manchester University Press/Longmans, Green/Bernard
Quaritch, 1922; he book of religion and empire, a semi-oicial defence and exposition of Islam,
written by order at the court and with the assistance of the Caliph Mutawakkil (A.D. 847861) by
Al T abar, Arabic text edited from an apparently unique MS in the John Rylands Library, Manchester by A. Mingana, Manchester/London, Manchester University Press/Longmans, Green/
Bernard Quaritch, 1923. On the text, see also my Ab al-H usayn al-Basr and his transmission
of biblical materials from Kitb al-dn wa-al-dawla by Ibn Rabban al-T abar: he evidence from
Fakhr al-Dn al-Rzs Mafth al-ghayb, Islam and Christian-Muslim Relations, 20/2 (2009),
p. 105-18 (with further references).
14
See my he Muslim reception of biblical materials: Ibn Qutayba and his A lm al-nubuwwa, Islam and Christian-Muslim Relations, 22/3 (2011), p. 249-74. Prior to Ibn Rabban and
Ibn Qutayba, the epistle written by Ab l-Rab Muhammad b. al-Layt to the Byzantine emperor
Constantine VI (reg. 780-797) on behalf of Hrn al-Rad (reg. 170-193/786-809) inviting the
emperor to embrace Islam already contains numerous scriptural quotations allegedly predicting
the prophecy of Muhammad. he text of the epistle is preserved through transmission by Ibn
Ab T hir T ayfr (d. 280/893) in his Kitb al-Mantr wa-l-manzm and has been published
repeatedly. I have used the edition Rislat Ab Rab Muhammad b. al-Layt allat katabah li-lRad il Qusta ntn malik al-Rm, amharat ras il al- arab, ed. Ahmad Zak Safwat, III: al- asr
al- abbs l-awwal, Beirut, n.p., [n.d.], p. 217-74, # 167. On the epistle, see D.M. Dunlop, A
Letter of Harn ar-Rashd to the Emperor Constantine VI, In Memoriam Paul Kahle, ed. Matthew Black and Georg Fohrer, Berlin, A. Tpelmann, 1968, p. 106-15; Josef van Ess, heologie
und Gesellschaft im 2. und 3. Jahrhundert Hidschra. Eine Geschichte des religisen Denkens im
frhen Islam, 1-6, Berlin, de Gruyter, 1991-7, III, p. 24f.; Camilla Adang, Muslim writers on
Judaism and the Hebrew Bible: From Ibn Rabban to Ibn H azm, Leiden, Brill, 1996, passim; Barbara Roggema, Ibn al-Layth, Christian-Muslim Relations: A Bibliogaphical History. Volume 1
(600-900), ed. D. homas and B. Roggema, Leiden, Brill, 2009, p. 347-53.
15
Ronny Vollandt has established the East-Syriac origin of Ibn Rabbans translations of the
Pentateuch and shown that his scriptural quotations mostly agree with ArabSyr2 that later became
13

S. Schmidtke / Arabica 59 (2012) 218-266

223

In the majority of cases, the translations ofered by al-Mu ayyad agree

verbatim with Ibn Qutaybas renderings in his A lm, as against those of Ibn
Rabban. his is the case with Sections [1] and [2] containing translations and
discussions of Deut 33, 2 and Gen 21, 21. he sequence of these scriptural
passages agrees with Ibn Qutaybas. Moreover, al-Mu ayyads rendering
of Deut 33, 2 is in full verbal agreement with Ibn Qutaybas as against Ibn
Rabbans diferent translation of the verse,16 and this is true also for his translation of Gen 21, 21,17 a verse not included in Ibn Rabbans al-Dn wa-ldawla. Al-Mu ayyad only difers from Ibn Qutayba in that he identiies the
location of Deut 33, 2 ( f l-sifr al-ahr min al-fasl al- irn), information that
is not provided by the earlier author. Al-Mu ayyads discussion of the two
verses also runs parallel to that of Ibn Qutayba, although the wording is clearly
independent.18
Each segment of al-Mu ayyads truncated translation of Gen 16, 8-12 (Section [3]) has an exact equivalent in Ibn Qutaybas translation.19 he same
scriptural passage is also included in Ibn Rabbans al-Dn wa-l-dawla with

one of the most popular translations of the Pentateuch. See his Christian-Arabic translations of
the Pentateuch from the 9th to the 13th centuries: A comparative study of manuscripts and translation techniques, PhD dissertation, Cambridge UK, 2011, p. 63f., 205f. He further argues that
Ibn Qutayba has partly drawn his biblical material from Ibn Rabban; cf. ibid., p. 66f. On the
relation between the two texts, see also Adang, Muslim Writers, p. 148-50.
16
See Schmidtke, Muslim Reception, Section IV, 3:

Cf., by contrast, al-Dn wa-l-dawla, ed. Mingana, p. 74, l. 16-9:

:
.
Ibn Qutaybas translation largely agrees with Ibn al-Layt s; cf. Rislat Ab Rab Muhammad
b. al-Layt, p. 265:

:
.
17

See Schmidtke, Muslim Reception, Section IV, 4:

See Schmidtke, Muslim Reception, Section IV, 3-4.

19
See Schmidtke, Muslim Reception, Section IV, 2 (the parallels with al-Mu ayyads
rendering are underlined):
18

: :

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S. Schmidtke / Arabica 59 (2012) 218-266

only marginal diferences as against Ibn Qutaybas translation.20 However,

whereas the last word in al-Mu ayyads translation, bi-l-hud , is also found in
Ibn Qutaybas, it is not included in Ibn Rabbans otherwise more comprehensive rendering of the verse. Al-Mu ayyads argument following the scriptural
passage again runs parallel to that of Ibn Qutayba,21 while there is no resemblance to the entirely diferent argumentation ofered by Ibn Rabban on this
passage.22
Al-Mu ayyads translation of Hab 3, 3-4 (Section [5]) is in full verbal agreement with Ibn Qutaybas rendering of the verses as against Ibn Rabbans different translation,23 while the brief explanation of the biblical passage has no
equivalent in either Ibn Qutaybas A lm or Ibn Rabbans al-Dn wa-l-dawla.

20
Cf. al-Dn wa-l-dawla, ed. Mingana, p. 67, l. 12-9 (the parallels with Ibn Qutaybas rendering are underlined):

:

: . :
.
.
21
22
23

Cf. Schmidtke, Muslim Reception, Section IV, 2.

Cf. al-Dn wa-l-dawla, ed. Mingana, p. 67, l. 19-68, l. 4.
Cf. Schmidtke, Muslim Reception, Section IV, 6:

:
.
A nearly identical translation is included in Ibn al-Layts epistle, p. 263:

:
.
Cf., by contrast, al-Dn wa-l-dawla, ed. Mingana, p. 103, l. 5-10:

. :

. .
. .
.

S. Schmidtke / Arabica 59 (2012) 218-266

225

Al-Mu ayyads translation of Ps 45, 3-5 (Section [7]) is a slightly abbreviated version of the translation given by Ibn Qutayba.24 Both renderings agree
almost verbatim with the corresponding segments in Ibn Rabbans translation
of the two verses, except that the latter is more elaborate.25 Al-Mu ayyads
explanation of the passage runs largely parallel to that of Ibn Qutayba26 as
against that of Ibn Rabban.27
Al-Mu ayyads translation of Ps 149, 4-8 (Section [8]) agrees verbatim with
Ibn Qutaybas, except that the latter also includes the irst three verses of
Ps 149 in his translation which are left out by al-Mu ayyad.28 By contrast, Ibn
Rabban has a completely diferent translation of this passage in his al-Dn
wa-l-dawla.29 Al-Mu ayyads explanation of these verses agrees in contents

24
Cf. Schmidtke, Muslim Reception, Section IV, 13 (the parallels to al-Mu ayyad being
underlined):

25
Cf. al-Dn wa-l-dawla, ed. Mingana, p. 75, l. 10-4 (the parallels to Ibn Qutayba being
underlined):

:
.
.

Ibn al-Layts rendering of these verses (p. 265) difers from both Ibn Rabbans and Ibn Qutaybas.
26
Cf. Schmidtke, Muslim Reception, Section IV, 13.
27
Cf. al-Dn wa-l-dawla, ed. Mingana, p. 75, l. 14-7.
28
Cf. Schmidtke, Muslim Reception, Section IV, 12 (the parallels to al-Mu ayyad being
underlined):

.
Ibn Qutaybas rendering of these verses is nearly identical with Ibn al-Layts (p. 264).
29
Cf. al-Dn wa-l-dawla, ed. Mingana, p. 78, l. 3-8:

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S. Schmidtke / Arabica 59 (2012) 218-266

with both Ibn Qutayba30 and Ibn Rabban,31 while his wording is closer to Ibn
Qutaybas.
Al-Mu ayyads rendering of Deut 18, 18 (Section [10]) once again agrees
completely with Ibn Qutaybas as against Ibn Rabbans entirely diferent
translation.32 he gist of al-Mu ayyads following comment agrees with both
Ibn Qutaybas and Ibn Rabbans line of argumentation in that the announced
prophet cannot be but Muhammad. However, al-Mu ayyad neither adduces
the example of Bakr and Taglib, the sons of W il, nor does he quote Deut 34,
10 as is the case in Ibn Qutayba,33 and his wording, too, has little in common
with Ibn Rabbans.34
Al-Mu ayyads combination of Isa 42, 11-13 with Isa 5, 26-30 in Section
[15] and the wording of the translation of the two passages is also in full agreement with Ibn Qutaybas A lm.35 By contrast, Ibn Rabban adduces the two
passages in separate locations and his translation clearly difers from that of

For a discussion and close comparison of Ibn Qutaybas and Ibn Rabbans rendering of
Ps 149, see also Curt Peters, Psalm 149 in Zitaten islamischer Autoren, Biblica, 21 (1940),
p. 138-51.
30
Cf. Schmidtke, Muslim Reception, Section IV, 12.
31
Cf. al-Dn wa-l-dawla, ed. Mingana, p. 78, l. 8-13.
32
Cf. Schmidtke, Muslim Reception, Section IV, 5:

: :

Cf., by contrast, Ibn Rabbans translation who also combines this verse with Deut 18, 15. Cf.
al-Dn wa-l-dawla, ed. Mingana, p. 73, l. 13-74, l. 1:

. :
:

.
Ibn Qutaybas and Ibn Rabbans translations difer from that given by Ibn al-Layt (p. 266).
33
Cf. Schmidtke, Muslim Reception, Section IV, 5.
34
Cf. al-Dn wa-l-dawla, ed. Mingana, p. 74, l. 1-15.
35
Cf. Schmidtke, Muslim Reception, Section IV, 24:

:

: .

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S. Schmidtke / Arabica 59 (2012) 218-266

Ibn Qutayba and al-Mu ayyad.36 Despite some diferences in wording and
al-Mu ayyads more concise style (he also omits to quote Kor 22, 27), his
explanation following the biblical passage resembles that of Ibn Qutayba.37
)]Al-Mu ayyads rendering of John 15, 26-27 with John 16, 7 (Section [16
followed by John 16, 7-8, 13 (Section [17]) again agrees verbatim with Ibn
Qutaybas A lm,38 while only the second passage has an exact equivalent in
Ibn Rabbans al-Dn wa-l-dawla.39
Al-Mu ayyads translations included in Sections [4], [13] and [14] mostly
agree with those adduced by Ibn Rabban, as against Ibn Qutaybas.40 His
translation of Isa 35, 1-2 in Section [4] essentially agrees with Ibn Rabbans

Cf. al-Dn wa-l-dawla, ed. Mingana, p. 78, l. 14-79, l. 1 [Isa 42, 11-13], 80, l. 1-9 [Isa 5,
26-30]:
36

...

Cf. Schmidtke, Muslim Reception, Section IV, 24.

Cf. Schmidtke, Muslim Reception, Section IV, 18-19:

37
38

] [18 :
.

] [19 :

.

Cf. al-Dn wa-l-dawla, ed. Mingana, p. 119, l. 3-5.
Cf. Schmidtke, Muslim Reception, Section IV, 34:

39

40

: :

S. Schmidtke / Arabica 59 (2012) 218-266

228

otherwise more comprehensive rendering.41 However, al-Mu ayyads argument

following the scriptural passage runs parallel to that of Ibn Qutayba while
there is no resemblance to Ibn Rabbans entirely diferent line of argumentation.42
he translation of Isa 21, 1 in Section [13] agrees verbatim with that
adduced by Ibn Rabban who ofers a full translation of Isa 21, 1-10 in his
al-Dn wa-l-dawla,43 while the verse is not included in Ibn Qutaybas A lm.
It should be noted, however, that al-Mu ayyad included a translation of Isa
21, 6-7, 9 in Section [11]. Here his translation of Isa 21, 6-7 agrees verbatim
with Ibn Qutaybas rendering as against Ibn Rabbans diferent translation,44
whereas his translation of Isa 21, 9 is again more similar to Ibn Rabbans than
to Ibn Qutaybas.45

Cf. al-Dn wa-l-dawla, ed. Mingana, p. 85, l. 3-10 (the parallels with al-Mu ayyads translation being underlined):
41

:



. .


. .

Cf. al-Dn wa-l-dawla, ed. Mingana, p. 67, l. 19-68, l. 4.

Cf. al-Dn wa-l-dawla, ed. Mingana, p. 81, l. 17-82, l. 1 (the parallels with al-Mu ayyad
being underlined):
42

43

: :
...

Cf. Schmidtke, Muslim Reception, Section IV, 17 (the parallels with al-Mu ayyad
being underlined):
44

:
: :
.
:

45
Cf. al-Dn wa-l-dawla, ed. Mingana, p. 81, l. 17-82, l. 16 (the parallels with al-Mu ayyad
being underlined):

... .
:

229

S. Schmidtke / Arabica 59 (2012) 218-266

Al-Mu ayyads translation of Isa 60, 1-7 in Section [14] agrees again verbatim
with the corresponding segments of Ibn Rabbans otherwise more comprehensive translation as against the diferent translation of only Isa 60, 1, 4-5,
7 included by Ibn Qutayba in his A lm.46
Al-Mu ayyads translation of Ps 72, 8-13, 15, 17 (Section [6]) agrees with
both Ibn Qutaybas identical translation and with Ibn Rabbans otherwise
more elaborate translation with the single exception of al-Mu ayyads last sentence that has no parallel in Ibn Qutaybas A lm while it is included in Ibn
Rabbans translation.47 Al-Mu ayyads brief comment following the scriptural

.
. .

Cf. al-Dn wa-l-dawla, ed. Mingana, p. 94, l. 14-95, l. 6 (the agreements with al-Mu ayyads
translation being underlined):
46

:
. .
. .
.
.

.

For Ibn Qutaybas rendering of Isa 60, 1, 4, 5, 7, see Schmidtke, Muslim reception, Section
IV, 31:

Cf. al-Dn wa-l-dawla, ed. Mingana, p. 76, l. 9-77, l. 3 (parallels with al-Mu ayyads translation being underlined):
47

230

S. Schmidtke / Arabica 59 (2012) 218-266

quotation agrees in contents both with Ibn Qutaybas and Ibn Rabbans48
more elaborate explanations but was clearly formulated independently
from both.
Al-Mu ayyads translation of Isa 9, 6 (Section [9]) is again similar to but
not completely identical with both Ibn Rabbans and Ibn Qutaybas parallel
renderings of this verse according to the Syriac and the Hebrew versions of
the Bible.49
Given the comparatively few instances of verbal agreement with Ibn Rabbans
translations, the possibility that al-Mu ayyad had the latters al-Dn wa-ldawla at his disposal is unlikely. It is likewise not plausible that he had Ibn
Qutaybas A lm in view of additions that are not included in the latter
(cf. Section [1]) and al-Mu ayyads selective approach to the biblical material
contained in the A lm. his suggests that al-Mu ayyad was drawing on
source(s)/translation traditions preceding or parallel to that of Ibn Rabbans
al-Dn wa-l-dawla and Ibn Qutaybas A lm. he existence of various translation tradition(s) independent of these two authors and their prominent works
is corroborated by other lists of biblical annunciations circulating between the
2nd/8th and the 6th/12th century, such as Ibn al-Layts epistle,50 al-Mwards

.
For Ibn Qutaybas rendering of Ps 72, 8-17, see Schmidtke, Muslim reception, Section IV,
15:

:


.
For the use of Ps 72, 8f. in Ibn Rabbans al-Dn wa-l-dawla and other texts, see also Peters,
Psalm 149 in Zitaten islamischer Autoren, p. 149-51.
48
Cf. al-Dn wa-l-dawla, ed. Mingana, p. 77, l. 3-12.
49
Cf. al-Dn wa-l-dawla, ed. Mingana, p. 80, l. 12-16; Schmidtke, Muslim reception,
Section IV, 11.
50
See above, n. 14.

S. Schmidtke / Arabica 59 (2012) 218-266

231

(d. 450/1058) Kitb A lm al-nubuwwa51 or Qutb al-Dn al-Rwands

(d. 573/1177-8) al-Hawri wa-l-awrih .52
In addition to sources linking him with the translation traditions that are
attested in the works of Ibn Rabban and Ibn Qutayba, al-Mu ayyad had
source(s) for an additional tradition at his disposal. Apart from his partial
rendering of Ps 149 in Section [8] that runs largely parallel to Ibn Qutaybas
translation (see above), al-Mu ayyad adduces another partial translation of
Ps 149, 1-3, 6-7 in Section [12] that clearly difers from the one given in Section [8] and contains an opening phrase possibly referring to Isa 21, 7 (following the rider of the camel). Neither the translation nor the opening phrase
is found in the works of Ibn Qutayba or Ibn Rabban. he alternative rendering of Ps 149 together with the addition at its beginning clearly originated in
a diferent source/translation tradition. he same version circulated widely
among Twelver writers and is ascribed to the authority of the Imm Al
l-Rid (151 or 153-203/768 or 770-818) by Ab a far b. Bbawayh
(d. 381/991-92) in his Uyn ahbr al-Rid, which is apparently the earliest
attestation of it.53
51
he irst scholar to study Mwards list of biblical passages was Martin Schreiner, who was
still unaware of Ibn Rabbans al-Dn wa-l-dawla (Beitrge zur Geschichte der Bibel in der arabischen Literatur, Semitic Studies in memory of Rev. Dr. Alexander Kohut, ed. George Alexander
Kohut, Berlin, S. Calvary & Co, 1897, p. 495-513). Franz Taeschner has shown that although
Mwards translations often agree with those adduced by Ibn Rabban, the latter cannot possibly have been Mwards source; see his Die alttestamentlichen Bibelzitate, vor allem aus dem
Pentateuch, in at- T abars Kitb ad-Dn wad-Daula und ihre Bedeutung fr die Frage nach der
Echtheit dieser Schrift, Oriens Christianus, 3/9 [31] (1934), p. 33-4. homas interpretation of
Taeschners statements as conirming that Mwards biblical quotations were derived from Ibn
Rabban (Muslim Regard, p. 23, n. 34) is mistaken.
52
Ed. al-Sayyid Muhammad Bqir al-Muwahhid al-Abt ah, Qum, Mu assasat al-Imm
al-Mahd, 1409/1988-89, I, p. 72-80.
53
Cf. Ibn Bbawayh, Uyn ahbr al-Rid, ed. Mahd l-H usayn l-Laward, Qum,
phna-yi Dr al- Ilm, 1377-9/1958-9, I, p. 161; id., Kitb al-Tawh d, ed. al-Sayyid
Him al-H usayn l-Tihrn, Qum, Mu assasat al-nar al-islm, 1426/1384/2005, p. 412,
l. 11-16 (the parallels to al-Mu ayyad being underlined):

.

his version circulated later on widely among Twelver s; cf. Ab l-Fath al-Karak
(d. 449/1057-8), Kanz al-faw id, 1-2, ed. Abd Allh Ni ma, Qum, Dr al-dah ir, 1405/1984,

232

S. Schmidtke / Arabica 59 (2012) 218-266

III.
he following edition of Chapter hree of Itbt nubuwwat al-nab is based on
the following manuscripts of the text:

(a) MS Dr al-kutub al-misriyya (Cairo) ilm al-kalm 1567, ( )91 f., 2417
cm, completed on 10 awwl 551/26 November 1156. A microilm of
this manuscript is preserved in the Ma had ihy al-maht t t al- arabiyya.54
he relevant section is to be found on f. 72a-75b. On the basis of this
manuscript, the text has been published twice: (i) ed. H all Ahmad
Ibrhm al-H , Cairo, Dr al-turt al- arab, 1399/1979 [repr. Beirut,
n.p., n.d.] (( ;)ii) ed. Abd al-Karm Ahmad adbn, Saada, Maktabat al-turt al-islm, 1424/2003 ( ).55
(b) MS Vatican Vat. ar. 1019/2, f. 72b-169a ( ;)completed in gumd II
691/May 1292.56 he relevant section is to be found on f. 159b-163b.
p. 204; al-Fadl b. al-H asan al-T abars (d. 548/1153), al-Ih ti, 1-2, ta lqt wa-mulhazt
Muhammad Bqir al-H urasn, Naaf, Matb a at al-Nu mn, 1965-7, II, p. 206; Muhammad
b. al-H asan al-H urr al- mil (d. 1104/1693), al-awhir al-sunniyya f l-ah dt al-qudsiyya,
Naaf, n.p., 1964, p. 54; Muhammad Bqir al-Malis (d. 1110/1699 or 1111/1700), Bih r
al-anwr (vols 0-28, 35-110), ed. awd Alaw [et al.], Tehran, Dr al-kutub al-islmiyya,
1376-1405/1957-85, X, p. 305; XIII, p. 347; al-Sayyid Ni mat Allh al-az ir (d. 1112/1700),
Nr al-barhn, aw, Ans al-wah d f arh al-Tawh d, Qum, Mu assasat al-nar al-islm,
1417/1996-7, II, p. 457; Musnad al-Imm Rid, ed. Azz Allh al- Atrid l-H abn, Mashhad, al-Mu tamar al- lam li-l-Imm al-Rid, 1406/1986, II, p. 80. See also David homas,
Two Muslim-Christian Debates from the Early Sh ite Tradition, Journal of Semitic Studies,
33 (1988), p. 53-80, esp. 76f. On the heavily embellished report of the debate of the Imm
al-Rid with a Christian Patriarch and a Jewish Exilarch in which the passage is found, see also
Steven M. Wasserstrom, Between Muslim and Jew. he Problem of Symbiosis Under Early Islam,
Princeton, Princeton University Press, 1995, p. 113-6; David J. Wasserstein, he Majlis of
al-Rid: A Religious Debate in the Court of the Caliph Al-Ma mn as Represented in a Sh
Hagiographical Work about the Eighth Imm Al ibn Ms Al-Rid, he Majlis: Interreligious
Encounters in Medieval Islam, ed. Hava Lazarus-Yafeh et al., Wiesbaden, Harrassowitz, 1999, p.
108-19.
54
For a description of this manuscript, see Fu d Sayyid, Fihris al-maht tt al-musawwara,
Cairo, Matb a at Dr al-kutub, 1954 [repr. 1988], I, p. 114, # 4; see also GAS, I, p. 570, # 14;
Mu am al-turt al-kalm: Mu am yatanwalu dikr asm al-mu allaft al-kalmiyya (al-maht tt
wa-l-matb t) abra l-qurn wa-l-maktabt allat tatawafaru fh nusahuh, 1-6, ta lf al-Lana
l- ilmiyya f Mu assasat al-Imm al-Sdiq, irf a far al-Subhn, Qum, Mu assasat al-Imm
al-Sdiq, 1423/2002-3, V, p. 357, # 11977. I thank Eva-Maria Zeis for help in obtaining a copy
of this manuscript.
55
Cf. Al l-Msav Nad, Turt al-zaydiyya, Qum, Ma had dirst al-adyn wa-l-madhib
al-islmiyya, 1384/2005, p. 89. I thank Gregor Schwarb for making the edition of H all Ahmad
Ibrhm al-H available to me.
56
For a description of the manuscript, see Giorgio Levi della Vida, Elenco dei manoscritti
arabi islamici della Biblioteca Vaticana. Vaticani Barberiniani Borgiani Rossiani, Rome, Biblio-

S. Schmidtke / Arabica 59 (2012) 218-266

233

(c) MS Malis 4247/1, p. 1-151 ( ). At the beginning of the text one folio is
missing (the tract begins on f. 1b (= p. 2), corresponding to ed. al-H ,
p. 11, l. 14 / ed. adbn, p. 51, l. 15 (wa-stadrak). he relevant section
is on p. 145-8. While the copy of al-Mu ayyads Itbt is undated, the
second text in the mam is dated awwl 993/September-October
1585.57 he manuscript originally belonged to the collection of Sayyid
Nasr Allh Taqaw (1242-1326/1863-1947).58
(d) MS Dnigh Mikt 927, 197 p. ( ;)the relevant section is found on
p. 182-90. he manuscript, which is incomplete in the beginning, was
copied from (c) as it is mentioned on f. 1b that it was transcribed from a
copy of the text in the Taqaw collection.59
[(e) Another incomplete copy of the text, which does not include Chapter
hree of al-Mu ayyads Itbt, is contained in a collective manuscript from
the Landberg collection. he original codex is divided between two manuscripts, (e1) Landberg 437 (= Berlin Ahlwardt 10280),60 containing
most of Chapter One (f. 1b-31b = ed. al-H , p. 11-101, l. 8 [h asana]),
Ab l-Qsim al-Busts (l. late 4th/10th and early 5th/11th century)
Kitb al-Bah t an adillat al-takfr wa-l-tafsq (f. 1a:1-1b:8, 33a:1-41b:25,
50b:13-22)61 and parts of an anonymous work on al-Nsih wa-l-mansh
(f. 42a-50b:13); (e2) Amn (formerly Landberg) 613 (= Leiden Or.
teca apostolica vaticana, 1935, p. 118. See also GAL, S, I, p. 317; GAS, I, p. 570, # 14.A
copy of this manuscript is held at the Markaz-i ihy -i mrt- i islm in Qum; cf. a far H usayn
Ikavar and Sdiq H usayn Ikavar, Fihrist-i nusha-h-yi aks-i Markaz-i Ih y -i Mrt-i Islm,
Qum, Markaz-i Ihy -i Mrt-i Islm, 1377-/1998-, IV, p. 296-8.
57
Drawn to my attention by Ahmad Reza Rahimi Riseh. For a description of the manuscript,
see Abd al-H usayn al-H ir et al., Fihrist-i Kitbhna-yi Malis-i r-yi Mill, 1-22, Tehran,
Malis-i r-yi Mill, 1305-57/1926-78, XI, p. 262-3, # 4247 [i z al-Qur n].
58
On him, see Raqh Rasl, Taqaw, Sayyid Nasr Allh, Dninma-yi ahn-i Islam,
VII, p. 806-7.
59
For a description of the manuscript, see Al Naq Munzaw Tihrn, Fihrist-i kitbhna-yi
ihd i-yi q-yi Muh ammad Mikt bih Kitbhna-yi Dnigh-i Tihrn, I, Tehran, Dnigh-i
Tihrn, 1330/1951-52, p. 7-8 [i z al-Qur n]; see also http://www.aghabozorg.ir/showbookdetail.aspx?bookid=47585 [accessed 14/11/2011] and Fihristvra-yi dast-i navitah-yi rn, ed. Must af Diryat, Tehran, Malis-i r-yi islm, 1389/2010, II, p. 35,
# 29857. A microilm of this manuscript is preserved by the Ma had al-maht tt al- arabiyya
in Cairo, see Zakary Sa d Al, Maht t fard f i z al-Qur n, Maallat Ma had al-maht tt
al- arabiyya, 41/1 (1418/1997), p. 91-134 (drawn to my attention by Hassan Ansari). I thank
Ahmad Reza Rahimi-Riseh for help in obtaining copies of the two Tehran manuscripts.
60
Cf. Wilhelm Ahlwardt, Kurzes Verzeichnis der Landbergschen Sammlung arabischer Handschriften, Berlin, A.W. Schade, 1885, p. 42; id., Verzeichniss der arabischen Handschriften
[= Die Handschriften-Verzeichnisse der Kniglichen Bibliothek zu Berlin. Einundzwanzigster
Band ], Berlin, A.W. Schade, 1897, IX, p. 588-90, # 10280/3. See also GAL, S, I, p. 317; GAS,
I, p. 570, # 14.
61
See Ab l-Qsim al-Bust, Kitb al-Bah t an adillat al-takfr wa-l-tafsq (Investigation of the

234

S. Schmidtke / Arabica 59 (2012) 218-266

2973 [= Ar 2331]), 49 f., containing additional portions of al-Busts

al-Bah t (f. 18-49) and of the anonymous al-Nsih wa-l-mansh (f.
1-17).62 Additional fragments of the original codex may have survived
and may still come to light. he manuscript is written in nash handwriting, 2718 cm, and has between 24 and 29 lines to the page. MS Lbg.
437 has a colophon at the end of al-Busts al-Bah t dated d l-hia 684/
January-February 1286.

64

63

65

67

66

:70 69

[ 1]

72

68

71

.[cf. Deut 33, 2]

evidence for charging with kufr and isq), edited with an introduction by Wilferd Madelung and
Sabine Schmidtke, Tehran, Iran University Press, 1382/2003.
62
Cf. C. Landberg, Catalogue de Manuscrits arabes provenant dune bibliothque prive
El-Medna et appartenant la maison E.J. Brill, Leiden, Brill, 1883, p. 169; P. Voorhoeve,
Handlist of Arabic Manuscripts in the Library of the University of Leiden and other Collections in the
Netherlands, Leiden, Bibliotheca Universitatis, 1957, p. 450; Jan Just Witkam, Inventory of the
Oriental Manuscripts of the Library of the University of Leiden. Volume 3: Manuscripts OR. 2001OR. 3000. Registered in Leiden University Library in the Period between 1871 and 1883, Leiden,
Ter Lugt Press, 2008, p. 238, http://www.islamicmanuscripts.info/inventories/leiden/or03000
.pdf [accessed 14/22/2011].
. :

. : :

63
64

. :

65

.
:

67

. :

. ( )+ :

66

68

. :

69

. :

71

. :
. :

70

72

235

S. Schmidtke / Arabica 59 (2012) 218-266

][
.


.
] [2
] [cf. Gen 21, 21

.
73

75

74

77

76

78

81

80

79

82

83

84

85

87

88

89

90

91

73

: .

75

: .

74

76
77

+ : .

:.

: .

78

: .

80

: .

82

: : .

79

81

83
84
85

:.

: .

: .
: .

: .

86

: .

88

+ : + .

87

89
90
91

86

: + .
: .

+ : .

: : .

236

S. Schmidtke / Arabica 59 (2012) 218-266

] [3 7 8 : 10
11


12


].[cf. Gen 16, 7-8, 10-12





92

94

93

95

97

96

98

99

100

102

105

103

92
93
94

106

111

: .
: .

+ : )( .

: .

97

: .

98
99

:.

: .

: .

100

: .

102

: .

101

103
104

: : .
: .

: .

105

: .

107

: .

106

108
109

109

112

95
96

: .

: .

: .

110

+ : : .

112

: + .

111

113

104

107

108

110

101

: .

: ) ( .

113

237

S. Schmidtke / Arabica 59 (2012) 218-266

.
] [4

115

114

116

117

118

120

119

122

121

].[cf. Isa 35, 1-2

.
] [5

123

124

125

126

129

].[cf. Hab 3, 3, 4
114

: .

116

+ : : .

118

: : .

120

: .

115

117

119

121

+ : .

: .

: .
: .

122

: .

124

: .

123

: : .

125

. . . : : .

127

: .

126

: .

128

: .

130

:.

129

: .

128

127

130

238

S. Schmidtke / Arabica 59 (2012) 218-266

131.132

] [6 8 :

9
10
11 12
13 15

17


].[cf. Ps 72, 8-13, 15, 17
133

136

135

139

134

138

137

140

141

142

143

145

144

147

146

148

149

151

131
132
133
134
135
136
137
138

: .

: .

: + ) ( + .

: + : .

: .
: .

: .

: .

139

: .

141

: .

140

142
143
144
145
146
147
148

: :.

: .

: .
+ : .
:.
: .
: .
: .

149

: .

151

: .

150

: .

150

239

S. Schmidtke / Arabica 59 (2012) 218-266

.
152 :

] [7 3 : 4
5
].[cf. Ps 45, 3-5


.

5

4 :
] [8

6


7
8


].[cf. Ps 149, 4-8
154

153

157

156

159

158

160

161

163

164

166

165

167

168

169

152

: .

154

: .

153

155
156
157
158
159
160
161
162
163
164
165
166
167
168
169

: .

:.
: .
: .
: :.
: .
: .

:.
: .

+ : + : .
:.
: .
+ : .
: .
: .
: .

155

162

240

S. Schmidtke / Arabica 59 (2012) 218-266

.
] [9 :
] .[cf. Isa 9, 6 :
:
.

.
:

] [10 :
].[cf. Deut 18, 18

171

170

172

173

175

174

177

176

178

179

180

181

183

184

185

186

170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186

: :.

: : .

: .

182

: .
] + : [ : .
+ : )( .
: .
: .
: .
: .
: + : .

:.
: .
: .
: .
: .
: .

241

S. Schmidtke / Arabica 59 (2012) 218-266

.


.

.

:



187

188

193

189

195

194

190

191

196

197

199

204

206

207

187

189

: .

191

: .

190

192

202

205

+ : : .

188

: .

: .

: .

193

: + )( .

195

: .

194

: .

196

: .

198

: : .

197

199

: .

+ : : .

200

: .

202

: + : .

204

: .

206

: .

201

203

205

207
208

+ : .

: .

: .

:.

: .

198

200

201

203

192

208

242

S. Schmidtke / Arabica 59 (2012) 218-266

.


.
6
.
] [11 : :
7 : 9 :
].[cf. Isa 21, 6-7, 9

210

209

212

211

214

216

213

215

218

217

219

220

222

221

223

224

225

226

209

: .

211

: .

210

212

: .
:.

213

+ : .

215

:.

214

216

227

:.
+ : .

217

: .

219

:.

218

. . . : .

220

: .

222

: .

221

223
224
225
226
227
228
229

: .

: .
: .

: .

+ : : .
: .

: .

: .

228

229

243

S. Schmidtke / Arabica 59 (2012) 218-266

.
] [12 :

7
].[cf. Ps 149
] [13 : :

].[cf. Isa 21, 1

.
230

232

231

234

233

236

235

237

238

240

239

241

244

246

242

245

247

249

230

+ : : .

232

: ) ( .

231

233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249

: .

243

: : .
:.
: .
: .
: .
: .
: .
: .
: .
: .
: .
: .
: .
:.
: .
: .
: .

248

244

S. Schmidtke / Arabica 59 (2012) 218-266

] [14
1 2

3 4

5
6
7
].[cf. Isa 60, 1-7

.
250

251

252

254

253

255

257

256

258

260

259

261

262

264

265

266

269

250
251

254

: .

256
257

: ) ( .
: .

+ : .

: .

258

: .

260

: .

259

: .

261

: .

263

:.

262

264
265
266
267
268
269
270

270

) + :( .

+ : .

255

267

: .

252
253

263

: .

: .

:
.

: .
: .
+ : : .

:
.

:
.

268

245

S. Schmidtke / Arabica 59 (2012) 218-266

] [15 :


] [cf. Isa 42, 11-13

].[cf. Isa 5, 26-30

.
272

271

274

273

276

275

278

277

279

281

282

284

283

286

287

289

271
272
273
274
275
276
277
278
279
280
281
282
283
284
285
286
287
288
289
290
291
292
293

290

291

292

288

293

: .

: .

: .
: .

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285

: .
: .
: .
: .
: .
: .
: .
: .
: : .
: .
: .
: .
: .
: + .
: .
: .
: .
: .

280

246

S. Schmidtke / Arabica 59 (2012) 218-266

] [16 :


].[cf. John 15, 26-27 with John 16, 7, 13

] [17 :



295

294

296

297

298

301

300

299

302

304

303

].[cf. John 16, 7-8, 13

] [18


.
.

305

307

306

308

309

310

294

: .

296

: .

295

297
298
299
300
301
302

: .

: .

:.

: .

: .

: .

: .

303

: .

305

: .

304

: .

306

: .

308

: .

307

309
310
311

: .

: .

: .

: .

311

247

S. Schmidtke / Arabica 59 (2012) 218-266

] ):(7

[157

) [6 :(61
]


) [70-71 :(3


] ) .[146 :(2

.

312

313

315

314

317

316

318

320

319

321

322

323

325

324

326

312

: : .

314

:.

313

315
316
317
318
319
320

+ : .
: .

: .

+ : )( + )( .
: .
: .

: .

321

:.

324

+ : )( .

322
323

325
326

: .

: .

: : .

: .

248

S. Schmidtke / Arabica 59 (2012) 218-266

:
. :


: .
:



327

329

328

330

331

333

335

332

334

337

336

339

338

340

344

343

341

345

346

342

347

327

: .

329

: .

331

: : .

328

330

332

: .

: .
: .

333

: .

335

+ : .

337

: + .

334

336

338
339

: .
:.

: .

: .

340

: .

342

: .

341

: .

343

: .

345

: .

344

346
347

: .

: .
+ : .

249

S. Schmidtke / Arabica 59 (2012) 218-266

.


.
:
:
349

348

351

350

353

352

355

354

356

358

357

359

360

361

362

364

363

366

348
349

: .

: .

350

:.

352

: .

354

: .

351

353

355
356
357
358
359

: .

:/ .
:.

: .
: .

:.

: .

360

: .

362

:.

364

: .

366

: .

361

363

365

: .
: .

: : .

365

250

S. Schmidtke / Arabica 59 (2012) 218-266

368

367

370

369

371

372

373

.
374

377

379

376

375

378

380

382

381

383

385

367
368
369
370

: .

:.
: .

371

373

: .

: .

374

: .

376

: .

378

: .

375

377

379
380
381

: .

+ : :.
: : .
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: .

382

: .

384

: .

383

386

: .

: : .

372

384

+ : : .

385 :
.
386 : + .

251

S. Schmidtke / Arabica 59 (2012) 218-266

.

.

388

393

399

392

398

391

397

387

390

389

396

395

394

400

IV.
Ab Abd Allh al-H usayn b. Ism l b. Zayd al-H usayn l-aar l-urn
(al-Muwafaq bi-Llh, d. after 420/1029), a former student of qd l-qudt
Abd al-abbr al-Hamadn and one of the companions of the Imm
al-Mu ayyad bi-Llh, composed a Kitb al-Ih ta, a comprehensive theological
summa in the Baham Mu tazil tradition.401 In his discussion of prophecy,
al-Muwafaq includes a chapter devoted to Judaism ( bb al-kalm al
l-yahd ), discussing and refuting the reservations of the Jews on the veracity
of Muhammads prophethood. he chapter concludes with a section devoted
. :

387

. : + + :

389

. :

391

. ( ) :

. :

. :

. :

. :
. :

. :

. + :
. :
. :

388

390

392
393
394
395
396
397
398
399

400
. :

For al-Muwafaq bi-Llh and his writings, see the editors introduction to al-Muwafaqs
al-I tibr wa-salwat al- rifn, ed. Abd al-Salm Abbs al-Wah, Sanaa, Mu assasat al-Imm
Zayd b. Al l-taqiyya, 1429/20083, p. 7-38 (with further references); cf. also Schwarb, Handbook, # 323.
401

252

S. Schmidtke / Arabica 59 (2012) 218-266

to biblical annunciations of the Prophet Muhammad ( fasl fm wuida f

l-kutub al-slifa min al-bira bi-l-nab Muh ammad sall Llh alayhi wa- al
lihi). In it, the author adduces the same scriptural testimonies that are found
in al-Mu ayyads Itbt nubuwwat al-nab, invariably in identical translation.
Al-Muwafaq was no doubt familiar with al-Mu ayyads al-Itbt and the latter
work had clearly served him as a primary source. However, al-Muwafaqs
comments on the respective scriptural passages are entirely independent from
al-Mu ayyads and are, as a rule, more detailed. He also slightly rearranged the
scriptural passages (see below, Table One) and he concludes the section with
a pseudo-scriptural passage (Section [18]) that has no parallel in al-Mu ayyads
Itbt.
he following edition is based on MS Leiden Or. 8409 [= Ar 1942b],
f. 32b:14-36a:3, a unique copy of the text as it seems that contains Volume
Two only. he transcription of the codex for the Library (hizna) of the Imm
al-Mansr bi-Llh Abd Allh b. H amza (reg. 583-614/1187[-8]-1217)402
was completed in a bn 605/February-March 1209 and the copy had been
collated by Muhy l-Dn Muhammad b. Ahmad b. al-Wald.403 In addition,
Volume One of a paraphrastic recension of the work by an anonymous author,
Ta lq al-Ih ta, has been preserved in a unique manuscript (dated 18 d l-hia
607/2 June 1211; MS Maktabat al-awqf, al-mi al-kabr, San # 2317),404

402

he title page is only partly legible. It has the following (incomplete) note:

/ / [. . .]
/

403
For a description of the manuscript, see Voorhoeve, Handlist of Arabic manuscripts in
the Library of the University of Leiden, p. 124. For Ibn al-Wald, see Hassan Ansari and Sabine
Schmidtke, Mu tazilism after Abd al-Jabbr: Ab Rashd al-Nsbrs Kitb Mas il al-khilf
f l-usl (Studies on the transmission of knowledge from Iran to Yemen in the 6th/12th and
7th/13th c. I), Studia Iranica, 39 (2010), p. 227-78 and passim.
404
For a description of the manuscript, see Ahmad Abd al-Razzq al-Ruqayh, Abd al-Allh
al-H ib, and Al Wahhb al-ns, Fihrist Maht tt Maktabat al-mi al-kabr San , 1-4,
[Sanaa,] Wizrat al-awqf wa-l-ird, 1404/1984, II, p. 571. A copy of the manuscript is held in
the Maktabat al-maht t t al- arabiyya of the Bibliotheca Alexandrina, see http://www.bibalex.
org/bacatalog/catalog_ar.aspx?skin=default&lng=ar [consulted 27/06/2011]. I thank Gregor
Schwarb for this reference. Microilm copies of the manuscript are also preserved in the Dr
al-maht t t in Sanaa and in the stn-i quds library in Mashhad (as well as other Iranian libraries); cf. Muhammad Wafdr Murd, Fihrist-i alifb -yi mkrflm-h-yi tahiyya ude az
Kitbhna-yi mi San , Kitbdr va itti l rasn [Library and information sciences: Quarterly
Journal of the Central Library and Documentation Center of Astan Quds Razavi], 2/3 (1378/1991),
p. 143; Abd al-Tawwb Ahmad Al l-Mariq and Muhammad Slih Yahy l-Qd (eds), T ws
yamn: Fihrist-i mikrflm-h-yi mam a-yi dr al-maht tt-i San , Qum, Kitbhna-yi
buzurg-i hazrat-i yat Allh al- uzm Mar a Naaf, 1421/2001, p. 413 (here, for no obvious

253

S. Schmidtke / Arabica 59 (2012) 218-266

Itbt nubuwwat al-nab

al-Ihta

[1] Deut 33, 2

[2] Gen 21, 21
[3] Gen 16, 8-12
[4] Isa 35, 1-2 (= Ih ta [6])

[1] Deut 33, 2

[2] Gen 21, 21
[3] Gen 16, 8-12

[5] Hab 3, 3
[6] Ps 72, 8-13, 15, 17
[7] Ps 45, 3-6
[8] Ps 149
[9] Isa 9, 6
[10] Deut 18, 18 (= Ih ta [5])
[11] Isa 21, 6, 7, 8
[12] Ps 149 (= Ih ta [4])
[13] Isa 21, 1f.
[14] Isa 60, 1-7
[15] Isa 42, 11-13; Isa 5, 26-30
[16] John 14, 26-27
[17] John 16, 7-13

[4] Ps 149 (= Itbt [12])

[5] Deut 18, 18 (= Itbt [10])
[6] Isa 35, 1-2 (= Itbt [4])
[7] Hab 3, 3
[8] Ps 72, 8-13, 15, 17
[9] Ps 45, 3-6
[10] Ps 149
[11] Isa 9, 6
[12] Isa 21, 6, 7, 8
[13] Isa 21, 1f.
[14] Isa 60, 1-7
[15] Isa 42, 11-13; Isa 5, 26-30
[16] John 14, 26-27
[17] John 16, 7-13
[18] Daniel

that also includes the relevant section (f. 251b:8-254b:15, abbreviated in the
following as ). As the Ta lq mostly agrees with the original Kitb al-Ih ta,
variations from the latter are indicated in the annotation.

.
406

405

407

reason, Ibn Mattawayh is mentioned as a possible author of the commentary). I thank Hassan
Ansari for making a copy of this manuscript available to me.
. :

:
.

. :

405
406
407

254

S. Schmidtke / Arabica 59 (2012) 218-266

] [1
:
] .[cf. Deut 33, 2

]

[20 23


]33[ .


.

408

410

409

412

411

413

415

414

417

416

418

419

408

: .

410

: .

409

411
412
413
414
415
416
417

420

421

422

: .

: .

: .
:.

. . . :.

: .

:.

: .

418
: .
419 . . . :.
420 : .
421 : .
422 :.

255

S. Schmidtke / Arabica 59 (2012) 218-266

.
] [2

] [cf. Gen 21, 21

423

424

426

425

427

429

428

430

431

433

434

432

]252[
.
:
] [3

435

436

423

:.

424 :
.
425 + : .
426 : .
427 + : )( .
428 : .
429 : .

430 :.
431 :.
432 : .
433 : .
434 :.
435 : .
436 + : .

256

S. Schmidtke / Arabica 59 (2012) 218-266

] .[cf. Gen 16, 8-12

]33[

.

] [4



437

438

439

440

441

442

443

].[cf. Ps 149

444

] [5 :
].[cf. Deut 18, 18
445

437

: .

439

:.

438

440
441
442
443
444
445

: .
: .

:
: .
: .
: .
:.

257

S. Schmidtke / Arabica 59 (2012) 218-266

]252[
.

. :
447

446

448

449

451

450

452

454

453

455

458

456

459

460

446
447
448
449
450
451
452
453
454
455
456
457
458
459

457

461

462

:.

: .

: .

: .

: .

: .

: .

: .

: .

: .

: .
+ : .

+ : .

:.

. . . :

.
461 + : .
462 : .
460

258

S. Schmidtke / Arabica 59 (2012) 218-266

.
] [6 ]34[

] .[cf. Isa 35, 1-2

.
463

465

464

466

467

469

468

470

471

472

463
464

: .

+ : .

465 :
.
466 :.

467 : .

468 : .
469 : .
470 + : )(.
471 : .
472


:
.

259

S. Schmidtke / Arabica 59 (2012) 218-266

] [7

] [cf. Hab 3, 3-4
]253[
] [8

] .[cf. Ps 72, 8-13, 15, 17 :
.

] [9
] .[cf. Ps 45, 3-5
473

475

474

476

477

478

479

480

481

473

475

: .

474

476
477
478
479
480
481

:.

:.

: .
: .
: .
: .

260

S. Schmidtke / Arabica 59 (2012) 218-266

] [10





] 34[
] .[cf. Ps 149


.

] [11
] [cf. Isa 9, 6


] .253[




:
483

482

484

486

485

488

487

489

490

482
483
484
485
486
487
488
489
490

: .

: .

: .
: .

: .

: .

: .

: .
:.

261

S. Schmidtke / Arabica 59 (2012) 218-266

:
:



.
.:
] [12
:
] .[cf. Isa 21, 6, 7, 9


]35[
. :
491

493

492

495

494

497

496

498

499

501

500

502

503

491
492
493
494

: .

: .

+ : .
: .

495

+ : .

497

+ : .

496

498

: .
+ : .

499

: .

501

:.

500

502
503

:.

:.

+ : .

S. Schmidtke / Arabica 59 (2012) 218-266

262

.

:
] [13 :

] [cf. Isa 21, 1f .

] [14 :

]254[



] .[cf. Isa 60, 1-7
.

504

506

505

507

508

509

510

513

512

514

504

: .

506

: .

505

507
508
509
510
511
512
513
514

: .

: .
: .
:.

:.

:
.
: : .
: .
: .

511

263

S. Schmidtke / Arabica 59 (2012) 218-266

] [15


] [cf. Isa 42, 11-13
] .[cf. Isa 5, 26-30

.
] [16 ]35[ :

515

516

517

518

519

].[cf. John 15, 26-27 with John 16, 7, 13

] [17 :

].[cf. John 16, 7-8, 13

.
] [18

520

521

522

523

515
516
517
518
519
520
521
522
523
524

+ : .

: .

: .

: .

+ : .
: .

:
.
: .
: .
+ : .

524

S. Schmidtke / Arabica 59 (2012) 218-266

264

.

]254[

[
157
(:
] )7

] ) [146 :(2

]




) [71 :(3

] ) [29 :(48



.
: :

526

525

527

528

529

530

531

532

525
526

: .

: .

527

: .

529

:.

528

530
531
532

: .

:.

:.

: .

265

S. Schmidtke / Arabica 59 (2012) 218-266

[ 36]

.
534

533

V.
he Zayd scholar and qd l-qudt of Rayy Ab l- Abbs Ahmad b. Muhammad
al-Sammn (l. early 5th/11th century) had also studied with Abd al-abbr
al-Hamadn, as is suggested by the fact that he is listed among the theologians of the 12th generation of Mu tazilites in the arh Uyn al-mas il of
al-H kim al-ium (d. 494/1101).535 He is known to have composed a tafsr,
a work in thirteen volumes which seems to be lost. he commentary had evidently been used by Fahr al-Dn al-Rz (d. 606/1209) as a source when writing his own major exegetical work, Mafth al-gayb. In his discussion of
biblical predictions of the Prophet Muhammad that is included in his exegesis
of Kor 2, 40, Fahr al-Dn also adduces Gen 17, 20, identifying al-Sammns
tafsr as his source. Although the translation of this verse, which is not among
the biblical quotations adduced by al-Mu ayyad and al-Muwafaq, is identical
in Ibn Rabban and in Ibn Qutayba, the opening phrase of the scriptural passage in Fahr al-Dn al-Rzs quotation from al-Sammn is closer to Ibn Rabbans
than to Ibn Qutaybas.536 As this is the only relevant biblical quotation from
. + :

533

. : 534
Cf. Fu d Sayyid (ed.), Fadl al-i tizl wa-tabaqt al-mu tazila, Tunis, al-Dr al-tnisiyya
li-l-nar, 1393/1974, p. 389. See also H asan Ansr, Mu arrif-yi tafsr-yi nainhtah az maktab-i mu taziliyn-i Rayy, http://ansari.kateban.com/entry1820.html [accessed 23/11/2011]
(with further references).
536
In the following, the quotation from Fahr al-Dn al-Rzs Mafth al-gayb is given (cf.
Schmidtke, Ab l-H usayn al-Basr and his transmission, p. 118, # 5), with variations and
additions in Ibn Rabbans al-Dn wa-l-dawla (ed. Mingana, p. 66, l. 17-67, l. 5) indicated in
square brackets:
535

: . . . ]:
[ +] [
:[: [ ]: . . . ]
.

266

S. Schmidtke / Arabica 59 (2012) 218-266

al-Sammns tafsr that has so far been identiied, it is impossible to decide

whether the latter had Ibn Rabbans al-Dn wa-l-dawla at his disposal or, as
was the case with al-Mu ayyad, parallel sources transmitting the same translation tradition that is attested in Ibn Rabbans work.

Ibn Qutaybas translation of this verse reads as follows: