Preserving Yemens' Cultural Heritage: The Yemen Manuscript Digitization Project more

Hefte zur Kultu Kulturgeschichte des Jemen Band 5 Preserving Yemen’s Cultural Heritage The Yemen Manuscript Digitization Project by Sabine Schmidtke and Jan Thiele HEFTE ZUR KULTURGESCHICHTE DES JEMEN BAND 5 PRESERVING YEMEN’S CULTURAL HERITAGE THE YEMEN MANUSCRIPT DIGITIZATION PROJECT by Herausgegeben von der Botschaft der Bundesrepublik Deutschland, Sanaa und dem Deutschen Archäologischen Institut, Orient-Abteilung, Außenstelle Sanaa Sabine Schmidtke Jan Thiele Sanaa 2011 CONTENTS Introduction History of Zaydism Zaydī religious literature and libraries in Yemen Modern Research of Zaydism The Yemen Manuscript Digitization Project Bibliography 7 9 13 19 26 30 © Botschaft der Bundesrepublik Deutschland, Sanaa & Deutsches Archäologisches Institut, Orient-Abteilung, Außenstelle Sanaa 2011 This work is protected by copyright. No use beyond the limits of copyright law without prior permission. Arabic Translation: Wolf-Dietrich Fromm Layout: Jan Thiele Printing: LASERLINE Berlin INTRODUCTION* The size of the Arabic manuscript holdings of the many public and private libraries of Yemen makes it among the most important collections in the world. Estimated at 50,000 manuscripts, the holdings of these libraries rival those of the National Library of Egypt, the Süleimaniye Library of Istanbul, 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 3th/9th century, traditional scholars in Yemen’s inaccessible northern mountainous highlands (al-Yaman al-aʿlā), particularly in the Zaydī communities, developed lines of intellectual inquiry which had fallen into abeyance 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 Qurʾānic sciences, history, biographical dictionaries, encyclopaedia, geography, tradition (ḥadīth), legal methodology (uṣūl al-fiqh), theology (kalām/ uṣūl al-dīn), rhetoric, grammar, lexicography, belles-lettres, astronomy, medicine and mathematics. Yemen’s southern and central regions (al-Yaman al-asfal and al-Yaman al-awsaṭ), by contrast, were predominantly inhabited by Shāfiʿites who preserved a very different kind of religious tradition. * This publication was prepared within the framework of the European Research Council’s FP 7 project “Rediscovering Theological Rationalism in the Medieval World of Islam”. Moreover, due to the relative accessibility of the southern and central regions of Yemen, these areas were subjected over the centuries to different rulers, in contrast to Yemen’s northern regions that were under continuous Zaydī rule. In addition to these two antagonistic religious strands, Ṭayyibī Ismāʿīlīs have at times also featured prominently in the history of Yemen and Yemeni libraries have preserved some precious manuscripts of this intellectual tradition (Sayyid 1988). While economic hardship, social and political instability, poor storage conditions, and the sale of manuscripts to private 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 collections imperative. As many of these libraries are preserved by families belonging to the Zaydī branch of Islam, Salafī extremists ideologically opposed to Shīʿism have targeted these collections for destruction (vom Bruck 2010). In some cases, they have purchased collections from library owners who suffered great economic hardship in the villages in northern Yemen, only to destroy them. The preservation and dissemination particularly of the mostly unknown Zaydī theological and legal literature that is preserved in Yemen will significantly promote research on an understudied school of Shīʿism, grant access to sources that were 7 HISTORY OF ZAYDISM The Zaydī community is a branch of Shīʿī Islam and has mainly survived in the modern state of Yemen. The community’s historical roots can be traced back to the 2nd/8th century, when Zayd b. ʿAlī (d. 122/740) – a great-great-grandson of the prophet Muḥammad – was killed during a Shīʿī uprising in Kūfa in Iraq. By recognizing Zayd b. ʿAlī as the fifth Imām (after ʿAlī, al-Ḥasan, al-Ḥusayn and ʿAlī Zayn al-ʿĀbidīn), the Zaydiyya separated from other Shīʿī groups. It was also in Kūfa that the community was located during its formative phase and that the earliest scholars laid the foundations for the emerging Zaydī legal tradition. Early Zaydī teachings seem to be reflected in the works attributed to Zayd b. ʿAlī (Griffini 1919). Gradually, four legal schools arose within Zaydism, though historically the school founded by al-Qāsim b. Ibrāhīm al-Rassī (d. 246/860) remained most influential. His theological teachings deviated from earlier Zaydī dogma as he advocated human free will and the absolute otherness of God from his creation as opposed to predeterminism and anthropomorphism (Madelung 1965, 1989, 1991). In the 3rd/9th century, Zaydī activity shifted to Northern Iran. Still during the lifetime of al-Qāsim b. Ibrāhīm, his legal doctrine was brought to Ṭabaristān by some of his followers. A first Zaydī state was established in 250/864 in the southern costal region of the Caspian sea. From the 3rd/9th through the early 7th/13th century, the lead9 ing intellectual centres of Zaydism were located in Ṭabaristān, Daylamān and Gīlān in the Caspian region, as well as in Rayy during and after the Buwayhid age and in Bayhaq in Khurāsān. Being located in close vicinity of the respective cultural centres of the Muslim world during this period, Zaydī scholarship flourished. MS Staatsbibliothek zu Berlin, Glaser 101 contains the collection of the writings by alQāsim b. Ibrāhīm Map of Yemen 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 advocating a vision of Islam that is fully compatible with the modern world have recently turned to theological ratio- nalism of the Muʿtazilites as a source of authority for their reform (Hildebrandt 2007). The 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 to the reform agenda of Muslims today. Al-Qāsim’s grandson al-Hādī ilā l-Ḥaqq (d. 298/911) founded a second Zaydī Imamate in the northern mountainous highlands of Yemen. He established his capital in Ṣaʿda. Al-Hādī systematized his grandfather’s legal doctrines in several seminal works. Although he deviated in some respects from al-Qāsim’s thought, the Yemeni Zaydīs principally identified the Hādawī with the Qāsimī legal tradition. Al-Qāsim and al-Hādī’s legal thought had a lasting influence on both the Yemeni and the Caspian Zaydīs. However, while important legal works by Caspian Zaydīs followed the Hādawī tradition, al-Qāsim’s and al-Hādī’s school could not gain full predominance in Northern Iran. An influential rival strand arose with the Nāṣiriyya, founded by the 8 MS Ṣanʿāʾ, al-Jāmiʿ al-Kabīr, Maktabat al-Awqāf, no. 688: detail from the title page of Mānekdīm’s Taʿlīq Sharḥ al-uṣūl al-khamsa Imam al-Nāṣir al-Uṭrūsh (d. 304/917) who emphasized in his teaching the early Kūfan tradition. In his theological teachings, al-Hādī also continued the line that had been taken by his grandfather while opening a new chapter of Zaydī intellectual history. Retrospectively, his legacy turned out to be the beginning of a long-lasting process in Zaydī scholarship: al-Hādī’s writings testify to the first impacts of Muʿtazilism – to be discussed below – on Zaydī thought. In his K. al-Manzila bayna l-manzilatayn he committed himself to the five doctrinal principles of the Muʿtazila. In specific theological questions, his thought shows a particular inclination to the teachings of the Baghdadi school of the Muʿtazila (Madelung 1965). Soon after al-Hādī’s death, the theological mainstream in both Zaydī states developed in different directions: whereas the majority of Yemeni theologians stuck to the teachings of al-Hādī, the Caspian Zaydīs adopted the teachings of the Baṣran school of the Muʿtazila. In the provinces of Gīlān and Daylamān, Zaydī Muʿtazilism saw a flowering with the Imams al-Muʾayyad bi-llāh Aḥmad b. al-Ḥusayn al-Hārūnī (d. 411/1020) and al-Nāṭiq bi-l-Ḥaqq Yaḥyā 10 b. al-Ḥusayn b. Hārūn (d. 424/1033). Both had studied theology in Baghdād with the eminent scholar Abū ʿAbd Allāh al-Baṣrī (d. 369/980), who was the leading authority on Baṣran Muʿtazilism at the time. When al-Muʾayyad bi-llāh and al-Nāṭiq bi-l-Ḥaqq came to Rayy, they joined the circle of the Būyid vizier al-Ṣāḥib b. ʿAbbād (d. 385/995). The latter actively promoted Muʿtazilī theology and invited the then head of the Baṣran school, ʿAbd al-Jabbār al-Hamadānī (d. 415/1024), to become chief qāḍī of Rayy. ʿAbd al-Jabbār attracted numerous Zaydī students, such as Aḥmad b. Abi l-Ḥusayn al-Qazwīnī (“Mānekdīm Sheshdīw”, d. ca. 425/1034), author of a famous commentary on his teacher’s Sharḥ al-uṣūl al-khamsa, Abu l-Qāsim al-Bustī, or the less wellknown Abu l-Faḍl al-ʿAbbās Ibn Sharwīn. In the following generations, the Baṣran Muʿtazilī scholarly tradition continued to be maintained by Zaydīs of Rayy, including members of the Farrazādhī family who played a pivotal role in theological scholarship (Ansari/Schmidtke [forthcoming II]). In Yemen, al-Hādī’s thought was systematized by the Muṭarrifiyya, a pietist movement that had emerged in the 5th/11th century. In many ways, Muṭarrifī teachings were opposed to Caspian Zaydī thought, the muʿtazila was one of the most important rational schools in the history of Muslim theology. For Muʿtazilī theologians, reason provided the epistemological basis to explain the nature of God and of the world. Five doctrinal principles constituted a common doctrinal ground – namely the belief in God’s unicity (tawḥīd), His justice (ʿadl), the irreversibility of divine promise and threat (al-waʿd wa-l-waʿīd), the duty to advocate good and forbid evil (al-amr bi-l-maʿrūf wa-l-nahī ʿan al-munkar), and the definition of the grave sinner as being in an intermediate position between believer and unbeliever (al-manzila bayna l-manzilatayn). Originally made up of individual thinkers, Muʿtazilī theologians formulated systems of thought which led, over the centuries, to the emergence of various schools. In the 3rd/9th century, two main school traditions emerged, that of Baghdad and that of Baṣra. The followers of Abū Hāshim alJubbāʾī (d. 321/933), who had belonged to 11 the Baṣran school tradition, established an important sub-school, known as the Bahshamiyya. The teachings of the Bahshamiyya are well documented by the systematic writings of ʿAbd al-Jabbār al-Hamadānī (d. 415/1024) and his students. One of them, Abu l-Ḥusayn al-Baṣrī (d. 426/1044), formulated his own theological system. His followers constituted the last innovative Muʿtazilī school. All of these sub-schools had a significant impact on Zaydī theology. After having enjoyed the status of a nearly official theology under the 3rd/9th century’s ʿAbbāsid caliphs, the Muʿtazila faced the reproach of heresy by rival theological movements and was gradually banned from majoritarian Sunni lands. As its texts were often deliberately destroyed and its teachings forgotten, the reception of Muʿtazilism by non-Sunni communities played a tremendous role in preserving an otherwise disappeared heritage. MS Ṣanʿāʾ, al-Jāmiʿ al-Kabīr, Maktabat alAwqāf, no. 599 shows a chain of transmission of the five principles of Muʿtazilī theology from the school’s founding fathers up to representatives of Caspian Zaydiyya ZAYDĪ RELIGIOUS LITERATURE AND LIBRARIES IN YEMEN The Library of the Great Mosque (below) is situated in the heart of the old city of Ṣanʿāʾ The Zaydī communities in Iran experienced a gradual decline and most of their literary legacy was no longer transmitted (Ansari/Schmidtke [in press II]). Had it not been for the massive transfer of Zaydī religious literature from Iran to Yemen following the political unification of the Caspian and Yemeni Zaydīs that began by the end of the 5th/11th century, most of the Iranian Zaydī and Muʿtazilī literary heritage would have been lost. Following the death in 614/1217 of the Yemeni Imam al-Manṣūr bi-llāh, during whose reign the cultural transfer from Iran to Yemen reached its peak, relations between the Iranian and Yemenite Zaydī communities became more tenuous and the transfer of literary sources from Iran to Yemen, which had by now replaced Northern Iran as the intellectual centre of Zaydism, had mostly ceased (Madelung 1988). which was dominated by Baṣran Muʿtazilī theology. In particular, the Muṭarrīfīs developed a very specific natural philosophy (Madelung 1975). Whereas the Muṭarrifī influence quickly grew, the presence of the Baṣran school’s writings in Yemen appears to have been fairly limited until the middle of the 6th/12th century. As a result of the unification of the Caspian Zaydiyya and the Zaydīs in Yemen during the imamate of Abū Ṭālib al-akhīr (d. 520/1126), the great-grandson of the Imam al-Nāṭiq bi-l-ḥaqq, a massive transfer of knowledge from Iran to Yemen began that steadily increased throughout the 6th/12th century until the death of the Imam al-Manṣūr bi-llāh in 614/1217. This led on the one hand to a cultural revival as a result of which the cultural center of Zaydī Muʿtazilism gradually shifted from the coastal regions south of the Caspian Sea to Yemen, and on the other to a renewed blossoming of Muʿtazilite theology. This process was initiated by the Imam al-Mutawakkil bi-llāh Aḥmad b. Sulaymān (r. 532/1137-566/1170) who propagated the unity of the Zaydiyya in and outside Yemen, equally recognizing the Caspian and Yemenī imāms. He encouraged the transfer of Caspian Zaydī religious literature to Yemen and furthered the teaching by Caspian Zaydī scholars and by Yemenī scholars who had studied with Zaydī scholars in the Caspian region, in Rayy and in Kufa. His aim was to establish an intellectual counterweight to the Muṭarrifī community and he therefore began supporting the spread of Baṣran Muʿtazilī teachings. The cultural transfer process reached its peak under the reign of al-Manṣūr bi-llāh who further encouraged the transfer of Caspian Zaydī and Muʿtazilite religious literature to Yemen. At his initiative numerous books, among them many Muʿtazilite texts, were acquired, copied and subsequently incorporated into his library in Ẓafār, his residential town. He 13 took on a staff of professional scribes – who were often scholars in their own right – in order to copy a wide range of Muʿtazilī texts written by chief representatives of the Baṣran Muʿtazila in its scholastic phase. Many of the texts copied for al-Manṣūr billāh’s library have survived in Yemeni collections as unique manuscripts. (Madelung 1965: 201–22; Ansari/Schmidtke 2010). Among the Muʿtazilite writings that reached Yemen during the 6th/12th and 7th/13th centuries were primarily works of qāḍī l-quḍāt ʿAbd al-Jabbār al-Hamadānī, the head of the Bahshamiyya of his time, as well as of some of his students and companions. From ʿAbd al-Jabbār’s pen, the theological summa, Kitāb al-Mughnī fī abwāb al-tawḥīd wa-l-ʿadl, was copied for the library of al-Manṣūr bi-llāh. In addition, ʿAbd al-Jabbār’s Sharḥ al-uṣūl al-khamsa in the recension of Mānakdīm (d. ca. 425/1034) and his summa al-Muḥīṭ fī l-taklīf in the recension of Ibn Mattawayh were well known among the Zaydīs of Yemen. The latter’s Kitāb al-Tadhkira, a comprehensive work on natural philosophy, is likewise preserved in several manuscripts of Yemeni provenance, and there is evidence that the Zaydīs of Yemen had access to his otherwise unknown paraphrastic commentary (taʿlīq) on ʿAbd al-Jabbār’s al-Jumal wa-lʿuqūd. Of the writings of ʿAbd al-Jabbār’s student Abū Rashīd al-Nīsābūrī, both his Masāʾil al-khilāf bayn al-Baṣriyyīn wa-lBaghdādiyyīn and his Masāʾil al-khilāf fī l-uṣūl were transcribed for the library of al- 12 The “Easterm Library” (al-Maktaba al-Sharqiyya) of the Great Mosque in Ṣanʿāʾ The al-Abhar Mosque in the old City of Ṣanʿāʾ was one of the numerous places of learning Manṣūr bi-llāh (Ansari/Schmidtke 2010). Of ʿAbd al-Jabbār’s student Abu l-Faḍl ʿAbbās b. Sharwīn, three works reached Yemen: Ḥaqāʾiq al-ashyāʾ, a concise treatise on kalām terminology, Yāqūtat al-īmān wawāsiṭat al-burhān fī uṣūl al-dīn, which is preserved in the recension of al-Ḥasan alRaṣṣāṣ entitled al-Tibyān li-Yāqūtat al-īmān wa-wāsiṭat al-burhān, and al-Madkhal fī uṣūl al-dīn (Ansari/Schmidtke [in press]). The Zaydīs of Yemen were also acquainted with some of the theological works of 14 the later representatives of the “School of Rayy”, such as Abū Muḥammad Ismāʿīl b. ʿAlī b. Ismāʿīl al-Farrazādhī al-ʿIrāqī (fl. late 5th/11th, early 6th/12th century). Manuscripts of both his commentaries on ʿAbd al-Jabbār’s Sharḥ al-uṣūl al-khamsa (which are heavily dependent on Mānakdīm’s) and on the Kitāb al-Tabṣira of the Imām alMuʾayyad bi-llāh Aḥmad b. al-Ḥusayn alHārūnī al-Buṭḥānī (d. 411/1020) are extant in libraries in Yemen. All these authors were faithful representatives of the Bahshamiyya, 15 as was the case with al-Ḥākim al-Jishumī (d. 494/1101) whose comprehensive theological summa, Sharḥ ʿuyūn al-masāʾil, was among the most influential doctrinal works in Yemen during the following centuries. During this period the Zaydīs of Yemen were also introduced to the teachings of Abu l-Ḥusayn al-Baṣrī, the former student of ʿAbd al-Jabbār who later became known as the founder of the last innovative school within Muʿtazilism. Abu l-Ḥusayn had at the same time been trained in medicine and philosophy. He criticized the principles of the Bahshamiyya in an attempt to correct some of their concepts and arguments in order to defend Muʿtazilī notions more effectively against objections of their opponents. While Abū l-Ḥusayn’s Kitāb al-Muʿtamad fī uṣūl al-fiqh, a work on legal methodology as its title indicates, was available in numerous copies in Yemen, none of his theological writings ever reached Yemen. His doctrines were exclusively known through the works of his later follower, Rukn al-Dīn Ibn al-Malāḥimī (d. 536/1141), viz. his alMuʿtamad fī uṣūl al-dīn, his al-Fāʾiq fī uṣūl al-dīn and his Tuḥfat al-mutakallimīn fī lradd ʿalā l-falāsifa (Anṣārī 2010). A pioneer of introducing the works of the Caspian Zaydīs literature and establishing their doctrines was Qāḍī Jaʿfar b. Aḥmad b. ʿAbd al-Salām (d. 573/1177–8). Qāḍī Jaʿfar came from a Ismāʿīlī family, but then converted to the Muṭarrifiyya before finally adopting Baṣran Muʿtazilī teachings 16 as taught by the theologians from the Caspian region. Seeking profound instruction, he travelled to Mecca, Kūfa and Rayy where he studied with various renowned teachers. Upon his return to Yemen, his teachings laid the basis for an emerging generation of scholars who were instrumental in shaping the community’s subsequent development (Schwarb 2011). One of his most outstanding students was al-Ḥasan al-Raṣṣāṣ, who wrote substantial theological works in which he expounded Baṣran Muʿtazilī teachings. Alongside other students, he taught the later Imām al-Manṣūr bi-llāh ʿAbd Allāh b. Ḥamza (r. 593/1197–614/1217) (Thiele 2010). The new ideas and manuscripts stimulated the emergence of a Yemeni school tradition committed to Baṣran Muʿtazilism. Its rise among scholars of the 6th/12th–7th/13th century was, however, accompanied with internal critique. Almost simultaneously with and probably as a reaction against the spread of Baṣran Muʿtazilī teachings, texts written by followers of Abu l-Ḥusayn al-Baṣrī’s school gained popularity as his doctrines were allegedly closer to those of the earlier Imams al-Qāsim b. Ibrāhīm and al-Hādī ilā l-ḥaqq than those of the Bahshamiyya. In the course of the 7th/13th century, the influence of Abu l-Ḥusayn’s thought increased. The sources from that time show a tendency to eclecticism, as even scholars who were committed to Baṣran Muʿtazilī thought incorporated ideas in their texts that originated among the followers of Abu 17 Al-Ḥasan b. Muḥammad al-Raṣṣāṣ’ tomb beside his teacher’s tomb on a hill in Hijrat Sanāʿ Title pages of Abu l-Ḥusayn al-Baṣrī’s K. al-Muʿtamad fī uṣūl alfiqh, Ibn al-Malāḥimī’s K. al-Fāʾiq fī uṣūl al-dīn and a critical reaction on Ibn al-Malāḥimī by Aḥmad b. ʿAlī Ibn al-Walīd (MSS Ṣanʿāʾ, al-Jāmiʿ al-Kabīr, Maktabat al-Awqāf, nos. 1508 and 558 MODERN RESEARCH OF ZAYDISM As a result of the geographical isolation of Yemen, the scholarly exploration of its political and intellectual history and of its rich manuscript holdings started later than was the case with most other parts of the Islamic world (Reinhart 1980). It was only during the second half of the 17th century that the first comprehensive biographical works were compiled collecting all known information on the earlier Zaydī imams, sayyids and scholars, one composed by the qāḍī of Ṣanʿāʾ Aḥmad b. Ṣāliḥ b. Muhammad b. Abī Rijāl (d. 1092/1690) (Ibn Abī Rijāl 2004), the other by Ibn Abī Rijāl’s younger contemporary, Yaḥyā b. al-Ḥusayn b. al-Qāsim (d. 1099/1698) (al-Shahārī 2001). These constitute until today the most important sources for our knowledge of the earlier Zaydī scholarly tradition of Yemen (and Iran). In 1763, a German-Danish scientific expedition arrived in Yemen, among them Carsten Niebuhr (1733–1815), the only one to survive the expedition, who later on published his observations in his Reisebeschreibung nach Arabien und andern umliegenden Ländern (Niebuhr 1774). Another important study by a Western scholar was published towards the end of the 19th century, viz. Ferdinand Wüstenfeld’s Jemen im XVII. Jahrhundert: Die Kriege der Türken, die Arabischen Imame und die Gelehrten (Wüstenfeld 1885). The beginning of the exploration of the manuscript holdings of the public and private libraries of Yemen dates back to the last decade of the 19th century. Its primary textual foundation was the collection of manuscripts that had been brought 18 19 together by Eduard Glaser (1855–1908) during his repeated journeys to Yemen in 1882– 84, 1885–86, 1887–88 and 1892–94 and consisted mostly of Zaydī works and numerous Muʿtazilite kalām writings. Glaser had sold The Austrian Arabist and archeologist Eduard Glaser l-Ḥusayn’ school. Others, like ʿAbd Allāh b. Zayd al-ʿAnsī (d. 677/1269) distanced himself from Baṣran Muʿtazilī teachings, while reverting to the doctrines of al-Qāsim b. Ibrāhīm and al-Hādī ilā l-Ḥaqq, although al-ʿAnsī also tended to adopt the teachings of the Baghdādī Muʿtazila and, at times, positions held by Abu l-Ḥusayn al-Baṣrī (Ansari/Schmidtke (forthcoming)). In addition, scholars like Sayyid Ḥumaydān (d. 656/1258) began propagating a restoration of a Zaydī “orthodoxy” rejecting any Muʿtazilī influence as unauthentic. Zaydī scholarship in Yemen was characterized by a plurality of school traditions, such as Baṣran and Baghdādī Muʿtazilism, the school of Abu l-Ḥusayn al-Baṣrī and traditionalism, which continued to coexist over the centuries. the manuscripts collected during his first and second journeys to the Königliche Bibliothek zu Berlin (nowadays Staatsbibliothek zu Berlin) (265 MSS) (Ahlwardt 1887, 1887–99). During his subsequent trips, he continued to purchase manuscripts offering them again to the Berlin library. After fruitless negotiations between the Königliche Bibliothek and Glaser regarding the sale of the third collection, it was acquired by the British Museum (328 MSS) (Rieu 1894; alʿAmrī 1980). Glaser sold the fourth collec- tion to the Austrian National Library (282 MSS) (Grünert 1894; Ripper 2001). The Lombard merchant Giuseppe Caprotti had assembled over 34 years a collection of some 1,600 codices that were sold in 1909 to the Ambrosiana library in Milan (the so-called “Nuovo Fondo”) through mediation of Senator Luca Beltrami. Five years later, the latter donated 180 additional Yemenite manuscripts to the Ambrosiana. With a total of 1,792 codices, the Ambrosiana library thus houses the largest and most significant collection of Yemenite manuscripts in Europe. Another small portion of the Caprotti collection consisting of 157 manuscripts had already been sold in 1902 through the intermediacy of Eduard Glaser to the Bayerische Staatsbibliothek in Munich (Sobieroj 2007), and the remnant of Caprotti’s collection (ca. 280 MSS) was donated in 1922 by Luca Beltrami to the Vatican library (Levi della Vida 1935, 1965). Important Yemeni manuscripts are also to be found in Istanbul (Traini 1973; Ṣāliḥiyya 1984), in Cairo and in Leiden – Amīn al-Madanī (d. 1898) was a scholar from Medina who in 1883 had come to Amsterdam where he and his manuscripts were spotted by scholars from Leiden. His important collection of some 700 codices was first purchased by Mr. E.J. Brill, who had commissioned Carlo de Landberg to prepare a sales catalogue of the manuscripts (Landberg 1883). In the same year the Leiden library purchased the entire collection from Brill’s (Voorhoeve 1980; Witkam 2006–). In Yemen, the holdings of the former library of the Imām al-Manṣūr bi20 llāh were transferred in 1929 from Ẓafār to the newly founded al-Khizāna al-mutawakkiliyya in Ṣanʿāʾ, which had been founded by the Imam al-Mutawakkil ʿalā llāh Yaḥyā b. Muḥammad Ḥamīd al-Dīn (b. 1285/1869, d. 1367/1948), and a first handlist of its holdings was published in 1942 (al-Ḥajarī 1942). The library, which until today is housed on the second floor of the building complex of the Great Mosque of Ṣanʿāʾ, is also known as al-Maktaba al-sharqiyya or Maktabat al-awqāf. Later on, the manuscripts and books of al-Hayʾa al-ʿāmma li-l-āthār wadūr al-kutub were integrated into the newly founded al-Maktaba al-gharbiyya which is likewise housed in a building complex on the premises of the Great Mosque. On the basis of the European collections of Yemeni manuscripts, a number of Western scholars initiated the scholarly investigation of Zaydism during the early decades of the 20th century. The German scholar Rudolph Strothmann (1877–1960) published a first survey of Zaydī literature in 1910 and 1911, followed by two groundbreaking studies on the political doctrines (Das Staatsrecht der Zaiditen) and the dogmatic characteristics (Kultus der Zaiditen) of the Zaydiyya published in 1912 (Strothmann 1910–11, 1912, 1912a). His younger Dutch contemporary, Cornelis van Arendonk (1881–1946), devoted his doctoral dissertation to the founder of the Zaydī imamate in Yemen, al-Hādī ilā l-ḥaqq Yaḥyā b. al-Ḥusayn (b. 245/859, d. 298/911), on the basis of the sīra of the Imam composed by “die glaser’sche sammlung hat ein eigenthümliches Gepräge innerlich wie äusserlich. Während die meisten arabischen Handschriften, welche nach Europa kommen, in den oft bereisten Ländern Syrien, Aegypten, auch Algier und Marocco, aufgekauft sind, ist jene in Südarabien (Jemen) erworben, die meisten und bedeutendsten Werke derselben sind im Lande selbst verfasst und abgeschrieben; sie legen also Zeugnis für den theologischen, juristischen, überhaupt wissenschaftlichen Bildungsgrad der Bewohner ab, geben über ihre alte und zum Theil auch neuere Geschichte und Geographie authentische Auskunft, machen uns mit einer Anzahl ihrer Dichter bekannt und beurtheilen sie in biographischen Werken. Die wenigsten dieser Schriften sind 21 bisher über die Grenzen ihres Heimatlandes gekommen, die meisten derselben sind auch dem Namen nach unbekannt. In dem grossen bibliographischen Werke des Ḥāģģi Ḣalīfa, der unter ungefähr 15000 Nummern mehr als doppelt so viel Werke aufführt, ist nur von einigen, und auch fast stets nur ganz kurz, die Rede. In den zahlreichen biographischen Werken der arabischen Litteratur werden jemenitische Schriftsteller der mittleren Zeit (des 7. bis 10. Jahres [sic] der Hiģra) nur selten erwähnt und es ist daher sehr schwierig, genauere Zeitangaben über einen grossen Theil der in dieser Sammlung vorkommenden Schriftsteller zu geben.” W. Ahlwardt, Kurzes Verzeichnis der Glaser’schen Sammlung arabischer Handschriften, Berlin 1887, p. IV. Detail from the title page of MS Glaser 20, Staatsbibliothek zu Berlin the latter’s companion ʿAlī b. Muḥammad al-ʿAbbāsī al-ʿAlawī. The dissertation was published in 1919, followed by a French translation in 1960 (Arendonk 1919, 1960). The manuscripts of the Caprotti collection in the Ambrosiana were studied during the first two decades of the 20th century by the Milanese Arabist, Eugenio Griffini (1878– 1925), who published extensively on various aspects of Zaydism and on the Caprotti collection (Codazzi 1926; Griffini 1915, 1919, 1920). His work was continued by another partial catalogue of the collection by Ṣalāḥ al-Dīn al-Munajjid (al-Munajjid 1960) and in a more comprehensive manner by the Swedish Arabist Oscar Löfgren (1898–1992) who was later joined by Renato Traini, librarian of the Fondazione Caetani in the Ṭāhā Ḥusayn, Egyptian intellectual and Minister of Education between 1950–1952 Accademia Nazionale dei Lincei (Löfgren/ Traini 1975–95). During the middle of the 20th century, Egyptian scholars developed an enhanced awareness of the rich and yet unexploited manuscript holdings of Yemen’s public and private libraries. Ṭāhā Ḥusayn, Minister of Education of Egypt since 1950, was instrumental in dispatching an expedition of scholars to Yemen to prepare an inventory of the manuscript holdings there and to microfilm the most significant manuscripts. The group of four Egyptian scholars that was led by Khalīl Yaḥyā Nāmī, a former professor at the University of Cairo, set out to Yemen on 23 December 1951 and spent the next three months there, until 11 March 1952, cataloguing and filming some 300 manuscripts. The significance of this expedition and its impact cannot be overestimated. Among other precious manuscripts, its members had filmed most of the Muʿtazilī works that had been copied during the 6th/12th century for the library of alManṣūr bi-llāh and were preserved in the Maktaba al-Sharqiyya (al-Makhṭūṭāt; Nāmī 1952; Qāʾima). Most of these texts were edited over the next decade and beyond, and these editions prompted a rise in Muʿtazilī studies among scholars in the West and the Islamic world. For example, fourteen out of the originally twenty volumes of ʿAbd al-Jabbār al-Hamādānī’s opus magnum, alMughnī fī abwāb al-tawḥīd wa-l-ʿadl, were discovered in the Maktabat al-awqāf (“alSharqiyya”) of the Great Mosque in Ṣanʿāʾ. Five volumes, including two that have no equivalent among the Ṣanʿāʾ manuscripts, 22 were found soon afterwards among the manuscripts of the Dār al-kutub in Cairo. A few years later an edition of all preserved volumes was produced under the supervision of Ṭāhā Ḥusayn. The discoveries of the Muʿtazilite materials, and of ʿAbd alJabbār’s al-Mughnī in particular (Anawati/ el-Khodeiri 1957; al-Khodeiri 1958), were a sensation at the time, and the Egyptian scholars involved did the wider scholarly community a great service by making this work as well as other Muʿtazilite texts available through publication. A second Egyptian expedition to Yemen (1964) was directed by Muḥammad Aḥmad Ḥusayn, the Vice-Minister of Culture. The two missions limited their activities to the cities of Ṣanʿāʾ and Taʿizz, and did not include the survey of important manuscript collections in the towns of the North such as Ṣaʿda, Ḥūth, Khamir and the South such as Dhamār, Jibla, Ḥarāz, al-Marāwiʿa. The true founder of Zaydī studies is Wilferd Madelung who in his seminal Der Imam al-Qāsim ibn Ibrāhīm und die Glaubenslehre der Zaiditen (published in 1965) provided a still unsurpassed analysis of the doctrinal developments of the Zaydīs since the times of the Imam al-Qāsim ibn Ibrāhīm (d. 246/860) until ʿAbd Allāh b. Zayd al-ʿAnsī (d. 667/1268). He was also the first Western scholar who was able to profit from the Yemeni manuscript collections in Europe, in Egypt and, most importantly, in Yemen itself. Over the decades, Madelung added numerous invaluable editions and 23 studies devoted to the intellectual history and historiography of medieval Zaydism in Yemen and Iran, each one of them breaking entirely new ground and most of them translated into Arabic (Madelung 1965, 1985, 1987, 1989, 1990, 1991, 1992, 1999). Since the 1970s, numerous scholars particularly from Yemen significantly contributed to advance our knowledge of the intellectual history of Zaydism in Yemen. Special mention should be made of Ismāʿīl b. ʿAlī al-Akwaʿ (b. 1920, d. 2008; he served for many years as president of the Yemeni Antiquities Authority) and his numerous works, especially his biographical dictionary Hijar al-ʿilm wa-maʿāqiluhu fī l-Yaman (al-Akwaʿ 2003), ʿAbd Allāh Muḥammad alḤibshī and particularly his Marājiʿ tārīkh al-Yaman (al-Ḥibshī 1972) and his even more comprehensive volume Maṣādir alfikr al-ʿarabī al-islāmī fī l-Yaman (first published in 1977, repeatedly republished with revisions and additions), and ʿAbd al-Salām b. ʿAbbās al-Wajīh and his numerous editions and biographical works (e.g., al-Wajīh 1999). Outside of Yemen, the Egyptian scholar Fuʾād Sayyid, who had also participated in the Egyptian expedition to Yemen in 1951–52, has made considerable contributions to the study of the intellectual history of Yemen (Sayyid 1955), including Zaydism, as has his son, Ayman Fuʾād Sayyid, author of the seminal work Maṣādir tārīkh al-Yaman fī l-ʿaṣr al-islāmī (= Sources de l’histoire du Yémen à l’époque musulmane) that was published in 1974 in Cairo (Sayyid 1975). Additional efforts were made to catalogue the holdings of the public and private libraries of Yemen. In 1978 a comprehensive catalogue of the holdings of the Maktaba al-Gharbiyya was published (al-ʿĪsawī et al. 1978), and in 1984 a four-volume catalogue of the holdings of the Maktaba al-Sharqiyya replaced the earlier handlist of 1942 (alRuqayḥī 1984). Increasingly, the vast holdings of the sofar mostly unexplored private libraries in Ṣaʿda, Ṣanʿāʾ and other historical centres of Zaydism in Yemen were catalogued and partly digitized. Mention should be made of the one-volume catalogue by ʿAbd Allāh Muḥammad al-Ḥibshī (al-Ḥibshī 1994) and of the two-volumes catalogue by ʿAbd al-Salām al-Wajīh (al-Wajīh 2002) providing bibliographical data of 3,190 codices with over 5,000 separate titles from libraries in Shahāra, Ṣanʿāʾ, Ḥajja, ʿAmrān, Dhamār, Ṣaʿda, Taʿizz and ʿIbb (the publication of Volumes Three and Four of the catalogue, 24 based on a survey of an additional forty libraries since 2000, has been announced for some time). At present, the Muʾassasat alImām Zayd b. ʿAlī al-thaqāfiyya (IZbACF) is the most active NGO dedicated to preserving the heritage of the Zaydī community through the publication of manuscript catalogues and critical editions as well as through the digitization of manuscripts (http://www.izbacf.org/). In addition, other cultural foundations and institutions are active in Yemen, such as Markaz al-dirāsāt wal-buḥūth al-yamanī (http://www.ycsr.org/), Markaz Badr al-ʿilmī wa-l-thaqāfī (http:// www.facebook.com/markizbadr?v=info#!/ markizbadr) or Markaz al-turāth wa-lbuḥūth al-yamanī (http://yemenhrc.com/). Apart from the two Egyptian expeditions, other countries also contributed to preserve the Yemeni, particularly Zaydi, manuscript holdings. In the 1980s, an expedition from Kuwayt microfilmed selected manuscripts in Ṣanʿāʾ (al-Shanṭī 1988). In addition to this, Iranian scholars and institutions have been active for several years cataloguing and digitizing Yemenī Zaydī manuscripts (Wafādār 1999; see also Ḥasan Anṣārī’s numerous blogs on Yemeni MSS at http://ansari.kateban.com/). A new catalogue of the holdings of the Maktaba al-Gharbiyya was published by the Āyat Allāh al-ʿUzmā Marʿashī Library in Qum, in cooperation with the Markaz al-wathāʾiq wa-l-tārīkh al-diblūmāsī of the Iranian Foreign Ministry (al-ʿĪsawī et al. 2005), and microfilm copies of practically the entire holdings of the Maktaba alGharbiyya are preserved in various Iranian libraries (al-Mashriqī et al. 2001). During the 1970s and 1980s, the German Foreign Ministry has funded a large-scale project to 25 train Yemenis in the evaluation and conservation of manuscripts, specifically in view of the precious early Qurʾān fragments that were discovered in 1972 during renovations of the roof of the Great Mosque in Ṣanʿāʾ and subsequently restored and microfilmed (Bothmer/Ohlig/Puin 1999; Dreibholz 2003). In 2000, the French Centre for Archeology and Social Sciences in Ṣanʿāʾ launched the Zabid Programme under the directorship of Anne Regourd with the aim to safeguard the estimated 3,500 manuscripts from the private libraries of religious scholars in Zabid by cataloguing and digitizing the manuscripts and by their conservation and physical restoration (Regourd 2002, 2006, 2008, 2009, 2009a). THE YEMEN MANUSCRIPT DIGITIZATION PROJECT Major contributions to the scientific exploration of the Muʿtazilī manuscripts in the public and private libraries of Yemen were made by the members of the “Muʿtazilite Manuscripts Project Group” that was founded in 2003 (http://www.geisteswissenschaften.fu-berlin.de/izma/forschung/ laufend/mutazila/index.html), an international group of some fifteen scholars, setting out to collect, record and prepare critical editions of all unpublished material of Muʿtazilite provenance. Funded by a variety of foundations, the project has held three international workshops in Istanbul and published more than fifteen critical editions and facsimiles mostly on the basis of Yemeni manuscripts, along with numerous monographs and edited volumes (Adang/Schmidtke/Sklare 2007). They are currently working towards the completion of A Handbook of Muʿtazilite Works and Authors, with the intent to catalogue all extant Muʿtazilite manuscripts (Schwarb 2006, forthcoming). Since the very beginning of the activities of the “Muʿtazilite Manuscripts Project Group”, its members have established close contacts with the various cultural institutions in Yemen, obtained numerous digitized manuscripts through them and repeatedly visited the Maktaba al-Sharqiyya of the Great Mosque in Ṣanʿāʾ photographing some of the most significant Muʿtazilite manuscripts of the library. The efforts of the “Muʿtazilite Manuscripts Project Group” have been merged since 2008 with the Research Project “Rediscovering Theological Rationalism in the Medieval 26 World of Islam”, which is funded by the European Research Council and hosted by Freie Universität Berlin (http://www.facebook.com/#!/pages/Rediscovering-Theological-Rationalism-in-the-Medieval-Worldof-Islam/144710522241165; http://www. geisteswissenschaften.fu-berlin.de/en/izma/ forschung/laufend/theological_rationalism/index.html). In 2009, the German Foreign Office in cooperation with Freie Universität Berlin launched the ambitious project “Preserving Yemen’s Cultural Heritage: The Yemen Manuscript Digitization Project” with the ultimate aim of digitizing the holdings of most so far unexplored private libraries in Ṣanʿāʾ and its vicinity over the next five years. The project is run by the IZbACF in collaboration with the Freie Universität Berlin (“The Muʿtazilite Manuscripts Project” and “ERC Project: Rediscovering Theological Rationalism in the Medieval World of Islam”). Digital images and metadata, created in Ṣanʿāʾ, will be housed both at the IZbACF and Freie Universität Berlin and will be made available to researchers working in either Ṣanʿāʾ or Berlin on Yemeni intellectual history. In addition to this, the Yemen Manuscript Digitization Initiative (YMDI) was launched in 2010, 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. A private manuscript collection in Yemen hidden in a storeroom YMDI’s partner institutions, Princeton University Library and Freie Universität 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. These digital images will be virtu- ally linked to Yemeni manuscripts in the Staatsbibliothek zu Berlin and Princeton University Library, uploaded to the Princeton University Digital Library, and made freely available on the World Wide Web (http://ymdi.uoregon.edu/). 27 A manuscript from a private Yemeni library containing Aḥmad b. Muḥammad b. Ṣalāḥ al-Sharafī’s (d. 1055/1646) ʿUddat alakyās with extensive marginal commentaries 28 29 BIBLIOGRAPHY Manuscript collections Ahlwardt, Wilhelm, Kurzes Verzeichnis der Glaser’schen Sammlung arabischer Handschriften, Berlin 1887. ―, Verzeichnis der arabischen Handschriften der Königlichen Bibliothek zu Berlin 1-10, Berlin 1887-99 [repr. Hildesheim 1980-81]. .١٩٨٠/١٤٠٠ ‫[ اﻟﻌﻤﺮي، ﺣﺴﲔ ﻋﺒﺪ اﷲ، ﻣﺼﺎدر اﻟﺘﺮاث اﻟﻴﻤﻨﻲ ﻓﻲ اﳌﺘﺤﻒ اﻟﺒﺮﻳﻄﺎﻧﻲ، دﻣﺸﻖ‬al-ʿAmrī 1980] Anawati, R. Caspar and M. el-Khodeiri, “Une somme inédite de théologie Moʿtazilite: Le Moghni du Qadi ʿAbd al-Jabbar,” Mélanges de l’Institut Dominicain d’Etudes Orientales du Caire 4 (1957), pp. 281-316. Bothmer, Hans-Caspar Graf von, Karl-Heinz Ohlig and Gerd-Rüdiger Puin, “Neue Wege der Koranforschung,” Magazin Forschung 1 (1999), pp. 33-46 [http://www.uni-saarland.de/ fileadmin/user_upload/Campus/Forschung/forschungsmagazin/1999/1/Neue_Wege.pdf (accessed 24/01/2011)]. Codazzi, Angela, Eugenio Griffini Bey MDCCCLXXVIII-MCMXXV: Catalogo dei libri a stampa ed elenco sommario dei MSS. dal Dr. Griffini legati alla Biblioteca Ambrosiana, Milan 1926. Dostal, Walter, Eduard Glaser – Forschungen im Yemen. Eine quellenkritische Untersuchung in ethonologischer Sicht, Vienna 1990. Dreibholz, Ursula, Frühe Koranfragmente aus der Großen Moschee in Sanaa, Ṣanʿāʾ: Deutsches Archäologisches Institut, 2003 (Hefte zur Kulturgeschichte des Jemen; 2). El-Khodeiri, Mahmoud, “Deux nouvelles sections du Moghni du Qadi ʿAbd al-Jabbar,” Mélanges de l’Institut Dominicain d’Etudes Orientales du Caire 5 (1958), pp. 417-24. Ellis, A.G. and Edward Edwards, A descriptive List of the Arabic manuscripts acquired by the Trustees of the British Museum since 1894, London 1912. Griffini, Eugenio, Catalogo dei manoscritti arabi di Nuovo Fondo della Biblioteca Ambrosiana di Milano. Vol. 1: Codici 1-475, Rome 1920. ―, “I manoscritti sudarabici di Milano: catalogo della prima collezione,” Rivista degli Studi Orientali 2 (1908-09), pp. 1-38; 3 (1910), pp. 65-104. ―, “Lista dei manoscritti arabi Nuovo Fondo della Biblioteca Ambrosiana di Milano,” Rivista degli Studi Orientali 3 (1910), pp. 253-78, 571-94, 901-21; 4 (1911-12), pp. 87-106, 1021-48; 6 (1914-15), pp. 1283-1316; 7 (1916-18), pp. 51-130, 565-628; 8 (1919-20), pp. 241367. ― “Die jüngste ambrosianische Sammlung arabischer Handschriften,” Zeitschrift der deutschen morgenländischen Gesellschaft 69 (1915), pp. 63-68. 30 .٣٠٦-٢٧٩ ‫٣ )٢( )٤٧٩١(، ص‬ ١٢ ‫[ ―، »ﻣﺨﻄﻮﻃﺎت ﻣﻦ ﺧﺰاﻧﺔ اﻷوﻗﺎف ﻓﻲ ﺻﻨﻌﺎء )اﻟﻘﺴﻢ اﻷول واﻟﺜﺎﻧﻲ(،« ﻣﺠﻠﺔ اﳋﻠﻴﺞ اﻟﻌﺮﺑﻲ‬Haddū 1980] .١٨١-١٣٩ ‫)١١( )٠٨٩١(، ص‬ ‫[ اﳊﺠﺮي، ﻣﺤﻤﺪ، ﻓﻬﺮﺳﺖ ﻛﺘﺐ اﳋﺰاﻧﺔ اﳌﺘﻮﻛﻠﻴﺔ اﻟﻌﺎﻣﺮة ﺑﺎﳉﺎﻣﻊ اﳌﻘﺪس ﺑﺼﻨﻌﺎء اﶈﻤﻴﺔ، ﺻﻨﻌﺎء‬al-Ḥajarī 1942] .١٩٤٢/١٣٦١ .١٩٩٤ ‫[ اﳊﺒﺸﻲ، ﻋﺒﺪ اﷲ ﻣﺤﻤﺪ، ﻓﻬﺮس ﻣﺨﻄﻮﻃﺎت ﺑﻌﺾ اﳌﻜﺘﺒﺎت اﳋﺎﺻﺔ ﻓﻲ اﻟﻴﻤﻦ، ﻟﻨﺪن‬al-Ḥibshī 1994] ّ .٢٠٠٢ ‫[ ﻋﺒﺎدي، ﻧﺒﻴﻞ ﻋﺒﺪ اﻟﻠﻄﻴﻒ، دﻟﻴﻞ اﳌﻄﺒﻮﻋﺎت اﻟﻴﻤﻨﻴﺔ، دﻟﻴﻞ اﳌﺆﻟّﻔﲔ اﻟﻴﻤﻨﻴﲔ، ﺻﻨﻌﺎء‬ʿIbādī 2002] Ibish, Y. and M. AI-Ghul, “Yemen arab republic. Evaluation of Ancient Books and Manuscripts” September 1971, UNESCO consultant paper [Serial No. 2652/RMO.RD/DBA], Paris, April 1972 [http://unesdoc.unesco.org/images/0000/000008/000865eo.pdf (accessed 17/01/2011)]. ‫[ ﻋﻨﺎن، زﻳﺪ، »ﺑﻌﺾ اﳌﺨﻄﻮﻃﺎت اﻟﻌﺮﺑﻴﺔ ﻓﻲ دار اﻟﻜﺘﺐ اﻟﻴﻤﻨﻴﺔ ﺑﺼﻨﻌﺎء«، ﻣﺠﻠﺔ ﻣﻌﻬﺪ اﳌﺨﻄﻮﻃﺎت‬ʿInān 1979] Grünert, Max, Kurzer Katalog der Glaser’schen Sammlung arabischer Handschriften [unpublished manuscript, (ca. 1894)]. ―, “Über Ed. Glasers jüngste arabische Handschriftensammlung,” Actes du dixième Congrès international des orientalistes. Session de Genève. 1894, Leiden 1895-97, IIIème partie, pp. 35-43. ‫[ ﻫﺪو، ﺣﺎﻣﺪ ﻣﺎﺟﺪ، »ﻣﺨﻄﻮﻃﺎت ﻋﺮﺑﻴﺔ ﻣﻦ ﺻﻨﻌﺎ،« اﳌﻮرد ٣ )١( )٤٧٩١(، ص ٧١٢-٢٤٢؛‬Haddū 1974] Landberg, Carlo de, Catalogue de manuscrits arabes provenant d’une bibliothèque privée à el-Medina et appartenant à la Maison E.J. Brill, Leiden 1883. Levi della Vida, Giorgio, Elenco dei Manoscritti Arabi Islamici della Biblioteca Vaticana: Vaticani Barberiniani Borgiani Rossiani, Vatican City 1935. ―, Ricerche sulla formazione del più antico fondo dei manoscritti orientali della Biblioteca Vaticana, Vatican City 1939. ―, Secondo Elenco dei Manoscritti Arabi Islamici della Biblioteca Vaticana, Vatican City 1965. Löfgren, Oscar, “I manoscritti arabi dell’ Ambrosiana e la loro catalogazione,” Atti del Convegno La Lombardia e l’Oriente 11-15 giugno 1962, Milan 1963, pp. 209-16. ―, “Unbekannte arabische Texte in der Ambrosiana,” Orientalia Suecana 12 (1963), pp. 12234. Löfgren, Oscar and Renato Traini, Catalogue of the Arabic Manuscripts in the Bibliotheca Ambrosiana 1-3, Vicenza 1975-95. 31 .٢٧-١٣ ‫اﻟﻌﺮﺑﻴﺔ ٥٢ )٩٧٩١(، ص‬ ‫[ اﻟﻌﻴﺴﻮي، أﺣﻤﺪ ﻣﺤﻤﺪ وﻣﺤﻤﺪ ﺳﻌﻴﺪ اﳌﻠﻴﺢ، ﻓﻬﺮس ﻣﺨﻄﻮﻃﺎت اﳌﻜﺘﺒﺔ اﻟﻐﺮﺑﻴﺔ ﺑﺎﳉﺎﻣﻊ‬al-ʿĪsawī et al. 1978] .١٩٧٨ ‫اﻟﻜﺒﻴﺮ ﺑﺼﻨﻌﺎء، اﺳﻜﻨﺪرﻳﺔ‬ ‫[ اﻟﻌﻴﺴﻮي، أﺣﻤﺪ ﻣﺤﻤﺪ وﻏﻴﺮﻫﻢ، ﻓﻬﺮس اﳌﺨﻄﻮﻃﺎت اﻟﻴﻤﻨﻴﺔ ﻟﺪار اﳌﺨﻄﻮﻃﺎت واﳌﻜﺘﺒﺔ‬al-ʿĪsawī et al. 2005] .‫اﻟﻐﺮﺑﻴﺔ ﺑﺎﳉﺎﻣﻊ اﻟﻜﺒﻴﺮ – ﺻﻨﻌﺎ ١-٢، ﻗﻢ ٦٢٤١ق/٤٨٣١ش/٥٠٠٢م‬ ‫[ اﳌﻐﺮﺑﻲ، ﻋﺒﺪ اﻟﻘﺎدر، »ﻣﺨﻄﻮﻃﺎت ﳝﻨﻴﺔ ﻓﻲ ﺧﺰاﻧﺔ ﻛﺘﺐ اﻹﻣﺎم ﻳﺤﻴﻰ،« ﻣﺠﻠﺔ ﻣﺠﻤﻊ اﻟﻌﻠﻤﻲ‬al-Maghribī 1953] .١٣٢-١٣٠ ‫اﻟﻌﺮﺑﻲ ٨٢ )٣٥٩١(، ص‬ ‫[ »اﳌﺨﻄﻮﻃﺎت اﻟﺘﻲ ﺻﻮرﺗﻬﺎ ﺑﻌﺜﺔ اﳌﻌﻬﺪ إﻟﻰ اﳉﻤﻬﻮرﻳﺔ اﻟﻌﺮﺑﻴﺔ اﻟﻴﻤﻨﻴﺔ،« ﻣﺠﻠﺔ ﻣﻌﻬﺪ اﳌﺨﻄﻮﻃﺎت‬al-Makhṭūṭāt] .٨١-٣ ‫اﻟﻌﺮﺑﻴﺔ ٢٢ )٦٧٩١( ص‬ ‫[ اﳌﺎﻟﻜﻲ، ﻣﺠﺒﻞ ﻻزم ﻣﺴﻠﻢ، »ﲢﻘﻴﻖ اﳌﺨﻄﻮﻃﺎت اﻟﻴﻤﻨﻴﺔ وﻧﺸﺮﻫﺎ )دراﺳﺔ ﲢﻠﻴﻠﻴﺔ(،« اﻹﻛﻠﻴﻞ‬al-Mālikī 2006] .١٤٢-١٠٠ ‫٩٢-٠٣ )٦٠٠٢(، ص‬ ‫[ اﳌﺸﺮﻗﻲ، ﻋﺒﺪ اﻟﺘﻮاب أﺣﻤﺪ ﻋﻠﻲ وﻣﺤﻤﺪ ﺻﺎﻟﺢ ﻳﺤﻴﻰ اﻟﻘﺎﺿﻲ، ﻃﺎووس ﳝﺎﻧﻲ‬al-Mashriqī et al. 2001] ‫)ﻃﺎووس ﺑﻦ ﻛﻴﺴﺎن اﳋﻮﻻﻧﻲ اﻟﻬﻤﺪاﻧﻲ اﻟﻴﻤﺎﻧﻲ(. ﻓﻬﺴﺖ ﻣﻜﺮوﻓﻴﻠﻢ ﻫﺎى ﻣﺠﻤﻮﻋﻪ دار اﳌﺨﻄﻮﻃﺎت ﺻﻨﻌﺎء، ﻗﻢ‬ .٢٠٠١/١٤٢١ .١٩٦٠ ‫[ اﳌﻨﺠﺪ، ﺻﻼح اﻟﺪﻳﻦ، ﻓﻬﺮس اﳌﺨﻄﻮﻃﺎت اﻟﻌﺮﺑﻴﺔ ﻓﻲ اﻻﻣﺒﺮوزﻳﺎﻧﺎ ﲟﻴﻼن، اﻟﻘﺎﻫﺮة‬al-Munajjid 1960] ّ .١٩٥٢ ‫[ ﻧﺎﻣﻲ، ﺧﻠﻴﻞ ﻳﺤﻴﻰ، اﻟﺒﻌﺜﺔ اﳌﺼﺮﻳﺔ ﻟﺘﺼﻮﻳﺮ اﳌﺨﻄﻮﻃﺎت اﻟﻌﺮﺑﻴﺔ ﻓﻲ ﺑﻼد اﻟﻴﻤﻦ، اﻟﻘﺎﻫﺮة‬Nāmī 1952] Nachlass-Sammlung). Signaturen-Katalog. Erstellt von Dezember 2000 bis März 2001 auf der Grundlage des “Kurzen Kataloges” von Dr. Maximilian GRÜNERT, Prag, um 1894 (Ser. n. 2167) [unpublished manuscript]. ‫[ اﻟﺮﻗﻴﺤﻲ، أﺣﻤﺪ اﻟﺮزاق وﻋﺒﺪ اﷲ اﳊﺒﺸﻲ وﻋﻠﻲ وﻫﺎب اﻵﻧﺴﻲ، ﻓﻬﺮﺳﺖ ﻣﺨﻄﻮﻃﺎت‬al-Ruqayḥī et al. 1984] D’Ottone, Arianna, I manoscritti arabi dello Yemen. Una ricerca codicologica, Rome 2006. .١٩٦٧ ‫[ ﻗﺎﺋﻤﺔ ﺑﺎﳌﺨﻄﻮﻃﺎت اﻟﻌﺮﺑﻴﺔ اﳌﺼﻮرة ﺑﺎﳌﻴﻜﺮوﻓﻴﻠﻢ ﻣﻦ اﳉﻤﻬﻮرﻳﺔ اﻟﻌﺮﺑﻴﺔ اﻟﻴﻤﻨﻴﺔ، اﻟﻘﺎﻫﺮة‬Qāʾima] Rauch, Christoph, “Arabic Manuscripts from Yemen at Berlin State Library” [unpublished paper presented at MELCOM Annual Meeting 2009, Kazan]. Regourd, Anne (ed.), Catalogue cumulé des manuscrits de bibliothèques privées de Zabid. 1. La bibliothèque de ‘Abd al-Rahman al-Hadhrami, fasc. 1, Sanaa, Centre français d’archéologie et de sciences sociales, Fonds social de développement, 2006. ― (ed.), Catalogue cumulé des manuscrits de bibliothèques privées de Zabid. 1. La bibliothèque de ‘Abd al-Rahman al-Hadhrami, fasc. 1, Les papiers filigranés, Sanaa, Centre français d’archéologie et de sciences sociales, 2008. ― (ed.), Catalogue cumulé des manuscrits de bibliothèques privées de Zabid. 1. La bibliothèque de ‘Abd al-Rahman al-Hadhrami, fasc. 2, Sanaa, Centre français d’archéologie et de sciences sociales, 2009. [= Regourd 2009] ―, “La collection de manuscrits microfilmés réunie par Robert W. Stookey – Markaz alDirâsât wa-al-buhûth al-yamaniyya, Sanaa, & Bibliothèques de l’Université du Texas, Austin–1ère partie,” Chroniques du manuscript au Yemen 8 (2009) [http://www.anne. regourd.org/chroniques-du-manuscrit-au-yemen (accessed 17/01/2011)]. [= Regourd 2009a] ―, “Les manuscrits des bibliothèques privées de Zabîd : enjeu d’un catalogage,” Proceedings of the Seminar for Arabian Studies 32 (2002), pp. 247-57. Reinhart, A. Kevin, “Manuscript Research in the Yemen (Arab Republic),” Middle East Studies Association Bulletin 14 ii (1980), pp. 22-30. Rieu, Charles, Supplement to the Catalogue of the Arabic Manuscripts in the British Museum, London 1894. Ripper, Thomas, Sammlung Glaser (arabische und persische Handschriften aus dem Jemen) in der Österreichischen Nationalbibliothek (Handschriften-, Autographen- und 32 Schmidtke, Sabine, “Jemenitische Handschriften in der Staatsbibliothek zu Berlin,” Für Forschung und Kultur. Sonderausgabe des Bibliotheksmagazins anlässlich des 350. Geburtstags der Staatsbibliothek zu Berlin 2011. ‫[ اﻟﺸﻨﻄﻲ، ﻋﺼﺎم ﻣﺤﻤﺪ، اﳌﺨﻄﻮﻃﺎت اﻟﻌﺮﺑﻴﺔ اﻟﺘﻲ ﺻﻮرﻫﺎ اﳌﻌﻬﺪ ﻣﻦ دار اﳌﺨﻄﻮﻃﺎت ﻓﻲ ﺻﻨﻌﺎء‬al-Shanṭī 1988] ّ Sergeant, R.B., “Materials for South Arabian History: Notes on new Mss. From Ḥaḍramawt,” Bulletin of the School of Oriental and African Studies 13 (1949-51), pp. 281-307, 581-601. Sobieroj, Florian, Arabische Handschriften der bayerischen Staatsbibliothek zu München unter Einschluss einiger türkischer und persischer Handschriften. Band 1, Stuttgart 2007. Subject-Guide to the Arabic Manuscripts in the British Library, compiled by Peter Stock, edited by Colin F. Baker, London 2001. Traini, Renato, I manoscritti arabi di recente accessione della Fondazione Caetani, Rom 1967. ―, “Les manuscrits yéménites dans les bibliothèques d’Istanbul,” Revue d’histoire des textes 3 (1973), pp. 203-30. Vollers, Karl, “Mittheilung über einige handschriftliche Erwerbungen der königlichen Bibliothek zu Berlin,” Zeitschrift der deutschen morgenländischen Gesellschaft 38 (1884), pp. 574-80. Voorhoeve, P., Handlist of Arabic Manuscripts in the Library of the University of Leiden and other Collections in the Netherlands. Second enlarged edition, The Hague 1980. ‫[ اﻟﻮﺟﻴﻪ، ﻋﺒﺪ اﻟﺴﻼم ﺑﻦ ﻋﺒﺎس، ﻣﺼﺎدر اﻟﺘﺮاث ﻓﻲ اﳌﻜﺘﺒﺎت اﳋﺎﺻﺔ ﻓﻲ اﻟﻴﻤﻦ 2-1، ﻣﺎﻛﻠﲔ‬al-Wajīh 2002] .١٩٨٤/١٤٠٤ [‫ﻣﻜﺘﺒﺔ اﳉﺎﻣﻊ اﻟﻜﺒﻴﺮ ﺻﻨﻌﺎء ١-٤، ]ﺻﻨﻌﺎء‬ ‫[ ﺻﺒﺎح، ﻣﺼﻄﻔﻰ أﺑﻮ اﳊﺴﻦ وﻣﺤﻤﺪ اﺑﻦ اﻟﺴﻴﺪ ﻓﺮاج، اﻟﻘﺎﺋﻤﺔ اﻟﺒﺒﻠﻴﻮﻏﺮاﻓﻴﺔ ﻟﻠﻤﺨﻄﻮﻃﺎت اﻟﻌﺮﺑﻴﺔ‬Ṣabbāḥ 1975] .١٩٧٥ ‫ﻓﻲ اﳉﻤﻬﻮرﻳﺔ اﻟﻌﺮﺑﻴﺔ اﻟﻴﻤﻨﻴﺔ: ﻣﻜﺘﺒﺔ اﳉﺎﻣﻊ اﻟﻐﺮﺑﻴﺔ ﺑﺎﳉﺎﻣﻊ اﻟﻜﺒﻴﺮ، ﺻﻨﻌﺎء‬ .١٩٨٤ ‫[ ﺻﺎﳊﻴﺔ، ﻣﺤﻤﺪ ﻋﻴﺴﻰ، اﳌﺨﻄﻮﻃﺎت اﻟﻴﻤﺎﻧﻴﺔ ﻓﻲ ﻣﻜﺘﺒﺔ ﻋﻠﻲ أﻣﻴﺮي ﺑﺎﺳﻄﻨﺒﻮل، ﺻﻨﻌﺎء‬Ṣāliḥiyya 1984] .٢١٤-١٩٤ ‫[ ﺳﻴﺪ، ﻓﺆاد، »ﻣﺨﻄﻮﻃﺎت اﻟﻴﻤﻦ،« ﻣﺠﻠﺔ ﻣﻌﻬﺪ اﳌﺨﻄﻮﻃﺎت ١)٥٥٩١(، ص‬Sayyid 1955] .١٩٨٨/١٤٠٩ ‫)اﳉﻤﻬﻮرﻳﺔ اﻟﻌﺮﺑﻴﺔ اﻟﻴﻤﻨﻴﺔ( ﻓﻲ اﻟﻔﺘﺮة ﻣﻦ ١/٨٢ – ٥٨٩١/٣/٤، ﻛﻮﻳﺖ‬ .٢٠٠٢/١٤٢٢ ،‫[ وﻓﺎدار ﻣﺮادي، ﻣﺤﻤﺪ، ﻓﻬﺮﺳﺖ اﻟﻔﺒﺎﻳﻰ ﻣﻴﻜﺮوﻓﻴﻠﻢ ﻫﺎى ﺗﻬﻴﻪ ﺷﺪﻩ از ﻛﺘﺎﺑﺨﺎﻧﻪ ﺟﺎﻣﻊ ﺻﻨﻌﺎ‬Wafādār 1999] ّ ،(١٩٩٩/١٣٧٨) (٣) ٢ ‫ﻛﺘﺎﺑﺪارى و اﻃﻼع رﺳﺎﻧﻰ. ﻓﺼﻠﻨﺎﻣﻪ ﻛﺘﺎﺑﺨﺎﻧﻪ ﻣﺮﻛﺰى و ﻣﺮﻛﺰ اﺳﻨﺎد آﺳﺘﺎن ﻗﺪس رﺿﻮى‬ .١٧١-١٢٧ ‫ص‬ Witkam, Jan Just, Inventory of the Oriental Manuscripts of the Library of the University of Leiden, 1-, Leiden 2006- [http://www.islamicmanuscripts.info/inventories/leiden/index. 33 html (accessed 19/01/2011)]. Reference works .٢٠٠٣/١٤٢٤ ‫[ اﻷﻛﻮاء، إﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻲ، ﻫﺠﺮ اﻟﻌﻠﻢ وﻣﻌﺎﻗﻠﻪ ﻓﻲ اﻟﻴﻤﻦ ١-٦، ﺑﻴﺮوت‬al-Akwaʿ 2003] ‫[ ﺑﺮوﻛﻠﻤﺎن، ﻛﺎرل، اﻷدﺑﻴﺎت اﻟﻴﻤﻨﻴﺔ ﻓﻲ اﳌﻜﺘﺒﺎت واﳌﺮاﻛﺰ اﻟﻌﺎﳌﻴﺔ، ﺗﺮﺟﻤﺔ ﺻﺎﻟﺢ ﺑﻦ اﻟﺸﻴﺦ‬Brockelmann 1985] .١٩٨٥ ‫أﺑﻮ ﺑﻜﺮ، ﺻﻨﻌﺎء‬ ‫[ ﺣﺒﺸﻲ، ﻋﺒﺪ اﷲ ﻣﺤﻤﺪ، ﻣﺼﺎدر اﻟﻔﻜﺮ اﻟﻌﺮﺑﻲ اﻹﺳﻼﻣﻲ ﻓﻲ اﻟﻴﻤﻦ، اﻟﻄﺒﻌﺔ اﻷوﻟﻰ، ﺻﻨﻌﺎء‬al-Ḥibshī 1977] .١٩٧٧ .١٩٧٢ ‫[ ―، ﻣﺮاﺟﻊ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ، دﻣﺸﻖ‬al-Ḥibshī 1972] .٩٣-١٩٩٢/١٤١٣ ‫[ اﳊﺴﻴﻨﻲ، اﻟﺴﻴﺪ أﺣﻤﺪ، ﻣﺆﻟﻔﺎت اﻟﺰﻳﺪﻳﺔ ١-٣، ﻗﻢ‬al-Ḥusaynī 1992-93] ‫[ اﺑﻦ أﺑﻲ اﻟﺮﺟﺎل أﺣﻤﺪ ﺑﻦ ﺻﺎﻟﺢ، ﻣﻄﻠﻊ اﻟﺒﺪور وﻣﺠﻤﻊ اﻟﺒﺤﻮر ﻓﻲ ﺗﺮاﺟﻢ رﺟﺎل اﻟﺰﻳﺪﻳﺔ‬Ibn Abī Rijāl 2004] .٢٠٠٤ ‫١-٤، ﲢﻘﻴﻖ ﻣﺠﺪ اﻟﺪﻳﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﻣﻨﺼﻮر اﳌﺆﻳﺪي، ﺻﻌﺪة‬ Ibn al-Murtaḍā, Aḥmad b. Yaḥyā, Ṭabaqāt al-muʿtazila, Die Klassen der Muʿtaziliten von Ahmad Ibn Yahya Ibn al-Murtada, ed. Susanna Diwald-Wilzer, Beirut 1961 [repr. Beirut n.d.]. .٢٠٠٥/١٣٨٤ ‫[ ﻣﻮﺳﻮي ﳒﺎد، ﻋﻠﻲ، ﺗﺮاث اﻟﺰﻳﺪﻳﺔ، ﻗﻢ‬Mūsawī Nejad 2005] Renaud, Étienne, “Elements de bibliographie sur le Zaydisme,” IBLA. 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The introduction (pp. 7–8) is based upon David Hollenberg in collaboration with Hassan Ansari, Joel Blecher, Bernard Haykel, Ahmed Ishaq, David Magier, Christoph Rauch, Sabine Schmidtke, Jan Thiele, Clifford Wulfman, and Aron Zysow, “The Yemen Manuscript Digitization Initiative”, grant proposal submitted by Princeton University to the NEH and Freie Universität Berlin to the DFG under the DFG/NEH Bilateral Digital Humanities Program: Enriching Digital Collections (NEH Award Number HG-50019-10; DFG Award Number SCHM 829/15-1), 2009. Photo credits: David Hollenberg 27 [English section], 31 (left) [Arabic section] IZbACF 28, 29 [English section], 16, 17, 21, 27 (above), 28 [Arabic section] Ministry of Religious Endowments, Ṣanʿāʾ 10, 11, 18 [English section], 10, 25 [Arabic section] Sabine Schmidtke 12 (left), 24 (right), 25 [English section], 8, 31 (right) [Arabic section] Staatsbibliothek zu Berlin 9, 20, 21 [English section], 11, 12, 13, 14, 20, 22, 23, 26, 32 [Arabic section] Jan Thiele 12 (right), 14, 15, 17, 22, 23, 24 (left) [English section], 15, 18, 19 [Arabic section] University Library Leiden 27 (below), 33 [Arabic section] Wüstenfeld, Ferdinand, “Jemen im XI. (XVII.) Jahrhundert: die Kriege der Türken, die Arabischen Imame und die Gelehrten,“ Abhandlungen der Königlichen Gesellschaft der Wissenschaften zu Göttingen 32 (1885) [repr. Nachdruck in Fuad Sezgin (Hg.): Ferdinand Wüstenfeld, Schriften zur arabisch-islamischen Geschichte, Frankfurt am Main 1986, vol. 2, pp. 391-515.] .١٩٧٢ ‫[ زرزور، ﻋﺪﻧﺎن، اﳊﺎﻛﻢ اﳉﺸﻤﻲ وﻣﻨﻬﺠﻪ ﻓﻲ ﺗﻔﺴﻴﺮ اﻟﻘﺮآن، اﻟﻘﺎﻫﺮة‬Zarzūr 1972] -١٢٣‫[ زﻳﺪ، ﺣﺴﻦ ﻣﺤﻤﺪ، ﻣﺤﻨﺔ اﳌﻄﺮﻓﻴﺔ وﺷﻴﺦ اﻹﺳﻼم اﻟﻌﻤﺮي، اﳌﺴﺎر ٤)٢-٣( )٣٠٠٢(، ص‬Zayd 2003] Zayd, Muḥammad ʿAlī, Les tendences de la pensée muʿtazilite au Yemen au 4ème/12ème siècle. Thèse pour le doctorat d’état. Université de Paris III, 1986 [Arab. translation Ṣanʿāʾ 1997]. .١٩٩٧ ‫[ زﻳﺪ، ﻣﺤﻤﺪ ﻋﻠﻲ، ﺗﻴﺎرات ﻣﻌﺘﺰﻟﺔ اﻟﻴﻤﻦ ﻓﻲ اﻟﻘﺮن اﻟﺴﺎدس اﻟﻬﺠﺮي، ﺻﻨﻌﺎء‬Zayd 1997] .١٩٨١ ‫[ زﻳﺪ، ﻣﺤﻤﺪ ﻋﻠﻲ، ﻣﻌﺘﺰﻟﺔ اﻟﻴﻤﻦ. دوﻟﺔ اﻟﻬﺎدي وﻓﻜﺮﻩ، ﺑﻴﺮوت/ﺻﻨﻌﺎء‬Zayd 1981] .٧٢-١٤٣‫ص‬ .٨٤-٢٧ ‫[ —، اﳌﻄﺮﻓﻴﺔ: اﻟﻔﻜﺮ واﳌﺄﺳﺎﻩ، اﳌﺴﺎر ١)٢( )٠٠٠٢(، ص‬al-Wazīr 2000] .١٢-٥ ‫[ —، ﻓﻲ اﻧﺘﻈﺎر ﺟﺪﻳﺪ اﳌﻄﺮﻓﻴﺔ، اﳌﺴﺎر ٥)٢( )٤٠٠٢(، ص‬al-Wazīr 2004] .٤١ 38 39 ‫ﻣﻜﺘﺒﺔ ﻟﻴﺪن، ﻣﺨﻄﻮط رﻗﻢ‬ ‫٣٨٢٥٢‬ ‫ﺑﺮﻟﲔ، ﻣﻜﺘﺒﺔ اﻟﺪوﻟﺔ،‬ ‫ﻏﻼزر رﻗﻢ ٨٨١: ﻛﺘﺎب‬ ‫اﻹﻓﺎدة ﻟﻺﻣﺎم اﳌﺆﻳﺪ ﺑﺎﷲ‬ ‫أﺣﻤﺪ ﺑﻦ اﳊﺴﲔ اﻟﻬﺎروﻧﻲ‬ ‫ﻣﺆﺧﺮا ﻋﻠﻰ ﻣﻨﺤﺔ إﻏﻨﺎء اﳌﺠﻤﻮﻋﺎت اﻟﺮﻗﻤﻴﺔ‬ ‫ﻟـ ‪ .NEH/DFG‬وﻣﻨﺬ وﻗﺖ ﻗﺼﻴﺮ ﻳﻘﻮم ﻃﺎﻗﻢ‬ ‫ﻣﻦ اﻟﺘﻘﻨﻴﲔ ﻣﻦ ﻣﺆﺳﺴﺔ اﻹﻣﺎم زﻳﺪ ﺑﻦ ﻋﻠﻲ‬ ‫اﻟﺜﻘﺎﻓﻴﺔ ﺑﺮﻗﻤﻨﺔ ﻣﺨﻄﻮﻃﺎت ﺛﻼث ﻣﻜﺘﺒﺎت‬ ‫ﺧﺎﺻﺔ ﻓﻲ اﻟﻴﻤﻦ. وﺗﻜﻮن ﻫﺬﻩ اﻟﺼﻮر اﻟﺮﻗﻤﻴﺔ‬ ‫ذات راﺑﻂ اﻓﺘﺮاﺿﻲ إﻟﻰ اﳌﺨﻄﻮﻃﺎت اﻟﻴﻤﻨﻴﺔ‬ ‫ﻓﻲ ﻣﻜﺘﺒﺔ اﻟﺪوﻟﺔ ﻓﻲ ﺑﺮﻟﲔ وﻣﻜﺘﺒﺔ ﺟﺎﻣﻌﺔ‬ ‫ﺑﺮﻳﻨﺴﺘﻮن وﻣﺨﺰﻧﺔ إﻟﻰ اﳌﻜﺘﺒﺔ اﻟﺮﻗﻤﻴﺔ ﳉﺎﻣﻌﺔ‬ ‫ﺑﺮﻳﻨﺴﺘﻮن وﻓﻲ ﻣﺘﻨﺎول اﳉﻤﻴﻊ دون ﻗﻴﺪ وﺷﺮط‬ ‫ﻓﻲ ﺷﺒﻜﺔ اﻻﻧﺘﺮﻧﺖ اﻟﻌﺎﳌﻴﺔ ).‪http://ymdi‬‬ ‫/‪.(uoregon.edu‬‬ ‫٣٣‬ ‫٢٣‬ ‫أو ﻓﻲ ﺑﺮﻟﲔ ﻓﻲ ﻣﺠﺎل ﺗﺎرﻳﺦ اﻟﻴﻤﻦ اﻟﻔﻜﺮي.‬ ‫وﺑﺎﻹﺿﺎﻓﺔ اﻧﻄﻠﻘﺖ ﻣﺒﺎدرة رﻗﻤﻨﺔ اﳌﺨﻄﻮﻃﺎت‬ ‫اﻟﻴﻤﻨﻴﺔ )‪ (YMDI‬ﺳﻨﺔ ٠١٠٢ ﻣﻦ ﺟﻤﺎﻋﺔ‬ ‫ﻣﻦ أﻣﻨﺎء ﻣﻜﺘﺒﺎت ﺑﺎﺣﺜﲔ وﻋﻠﻤﺎء ﺑﺎرزﻳﻦ‬ ‫ﻗﻲ ﻣﺠﺎل ﺗﺮاث اﻹﺳﻼم اﻟﻜﻼﺳﻴﻜﻲ وﺗﺎرﻳﺦ‬ ‫اﻟــﺸــﺮق اﻷوﺳـــﻂ واﻷدب اﻟﻌﺮﺑﻲ ﲢــﺖ إدارة‬ ‫داﻓﻴﺪ ﻫﻮﻟﻴﻨﺒﺮغ ﻣﻦ ﺟﺎﻣﻌﺔ أورﻳﻐﻮن ورﺳﺎﻟﺘﻪ‬ ‫ﻫــﻲ اﳊــﻔــﺎظ ﻋﻠﻰ اﳌــﺨــﻄــﻮﻃــﺎت اﻟﻌﺮﺑﻴﺔ ﻓﻲ‬ ‫اﳌــﻜــﺘــﺒــﺎت اﳋــﺎﺻــﺔ ﻓــﻲ اﻟــﻴــﻤــﻦ. وﺣﺼﻠﺖ‬ ‫اﳌﺆﺳﺴﺎت اﻟﺸﺮﻳﻜﺔ ﻟـ ‪ YMDI‬وﻫــﻲ ﻣﻜﺘﺒﺔ‬ ‫ﺟﺎﻣﻌﺔ ﺑﺮﻳﻨﺴﺘﻮن واﳉﺎﻣﻌﺔ اﳊــﺮة ﻓــﻲ ﺑﺮﻟﲔ‬ ‫أﺣﻤﺪ إﺳﺤﺎق ﻣﺪﻳﺮ‬ ‫ﻣﺆﺳﺴﺔ زﻳﺪ ﺑﻦ ﻋﻠﻲ‬ ‫اﻟﺜﻘﺎﻓﻴﺔ؛ ﻋﻤﻠﻴﺔ رﻗﻤﻨﺔ‬ ‫اﳌﺨﻄﻮﻃﺎت ﻓﻲ اﳌﺆﺳﺴﺔ؛‬ ‫اﻟﺒﺎﺣﺜﻮن ﻓﻲ اﳌﻜﺘﺒﺔ اﻟﻐﺮﺑﻴﺔ‬ ‫ﻓﻲ ﺻﻨﻌﺎء‬ ‫ﻣﺸﺮوع رﻗﻤﻨﺔ اﳌﺨﻄﻮﻃﺎت اﻟﻴﻤﻨﻴﺔ‬ ‫اﻟﺜﻘﺎﻓﻴﺔ ﻓﻲ اﻟﻴﻤﻦ وﺣﺼﻠﻮا ﻋﻠﻰ اﻟﻜﺜﻴﺮ ﻣﻦ‬ ‫اﳌﺨﻄﻮﻃﺎت اﻟﺘﻲ ﰎ رﻗﻤﻨﺘﻬﺎ ﻣﻦ ﻗﺒﻞ ﻫﺬﻩ‬ ‫اﳌﺆﺳﺴﺎت وﻗﺎﻣﻮا ﺑﺮﺣﻼت ﻣﺘﻜﺮرة إﻟﻰ اﳌﻜﺘﺒﺔ‬ ‫اﻟﺸﺮﻗﻴﺔ ﻟﻠﺠﺎﻣﻊ اﻟﻜﺒﻴﺮ ﻓﻲ ﺻﻨﻌﺎء ﻟﻠﺘﺼﻮﻳﺮ‬ ‫ﺑﻌﺾ اﳌﺨﻄﻮﻃﺎت اﻷﻛــﺜــﺮ ﲤﻴﻴﺰا ﻟﻠﻤﻜﺘﺒﺔ.‬ ‫وﻣﻨﺬ ٨٠٠٢ اﻧﺪﻣﺠﺖ ﻧﺸﺎﻃﺎت »ﻣﺠﻤﻮﻋﺔ‬ ‫ﻣﺸﺮوع اﳌﺨﻄﻮﻃﺎت اﳌﻌﺘﺰﻟﻴﺔ »إﻟــﻰ ﻣﺸﺮوع‬ ‫اﻟﺒﺤﻮث »إﻋــﺎدة اﻛﺘﺸﺎف اﻟﻌﻘﻼﻧﻴﺔ ﻓﻲ ﻋﻠﻢ‬ ‫اﻟﻜﻼم ﻓﻲ ﻋﺎﻟﻢ اﻹﺳــﻼم ﺑﺎﻟﻘﺮون اﻟﻮﺳﻄﻰ«‬ ‫اﻟــــﺬي أﺳــﺴــﻪ ﻣــﺠــﻠــﺲ اﻟــﺒــﺤــﻮث اﻷورﺑــــﻲ‬ ‫وﺗﺴﻀﻴﻔﻪ اﳉــﺎﻣــﻌــﺔ اﳊـــﺮة ).‪http://www‬‬ ‫‪facebook.com/#!/pages/Rediscovering‬‬‫‪Theological-Rationalism-in-the-Medieval‬‬‫;561142225017441/‪World-of-Islam‬‬ ‫//:‪http‬‬ ‫/‪www.geisteswissenschaften.fu-berlin.de‬‬ ‫_‪en/izma/forschung/laufend/theological‬‬ ‫ﻗـــــــﺪم أﻋـــــﻀـــــﺎء »ﻣــــﺠــــﻤــــﻮﻋــــﺔ ﻣــــﺸــــﺮوع‬ ‫اﳌــﺨــﻄــﻮﻃــﺎت اﳌــﻌــﺘــﺰﻟــﻴــﺔ« اﳌــﺆﺳــﺴــﺔ ﺳﻨﺔ‬ ‫٣٠٠٢ أﻧﺸﻂ اﳌﺴﺎﻫﻤﺎت ).‪http://www‬‬ ‫/‪geisteswissenschaften.fu-berlin.de/izma‬‬ ‫اﳌﻜﺘﺒﺎت اﳋﺎﺻﺔ ﻏﻴﺮ اﳌﺒﺤﻮث ﻓﻴﻬﺎ ﺣﺘﻰ اﻵن ﻓﻲ ﻋﺎﻟﻢ اﻹﺳﻼم ﺑﺎﻟﻘﺮون اﻟﻮﺳﻄﻰ«(.‬ ‫ﻓﻲ ﺻﻨﻌﺎء وﻓﻲ اﳌﻘﺮﺑﺔ ﻣﻨﻬﺎ ﺧﻼل اﻟﺴﻨﻮات‬ ‫اﳋﻤﺲ اﳌﻘﺒﻠﺔ. وﺗﺪﻳﺮ اﳌﺸﺮوع ﻣﺆﺳﺴﺔ اﻹﻣﺎم‬ ‫ﺳــﻮف ﺗﻜﻮن اﻟﺼﻮر واﳌﻌﻄﻴﺎت اﻟﺮﻗﻤﻴﺔ‬ ‫زﻳﺪ ﺑﻦ ﻋﻠﻰ اﻟﺜﻘﺎﻓﻴﺔ ﺑﺎﻟﺘﻌﺎون ﻣﻊ اﳉﺎﻣﻌﺔ اﳊﺮة اﳌﻨﺘﺠﺔ ﻓﻲ ﺻﻨﻌﺎء ﻣﺨﺰﻧﺔ ﻓﻲ ﻛﻞ ﻣﻦ ﻣﺆﺳﺴﺔ‬ ‫ﻓﻲ ﺑﺮﻟﲔ )»ﻣﺸﺮوع اﳌﺨﻄﻮﻃﺎت اﳌﻌﺘﺰﻟﻴﺔ« اﻹﻣــﺎم زﻳــﺪ ﺑﻦ ﻋﻠﻰ اﻟﺜﻘﺎﻓﻴﺔ واﳉﺎﻣﻌﺔ اﳊﺮة‬ ‫و»إﻋــﺎدة اﻛﺘﺸﺎف اﻟﻌﻘﻼﻧﻴﺔ ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم وﺳﻮف ﺗﺘﻮﻓﺮ ﻟﺒﺎﺣﺜﲔ ﻋﺎﻣﻠﲔ إﻣﺎ ﻓﻲ ﺻﻨﻌﺎء‬ ‫١٣‬ ‫‪.(rationalism/index.html‬‬ ‫أﻃﻠﻘﺖ وزارة اﳋﺎرﺟﻴﺔ اﻷﳌﺎﻧﻴﺔ ﺑﺎﻟﺘﻌﺎون‬ ‫ﻣــﻊ اﳉــﺎﻣــﻌــﺔ اﳊـــﺮة ﺳﻨﺔ ٩٠٠٢ ﻣــﺸــﺮوﻋــﺎ ذا‬ ‫اﳌﻄﺎﻣﻊ اﻟﻌﺎﻟﻴﺔ ﺑﻌﻨﻮان »ﺣﻔﺎﻇﺎ ﻋﻠﻰ اﻟﺘﺮاث‬ ‫اﻟﻴﻤﻨﻲ اﻟﺜﻘﺎﻓﻲ: ﻣﺸﺮوع رﻗﻤﻨﺔ اﳌﺨﻄﻮﻃﺎت‬ ‫اﻟﻴﻤﻨﻴﺔ«. ﺑﻐﺎﻳﺔ رﻗﻤﻨﺔ ﻣــﻮﺟــﻮدات أﻏﻠﺐ‬ ‫٠٣‬ ‫‪(forschung/laufend/mutazila/index.html‬‬ ‫ﻓﻲ ﻛﺸﻒ اﳌﺨﻄﻮﻃﺎت اﳌﻌﺘﺰﻟﻴﺔ ﻓﻲ اﳌﻜﺘﺒﺎت‬ ‫اﳋﺎﺻﺔ واﻟﻌﺎﻣﺔ ﻓﻲ اﻟﻴﻤﻦ. وﻫــﻲ ﻣﺠﻤﻮﻋﺔ‬ ‫دوﻟــﻴــﺔ ﻣﺘﻜﻮﻧﺔ ﻣــﻦ ﺧﻤﺴﺔ ﻋﺸﺮ ﺑﺎﺣﺜﺎ ﻣﻦ‬ ‫ﺷﺄﻧﻬﻢ ﺟﻤﻊ وﺗﺴﺠﻴﻞ إﻋﺪاد إﺻﺪارات ﻧﻘﺪﻳﺔ‬ ‫ﻟﻜﻞ اﳌــﻮاد اﳌﻌﺘﺰﻟﻴﺔ اﻷﺻــﻞ وﻏﻴﺮاﳌﻨﺸﻮرة.‬ ‫ﻧﻈﻢ اﳌﺸﺮوع ﺑﺎﻋﺘﺒﺮﻩ ﻣﻨﺸﺄة ﳑﻮﻟﺔ ﻣﻦ ﻃﺮف‬ ‫ﻣﺨﺘﻠﻒ اﳌﺆﺳﺴﺎت ﺛﻼث ﻧﺪوات/ورﺷﺎت‬ ‫ﻓﻲ اﺳﺘﺎﻧﺒﻮل وﻧﺸﺮ أﻛﺜﺮ ﻣﻦ ﺧﻤﺴﲔ إﺻﺪارا‬ ‫ﻧﻘﺪﻳﺎ وﺻﻮرا إﻟﻜﺘﺮوﻧﻴﺔ ﻣﻌﻈﻤﻬﺎ ﻋﻠﻰ أﺳﺎس‬ ‫اﳌــﺨــﻄــﻮﻃــﺎت اﻟﻴﻤﻨﻴﺔ إﻟــﻰ ﺟــﺎﻧــﺐ دراﺳـــﺎت‬ ‫ﻣﻨﻔﺮدة ﻋﺪﻳﺪة وﻣﺠﻠﺪات ﻣﺤﺮرة )أداﻧــﻎ/‬ ‫اﺷﻤﻴﺘﻜﻪ/اﺳﻜﻼر ٧٠٠٢(. وﺣﺎﻟﻴﺎ ﻳﻌﻤﻠﻮن‬ ‫ﻋﻠﻰ إﻛﻤﺎل ﻣﺮﺟﻊ ﻟﻸﻋﻤﺎل اﳌﻌﺘﺰﻟﻴﺔ وﻣﺆﻟﻔﻴﻬﺎ‬ ‫ﺑــﻐــﺮض ﻓﻬﺮﺳﺔ ﻛــﻞ اﳌــﺨــﻄــﻮﻃــﺎت اﳌﻌﺘﺰﻟﻴﺔ‬ ‫اﳌﺘﺒﻘﻴﺔ )ﺷﻮارب ٦٠٠٢، ]ﻳﺼﺪر ﻗﺮﻳﺒﺎ[(‬ ‫. ﻣﻨﺬ اﻟــﺒــﻮادر اﻷوﻟــﻰ ﻟﻨﺸﺎﻃﺎت »ﻣﺠﻤﻮﻋﺔ‬ ‫ﻣﺸﺮوع اﳌﺨﻄﻮﻃﺎت اﳌﻌﺘﺰﻟﻴﺔ« أﻗﺎم أﻋﻀﺎؤﻫﺎ‬ ‫ﺻـــﻼت ﻋــﻤــﻴــﻘــﺔ ﻣـــﻊ ﻣــﺨــﺘــﻠــﻒ اﳌﺆﺳﺴﺎت‬ ‫ﻋﻦ ﻣﻜﺘﺒﺔ آﻳﺔ اﷲ اﻟﻌﻈﻤﻰ ﻣﺮﻋﺸﻲ ﻓﻲ ﻗﻢ‬ ‫ﺑﺎﻟﺘﻌﺎون ﻣﻊ ﻣﺮﻛﺰ اﻟﻮﺛﺎﺋﻖ واﻟﺘﺎرﻳﺦ اﻟﺪﺑﻠﻮﻣﺎﺳﻲ‬ ‫اﻟﺘﺎﺑﻊ ﻟﻮزارة اﳋﺎرﺟﻴﺔ )اﻟﻌﻴﺴﺎوي ٥٠٠٢(.‬ ‫ﲢﺘﻔﻆ ﻣﺨﺘﻠﻒ اﳌﻜﺘﺒﺎت اﻹﻳــﺮاﻧــﻴــﺔ ﻋﻤﻠﻴﺎ‬ ‫ﺑﺼﻮر ﻋﻠﻰ اﳌﻴﻜﺮوﻓﻴﻠﻢ ﻟﻜﺎﻓﺔ اﳌﻮﺟﻮدات ﻓﻲ‬ ‫اﳌﻜﺘﺒﺔ اﻟﻐﺮﺑﻴﺔ )اﳌﺸﺮﻗﻲ ١٠٠٢(. وﺧﻼل‬ ‫اﻟﺴﺒﻌﻴﻨﺎت واﻟﺜﻤﺎﻧﻴﻨﺎت ﻟﻠﻘﺮن اﳌﻨﺼﺮم ﻗﺎﻣﺖ‬ ‫وزارة اﳋﺎرﺟﻴﺔ اﻷﳌﺎﻧﻴﺔ ﺑﺘﻤﻮﻳﻞ ﻣﺸﺮوع واﺳﻊ‬ ‫ﻟﺘﺪرﻳﺐ ﳝﻨﻴﲔ ﻓﻲ ﺗﺨﺼﺼﺎت ﺗﻘﻴﻴﻢ وﺻﻴﺎﻧﺔ‬ ‫ﻣﺨﻄﻮﻃﺎت وﺑــﻮﺟــﻪ ﺧــﺎص ﻧﻈﺮا ﳌﻘﻄﻮﻋﺎت‬ ‫اﻟــﻘــﺮآن اﻟــﺘــﻲ اﻛﺘﺸﻔﺖ ﺳﻨﺔ ٢٧٩١ ﺧﻼل‬ ‫ﻋﻤﻠﻴﺎت ﺗﺼﻠﻴﺢ ﺳﻘﻒ اﳉــﺎﻣــﻊ اﻟﻜﺒﻴﺮ ﻓﻲ‬ ‫ﺻﻨﻌﺎء واﻟﺘﻲ ﰎ ﺑﺎﻟﺘﺎﻟﻲ ﺗﺮﻣﻴﻤﻬﺎ وﺗﺼﻮﻳﺮﻫﺎ‬ ‫ﻋــﻠــﻰ اﳌــﻴــﻜــﺮوﻓــﻴــﻠــﻢ )ﺑﻮﲤﻴﺮ/أوﻟﻴﻎ/ﺑﻮﻳﻦ‬ ‫٩٩٩١؛ دراﻳﺒﻬﻮﻟﺘﺲ ٣٠٠٢(. أﻃﻠﻖ اﳌﺮﻛﺰ‬ ‫اﻟﻔﺮﻧﺴﻲ ﻟــﻶﺛــﺎر واﻟــﻌــﻠــﻮم اﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻲ‬ ‫ﺻﻨﻌﺎء ﻓﻲ ﺳﻨﺔ ٠٠٠٢ »ﺑﺮﻧﺎﻣﺞ زﺑﻴﺪ« ﲢﺖ‬ ‫إدارة أن رﻏــﻮرد ﺑﻬﺪف ﺣﻤﺎﻳﺔ اﳌﺨﻄﻮﻃﺎت‬ ‫اﻟـﻤﻘﺪر ﻗﺪرﻫﺎ ٠٠٥٣ ﻣﻦ اﳌﻜﺘﺒﺎت اﳋﺎﺻﺔ‬ ‫ﻟﻌﻠﻤﺎء اﻟﺪﻳﻦ ﻓﻲ زﺑﻴﺪ وذﻟﻚ ﺑﻮاﺳﻄﺔ ﻓﻬﺮﺳﺔ‬ ‫اﳌﺨﻄﻮﻃﺎت ورﻗﻤﻨﺘﻬﺎ وﺻﻴﺎﻧﺘﻬﺎ وﺗﺮﻣﻴﻤﻬﺎ‬ ‫اﳌــﺎدي )رﻏـــﻮرد ٢٠٠٢، ٦٠٠٢، ٨٠٠٢،‬ ‫٩٠٠٢، ٩٠٠٢أ(.‬ ‫٩٢‬ ‫ﻣﻨﻈﻤﺔ ﻏﻴﺮ ﺣﻜﻮﻣﻴﺔ ﻣﺘﺨﺼﺼﺔ ﻓﻲ اﳊﻔﺎظ‬ ‫ﻋﻠﻰ ﺗﺮاث اﻟﻄﺎﺋﻔﺔ اﻟﺰﻳﺪﻳﺔ ﺑﻮاﺳﻄﺔ ﻧﺸﺮ ﻓﻬﺎرس‬ ‫اﳌﺨﻄﻮﻃﺎت واﻹﺻﺪارات اﻟﻨﻘﺪﻳﺔ ﻛﻤﺎ ورﻗﻤﻨﺔ‬ ‫)/‪(http://www.izbacf.org‬‬ ‫اﳌﺨﻄﻮﻃﺎت‬ ‫.وإﺿﺎﻓﺔ إﻟﻰ ذﻟﻚ ﺗﻨﺸﻂ ﻓﻲ اﻟﻴﻤﻦ ﻣﺆﺳﺴﺎت‬ ‫وﻣﻨﺸﺂت ﺛﻘﺎﻓﻴﺔ أﺧﺮى ﻣﺜﻞ ﻣﺮﻛﺰ اﻟﺪراﺳﺎت‬ ‫واﻟﺒﺤﻮث اﻟﻴﻤﻨﻲ )/‪(http://www.ycsr.org‬‬ ‫وﻣﺮﻛﺰ ﺑﺪر اﻟﻌﻠﻤﻲ واﻟﺜﻘﺎﻓﻲ ).‪http://www‬‬ ‫/!#‪facebook.com/markizbadr?v=info‬‬ ‫ﻣﺨﻄﻮﻃﺔ ﻓﻲ ﻣﻜﺘﺒﺔ ﺧﺎﺻﺔ‬ ‫)رﻗﻤﻨﺔ ﻣﺆﺳﺴﺔ اﻹﻣﺎم‬ ‫زﻳﺪ ﺑﻦ ﻋﻠﻲ اﻟﺜﻘﺎﻓﻴﺔ، رﻗﻢ‬ ‫اﻟﻘﺮص ٢:٨٣١(‬ ‫‪ (markizbadr‬أو ﻣﺮﻛﺰ اﻟﺘﺮاث واﻟﺒﺤﻮث اﻟﻴﻤﻨﻲ‬ ‫)/‪ .(http://yemenhrc.com‬وﺑﺼﺮف اﻟﻨﻈﺮ ﻋﻦ‬ ‫اﻟﺒﻌﺜﺘﲔ اﳌﺼﺮﻳﺘﲔ ﺳﺎﻫﻤﺖ ﺑﻠﺪان أﺧﺮى ﻓﻲ‬ ‫اﳊﻔﺎظ ﻋﻠﻰ ﻣﻮﺟﻮدات اﳌﺨﻄﻮﻃﺎت اﻟﻴﻤﻨﻴﺔ‬ ‫وﻣﻨﻬﺎ ﺧﺼﻮﺻﺎ اﻟﺰﻳﺪﻳﺔ . ﻓﻲ ﺛﻤﺎﻧﻴﻨﺎت اﻟﻘﺮن‬ ‫اﳌﺎﺿﻲ ﻗﺎﻣﺖ ﺑﺘﺼﻮﻳﺮ ﻣﺨﻄﻮﻃﺎت ﻣﺨﺘﺎرة ﻓﻲ‬ ‫ﺻﻨﻌﺎء ﻋﻠﻰ اﳌﻴﻜﺮوﻓﻴﻠﻢ )اﻟﺸﻨﻄﻲ ٨٨٩١(‬ ‫ﺑﻌﺜﺔ ﻛﻮﻳﺘﻴﺔ وﻋﻼوة ﻋﻠﻰ ذﻟﻚ ﻋﻤﻞ ﺑﺎﺣﺜﻮن‬ ‫ﻣﻦ إﻳــﺮان وﻣﺆﺳﺴﺎت إﻳﺮاﻧﻴﺔ ﻟﻌﺪة ﺳﻨﻮات‬ ‫ﻓﻲ ﻓﻬﺮﺳﺔ ﻣﺨﻄﻮﻃﺎت ﳝﻨﻴﺔ زﻳﺪﻳﺔ ورﻗﻤﻨﺘﻬﺎ‬ ‫)وﻓﺎدار ٩٩٩١ اﻧﻄﺮ أﻳﻀﺎ اﳌﺪوﻧﺎت اﻟﻌﺪﻳﺪة‬ ‫ﳊﺴﻦ اﻷﻧﺼﺎري ﺣﻮل اﳌﺨﻄﻮﻃﺎت اﻟﻴﻤﻨﻴﺔ ﻓﻲ‬ ‫اﳌﻮﻗﻊ /‪ .(http://ansari.kateban.com‬وﺻﺪر‬ ‫ﻓــﻬــﺮس ﺟــﺪﻳــﺪ ﳌﺨﻄﻮﻃﺎت اﳌﻜﺘﺒﺔ اﻟﻐﺮﺑﻴﺔ‬ ‫٨٢‬ ‫ﻣﺨﻄﻮﻃﺔ ﻓﻲ ﻣﻜﺘﺒﺔ ﺧﺎﺻﺔ‬ ‫)رﻗﻤﻨﺔ ﻣﺆﺳﺴﺔ اﻹﻣﺎم‬ ‫زﻳﺪ ﺑﻦ ﻋﻠﻲ اﻟﺜﻘﺎﻓﻴﺔ، رﻗﻢ‬ ‫اﻟﻘﺮص ٢:٨٣١( وﻣﻜﺘﺒﺔ‬ ‫ﻟﻴﺪن، رﻗﻢ ٣٨٢٥٢‬ ‫ﺑﺮﻟﲔ، ﻣﻜﺘﺒﺔ اﻟﺪوﻟﺔ،‬ ‫ﻏﻼزر رﻗﻢ ١٢‬ ‫إن اﳌﻮﺟﻮدات اﻟﻀﺨﻤﺔ ﻓﻲ اﳌﻜﺘﺒﺎت اﳋﺎﺻﺔ‬ ‫وﻏــﻴــﺮ اﳌﺒﺤﻮث ﻓﻴﻬﺎ ﺣﺘﻰ اﻵن ﻓــﻲ ﺻﻌﺪة‬ ‫وﺻﻨﻌﺎء وﻣﺮاﻛﺰ أﺧﺮى ﻟﻠﺰﻳﺪﻳﺔ ﻓﻲ اﻟﻴﻤﻦ ﲤﺖ‬ ‫ﻓﻬﺮﺳﺘﻬﺎ ﺑﺸﻜﻞ ﻣﺘﺰاﻳﺪ وﺟﺰﺋﻴﺎ رﻗﻤﻨﺘﻬﺎ.‬ ‫وﻳﻨﺒﻐﻲ ذﻛﺮ اﻟﻔﻬﺮس اﻷﺣﺎدي اﳌﺠﻠﺪ ﻟﻌﺒﺪ اﷲ‬ ‫ﻣﺤﻤﺪ اﳊﺒﺸﻲ )اﳊﺒﺸﻲ ٤٩٩١( واﻟﻔﻬﺮس‬ ‫ذي ﻣﺠﻠﺪﻳﻦ ﻟﻌﺒﺪ اﻟﺴﻼم اﻟﻮﺟﻴﻪ )اﻟﻮﺟﻴﻪ‬ ‫٢٠٠٢( اﻟﺘﻲ ﺗﻮﻓﺮ اﻟﺒﻴﺎﻧﺎت ﻋﻦ ﺳﻴﺮ ﺣﻴﺎة ﻣﻦ‬ ‫٠٩١٣ ﻣﺨﻄﻮﻃﺔ ﻣﻊ أﻛﺜﺮ ﻣﻦ ٠٠٠٥ ﻋﻨﻮان‬ ‫ﻣﻨﻔﺼﻞ ﻓﻲ ﻣﻜﺘﺒﺎت ﺷﻬﺎرة وﺻﻨﻌﺎء وﺣﺠﺔ‬ ‫وﻋﻤﺮان وذﻣﺎر وﺻﻌﺪة وﺗﻌﺰ وﻋﺐ )ﻗﺒﻞ وﻗﺖ‬ ‫ﻗﻠﻴﻞ ﰎ اﻹﻋــﻼن ﻋﻦ ﻧﺸﺮ اﳌﺠﻠﺪﻳﻦ اﻟﺜﺎﻟﺚ‬ ‫واﻟﺮاﺑﻊ ﻣﻦ اﻟﻔﻬﺮس اﻋﺘﻤﺎدا ﻋﻠﻰ ﺣﺼﺮ ارﺑﻌﲔ‬ ‫ﻣﻜﺘﺒﺔ إﺿﺎﻓﻴﺔ ﻣﻨﺬ ﻋﺎم ٠٠٠٢(.وﺣﺎﻟﻴﺎ ﺗﻌﺘﺒﺮ‬ ‫ﻣﺆﺳﺴﺔ اﻹﻣــﺎم زﻳﺪ ﺑﻦ ﻋﻠﻲ اﻟﺜﻘﺎﻓﻴﺔ أﻧﺸﻂ‬ ‫٧٢‬ ‫وﺧﺎرج اﻟﻴﻤﻦ ﺳﺎﻫﻢ اﻟﺒﺎﺣﺚ اﳌﺼﺮي ﻓﺆاد‬ ‫ﺳﻴﺪ اﳌﺸﺘﺮك ﻓﻲ اﻟﺒﻌﺜﺔ اﳌﺼﺮﻳﺔ إﻟــﻰ اﻟﻴﻤﻦ‬ ‫١٥٩١ – ٢٥٩١ ﻣﺴﺎﻫﻤﺔ ﺟﺪﻳﺮة ﺑﺎﻻﻋﺘﺒﺎر‬ ‫ﻟــﺪراﺳــﺔ اﻟــﺘــﺎرﻳــﺦ اﻟــﻔــﻜــﺮي اﻟﻴﻤﻨﻲ )ﺳﻴﺪ‬ ‫٥٥٩١( ﲟﺎ ﻓﻲ ذﻟﻚ اﻟﺰﻳﺪﻳﺔ ﻛﻤﺎ ﻓﻌﻞ اﺑﻨﻪ‬ ‫أﳝــﻦ ﻓــﺆاد ﺳﻴﺪ ﻣﺆﻟﻒ ﻋﻤﻠﻪ اﻟــﺮاﺋــﺪ ﻣﺼﺎدر‬ ‫ﺗﺎرﻳﺦ اﻟﻴﻤﻦ ﻓﻲ اﻟﻌﺼﺮ اﻹﺳﻼﻣﻲ اﻟﺼﺎدر ﻓﻲ‬ ‫اﻟﻘﺎﻫﺮة ٤٧٩١ )ﺳﻴﺪ ٥٧٩١(. ﻛﻤﺎ ُﺑﺬﻟﺖ‬ ‫ﻧﺸﺎﻃﺎت إﺿﺎﻓﻴﺔ ﻟﻔﻬﺮﺳﺔ ﻣﻮﺟﻮدات اﳌﻜﺘﺒﺎت‬ ‫اﳋﺎﺻﺔ واﻟﻌﺎﻣﺔ ﻓﻲ اﻟﻴﻤﻦ. وﻓﻲ ﺳﻨﺔ ٨٧٩١‬ ‫ﺻﺪر ﻓﻬﺮس ﺷﺎﻣﻞ ﳌﻮﺟﻮدات ٨٧٩١ اﻟﺸﺮﻗﻴﺔ‬ ‫)اﻟﻌﻴﺴﺎوي ٨٧٩١( وﻓﻲ ﺳﻨﺔ ٤٨٩١ ﺣﻞ‬ ‫ﻓــﻬــﺮس ذو أرﺑـــﻊ ﻣــﺠــﻠــﺪات ﻋــﻦ اﳌﻮﺟﻮدات‬ ‫ﻓﻲ اﳌﻜﺘﺒﺔ اﻟﺸﺮﻗﻴﺔ ﻣﺤﻞ اﻟﻘﺎﺋﻤﺔ اﻟﺴﺎﺑﻘﺔ‬ ‫اﻟــﺼــﺎدرة ﺳﻨﺔ ٢٤٩١ )اﻟﺮﻗﻴﺤﻲ ٤٨٩١(.‬ ‫ﺣﺘﻰ ﻋﻼوة ﻋﻠﻰ اﻷﺧﻴﺮ ﻣﺼﺎدر اﻟﻔﻜﺮ اﻟﻌﺮﺑﻲ‬ ‫اﻹﺳﻼﻣﻲ ﻓﻲ اﻟﻴﻤﻦ )اﻟﻄﺒﻌﺔ اﻷوﻟــﻰ ٧٧٩١‬ ‫وﻃﺒﻌﺎت ﻣﺘﻜﺮرة ﻣﻊ اﻟﺘﻌﺪﻳﻼت واﻹﺿﺎﻓﺎت‬ ‫وﻟﻌﺒﺪ اﻟﺴﻼم ﺑﻦ ﻋﺒﺎس اﻟﻮﺟﻴﻪ وإﺻﺪاراﺗﻪ‬ ‫ً‬ ‫اﻟﻌﺪﻳﺪة واﻷﻋﻤﺎل ﻓﻲ اﻟﻄﺒﻘﺎت )ﻣﺜﻼ اﻟﻮﺟﻴﻪ‬ ‫٩٩٩١(.‬ ‫٦٢‬ ‫ﺳﻨﻮات ﻛﺜﻴﺮة رﺋﻴﺴﺎ ﳌﺼﻠﺤﺔ اﻵﺛﺎر اﻟﻴﻤﻨﻴﺔ(‬ ‫وﻷﻋﻤﺎﻟﻪ اﻟﻌﺪﻳﺪة وﺧﺎﺻﺔ ﻗﺎﻣﻮﺳﻪ ﻓﻲ اﻟﻄﺒﻘﺎت‬ ‫ﺣــﺠــﺎر اﻟﻌﻠﻢ وﻣﻌﺎﻗﻠﻪ ﻓــﻲ اﻟﻴﻤﻦ )اﻷﻛـــﻮع‬ ‫٣٠٠٢( وﻟﻌﺒﺪ اﷲ ﻣﺤﻤﺪ اﳊﺒﺸﻲ وﻋﻠﻰ‬ ‫وﺟﻪ اﻟﺘﺨﺼﻴﺺ ﻛﺘﺎﺑﻪ ﻣﺮاﺟﻊ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ‬ ‫)اﳊﺒﺸﻲ ٢٧٩١( وﻛﺘﺎﺑﻪ اﻻﻛــﺜــﺮ ﺷﻤﻮﻻ‬ ‫ﺻﻨﻌﺎء، ﻣﻜﺘﺒﺔ اﻷوﻗﺎف،‬ ‫ﻣﺨﻄﻮط رﻗﻢ ٧٠٢: ﺟﺰء‬ ‫ﻣﻦ ﻛﺘﺎب اﻟﺒﺴﻴﻂ ﻓﻲ‬ ‫ﺗﻔﺴﻴﺮ اﻟﻘﺮآن ﻟﻌﻠﻲ ﺑﻦ‬ ‫أﺣﻤﺪ اﻟﻮاﺣﺪي‬ ‫اﻟﺸﺎﻣﻞ ﻟﻌﺒﺪ اﳉﺒﺎر اﻟﻬﻤﺎداﻧﻲ اﳌﻐﻨﻲ ﻓﻲ أﺑﻮاب‬ ‫اﻟﺘﻮﺣﻴﺪ واﻟﻌﺪل. وﺑﻌﺪ ذﻟﻚ ﺑﻘﻠﻴﻞ وﺟﺪوا ﺑﲔ‬ ‫اﳌﺨﻄﻮﻃﺎت ﻓﻲ دار اﻟﻜﺘﺐ ﺑﺎﻟﻘﺎﻫﺮة ﺧﻤﺴﺔ‬ ‫ﻣﺠﻠﺪات ﲟﺎ ﻓﻴﻬﺎ ﻣﺠﻠﺪان ﻻ ﻧﻈﻴﺮ ﻟﻬﻤﺎ ﺑﲔ‬ ‫اﳌﺨﻄﻮﻃﺎت اﻟﺼﻨﻌﺎﻧﻴﺔ. وﰎ ﺑﻌﺪ ﺳﻨﻮات‬ ‫ﻗﻠﻴﻠﺔ إﺻـــﺪار ﳉﻤﻴﻊ اﳌﺨﻄﻮﻃﺎت اﶈﻔﻮﻇﺔ‬ ‫ﲢﺖ إﺷــﺮاف ﻃﻪ ﺣﺴﲔ. ﻛﺎﻧﺖ اﻛﺘﺸﺎﻓﺎت‬ ‫اﳌــﻮاد اﳌﻌﺘﺰﻟﻴﺔ واﳌﻐﻨﻲ ﻟﻌﺒﺪ اﳉﺒﺎر ﺧﺼﻮﺻـﺎ‬ ‫)ﻗـــﻨـــﻮاﺗـــﻲ/اﳋـــﺪﻳـــﺮي ٧٥٩١؛ اﳋــﺪﻳــﺮي‬ ‫٨٥٩١( ﻣﻔﺎﺟﺄة ﻣﺜﻴﺮة ﻓﻲ ﺣﻴﻨﻬﺎ وﻗﺪم اﻟﻌﻠﻤﺎء‬ ‫اﳌﺼﺮﻳﻮن اﳌﺸﺎرﻛﻮن ﺧﺪﻣﺔ ﻛﺒﻴﺮة ﻷوﺳﺎط‬ ‫أوﺳﻊ ﻣﻦ ﺟﻤﺎﻋﺔ اﻟﻌﻠﻤﺎء ﺑﻮاﺳﻄﺔ وﺿﻊ ﻫﺬا‬ ‫اﻟﻌﻤﻞ وﻛﺬﻟﻚ اﻟﻨﺼﻮص اﳌﻌﺘﺰﻟﻴﺔ اﻷﺧﺮى ﻓﻲ‬ ‫ﻣﺘﻨﺎول اﻟﻴﺪ ﻋﻦ ﻃﺮﻳﻖ اﻟﻨﺸﺮ. وﺗﺮأس ﻣﺤﻤﺪ‬ ‫أﺣﻤﺪ ﺣﺴﲔ ﻧﺎﺋﺐ وزﻳﺮ اﻟﺜﻘﺎﻓﺔ ﺑﻌﺜﺔ ﻣﺼﺮﻳﺔ‬ ‫ﺛﺎﻧﻴﺔ إﻟﻰ اﻟﻴﻤﻦ )٤٦٩١(. واﻗﺘﺼﺮت اﻟﺒﻌﺜﺘﺎن‬ ‫ﺑﻨﺸﺎﻃﺎﺗﻬﻤﺎ ﻋﻠﻰ ﻣﺪﻳﻨﺘﻲ ﺻﻨﻌﺎء وﺗﻌﺰ وﻟﻢ‬ ‫ﺗﻀﻤﺎ ﺣﺼﺮا ﻟﻠﻤﺨﻄﻮﻃﺎت اﻟﻬﺎﻣﺔ ﻓﻲ ﻣﺪن‬ ‫ﻣﻨﺬ ﺳﺒﻌﻴﻨﺎت اﻟﻘﺮن اﳌﺎﺿﻲ ﻗﺪم اﻟﻜﺜﻴﺮ‬ ‫اﻟﺸﻤﺎل ﻣﺜﻞ ﺻﻌﺪة وﺣــﻮث وﺧﻤﻴﺮ وﻣﺪن ﻣﻦ اﻟﻌﻠﻤﺎء وﻣــﻦ ﻋﻠﻤﺎء اﻟﻴﻤﻦ ﺑﻮﺟﻪ ﺧﺎص‬ ‫ﻣﺴﺎﻫﻤﺔ ﻓﻌﺎﻟﺔ ﻟــﺰﻳــﺎدة ﻣﻌﺎرﻓﻨﺎ ﻋــﻦ اﻟﺘﺎرﻳﺦ‬ ‫اﳉﻨﻮب ﻣﺜﻞ ذﻣﺎر وﺟﺒﻠﺔ وﺣﺮز واﳌﺮاوﻋﺔ.‬ ‫اﻟﻔﻜﺮي ﻟﻠﺰﻳﺪﻳﺔ ﻓﻲ اﻟﻴﻤﻦ. وﻳﺠﺪر ﺑﻨﺎ أن‬ ‫ﻳﻌﺘﺒﺮ وﻟﻔﻴﺮد ﻣــﺎدﻟــﻮﻧــﻎ ﻣﺆﺳﺴﺎ ﺣﻘﻴﻘﻴﺎ ﻧﺨﺼﺺ اﻟﺬﻛﺮ ﻹﺳﻤﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻲ اﻷﻛﻮع‬ ‫ﻟﻠﺒﺤﻮث اﻟﺰﻳﺪﻳﺔ اﻟﺬي ﻗﺪم ﻓﻲ ﻋﻤﻠﻪ اﻟﺮاﺋﺪ )اﳌﻮﻟﻮد ٩٢٩١ واﳌﺘﻮﻓﻰ ٨٠٠٢ واﻟﺬي ﻋﻤﻞ‬ ‫اﻹﻣﺎم اﻟﻘﺎﺳﻢ ﺑﻦ إﺑﺮاﻫﻴﻢ وﻋﻘﻴﺪة اﻟﺰﻳﻮد )ﺻﺪر‬ ‫٥٦٩١( ﲢﻠﻴﻼ ﻻ ﻳﺒﺎرى ﺑﻌﺪُ ﻟﻠﺘﻄﻮرات‬ ‫اﻟﻌﻘﺎﺋﺪﻳﺔ ﻋﻨﺪ اﻟﺰﻳﻮد ﻣﻨﺬ ﻋﻬﺪ اﻹﻣﺎم اﻟﻘﺎﺳﻢ‬ ‫ﺑﻦ إﺑﺮاﻫﻴﻢ )اﳌﺘﻮﻓﻰ ٦٤٢/٠٦٨( إﻟﻰ ﻋﺒﺪ‬ ‫اﷲ ﺑﻦ زﻳﺪ اﻟﻌﻨﺴﻲ )اﳌﺘﻮﻓﻰ ٧٦٦/٨٦٢١(.‬ ‫ﻛﻤﺎ ﻛــﺎن أﻳﻀﺎ أول ﺑﺎﺣﺚ ﻏﺮﺑﻲ ﲤﻜﻦ ﻣﻦ‬ ‫اﻻﺳﺘﻔﺎدة ﻣﻦ ﻣﺠﻤﻮﻋﺎت اﳌﺨﻄﻮﻃﺎت اﻟﻴﻤﻨﻴﺔ‬ ‫ﻓﻲ أورﺑــﺎ وﻓــﻲ ﻣﺼﺮ وﻋﻠﻰ اﻷﻫــﻢ ﻓﻲ اﻟﻴﻤﻦ‬ ‫ﺑﺎﻟﺬات. وأﺿﺎف ﻣﺎدﻟﻮﻧﻎ ﻋﺒﺮ اﻟﻌﻘﻮد اﻟﻜﺜﻴﺮ‬ ‫ﻣــﻦ اﻹﺻــــﺪارات واﻟــﺪراﺳــﺎت اﻟﺘﻲ ﻻ ﺗﺜﻤﻦ‬ ‫ﱠ‬ ‫وﻣﻜﺮﺳﺔ إﻟﻰ اﻟﺘﺄرﻳﺦ اﻟﻔﻜﺮي وﻛﺘﺎﺑﺔ ﺗﺎرﻳﺦ‬ ‫اﻟﺰﻳﺪﻳﺔ اﻟﻘﺮوﺳﻄﻴﺔ ﻓﻲ اﻟﻴﻤﻦ وإﻳـــﺮان وﻛﻞ‬ ‫واﺣــﺪة ﻣﻨﻬﺎ ﻓﺘﺤﺖ أرﺿﺎ ﺟﺪﻳﺪة وﻣﻌﻈﻤﻬﺎ‬ ‫ﲤﺖ ﺗﺮﺟﻤﺘﻬﺎ إﻟﻰ اﻟﻌﺮﺑـﻴﺔ )ﻣﺎدﻟﻮﻧﻎ ٥٦٩١،‬ ‫٥٨٩١، ٧٨٩١، ٩٨٩١، ٠٩٩١، ١٩٩١،‬ ‫٢٩٩١، ٩٩٩١(.‬ ‫٥٢‬ ‫٤٢‬ ‫وزﻳﺮ اﻟﺘﺮﺑﻴﺔ اﳌﺼﺮي ﻣﻨﺬ ٠٥٩١ ﻋﻠﻰ إرﺳﺎل‬ ‫ﺑﻌﺜﺔ ﻋﻠﻤﻴﺔ إﻟﻰ اﻟﻴﻤﻦ ﻹﻋﺪاد ﺣﺼﺮ ﳌﻮﺟﻮدات‬ ‫اﳌﺨﻄﻮﻃﺎت ﻫﻨﺎك وﺗﺼﻮﻳﺮ اﳌﺨﻄﻮﻃﺎت اﻷﻛﺜﺮ‬ ‫ﲤﻴﻴﺰا ﻋﻠﻰ اﳌﻴﻜﺮوﻓﻴﻠﻢ. ﻏﺎدرت ﻫﺬﻩ اﻟﺒﻌﺜﺔ‬ ‫اﳌﺘﻜﻮﻧﺔ ﻣﻦ أرﺑﻌﺔ ﺑﺎﺣﺜﲔ ﺑﺮﺋﺎﺳﺔ ﺧﻠﻴﻞ ﻳﺤﻴﻰ‬ ‫ﻧﺎﻣﻲ اﻷﺳﺘﺎذ اﻟﺴﺎﺑﻖ ﺑﺠﺎﻣﻌﺔ اﻟﻘﺎﻫﺮة إﻟﻰ اﻟﻴﻤﻦ‬ ‫ﻓﻲ اﻟﺜﺎﻟﺚ واﻟﻌﺸﺮﻳﻦ ﻣﻦ دﻳﺴﻤﺒﺮ ﺳﻨﺔ ١٥٩١‬ ‫وﻗﻀﺖ اﻷﺷﻬﺮ اﻟﺜﻼﺛﺔ اﻟﺘﺎﻟﻴﺔ ﻫﻨﺎك إﻟﻰ ﻏﺎﻳﺔ‬ ‫اﳊﺎدي ﻋﺸﺮ ﻣﻦ ﻣﺎرس ٢٥٩١ ﻣﻨﺸﻐﻠﺔ ﺑﻔﻬﺮﺳﺔ‬ ‫وﺗﺼﻮﻳﺮ ﻣﺎ ﻳﻘﺎرب ٠٠٣ ﻣﺨﻄﻮﻃﺔ وﺗﺴﺘﺤﻴﻞ‬ ‫اﳌﻐﺎﻻة ﻓﻲ ﺗﻘﻴﻴﻢ ﻫﺬﻩ اﻟﺒﻌﺜﺔ وﺗﺄﺛﻴﺮﻫﺎ. ﻓﻘﺎم‬ ‫أﻋﻀﺎؤﻫﺎ ﺑﺘﺼﻮﻳﺮ ﻣﻌﻈﻢ اﻷﻋﻤﺎل اﳌﻌﺘﺰﻟﻴﺔ ﻣﻦ‬ ‫ﺑﲔ ﻣﺨﻄﻮﻃﺎت ﻧﻔﻴﺴﺔ أﺧﺮى اﻟﺘﻲ ﻛﺎن ﻗﺪ ﰎ‬ ‫ﻧﺴﺨﻬﺎ ﺧﻼل اﻟﻘﺮن اﻟﺴﺎدس/ اﳊﺎدي ﻋﺸﺮ‬ ‫ﻟﺼﺎﻟﺢ ﻣﻜﺘﺒﺔ اﳌﻨﺼﻮر ﺑﺎﷲ وﺑﻘﻴﺖ ﻣﺤﻔﻮﻇﺔ‬ ‫ﻓﻲ اﳌﻜﺘﺒﺔ اﻟﺸﺮﻗﻴﺔ )اﳌﺨﻄﻮﻃﺎت؛ ﻗﺎﺋﻤﺔ؛‬ ‫ﻧﺎﻣﻲ ٢٥٩١(. ﰎ إﺻﺪار أﻏﻠﺐ ﻫﺬﻩ اﻟﻨﺼﻮص‬ ‫أﺛﻨﺎء اﻟﻌﻘﺪ اﻟﺘﺎﻟﻲ وﺑﻌﺪﻩ ﻓﺄﺣﺪﺛﺖ ازدﻳﺎدا ﻓﻲ‬ ‫اﻟﺪراﺳﺎت اﳌﻌﺘﺰﻟﻴﺔ ﻓﻲ ﺻﻔﻮف اﻟﺒﺎﺣﺜﲔ ﻓﻲ‬ ‫اﻟﻐﺮب واﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ. ﻓﻲ ﺳﺒﻴﻞ اﳌﺜﺎل ﰎ‬ ‫ﻓﻲ ﻣﻜﺘﺒﺔ اﻷوﻗﺎف )»اﻟﺸﺮﻗﻴﺔ«( ﻓﻲ اﳉﺎﻣﻊ‬ ‫اﻟﻜﺒﻴﺮ ﺑﺼﻨﻌﺎء اﻛﺘﺸﺎف أرﺑﻌﺔ ﻋﺸﺮ ﻣﺠﻠﺪا‬ ‫ﻣﻦ اﳌﺠﻠﺪات اﻟﻌﺸﺮﻳﻦ أﺻــﻼ ﻟﻬﺬا اﻟﺒﺤﺚ‬ ‫٣٢‬ ‫وذﻟــﻚ ﻋﻠﻰ أﺳــﺎس ﺳﻴﺮة اﻹﻣــﺎم ﺑﺘﺎﻟﻴﻒ أﺣﺪ‬ ‫أﺻــﺤــﺎب اﻷﺧــﻴــﺮ ﻋﻠﻲ ﺑــﻦ ﻣﺤﻤﺪ اﻟﻌﺒﺎﺳﻲ‬ ‫اﻟــﻌــﻠــﻮي. ﺻـــﺪرت اﻷﻃــﺮوﺣــﺔ ﺳﻨﺔ ٩١٩١‬ ‫ﻓﺄﻋﻘﺒﺘﻬﺎ ﺗﺮﺟﻤﺔ ﻓﺮﻧﺴﻴﺔ )آرﻧﺪﻧﻚ ٩١٩١،‬ ‫٠٦٩١(. ﺟﺮت اﻟﺪراﺳﺎت ﻓﻲ ﻣﺨﻄﻮﻃﺎت‬ ‫ﻣﺠﻤﻮﻋﺔ ﻛــﺎﺑــﺮوﺗــﻲ ﻓــﻲ ﻣﻜﺘﺒﺔ أﻣﺒﺮوزﻳﺎﻧﺎ‬ ‫ﺧﻼل اﻟﻌﻘﺪﻳﻦ اﻷوﻟﲔ ﻣﻦ اﻟﻘﺮن اﻟﻌﺸﺮﻳﻦ ﻣﻦ‬ ‫ﻃﺮف اﳌﺴﺘﺸﺮق اﳌﻴﻼﻧﻲ أوﺟﻴﻨﻴﻮ ﻏﺮﻳﻔﻴﻨﻲ‬ ‫)٨٧٨١–٥٢٩١( اﻟﺬي ﻧﺸﺮ ﺑﺸﻜﻞ واﺳﻊ‬ ‫ﻋﻦ ﻣﺨﺘﻠﻒ ﺟﻮاﻧﺐ اﻟﺰﻳﺪﻳﺔ وﻋﻦ ﻣﺠﻤﻮﻋﺔ‬ ‫ﻛـــــﺎﺑــﺮوﺗــﻲ )ﻛــﻮداﺗــﺴــﻲ ٦٢٩١؛ ﻏﺮﻳﻔﻴﻨﻲ‬ ‫٥١٩١، ٩١٩١، ٠٢٩١، ٦٢٩١(. ﻓﺘﻤﺖ‬ ‫ﻣﻮاﺻﻠﺔ ﻋﻤﻠﻪ ﺑﻔﻬﺮس ﺟﺰﺋﻲ آﺧﺮ ﻟﻠﻤﺠﻤﻮﻋﺔ‬ ‫ﺑﻘﻠﻢ ﺻــﻼح اﻟــﺪﻳــﻦ اﳌﻨﺠﺪ وﺑﻄﺮﻳﻘﺔ أﻛﺜﺮ‬ ‫ﺷﻤﻮﻻ ﻋﻠﻰ ﻳﺪ اﳌﺴﺘﺸﺮق اﻟﺴﻮﻳﺪي أﺳﻜﺎر‬ ‫ﻟﻮﻓﻐﺮﻳﻦ )٨٩٨١–٢٩٩١( اﻟــﺬي اﻟﺘﺤﻖ‬ ‫ﺑﻪ رﻳﻨﺎﺗﻮ ﺗﺮاﻳﻨﻲ أﻣــﲔ ﻣﻜﺘﺒﺔ ‪Fondazione‬‬ ‫‪ Caetani‬ﻓــﻲ ‪Accademia Nazionale dei‬‬ ‫‪) Lincei‬ﻟﻮﻓﻐﺮﻳﻦ/ﺗﺮاﻳﻨﻲ ٥٧٩١–٥٩(.‬ ‫وﻓﻲ ﻏﻀﻮن أواﺳﻂ اﻟﻘﺮن اﻟﻌﺸﺮﻳﻦ ﻃﻮر ﻋﻠﻤﺎء‬ ‫ّ‬ ‫ﻣﺼﺮﻳﻮن وﻋﻴﺎ رﻓﻴﻌﺎ ﲟﻮﺟﻮدات اﳌﺨﻄﻮﻃﺎت‬ ‫اﻟﻐﻨﻴﺔ وﻏﻴﺮ اﳌﺴﺘﻐﻠﺔ ﺣﺘﻲ اﻵن ﻓﻲ اﳌﻜﺘﺒﺎت‬ ‫اﻟﻴﻤﻨﻴﺔ اﻟﻌﺎﻣﺔ واﳋﺎﺻﺔ. ﻓﺴﺎﻋﺪ ﻃﻪ ﺣﺴﲔ‬ ‫ﻣﺠﻬﻮﻟﺔ ﺣﺘﻰ ﺑﺎﻻﺳﻢ. وﻻ ﻳﺬﻛﺮ ﻓﻲ ﻛﺘﺎب‬ ‫ُ‬ ‫اﻟﻄﺒﻘﺎت اﻟﻀﺨﻢ ﳊﺎﺟﻲ ﺧﻠﻴﻔﺔ اﻟﺬي ﻳﺴﺮد‬ ‫ﺑﲔ ٠٠٠٥١ رﻗﻢ أﻛﺜﺮ ﻣﻦ ﺿﻌﻒ اﻟﻜﺘﺐ. ﻻ‬ ‫ﻳﺬﻛﺮ إﻻ ﺑﻌﻀﻬﺎ وذﻟﻚ ﻳﻜﺎد ﻳﻜﻮن ﺑﺎﻹﻳﺠﺎز‬ ‫داﺋﻤﺎ. وﻻ ﻳﺬﻛﺮ ﻣﺆﻟﻔﻮن ﳝﻨﻴﻴﻮن ﻓﻲ اﻟﻌﻬﺪ‬ ‫ُ‬ ‫اﳌﺘﻮﺳﻂ )اﻟﻌﻠﻢ اﻟﺴﺎﺑﻊ إﻟــﻰ اﻟﻌﻠﻢ اﻟﻌﺎﺷﺮ‬ ‫ﻟﻠﻬﺠﺮة( إﻻ ﻧــﺎدرا وﻟﺬﻟﻚ ﻓﺈﻧﻪ ﻣﻦ اﻟﺼﻌﺐ‬ ‫ﲢﺪﻳﺪ اﳌﻮاﻗﻴﺖ ﺑﺪﻗﺔ ﻓﻲ ﺟﺰء ﻛﺒﻴﺮ ﻣﻦ اﳌﺆﻟﻔﲔ‬ ‫اﻟﻮاردﻳﻦ ﻓﻲ ﻫﺬا اﳉﻤﻊ.«‬ ‫‪W. Ahlwardt, Kurzes Verzeichnis der‬‬ ‫‪Glaser’schen Sammlung arabischer Hand‬‬‫.‪schriften, Berlin 1887, p. IV‬‬ ‫»إن ﺟﻤﻊ ‪ Glaser‬ﻟﻪ ﻃﺎﺑﻊ ﺧﺎص ﻏﺮﻳﺐ ﺑﺎﻃﻨﺎ‬ ‫وﻇﺎﻫﺮا. ﻣﻊ أن ﻣﻌﻈﻢ اﳌﺨﻄﻮﻃﺎت اﻟﻮاﺻﻠﺔ إﻟﻰ‬ ‫أورﺑﺎ ﻗﺪ ﰎ ﺷﺮاؤﻫﺎ ﻓﻲ اﻟﺒﻼد اﻟﻜﺜﻴﺮة اﻟﺴﻔﺮات‬ ‫إﻟﻴﻬﺎ ﻛﺴﻮرﻳﺎ وﻣﺼﺮ واﳉﺰاﺋﺮ واﳌﻐﺮب اﻗﺘﻨﻴﺖ‬ ‫ﺗﻠﻚ اﳌﺠﻤﻮﻋﺔ ﻓﻲ اﳉﻨﻮب اﻟﻌﺮﺑﻲ )اﻟﻴﻤﻦ(.‬ ‫و ُأﻟﻔﺖ واﺳﺘﻨﺴﺨﺖ ﻣﻌﻈﻢ اﻷﻋﻤﺎل وأﻫﻤﻬﺎ‬ ‫ُ‬ ‫ﻓــﻲ اﻟﺒﻠﺪ ﺑــﺎﻟــﺬات ﻓﺘﺸﻬﺪ ﻫــﻜــﺬا ﲟﺴﺘﻮى‬ ‫اﻟﺘﻌﻠﻴﻢ اﻟﻼﻫﻮﺗﻲ واﻟﻔﻘﻬﻲ واﻟﻌﻠﻤﻲ ﻟﻠﺴﻜﺎن‬ ‫ﻋﻤﻮﻣﺎ وﺗﺨﺒﺮ ﺑﺸﻜﻞ ﻣﻮﺛﻮق ﺑﻪ ﻋﻦ ﺗﺎرﻳﺨﻬﻢ‬ ‫اﻟــﻘــﺪﱘ وﺟــﺰﺋــﻴــﺎ ﺗــﺎرﻳــﺨــﻬــﻢ اﳊــﺪﻳــﺚ أﻳﻀﺎ‬ ‫واﳉﻐﺮاﻓﻴﺔ وﺗﻌﺮﻓﻨﺎ ﻋﻠﻰ ﻋــﺪد ﻣﻦ ﺷﻌﺮاﺋﻬﻢ‬ ‫وﺗﻘﻴﻤﻬﻢ ﻓﻲ أﻋﻤﺎل ﺗﺮﺟﻤﺔ ﺣﻴﺎﺗﻬﻢ. وﻟﻢ‬ ‫ّ‬ ‫ﻳﺘﺠﺎوز ﺣﺘﻰ اﻷﻗﻞ ﻣﻨﻬﺎ ﺣﺪود وﻃﻨﻬﻢ وأﻏﻠﺒﻬﺎ‬ ‫٢٢‬ ‫ﺑﺮﻟﲔ، ﻣﻜﺘﺒﺔ اﻟﺪوﻟﺔ،‬ ‫ﻏﻼزر رﻗﻢ ٦٣‬ ‫ﻣﻜﺘﺒﺔ ﻟﻴﺪن، ﻣﺨﻄﻮط رﻗﻢ‬ ‫٣٨٢٥٢‬ ‫ﻣﺨﻄﻮﻃﺔ ﻓﻲ ﻣﻜﺘﺒﺔ ﺧﺎﺻﺔ‬ ‫)رﻗﻤﻨﺔ ﻣﺆﺳﺴﺔ اﻹﻣﺎم‬ ‫زﻳﺪ ﺑﻦ ﻋﻠﻲ اﻟﺜﻘﺎﻓﻴﺔ، رﻗﻢ‬ ‫اﻟﻘﺮص ٢:٨٣١(‬ ‫٢٤٩١( اﳌﻜﺘﺒﺔ اﻟﺘﻲ ﻳﺆوﻳﻬﺎ اﻟﻄﺎﺑﻖ اﻟﺜﺎﻧﻲ ﻓﻲ‬ ‫ﻣﺠﻤﻊ اﳉﺎﻣﻊ اﻟﻜﺒﻴﺮ ﻓﻲ ﺻﻨﻌﺎء وﻫﻲ ﻣﻌﺮوﻓﺔ‬ ‫ّ‬ ‫أﻳﻀﺎ ﺑﺎﳌﻜﺘﺒﺔ اﻟﺸﺮﻗﻴﺔ أو ﻣﻜﺘﺒﺔ اﻷوﻗﺎف. وﻓﻲ‬ ‫وﻗﺖ ﻻﺣﻖ اﻧﺪﻣﺠﺖ اﳌﺨﻄﻮﻃﺎت واﻟﻜﺘﺐ ﻓﻲ‬ ‫ﺣﻮزة اﻟﻬﻴﺌﺔ اﻟﻌﺎﻣﺔ ﻟﻶﺛﺎر ودور اﻟﻜﺘﺐ إﻟﻰ‬ ‫اﳌﻜﺘﺒﺔ اﻟﻐﺮﺑﻴﺔ اﳌﺆﺳﺴﺔ ﺣﺪﺛﻴﺎ واﳌﻘﻴﻤﺔ ﺑﺸﻜﻞ‬ ‫ﳑﺎﺛﻞ ﻓﻲ ﻣﺠﻤﻊ ﻓﻲ ﺣﻮزة اﳉﺎﻣﻊ اﻟﻜﺒﻴﺮ.‬ ‫ﺑــــﺎدر ﻋـــﺪد ﻣـــﻦ اﻟــﻌــﻠــﻤــﺎء اﻟــﻐــﺮﺑــﻴــﲔ إﻟﻰ‬ ‫اﻟﺘﺤﺮﻳﺎت ﻓﻲ اﻟﺰﻳﺪﻳﺔ ﻋﻠﻰ أﺳﺎس اﳌﺠﻤﻮﻋﺎت‬ ‫اﻷورﺑــﻴــﺔ ﻣﻦ اﳌﺨﻄﻮﻃﺎت اﻟﻴﻤﻨﻴﺔ ﻓﻲ أﺛﻨﺎء‬ ‫اﻟﻌﻘﻮد اﻷوﻟــﻰ ﻣﻦ اﻟﻘﺮن اﻟﻌﺸﺮﻳﻦ. ﻓﺄﺻﺪر‬ ‫اﻟﻌﺎﻟﻢ اﻷﳌﺎﻧﻲ رودﻟــﻒ ﺳﺘﺮوﲤﺎن )٧٧٨١–‬ ‫٠٦٩١( ﻓﺤﺼﺎ أوﻟﻴﺎ ﻓﻲ اﳌﺆﻟﻔﺎت اﻟﺰﻳﺪﻳﺔ‬ ‫ﺳﻨﺘﻲ ٠١٩١ ١١٩١ ﺗــﻼﻩ ﺑﺤﺜﺎن راﺋـــﺪان‬ ‫ﻓﻲ اﻟﻌﻘﺎﺋﺪ اﻟﺴﻴﺎﺳﻴﺔ ﻗﺎﻧﻮن اﻟﺪوﻟﺔ ﻟﻠﺰﻳﻮد‬ ‫وﻓﻲ اﳌﻤﻴﺰات اﻟﻌﻘﺎﺋﺪﻳﺔ ﻟﻠﺰﻳﺪﻳﺔ اﻟﻌﺒﺎدة ﻋﻨﺪ‬ ‫اﻟــﺰﻳــﻮد ﰎ ﻧﺸﺮﻫﻤﺎ ﺳﻨﺔ ٢١٩١ )ﺳﺘﺮوﲤﺎن‬ ‫٠١٩١–١١٩١، ٢١٩١، ٢١٩١أ(. ﻛﺮس‬ ‫ﻣﻌﺎﺻﺮﻩ اﻷﺻﻐﺮ ﺳﻨﺎ ﻛﻮرﻧﻴﻠﺲ ﻓﺎن آرﻧﺪﻧﻚ‬ ‫أﻃﺮوﺣﺘﻪ ﻓﻲ اﻟﺪﻛﺘﻮراﻩ ﳌﺆﺳﺲ اﻹﻣﺎﻣﺔ اﻟﺰﻳﺪﻳﺔ‬ ‫ﻓﻲ اﻟﻴﻤﻦ اﻟﻬﺎدي إﻟﻰ اﳊﻖ ﻳﺤﻴﻰ ﺑﻦ اﳊﺴﲔ‬ ‫)اﳌﻮﻟﻮد ٥٤٢/٩٥٨ اﳌﺘﻮﻓﻰ ٨٩٢/١١٩(.‬ ‫١٢‬ ‫ﻣﺠﻤﻮﻋﺔ ﻛﺎﺑﺮوﺗﻲ )ﻧﺤﻮ ٠٨٢ ﻣﺨﻄﻮﻃﺔ(‬ ‫ﰎ إﻫﺪاؤﻫﺎ ﺳﻨﺔ ٢٢٩١ ﺑﻮﺳﺎﻃﺔ ﻟﻮﻛﺎ ﺑﻠﺘﺮاﻣﻲ‬ ‫إﻟﻰ ﻣﻜﺘﺒﺔ اﻟﻔﺎﺗﻴﻜﺎن )ﻟﻴﻮي دﻻ وﻳﺪا ٥٣٩١،‬ ‫٥٦٩١(. وﺗــﻮﺟــﺪ ﻣﺨﻄﻮﻃﺎت ﳝﻨﻴﺔ ذات‬ ‫أﻫﻤﻴﺔ أﻳﻀﺎ ﻓﻲ إﺳﺘﺎﻧﻮل )ﺗﺮاﻳﻨﻲ ٣٧٩١؛‬ ‫ﺻﺎﳊﻴﺔ ٤٨٩١( واﻟﻘﺎﻫﺮة وﻓﻲ ﻟﻴﺪن – أﻣﲔ‬ ‫اﳌــﺪﻧــﻲ )اﳌﺘﻮﻓﻰ ٨٩٨١( ﻋﺎﻟﻢ ﻣــﻦ اﳌﺪﻳﻨﺔ‬ ‫اﳌﻨﻮرة واﻟﺬي ﺟﺎء ﺳﻨﺔ ٣٨٨١ إﻟﻰ أﻣﺴﺘﺮدام‬ ‫ﺣﻴﺚ ﻋﲔ ﻣﻜﺎﻧﺘﻪ وﻣﻜﺎﻧﺔ ﻣﺨﻄﻮﻃﺎﺗﻪ ﻋﻠﻤﺎء‬ ‫ﻣﻦ ﻟﻴﺪن إﻻ أن اﻟﺴﻴﺪ ﺑﺮﻳﻞ أوﻻ اﺷﺘﺮى ﻣﻨﻪ‬ ‫ﻣﺠﻤﻮﻋﺘﻪ اﻟﻬﺎﻣﺔ ذات ٠٠٧ ﻣﺨﻄﻮﻃﺔ ﺗﻘﺮﻳﺒﺎ‬ ‫واﻟـــﺬي ﻛــﺎن ﻗــﺪ ﻓــﻮض ﻛــﺎرﻟــﻮ دي ﻟﻨﺪﺑﻴﺮغ‬ ‫ﺑﺈﻋﺪاد ﻓﻬﺮس ﻣﺒﻴﻊ ﻟﻠﻤﺨﻄﻮﻃـــــﺎت )ﻟﻨﺪﺑﻴﺮغ‬ ‫٣٨٨١(. واﺷﺘﺮت ﻣﻜﺘﺒﺔ ﻟﻴﺪن اﳌﺠﻤﻮﻋﺔ‬ ‫ﻛﻠﻬﺎ ﻓﻲ ﻧﻔﺲ اﻟﺴﻨﺔ ﻣﻦ ﺑﺮﻳﻞ )ﻓﻮرﻫﻮﻓﻲ‬ ‫٠٨٩١؛ وﻳﺘﻜﺎم ٦٠٠٢(. وﻓﻲ اﻟﻴﻤﻦ اﻧﺘﻘﻠﺖ‬ ‫اﳌﻮﺟﻮدات اﻟﺴﺎﺑﻘﺔ ﳌﻜﺘﺒﺔ اﻹﻣﺎم اﳌﻨﺼﻮر ﺑﺎﷲ‬ ‫ﺳﻨﺔ ٩٢٩١ ﻣﻦ ﻇﻔﺎر إﻟــﻰ اﳋﺰاﻧﺔ اﳌﺘﻮﻛﻠﻴﺔ‬ ‫اﳌﺆﺳﺴﺔ ﺣﺪﻳﺜﺎ ﻓﻲ ﺻﻨﻌﺎء واﻟــﺬي ُأﺳﺴﺖ‬ ‫ﻋﻠﻰ ﻳــﺪ اﻹﻣـــﺎم اﳌﺘﻮﻛﻞ ﻋﻠﻰ اﷲ ﻳﺤﻴﻰ ﺑﻦ‬ ‫ﻣﺤﻤﺪ ﺣﻤﻴﺪ اﻟﺪﻳﻦ )اﳌﻮﻟﻮد ٥٨٢١/٩٨٨١‬ ‫اﳌﺘﻮﻓﻰ ٤٦٣١/٨٤٩١( وﺻـــﺪرت ﻗﺎﺋﻤﺔ‬ ‫أوﻟــﻴــﺔ ﳌــﻮﺟــﻮداﺗــﻬــﺎ ﺳــﻨــﺔ ٢٤٩١ )اﳊﺠﺮي‬ ‫ﻓﺒﺎع ﺟﻼﺳﻴﺮ اﳌﺠﻤﻮﻋﺔ اﻟﺮاﺑﻌﺔ إﻟــﻰ اﳌﻜﺘﺒﺔ‬ ‫اﻟﻮﻃﻨﻴﺔ اﻟﻨﻤﺴﺎوﻳﺔ )٢٨٢ ﻣﺨﻄﻮﻃﺔ( )رﻳﺒﻴﺮ‬ ‫١٠٠٢؛ ﻏﺮوﻧﻴﺮت ٤٩٨١(. وﺟﻤﻊ اﻟﺘﺎﺟﺮ‬ ‫اﻟﻠﻮﻣﺒﺎردي ﺟﻮﺳﻴﺒﻲ ﻛﺎﺑﺮوﺗﻲ ﻃﻮال أﻛﺜﺮ ﻣﻦ‬ ‫٤٣ ﺳﻨﺔ ﻣﺠﻤﻮﻋﺔ ﳑﺎ ﻳﻘﺎرب ٠٠٦١ ﻣﺨﻄﻮﻃﺔ‬ ‫ﺑﻴﻌﺖ ﺳﻨﺔ ٩٠٩١ إﻟﻰ ﻣﻜﺘﺒﺔ أﻣﺒﺮوزﻳﺎﻧﺎ ﻓﻲ‬ ‫ﻣﻴﻼﻧﻮ )ﻣﺎ ﻳﺴﻤﻰ ”‪ (“Nuovo Fondo‬ﺑﻮﺳﺎﻃﺔ‬ ‫ﻋﻀﻮ ﻣﺠﻠﺲ اﻟﺸﻴﻮخ ﻟﻮﻛﺎ ﺑﻠﺘﺮاﻣﻲ. اﻟﺬي‬ ‫أﻫــﺪى ﺑﻌﺪ ﺧﻤﺲ ﺳﻨﻮات ٠٨١ ﻣﺨﻄﻮﻃﺔ‬ ‫إﺿﺎﻓﻴﺔ إﻟﻰ أﻣﺒﺮوزﻳﺎﻧﺎ وﺑﻬﺬا اﻟﻌﺪد اﻹﺟﻤﺎﻟﻲ‬ ‫ﻣﻦ ٢٩٧١ ﻣﺨﻄﻮﻃﺔ ﲢﺘﻮي أﻣﺒﺮوزﻳﺎﻧﺎ ﻋﻠﻰ‬ ‫أﻛﺒﺮ وأﻣﻴﺰ ﻣﺠﻤﻮﻋﺔ ﻣﻦ اﳌﺨﻄﻮﻃﺎت اﻟﻴﻤﻨﻴﺔ‬ ‫ﻓــﻲ أورﺑـــﺎ. ﻛﻤﺎ ﺑﻴﻌﺖ أﻳﻀﺎ ﺣﺼﺔ ﺻﻐﻴﺮة‬ ‫أﺧــﺮى ﻣــﻦ ﻣﺠﻤﻮﻋﺔ ﻛــﺎﺑــﺮوﺗــﻲ ﻣﺘﻜﻮﻧﺔ ﻣﻦ‬ ‫٧٥١ ﻣﺨﻄﻮﻃﺔ إﻟﻰ ﻣﻜﺘﺒﺔ دوﻟــﺔ ﺑﺎﻓﺎرﻳﺎ ﻓﻲ‬ ‫ﻣﻴﻮﻧﺦ ﺳﻨﺔ ٢٠٩١ ﺑﻮﺳﺎﻃﺔ أدوارد ﺟﻼﺳﻴﺮ‬ ‫)ﺳﻮﺑﻴﻴﺮوي ٧٠٠٢( واﻟﺒﻘﻴﺔ اﳌﺘﺒﻘﻴﺔ ﻣﻦ‬ ‫٠٢‬ ‫اﻟﻨﺼﻮﺻﻲ اﻻﺑﺘﺪاﺋﻲ ﻣﻦ ﻣﺠﻤﻮﻋﺔ اﳌﺨﻄﻮﻃﺎت‬ ‫اﻟــﺘــﻲ ﺟﻤﻌﻬﺎ أدوارد ﺟــﻼﺳــﻴــﺮ )٥٥٨١–‬ ‫٨٠٩١( ﺧﻼل رﺣﻼﺗﻪ اﳌﺘﻜﺮرة إﻟﻰ اﻟﻴﻤﻦ ﻓﻲ‬ ‫ﺳﻨﻮات ٢٨٨١–٤٨٨١ و ٥٨٨١-٦٨٨١‬ ‫٧٨٨١-٨٨٨١ ٢٩٨١-٤٩٨١ وﺗﻜﻮﻧﺖ‬ ‫اﳌﺠﻤﻮﻋﺔ ﻓﻲ اﻷﻏﻠﺐ ﻣﻦ أﻋﻤﺎل زﻳﺪﻳﺔ وﺗﺂﻟﻴﻒ‬ ‫ﻣﻌﺘﺰﻟﻴﺔ ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم. وﻛﺎن ﺟﻼﺳﻴﺮ ﻗﺪ ﺑﺎع‬ ‫اﳌﺨﻄﻮﻃﺎت اﻟﺘﻲ ﺟﻤﻌﻬﺎ ﺧﻼل رﺣﻠﺘﻴﻪ اﻷوﻟﻰ‬ ‫واﻟﺜﺎﻧﻴﺔ إﻟﻰ اﳌﻜﺘﺒﺔ اﳌﻠﻜﻴﺔ ﻓﻲ ﺑﺮﻟﲔ )ﻣﻜﺘﺒﺔ‬ ‫اﻟﺪوﻟﺔ ﻓﻲ ﺑﺮﻟﲔ اﻟﻴﻮم( )٥٦٢ ﻣﺨﻄـﻮﻃﺔ(‬ ‫)آﻟــــﻮارت ٧٨٨١، ٧٨٨١–٩٩٨١( .ﺛﻢ‬ ‫واﺻﻞ ﺧﻼل رﺣﻼﺗﻪ اﻟﺘﺎﻟﻴﺔ ﺷﺮاء ﻣﺨﻄﻮﻃﺎت‬ ‫ﻋﺮﺿﻬﺎ ﻣﻦ ﺟﺪﻳﺪ ﻋﻠﻰ ﻣﻜﺘﺒﺔ ﺑﺮﻟﲔ. وﻣﻦ ﺛﻢ‬ ‫ﺣﺼﻞ اﳌﺘﺤﻒ اﻟﺒﺮﻳﻄﺎﻧﻲ )٨٢٣ ﻣﺨﻄﻮﻃﺔ(‬ ‫ﻋﻠﻰ اﳌﺠﻤﻮﻋﺔ اﻟﺜﺎﻟﺜﺔ وذﻟﻚ ﺑﻌﺪ ﻣﻔﺎوﺿﺎت‬ ‫ﻓﺎﺷﻠﺔ ﺑﲔ اﳌﻜﺘﺒﺔ اﳌﻠﻜﻴﺔ وﺟﻼﺳﻴﺮ ﻓﻲ ﻫﺬا‬ ‫اﳋﺼﻮص )اﻟﻌﻤﺮي ٠٨٩١؛ رﻳﻮ ٤٩٨١(.‬ ‫اﳌﺒﺎﺣﺚ اﳊﺪﻳﺜﺔ ﻓﻲ اﻟﺰﻳﺪﻳﺔ‬ ‫ﻓﻴﻤﺎ ﺑﻌﺪ ﻣﺸﺎﻫﺪاﺗﻪ ﻓﻲ ﻛﺘﺎﺑﻪ وﺻﻒ اﻷﺳﻔﺎر‬ ‫إﻟﻰ ﺟﺰﻳﺮة اﻟﻌﺮب واﻟﺒﻼد اﶈﻴﻄﺔ ﺑﻬﺎ )ﻧﻴﺒﻮر‬ ‫٤٧٧١(. وﺻﺪر ﺑﺤﺚ ﻫﺎم آﺧﺮ ﻟﺒﺎﺣﺚ ﻏﺮﺑﻲ‬ ‫ﻧﺤﻮ أواﺧﺮ اﻟﻘﺮن اﻟﺴﺎﺑﻊ ﻋﺸﺮ أي اﻟﻴﻤﻦ ﻓﻲ‬ ‫اﻟﻘﺮن اﻟﺴﺎﺑﻊ ﻋﺸﺮ: ﺣﺮوب اﻷﺗــﺮاك ، اﻷﺋﻤﺔ‬ ‫اﻟﻌﺮب واﻟﻌﻠﻤﺎء ﺑﻘﻠﻢ ﻓﻴﺮدﻳﻨﺎﻧﺪ ﻓﻮﺳﺘﻨﻔﻴﻠﺪ‬ ‫)ﻓﻮﺳﺘﻨﻔﻴﻠﺪ ٥٨٨١(. ﻳﺮﺟﻊ ﺗﺄرﻳﺞ ﺑﺪاﻳﺔ‬ ‫اﻟﺘﺤﺮﻳﺎت ﻓــﻲ ﻣــﻮﺟــﻮدات اﳌﺨﻄﻮﻃﺎت ﻓﻲ‬ ‫اﳌﻜﺎﺗﺐ اﻟﻌﺎﻣﺔ واﳋﺎﺻﺔ ﻓﻲ اﻟﻴﻤﻦ إﻟﻰ اﻟﻌﻘﺪ‬ ‫اﻷﺧﻴﺮ ﻣﻦ اﻟﻘﺮن اﻟﺘﺎﺳﻊ ﻋﺸﺮ. وﺗﺄﻟﻒ ﻣﺘﻨﻪ‬ ‫ﻧﺘﻴﺠﺔ ﻋﺰﻟﺔ اﻟﻴﻤﻦ اﳉﻐﺮاﻓﻴﺔ ﺑــﺪأت ﻋﻤﻠﻴﺔ‬ ‫اﺳــﺘــﻜــﺸــﺎف ﺗــﺎرﻳــﺨــﻪ اﻟــﺴــﻴــﺎﺳــﻲ واﻟﻔﻜﺮي‬ ‫وﺣــﻮزاﺗــﻪ اﳌﺨﻄﻮﻃﻴﺔ اﻟﻐﻨﻴﺔ ﻓﻲ وﻗــﺖ أﻛﺜﺮ‬ ‫ﺗــﺄﺧــﺮا ﳑــﺎ ﻛــﺎ ﻫــﻮ اﳊـــﺎل ﻓــﻲ ﻣﻌﻈﻢ اﻷﻗﻄﺎر‬ ‫اﻷﺧـــﺮى ﻓــﻲ اﻟــﻌــﺎﻟــﻢ اﻹﺳــﻼﻣــﻲ )راﻳﻨﻬﺎرت‬ ‫٠٨٩١(. وﻟﻢ ﻳﺘﻢ ﺗﺼﻨﻴﻒ اﻷﻋﻤﺎل اﻟﺸﺎﻣﻠﺔ‬ ‫ﻓﻴﻤﺎ ﻳﺨﺺ اﻟﻄﺒﻘﺎت إﻻ ﻓﻲ أﺛﻨﺎء اﻟﻨﺼﻒ‬ ‫اﻷول ﻣﻦ اﻟﻘﺮن اﻟﺴﺎﺑﻊ ﻋﺸﺮ وذﻟﻚ ﻣﻦ ﺧﻼل‬ ‫ﻋﻤﻠﻴﺔ ﺟﻤﻊ ﻛﻞ اﳌﻌﻠﻮﻣﺎت اﳌﺘﻮﻓﺮة ﻋﻦ أواﺋﻞ‬ ‫أﺋﻤﺔ اﻟﺰﻳﻮد واﻟــﺴــﺎدة واﻟﻌﻠﻤﺎء. وواﺣــﺪ ﻣﻦ‬ ‫أﻋﻤﺎل اﻟﻄﺒﻘﺎت ﻫﺬﻩ ﻗﺎم ﺑﺘﺄﻟﻴﻔﻪ ﻗﺎﺿﻲ ﺻﻨﻌﺎء‬ ‫أﺣﻤﺪ ﺑﻦ ﺻﺎﻟﺢ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ أﺑــﻲ اﻟﺮﺟﺎل‬ ‫)اﳌﺘﻮﻓﻰ ٢٩٠١/٠٩٦١( )إﺑﻦ أﺑﻲ اﻟﺮﺟﺎل‬ ‫٤٠٠٢( واﻵﺧــﺮ ﺑﻘﻠﻢ اﳌﻌﺎﺻﺮ اﻷﺻﻐﺮ ﺳﻨﺎ‬ ‫ﻣﻦ اﺑﻦ أﺑﻲ اﻟﺮﺟﺎل وﻫﻮ ﻳﺤﻴﻰ ﺑﻦ اﳊﺴﲔ ﺑﻦ‬ ‫اﻟﻘﺎﺳﻢ )اﳌﺘﻮﻓﻰ ٩٩٠١/٨٩٦١( )اﻟﺸﻬﺎري‬ ‫١٠٠٢(. وﻫﺎذان ﻫﻤﺎ ﻣﻦ ﺷﺄﻧﻬﻤﺎ أن ﻳﺸﻜﻼ‬ ‫ﺣﺘﻰ ﻳﻮﻣﻨﺎ ﻫﺬا اﳌﺼﺎدر اﻷﻛﺜﺮ أﻫﻤﻴﺔ ﳌﻌﺮﻓﺘﻨﺎ‬ ‫ﺑﺎﻟﺘﻘﻠﻴﺪ اﻟﻌﻠﻤﻲ اﻟــﺰﻳــﺪي اﻟﺒﺎﻛﺮ ﻓﻲ اﻟﻴﻤﻦ‬ ‫)وإﻳـــﺮان(. وﺻﻠﺖ إﻟــﻰ اﻟﻴﻤﻦ ﺳﻨﺔ ٣٦٧١‬ ‫ﺑﻌﺜﺔ ﻋﻠﻤﻴﺔ أﳌﺎﻧﻴﺔ داﳕﺎرﻛﻴﺔ وﻣﻦ ﺑﲔ أﻋﻀﺎﺋﻬﺎ‬ ‫ﻛﺎرﺳﱳ ﻧﻴﺒﻮر )٣٣٧١-٥١٨١( اﻟﺒﺎﻗﻲ ﻋﻠﻰ‬ ‫ﻗﻴﺪ اﳊﻴﺎة اﻟﻮﺣﻴﺪ ﻣﻦ ﻫﺬﻩ اﻟﺒﻌﺜﺔ واﻟﺬي ﻧﺸﺮ‬ ‫٩١‬ ‫وﻣــﻦ ﺣﲔ إﻟــﻰ آﺧــﺮ إﻟــﻰ ﻣﻮاﻗﻒ اﺗﺨﺪﻫﺎ اﺑﻮ‬ ‫اﳊﺴﲔ اﻟﺒﺼﺮي )اﻧﺼﺎري/اﺷﻤﻴﺘﻜﻪ ]ﻳﺼﺪر‬ ‫ﻗﺮﻳﺒﺎ[( وﺑﺎﻹﺿﺎﻓﺔ إﻟﻰ ذﻟﻚ أﺧﺬ ﻋﻠﻤﺎء أﻣﺜﺎل‬ ‫ﺳــﻴــﺪ ﺣــﻤــﻴــﺪان )اﳌــﺘــﻮﻓــﻰ ٦٥٦/٨٥٢١(‬ ‫ﻳﺮوﺟﻮن ﻹﻋﺎدة إﻧﺸﺎء اﻟﺰﻳﺪﻳﺔ »اﻷرﺛﻮذﻛﺴﻴﺔ«‬ ‫ّ‬ ‫راﻓﻀﲔ أي ﺗﺄﺛﻴﺮ ﻣﻌﺘﺰﻟﻲ ﺑﺎﻋﺘﺒﺎرﻩ ﻏﻴﺮ ﻣﻮﺛﻮق‬ ‫ﺑﻪ. ﲤﻴﺰت اﻟﻌﻠﻮم اﻟﺰﻳﺪﻳﺔ ﺑﺘﻌﺪدﻳﺔ اﻟﺘﻘﺎﻟﻴﺪ‬ ‫اﳌﺪرﺳﻴﺔ ﻣﺜﻞ اﳌﻌﺘﺰﻟﻴﺔ اﻟﺒﺼﺮﻳﺔ واﻟﺒﻐﺪادﻳﺔ‬ ‫وﻣﺪرﺳﺔ أﺑﻲ اﳊﺴﲔ اﻟﺒﺼﺮي واﻟﺘﻘﻠﻴﺪﻳﺔ اﻟﺘﻲ‬ ‫اﺳﺘﻤﺮت ﻓﻲ اﻟﺘﻌﺎﻳﺶ ﻋﺒﺮ اﻟﻘﺮون.‬ ‫٨١‬ ‫اﻟﺒﺼﺮﻳﺔ. وﻓﻲ ﻏﻀﻮن اﻟﻘﺮن اﻟﺴﺎﺑﻊ/اﻟﺜﺎﻟﺚ‬ ‫ﻋﺸﺮ ازداد ﺗﺄﺛﻴﺮ أﻓﻜﺎر اﺑــﻲ اﳊﺴﲔ. ﺗﻈﻬﺮ‬ ‫اﳌــﺼــﺎدر اﺑــﺘــﺪاء ﻣﻦ ذﻟــﻚ اﻟﻮﻗﺖ اﲡﺎﻫﺎ ﻧﺤﻮ‬ ‫ً‬ ‫اﻻﻧﺘﻘﺎﺋﺔ إذ أن ﺣﺘﻰ ﻫﺆﻻء اﻟﻌﻠﻤﺎء اﳌﻠﺘﺰﻣﻮن‬ ‫ﺑﺎﻓﻜﺎر اﳌﻌﺘﺰﻟﻴﺔ اﻟﺒﺼﺮﻳﺔ أدﻣﺠﻮا ﻓﻲ ﻧﺼﻮﺻﻬﻢ‬ ‫أﻓﻜﺎرا ﺗﺘﺄﺻﻞ ﻣﻦ أﺗﺒﺎع ﻣﺪرﺳﺔ أﺑﻲ اﳊﺴﲔ‬ ‫وﺗﻨﺼﻞ آﺧﺮون أﻣﺜﺎل ﻋﺒﺪ اﷲ ﺑﻦ زﻳﺪ اﻟﻌﻨﺴﻲ‬ ‫)اﳌﺘﻮﻓﻰ ٧٧٦/٦٩٢١( ﻣﻦ اﻟﺘﻌﺎﻟﻴﻢ اﳌﻌﺘﺰﻟﻴﺔ‬ ‫اﻟﺒﺼﺮﻳﺔ. راﺟﻌﲔ ﺑﺬﻟﻚ إﻟﻰ ﻋﻘﺎﺋﺪ اﻟﻘﺎﺳﻢ ﺑﻦ‬ ‫إﺑﺮاﻫﻴﻢ واﻟﻬﺎدي ﻋﻠﻰ اﳊﻖ. ﻣﻊ أن اﻟﻌﻨﺴﻲ ﻛﺎن‬ ‫ﳝﻴﻞ أﻳﻀﺎ إﻟﻰ ﺗﺒﻨﻲ ﺗﻌﺎﻟﻴﻢ اﳌﻌﺘﺰﻟﺔ اﻟﺒﻐﺪادﻳﺔ‬ ‫ﺣﻴﺚ درس ﻋﻠﻰ ﻣﺨﺘﻠﻒ اﳌﺪرﺳﲔ اﳌﻌﺮوﻓﲔ.‬ ‫وﺑــﻌــﺪ ﻋــﻮدﺗــﻪ إﻟــﻰ اﻟﻴﻤﻦ وﺿــﻌــﺖ ﺗﻌﺎﻟﻴﻤﻪ‬ ‫اﻷﺳﺎس ﳉﻴﻞ ﻧﺎﺷﺊ ﻣﻦ ﻋﻠﻤﺎء ذوي إﻓﺎدة ﻓﻲ‬ ‫ﺗﺸﻜﻴﻞ اﻟﺘﻄﻮر اﻟﻼﺣﻖ ﻟﻠﺠﻤﺎﻋﺔ )ﺷﻮارب‬ ‫١١٠٢(. وﻛــﺎن اﳊﺴﻦ اﻟﺮﺻﺎص أﺣﺪ أﺑﺮز‬ ‫ﻃﻼﺑﻪ اﻟــﺬي أﻟــﻒ أﻋــﻤــﺎﻻ ﺟﻮﻫﺮﻳﺔ ﻓــﻲ ﻋﻠﻢ‬ ‫اﻟﻜﻼم ﻳﻔﺴﺮ ﻓﻴﻬﺎ اﻟﺘﻌﺎﻟﻴﻢ اﳌﻌﺘﺰﻟﻴﺔ اﻟﺒﺼﺮﻳﺔ.‬ ‫وإﻟﻰ ﺟﺎﻧﺐ ﻃﻼب آﺧﺮﻳﻦ ﻗﺎم ﺑﺘﺪرﻳﺲ اﻹﻣﺎم‬ ‫اﳌﻘﺒﻞ اﳌﻨﺼﻮر ﺑﺎﷲ ﻋﺒﺪ اﷲ ﺑﻦ ﻫﻤﺰة )ﺣﻜﻢ‬ ‫٣٩٥/٧٩١١ – ٤١٦/٧١٢١( )ﺗﻴﻠﻪ‬ ‫٠١٠٢(.‬ ‫وﺣــﺜــﺖ اﻻﻓــﻜــﺎر واﳌــﺨــﻄــﻮﻃــﺎت اﳉﺪﻳﺪة‬ ‫ﻋﻠﻰ ﻇﻬﻮر ﺗﻘﻠﻴﺪ ﻣﺪرﺳﻲ ﳝﻨﻲ ﻣﻠﺘﺰم ﺑﺎﳌﻌﺘﺰﻟﺔ‬ ‫اﻟﺒﺼﺮﻳﺔ ﻣﻊ ذﻟﻚ راﻓﻖ اﻟﻨﻘﺪ اﻟﺪاﺧﻠﻲ ﻗﻴﺎﻣﻪ ﻓﻲ‬ ‫ﺻﻔﻮف ﻋﻠﻤﺎء اﻟﻘﺮﻧﲔ اﻟﺴﺎدس/اﻟﺜﺎﻧﻲ ﻋﺸﺮ‬ ‫واﻟﺴﺎﺑﻊ/اﻟﺜﺎﻟﺚ ﻋﺸﺮ. وﺣﻈﻴﺖ اﻟﻨﺼﻮص‬ ‫ﺑﻘﻠﻢ أﺗﺒﺎع اﺑــﻲ اﳊﺴﻦ اﻟﺒﺼﺮي ﺑﺸﻌﺒﻴﺔ إذ‬ ‫أن ﻋﻘﺎﺋﺪﻩ ﻛﻤﺎ ﻳﻘﺎل ﻛﺎﻧﺖ ﺗــﻘــﺎرب ﺗﻠﻚ‬ ‫اﻟﺘﻲ ﻛﺎﻧﺖ ﺑﻘﻠﻢ اﻹﻣﺎﻣﲔ اﻷﺳﺒﻘﲔ اﻟﻘﺎﺳﻢ‬ ‫ﺑﻦ إﺑﺮاﻫﻴﻢ واﻟﻬﺎدي إﻟﻰ اﳊﻖ ﻣﻘﺎرﺑﺔ أﻛﺜﺮ ﻣﻨﻪ‬ ‫ﻧﺼﻮص اﻟﺒﻬﺸﻤﻴﺔ وذﻟﻚ ﻣﺘﺰاﻣﻨﺎ إﻟﻰ ﺣﺪﻣﺎ ﻣﻊ‬ ‫ورﲟﺎ ﻛﺮد ﻓﻌﻞ ﻋﻠﻰ اﻧﺘﺸﺎر اﻟﺘﻌﺎﻟﻴﻢ اﳌﻌﺘﺰﻟﻴﺔ‬ ‫٧١‬ ‫ﺑﻌﺾ ﻣﻔﺎﻫﻴﻤﻬﺎ وﺣﺠﺠﻬﺎ ﺣﺘﻰ ﻳﺪاﻓﻊ ﺑﺸﻜﻞ‬ ‫أﻛﺜﺮ ﻓﻌﺎﻟﻴﺔ ﻋﻦ اﻵراء اﳌﻌﺘﺰﻟﻴﺔ ﺿﺪ اﻋﺘﺮاﺿﺎت‬ ‫ﺧﺼﻮﻣﻬﺎ. وﻓﻲ ﺣﲔ ﻛﺎن ﻛﺘﺎب اﳌﻌﺘﻤﺪ ﻓﻲ‬ ‫اﺻــﻮل اﻟﻔﻘﻪ ﻷﺑــﻲ اﳊﺴﲔ – وﻫــﻮ ﻋﻤﻞ ﻓﻲ‬ ‫ﻣﻨﻬﺠﻴﺔ ﻓﻘﻬﻴﺔ ﻛﻤﺎ ﻳﺪل ﻋﻠﻰ ذﻟﻚ ﻋﻨﻮاﻧﻪ –‬ ‫ﻳﺘﻮﻓﺮ ﺑﻘﺪر اﻟﻌﺪﻳﺪ ﻣﻦ اﳌﺨﻄﻮﻃﺎت ﻟﻢ ﻳﺼﻞ‬ ‫إﻟﻰ اﻟﻴﻤﻦ أﺣﺪ ﻣﺆﻟﻔﺎﺗﻪ ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم. وﻟﻢ‬ ‫ﺗﻌﺮف ﻋﻘﺎﺋﺪﻩ ﻋﻠﻰ وﺟﻪ اﳊﺼﺮ إﻻ ﻋﻦ ﻃﺮﻳﻖ‬ ‫أﻋﻤﺎل ﺗﺎﺑﻌﻪ اﳌﻘﺒﻞ رﻛﻦ اﻟﺪﻳﻦ اﺑﻦ اﳌﻼﺣﻤﻲ‬ ‫)اﳌﺘﻮﻓﻰ ٦٣٥/١٤١١( أي ﻣﻦ ﺧﻼل ﻛﺘﺎﺑﻪ‬ ‫اﳌﻌﺘﻤﺪ ﻓﻲ أﺻــﻮل اﻟﺪﻳﻦ وﻛﺘﺎﺑﻪ اﻟﻔﺎﺋﻖ ﻓﻲ‬ ‫أﺻﻮل اﻟﺪﻳﻦ وﻛﺘﺎﺑﻪ ﲢﻔﺔ اﳌﺘﻜﻠﻤﲔ ﻓﻲ اﻟﺮد‬ ‫ﻋﻠﻰ اﻟﻔﻼﺳﻔﺔ )اﻧﺼﺎري ٠١٠٢(.‬ ‫وﻛﺎن ﻣﻦ رواد ﻋﻤﻠﻴﺔ ﺗﻘﺪﱘ أﻋﻤﺎل أدب‬ ‫اﻟﺰﻳﻮد اﻟﻘﺰوﻳﻨﻴﲔ وﺗﺮﺳﻴﺦ ﻋﻘﺎﺋﺪﻫﻢ اﻟﻘﺎﺿﻲ‬ ‫ﺟﻌﻔﺮ ﺑــﻦ أﺣﻤﺪ ﺑــﻦ ﻋﺒﺪ اﻟــﺴــﻼم )اﳌﺘﻮﻓﻰ‬ ‫٣٧٥/٧٧١١-٨٧١١(. ﲢﺪر اﻟﻘﺎﺿﻲ ﺟﻌﻔﺮ‬ ‫ﻣﻦ أﺳﺮة إﺳﻤﺎﻋﻴﻠﻴﺔ إﻻ أﻧﻪ اﻋﺘﻨﻖ ﻟﻠﻤﻄﺮﻓﻴﺔ ﻗﺒﻞ‬ ‫ﺗﺒﻨﻴﻪ ﻓﻲ آﺧﺮ اﻷﻣﺮ اﻟﺘﻌﺎﻟﻴﻢ اﳌﻌﺘﺰﻟﻴﺔ اﻟﺒﺼﺮﻳﺔ‬ ‫ﻛﻤﺎ ﰎ ﺗﺪرﻳﺴﻬﺎ ﻣﻦ ﻗﺒﻞ ﻋﻠﻤﺎء اﻟﺪﻳﻦ ﻣﻦ‬ ‫اﳌﻨﻄﻘﺔ اﻟﻘﺰوﻳﻨﻴﺔ. وﺑﺎﺣﺜﺎ ﻋﻦ دروس ﻋﻤﻴﻘﺔ‬ ‫اﻟﺘﻔﻜﻴﺮ ﻗﺎم ﺑﺮﺣﻼت إﻟﻰ ﻣﻜﺔ واﻟﻜﻮﻓﺔ واﻟﺮي‬ ‫ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم ﳌﻤﺜﻠﻲ »ﻣﺪرﺳﺔ اﻟﺮي« ﻓﻴﻤﺎ‬ ‫ﺑﻌﺪ ، أﻣﺜﺎل أﺑﻲ ﻣﺤﻤﺪ إﺳﻤﺎﻋﻴﻞ اﻟﻔﺮزادي‬ ‫اﻟﻌﺮاﻗﻲ )أواﺧــﺮ اﻟﻘﺮن اﳋﺎﻣﺲ/اﳊﺎدي ﻋﺸﺮ‬ ‫وأواﺋﻞ اﻟﻘﺮن اﻟﺴﺎدس/اﻟﺜﺎﻧﻲ ﻋﺸﺮ(. وﺗﺘﻮﻓﺮ‬ ‫ﻓــﻲ ﻣﻜﺘﺒﺎت ﻓــﻲ اﻟﻴﻤﻦ ﻣﺨﻄﻮﻃﺎت ﻟﻜﻠﻲ‬ ‫ﺗﻌﻠﻴﻘﻴﻪ ﻋﻠﻰ ﺷﺮح اﻷﺻﻮل اﳋﻤﺴﺔ )ﻣﻌﺘﻤﺪا‬ ‫ﺑﺸﻜﻞ ﻗﻮي ﻋﻠﻰ ذﻟﻚ ﳌﺎﻧﻜﺪﱘ( وﻋﻠﻰ ﻛﺘﺎب‬ ‫اﻟﺘﺒﺼﺮة ﻟﻺﻣﺎم اﳌﺆﻳﺪ ﺑﺎﷲ أﺣﻤﺪ ﺑﻦ اﳊﺴﲔ‬ ‫اﻟﻬﺎروﻧﻲ اﻟﺒﻄﺤﺎﻧﻲ )اﳌﺘﻮﻓﻰ ١١٤/٠٢٠١(.‬ ‫وﻛــــﺎن ﻫــــﺆﻻء اﳌـــﺆﻟـــﻔـــﻮن ﳑــﺜــﻠــﲔ ﻣﺨﻠﺼﲔ‬ ‫ﻟﻠﺒﻬﺸﻤﻴﺔ ﻛﻤﺎ ﻛــﺎن ﻫــﻮ اﳊـــﺎل ﻣــﻊ اﳊﺎﻛﻢ‬ ‫اﳉﺸﻤﻲ )اﳌﺘﻮﻓﻰ ٤٩٤/١٠١١( اﻟﺬي ﻳﻌﺘﺒﺮ‬ ‫ﺑﺤﺜﻪ اﻟﺸﺎﻣﻞ ﻓــﻲ ﻋﻠﻢ اﻟــﻜــﻼم ﺷــﺮح ﻋﻴﻮن‬ ‫اﳌﺴﺎﺋﻞ ﻣﻦ أﻛﺜﺮ اﻷﻋﻤﺎل اﻟﻌﻘﺎﺋﺪﻳﺔ ﺗﺄﺛﻴﺮا ﻓﻲ‬ ‫اﻟﻴﻤﻦ ﺧﻼل اﻟﻘﺮون اﻟﺘﺎﻟﻴﺔ.‬ ‫ﺗــﻌــﺮف زﻳـــﻮد اﻟﻴﻤﻦ ﺧــﻼل ﻫــﺬﻩ اﳌﺮﺣﻠﺔ‬ ‫أﻳﻀﺎ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻢ أﺑﻲ اﳊﺴﲔ اﻟﺒﺼﺮي اﻟﻄﺎﻟﺐ‬ ‫اﻷﺳــﺒــﻖ ﻟﻌﺒﺪ اﳉــﺒــﺎر اﻟــﺬي اﺷﺘﻬﺮ ﻓــﻲ وﻗﺖ‬ ‫ﻻﺟﻖ ﺑﺎﻋﺘﺒﺎرﻩ ﻣﺆﺳﺴﺎ ﻵﺧﺮ ﻣﺪرﺳﺔ إﺑﺪاﻋﻴﺔ‬ ‫ﺿﻤﻦ اﳌﻌﺘﺰﻟﻴﺔ. وﻓﻲ ﻧﻔﺲ اﻟﻮﻗﺖ ﻛﺎن أﺑﻮ‬ ‫اﳊــﺴــﲔ ﻗــﺪ ﺗﻠﻘﻰ ﻋــﻠــﻮم اﻟــﻄــﺐ واﻟﻔﻠﺴﻔﺔ.‬ ‫واﻧﺘﻘﺪ ﻣﺒﺎدئ اﻟﺒﻬﺸﻤﻴﺔ ﻓﻲ ﻣﺤﺎوﻟﺔ ﺗﺼﺤﻴﺢ‬ ‫٦١‬ ‫ﻓــﻲ ﻧــﻘــﺪﻩ ﺑﻘﻠﻢ ﻣــﺎﻧــﻜــﺪﱘ )اﳌــﺘــﻮﻓــﻲ ﺣﻮاﻟﻰ‬ ‫٥٢٤/٤٣٠١( وﺑﺤﺜﻪ اﻟﺸﺎﻣﻞ اﶈﻴﻂ ﻓﻲ‬ ‫اﻟﺘﻜﻠﻴﻒ ﻓﻲ ﻧﻘﺪﻩ ﺑﻘﻠﻢ اﺑﻦ ﻣﺘﻮﻳﻪ ﻣﻌﺮوﻓﲔ‬ ‫ْ‬ ‫ﺟﻴﺪا ﺑﲔ زﻳــﻮد اﻟﻴﻤﻦ.ﻛﻤﺎ ﻳﺘﻮاﺟﺪ ﺑﺸﻜﻞ‬ ‫ﳑﺎﺛﻞ ﻛﺘﺎب اﳌﺬﻛﻮر أﺧﻴﺮا ﻛﺘﺎب اﻟﺘﺬﻛﺮة وﻫﻮ‬ ‫ﻋﻤﻞ ﺷﻤﻮﻟﻲ ﻓﻲ اﻟﻔﻠﺴﻔﺔ اﻟﻄﺒﻴﻌﻴﺔ ﺑﺸﻜﻞ‬ ‫ﺑﻀﻌﺔ ﻣﺨﻄﻮﻃﺎت ﳝﻨﻴﺔ اﻷﺻﻞ. وﻫﻨﺎك أدﻟﺔ‬ ‫ﻋﻠﻰ أن زﻳﻮد اﻟﻴﻤﻦ ﲤﻜﻨﻮا ﻣﻦ اﻟﻮﺻﻮل إﻟﻰ‬ ‫ﺗﻌﻠﻴﻘﻪ اﻟﺘﻔﺴﻴﺮي واﳌﺠﻬﻮل ﻣﻦ ﻧﻮاح أﺧﺮى‬ ‫ﻋﻠﻰ اﳉﻤﻞ واﻟﻌﻘﻮد ﻟﻌﺒﺪ اﳉﺒﺎر. وﻣﻦ ﻣﺆﻟﻔﺎت‬ ‫أﺑﻲ رﺷﻴﺪ اﻟﻨﻴﺴﺎﺑﻮري أﺣﺪ ﻃﻼب ﻋﺒﺪ اﳉﺒﺎر‬ ‫ﰎ ﻧﺴﺦ ﻛﺘﺎﺑﻴﻪ ﻣﺴﺎﺋﻞ اﳋﻼف ﺑﲔ اﻟﺒﺼﺮﻳﲔ‬ ‫واﻟــﺒــﻐــﺪادﻳــﲔ وﻣﺴﺎﺋﻞ اﳋــﻼف ﻓــﻲ اﻷﺻﻮل‬ ‫ﻟﺼﺎﻟﺢ ﻣﻜﺘﺒﺔ اﳌﻨﺼــﻮر ﺑــﺎﷲ )اﻧــﺼــﺎري/‬ ‫اﺷﻤﻴﺘﻜﻪ ٠١٠٢(. وﺻﻠﺖ اﻟﻴﻤﻦ ﺛﻼﺛﺔ‬ ‫أﻋﻤﺎل ﻷﺑﻲ ﻓﻀﻞ ﻋﺒﺎس ﺑﻦ ﺷﺮوﻳﻦ ﻣﻦ ﻃﻼب‬ ‫ﻋﺒﺪ اﳉﺒﺎر وﻫﻲ: ﺣﻘﺎﺋﻖ اﻷﺷﻴﺎء ﲟﺜﺎﺑﺔ ﺑﺤﺚ‬ ‫ﻣﻮﺟﺰ ﻓﻲ ﻣﺼﻄﻠﺤﺎت اﻟﻜﻼم وﻳﺎﻗﻮﺗﺔ اﻹﳝﺎن‬ ‫وواﺳﻄﺔ اﻟﺒﺮﻫﺎن ﻓﻲ أﺻﻮل اﻟﺪﻳﻦ ﻣﺤﻔﻮﻇﺔ ﻓﻲ‬ ‫اﻟﻨﻘﺪ ﻟﻠﺤﺴﻦ اﻟﺮﺻﺎص ﺑﻌﻨﻮان اﻟﺘﺒﻴﺎن ﻟﻴﺎﻗﻮﺗﺔ‬ ‫اﻹﳝــﺎن وواﺳﻄﺔ اﻟﺒﺮﻫﺎن واﳌﺪﺧﻞ ﻓﻲ أﺻﻮل‬ ‫اﻟﺪﻳﻦ )اﻧﺼﺎري/اﺷﻤﻴﺘﻜﻪ ]ﲢﺖ اﻟﻄﺒﻊ[(.‬ ‫ﻛﻤﺎ ﻛﺎن زﻳﻮد اﻟﻴﻤﻦ ﻣﻠﻤﲔ ﺑﺒﻌﺾ اﻷﻋﻤﺎل‬ ‫ّ‬ ‫ﲡﻤﻴﻞ ﻓﻲ ﻣﺨﻄﻮﻃﺔ ﻣﻦ‬ ‫ﻣﻜﺘﺒﺔ ﺧﺎﺻﺔ ﻓﻲ اﻟﻴﻤﻦ‬ ‫)رﻗﻤﻨﺔ ﻣﺆﺳﺴﺔ اﻹﻣﺎم‬ ‫زﻳﺪ ﺑﻦ ﻋﻠﻲ اﻟﺜﻘﺎﻓﻴﺔ، رﻗﻢ‬ ‫اﻟﻘﺮص ٥:٥١٤(‬ ‫ﻣﻜﺘﺒﺔ اﻷوﻗﺎف‬ ‫)»اﻟﺸﺮﻗﻴﺔ«( ﻓﻲ ﺻﻨﻌﺎء‬ ‫اﻟﻘﺪﳝﺔ‬ ‫اﻷدب اﻟﺪﻳﻨﻲ اﻟﺰﻳﺪي واﳌﻜﺘﺒﺎت اﻟﺰﻳﺪﻳﺔ ﻓﻲ اﻟﻴﻤﻦ‬ ‫ﻣﻦ ﺟﻬﺔ أﺧــﺮى. ﻗﺪ ﺑــﺎدر إﻟــﻰ ﻫــﺬﻩ اﻟﻌﻤﻠﻴﺔ‬ ‫اﻹﻣﺎم اﳌﺘﻮﻛﻞ ﺑﺎﷲ أﺣﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎن )ﻋﻬﺪﻩ‬ ‫ﻣﻦ ٢٣٥/٧٣١١ إﻟﻰ ٦٦٥/٠٧١١( اﻟﺬي‬ ‫دﻋﺎ إﻟﻰ وﺣﺪة اﻟﺰﻳﺪﻳﺔ داﺧﻞ اﻟﻴﻤﻦ وﺧﺎرﺟﻪ‬ ‫ﻣﻌﺘﺮﻓﺎ ﺑﺎﻷﺋﻤﺔ اﻟﻘﺰوﻳﻨﻴﲔ واﻟﻴﻤﻨﻴﲔ ﻋﻠﻰ‬ ‫ﺣﺪ ﺳﻮاء وﺷﺠﻊ ﻧﻘﻞ اﻷدب اﻟﺪﻳﻨﻲ اﻟﺰﻳﺪي‬ ‫اﻟﻘﺰوﻳﻨﻲ إﻟﻰ اﻟﻴﻤﻦ ودﻋﻢ ﻧﺸﺎﻃﺎت اﻟﺘﺪرﻳﺲ‬ ‫ﻓﻲ اﻟﺮي واﻟﻜﻮﻓﺔ اﻟﺘﻲ ﻳﻘﻮم ﺑﻪ اﻟﻌﻠﻤﺎء اﻟﺰﻳﻮد‬ ‫اﻟﻘﺰوﻳﻨﻴﻮن واﻟﻴﻤﻨﻴﻮن اﻟﺬﻳﻦ ﺗﻠﻘﻮا دراﺳﺎﺗﻬﻢ‬ ‫ﻋﻠﻰ ﻋﻠﻤﺎء زﻳﻮد ﻓﻲ اﳌﻨﻄﻘﺔ اﻟﻘﺰوﻳﻨﻴﺔ. وﻛﺎن‬ ‫ﻫﺪﻓﻪ إﻗﺎﻣﺔ ﻣﻮازﻧﺔ ﻓﻜﺮﻳﺔ ﻟﻠﺠﻤﺎﻋﺔ اﳌﻄﺮﻓﻴﺔ.‬ ‫وﺑﻬﺬا اﻟﺴﺒﺐ أﺧﺬ ﻳﺪﻋﻢ ﻧﺸﺮ اﻟﺘﻌﺎﻟﻴﻢ اﳌﻌﺘﺰﻟﻴﺔ‬ ‫اﻟﺒﺼﺮﻳﺔ. ﻓﺒﻠﻐﺖ ﻋﻤﻠﻴﺔ اﻟﻨﻘﻞ اﻟﺜﻘﺎﻓﻲ ذروﺗﻬﺎ‬ ‫ﲢﺖ ﺣﻜﻢ اﳌﻨﺼﻮر ﺑﺎﷲ اﻟﺬي ﺷﺠﻊ ﻓﻴﻤﺎ ﺑﻌﺪ‬ ‫ﻧﻘﻞ اﻷدب اﻟﺪﻳﻨﻲ اﻟﺰﻳﺪي واﳌﻌﺘﺰﻟﻲ اﻟﻘﺰوﻳﻨﻲ‬ ‫إﻟﻰ اﻟﻴﻤﻦ. وﻋﻠﻰ ﻣﺒﺎدرﺗﻪ ﰎ اﳊﺼﻮل ﻋﻠﻰ‬ ‫اﻟﻌﺪﻳﺪ ﻣﻦ اﻟﻜﺘﺐ وﺑﻴﻨﻬﺎ ﻧﺼﻮص ﻣﻌﺘﺰﻟﻴﺔ‬ ‫ﻛﺜﻴﺮة ﻛﻤﺎ ﰎ ﻧﺴﺨﻬﺎ وإدراﺟﻬﺎ ﻓﻲ ﻣﻜﺘﺒﺘﻪ‬ ‫ﻓﻲ ﻇﻔﺎر ﻣﺪﻳﻨﺔ ﻣﻘﺮ ﺣﻜﻤﻪ. ﻛﺎن ﻳﺴﺘﺨﺪم‬ ‫ﻫﻴﺌﺔ ﻣﻦ اﻟﻨﺴﺎخ اﶈﺘﺮﻓﲔ – ﻛﺎﻧﻮا ﻛﺜﻴﺮاﻣﺎ‬ ‫ﻋﻠﻤﺎء ﺑﺬاﺗﻬﻢ – ﻻﺳﺘﻨﺴﺎخ ﻧﻄﺎق واﺳﻊ ﻣﻦ‬ ‫اﻟﻨﺼﻮص اﳌﻌﺘﺰﻟﻴﺔ ﻟﻠﻤﻤﺜﻠﲔ اﻟﻘﻴﺎدﻳﲔ ﳌﻌﺘﺰﻟﺔ‬ ‫اﻟﺒﺼﺮة ﻓﻲ ﻣﺮﺣﻠﺘﻬﺎ اﻟﺴﻜﻮﻻﺳﺘﻴﻜﻴﺔ. وﺑﻘﻴﺖ‬ ‫٤١‬ ‫ﻟﻘﺪ ﺑـــﺪأت ﻋﻤﻠﻴﺔ ﻧﻘﻞ ﺿﺨﻤﺔ ﻟﻠﻤﻌﺎرف‬ ‫ﻣﻦ إﻳــﺮان إﻟﻰ اﻟﻴﻤﻦ وازدادت ﺑﺸﻜﻞ ﻣﺘﻨﺎم‬ ‫ﺑــﺎﺳــﺘــﻤــﺮار ﺧـــﻼل اﻟــﻘــﺮن اﻟــﺴــﺎدس/اﻟــﻘــﺮن‬ ‫اﳊــﺎدي ﻋﺸﺮ ﺣﺘﻰ وﻓــﺎة اﻹﻣــﺎم اﳌﻨﺼﻮر ﺑﺎﷲ‬ ‫٤١٦/٧١٢١ وذﻟﻚ ﻧﺘﻴﺠﺔ ﻟﺘﻮﺣﻴﺪ اﻟﺰﻳﺪﻳﺔ‬ ‫اﻟﻘﺰوﻳﻨﻴﺔ وزﻳــﻮد اﻟﻴﻤﻦ ﻓﻲ ﻋﻬﺪ إﻣﺎﻣﺔ أﺑﻲ‬ ‫ﻃﺎﻟﺐ اﻷﺧﻴﺮ )اﳌﺘﻮﻓﻲ ٠٢٥/٦٢١١( وﻫﻮ‬ ‫اﺑﻦ ﺣﻔﻴﺪ اﻹﻣﺎم اﻟﻨﺎﻃﻖ ﺑﺎﳊﻖ. اﻷﻣﺮ اﻟﺬي أدى‬ ‫إﻟﻰ إﺣﻴﺎء ﺛﻘﺎﻓﻲ اﻧﺘﻘﻞ ﺗﺪرﻳﺠﻴﺎ ﻓﻲ أﻋﻘﺎﺑﻪ‬ ‫ﺑﺮﻟﲔ، ﻣﻜﺘﺒﺔ اﻟﺪوﻟﺔ،‬ ‫ﻏﻼزر رﻗﻢ ٠٢‬ ‫ﻟﻘﺎﺿﻲ اﻟﻘﻀﺎة ﻋﺒﺪ اﳉﺒﺎر اﻟﻬﻤﺪاﻧﻲ رأس‬ ‫اﻟﺒﻬﺸﻤﻴﺔ ﻓﻲ ﻋﻬﺪﻩ وﻛﺬﻟﻚ أﻳﻀﺎ ﻟﺒﻌﺾ‬ ‫ﻃﻼﺑﻪ وأﺻﺤﺎﺑﻪ. وﺑﻘﻠﻢ ﻋﺒﺪ اﳉﺒﺎر ﰎ ﻧﺴﺦ‬ ‫اﻟﺒﺤﺚ اﻟﺸﺎﻣﻞ ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم ﻛﺘﺎب اﳌﻐﻨﻲ‬ ‫ﻓﻲ أﺑــﻮاب اﻟﺘﻮﺣﻴﺪ واﻟــﻌــﺪل ﻟﺼﺎﻟﺢ ﻣﻜﺘﺒﺔ‬ ‫اﳌــﻨــﺼــﻮر ﺑـــﺎﷲ. وﺑــﺎﻹﺿــﺎﻓــﺔ إﻟـــﻰ ذﻟـــﻚ ﻛﺎن‬ ‫ﻛﻞ ﻣﻦ ﺷــﺮح اﻷﺻــﻮل اﳋﻤﺴﺔ ﻟﻌﺒﺪ اﳉﺒﺎر‬ ‫٥١‬ ‫اﻟﻜﺜﻴﺮ ﻣﻦ اﻟﻨﺼﻮص اﳌﻨﺴﻮﺧﺔ ﳊﻮزة ﻣﻜﺘﺒﺔ‬ ‫اﳌﻨﺼﻮر ﺑﺎﷲ ﻓﻲ اﳌﺠﻤﻮﻋﺎت اﻟﻴﻤﻨﻴﺔ ﺑﺎﻋﺘﺒﺎرﻫﺎ‬ ‫ﻣﺨﻄﻮﻃﺎت ﻓﺮﻳﺪة ﻓﻲ ﺑﺎﺑﻬﺎ.‬ ‫ﻛﺎﻧﺖ ﺑﲔ اﳌﺆﻟﻔﺎت اﳌﻌﺘﺰﻟﻴﺔ اﻟﻮاﺻﻠﺔ إﻟﻰ‬ ‫اﻟﻴﻤﻦ ﺧــﻼل اﻟﻘﺮﻧﲔ اﻟﺴﺎدس/اﻟﺜﺎﻧﻲ ﻋﺸﺮ‬ ‫واﻟﺴﺎﺑﻊ/اﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻓﻲ اﳌﻘﺎم اﻷول أﻋﻤﺎل‬ ‫اﳌﺮﻛﺰ اﻟﺜﻘﺎﻓﻲ ﻟﻠﻤﻌﺘﺰﻟﺔ اﻟﺰﻳﺪﻳﺔ ﻣﻦ اﳌﻨﺎﻃﻖ‬ ‫اﻟﺴﺎﺣﻠﻴﺔ ﺟﻨﻮب ﺑﺤﺮ ﻗﺰوﻳﻦ إﻟﻰ اﻟﻴﻤﻦ ﻣﻦ‬ ‫ﺟﻬﺔ وإﻟﻰ ﲡﺪﻳﺪ ازدﻫﺎر ﻋﻠﻢ اﻟﻜﻼم اﳌﻌﺘﺰﻟﻲ‬ ‫ﺑﺮﻟﲔ، ﻣﻜﺘﺒﺔ اﻟﺪوﻟﺔ،‬ ‫ﻏﻼزر رﻗﻢ ٤٢: ﻛﺘﺎب‬ ‫اﺑﻄﺎل ﺷﺒﻪ اﳌﺘﺄوﻟﲔ ﻟﻨﺺ‬ ‫وﻻﻳﺔ أﻣﻴﺮ اﳌﺆﻣﻨﲔ ﻟﻴﺤﻴﻰ‬ ‫ﺑﻦ اﳊﺴﲔ اﳊﻠﻲ‬ ‫ﺧﺎص وﺿﻌﺖ اﳌﻄﺮﻓﻴﺔ ﻓﻠﺴﻔﺔ ﻃﺒﻴﻌﻴﺔ ذات‬ ‫ﳑﻴﺰات ﺧﺎﺻﺔ ﺟﺪا )ﻣﺎدﻟﻮﻧﻎ ٥٧٩١(. ﺣﻴﺚ‬ ‫أن ﺗﺄﺛﻴﺮ اﳌﻄﺮﻓﻴﺔ ازداد ﺑﺴﺮﻋﺔ ﻳﺒﺪو وﻛﺄن‬ ‫وﺟﻮد ﻣﺆﻟﻔﺎت اﳌﺪرﺳﺔ اﻟﺒﺼﺮﻳﺔ ﻛﺎن ﻣﺤﺪودا‬ ‫ﻧﻮﻋﺎ ﻣﺎ إﻟﻰ ﻏﺎﻳﺔ أواﺳﻂ اﻟﻘﺮن اﻟﺴﺎدس/اﻟﻘﺮن‬ ‫اﳊﺎدي ﻋﺸﺮ.‬ ‫ﻻﻗﺖ اﳉﻤﺎﻋﺎت اﻟﺰﻳﺪﻳﺔ ﻓﻲ إﻳﺮان ﺗﺪﻫﻮرا‬ ‫ﺗﺪرﻳﺠﻴﺎ وﻣﻌﻈﻢ ﺗﺮﻛﺘﻬﺎ اﻟﻜﺘﺎﺑﻴﺔ ﻟﻢ ﺗﻌﺪ ﺗُﻨﻘﻞ‬ ‫)اﻧﺼﺎري/اﺷﻤﻴﺘﻜﻪ ]ﲢﺖ اﻟﻄﺒﻊ[(. ﻓﻠﻮ ﻟﻢ‬ ‫ﻳﻜﻦ ﻫﻨﺎك ﻫﺬا اﻟﻨﻘﻞ اﳉﺒﺎر ﻟﻠﻤﺆﻟﻔﺎت اﻟﺪﻳﻨﻴﺔ‬ ‫اﻟﺰﻳﺪﻳﺔ ﻣﻦ إﻳــﺮان إﻟﻰ اﻟﻴﻤﻦ ﻧﺘﻴﺠﺔ ﻟﻠﻮﺣﺪة‬ ‫اﻟﺴﻴﺎﺳﻴﺔ ﺑﲔ اﻟﺰﻳﻮد اﻟﻘﺰوﻳﻨﻴﲔ واﻟﻴﻤﻨﻴﲔ اﻟﺘﻲ‬ ‫ﻗﺎﻣﺖ ﻓﻲ أواﺧﺮ اﻟﻘﺮن اﳋﺎﻣﺲ/اﻟﻘﺮن اﳊﺎدي‬ ‫ﻋﺸﺮ ﻓﻜﺎن ﻣﻌﻈﻢ اﻟﺘﺮاث اﻟﻜﺘﺎﺑﻲ اﻹﻳﺮاﻧﻲ‬ ‫اﻟﺰﻳﺪي واﳌﻌﺘﺰﻟﻲ ﻗﺪ ﺿﺎع. وﺗﺨﺎذﻟﺖ اﻟﻌﻼﻗﺎت‬ ‫ﺑﲔ اﳉﻤﺎﻋﺎت اﻟﺰﻳﺪﻳﺔ اﻟﻴﻤﻨﻴﺔ واﻹﻳﺮاﻧﻴﺔ ﻓﺘﻮﻗﻒ‬ ‫ﻓﻲ ﻣﻌﻈﻢ ﻷﺣﻮال ﻧﻘﻞ اﳌﺼﺎدر اﻟﻜﺘﺎﺑﻴﺔ اﻷدﺑﻴﺔ‬ ‫ﻣﻦ إﻳﺮان إﻟﻰ اﻟﻴﻤﻦ اﻟﺬي ﺣﻞ ﻣﺤﻞ ﺷﻤﺎل إﻳﺮان‬ ‫ﻣﺮﻛﺰا ﻓﻜﺮﻳﺎ ﻟﻠﺰﻳﺪﻳﺔ )ﻣﺎدﻟﻮﻧﻎ ٨٨٩١( وذﻟﻚ‬ ‫ﻓﻲ أﻋﻘﺎب وﻓﺎة اﻹﻣﺎم اﻟﻴﻤﻨﻲ اﳌﻨﺼﻮر ﺑﺎﷲ ﺳﻨﺔ‬ ‫٤١٦/٧١٢١ اﻟﺬي ﺑﻠﻎ ﻓﻲ أﻳﺎم ﺣﻜﻤﻪ ﻧﺸﺎط‬ ‫اﻟﻨﻘﻞ اﻟﺜﻘﺎﻓﻲ ﻣﻦ إﻳﺮان إﻟﻰ اﻟﻴﻤﻦ ذروﺗﻪ.‬ ‫٣١‬ ‫٢١‬ ‫وﺷﺠﻊ اﻷﺧﻴﺮ ﻋﻠﻢ اﻟﻜﻼم ﻓﻲ اﳌﻌﺘﺰﻟﺔ ﺗﺸﺠﻴﻌﺎ‬ ‫ﻓﻌﺎﻻ. ﻓﺪﻋﺎ رأس اﳌﺪرﺳﺔ اﻟﺒﺼﺮﻳﺔ ﻓﻴﻤﺎ ﺑﻌﺪ،‬ ‫ﻋﺒﺪ اﳉﺒﺎر اﻟﻬﻤﺪاﻧﻲ )اﳌﺘﻮﻓﻰ ٥١٤/٤٢٠١(‬ ‫، ﻟﺘﻮﻟﻲ ﻣﻨﺼﺐ ﻗﺎﺿﻲ اﻟﻘﻀﺎة ﻓــﻲ ﻣﺪﻳﻨﺔ‬ ‫اﻟــﺮي. اﺟﺘﺬب ﻋﺒﺪ اﳉﺒﺎر إﻟﻴﻪ اﻟﻌﺪﻳﺪ ﻣﻦ‬ ‫ﻃــﻼب زﻳـــﻮد أﻣــﺜــﺎل أﺣــﻤــﺪ ﺑــﻦ أﺑــﻲ اﳊﺴﲔ‬ ‫اﻟﻘﺰوﻳﻨﻲ )»ﻣﺎﻧﻜﺪﱘ ﺷﺸﺪﻳﻮ« اﳌﺘﻮﻓﻰ ﻧﺤﻮ‬ ‫٥٢٤/٤٣٠١( وﻫﻮ ﺻﺎﺣﺐ ﺗﻔﺴﻴﺮ ﻣﺸﻬﻮر‬ ‫ﻟﻜﺘﺎب ﻣﻌﻠﻤﻪ ﺷــﺮح اﻷﺻــﻮل اﳋﻤﺴﺔ ﻛﻤﺎ‬ ‫وأﻣﺜﺎل اﺑﻮ اﻟﻘﺎﺳﻢ اﻟﺒﺴﺘﻲ أو اﻷﻗﻞ ﺷﻬﺮة أﺑﻮ‬ ‫اﻟﻔﻀﻞ اﻟﻌﺒﺎس اﺑــﻦ ﺷــﺮوﻳــﻦ. وﻓــﻲ اﻷﺟﻴﺎل‬ ‫اﻟﻘﺎدﻣﺔ اﺳﺘﻤﺮ زﻳــﻮد اﻟــﺮي ﻓﻲ اﻹﺑــﻘــﺎء ﻋﻠﻰ‬ ‫اﻟﺘﻘﻠﻴﺪ اﻟﻌﻠﻤﻲ اﳌﻌﺘﺰﻟﻲ اﻟﺒﺼﺮي ﲟﺎ ﻓﻴﻪ أﻋﻀﺎء‬ ‫اﻷﺳﺮة اﻟﻔﺮزادﻳﺔ اﻟﺘﻲ ﻟﻌﺒﺖ دورا ﺑﺎﻟﻎ اﻷﻣﻴﺔ‬ ‫ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم )اﻧﺼﺎري/اﺷﻤﻴﺘﻜﻪ ﻳﺼﺪر‬ ‫ﻗﺮﻳﺒﺎ(.‬ ‫ﻟﻘﺪ ﰎ ﻓﻲ اﻟﻴﻤﻦ ﺗﺼﻨﻴﻒ أﻓﻜﺎر اﻟﻬﺎدي ﻣﻦ‬ ‫ﻗﺒﻞ اﳌﻄﺮﻓﻴﺔ وﻫﻲ ﺣﺮﻛﺔ ﺗﻘﻮﻳﺔ ﻗﺎﻣﺖ ﻓﻲ اﻟﻘﺮن‬ ‫اﳋﺎﻣﺲ اﻟﻬﺠﺮي/ اﳊﺎدي ﻋﺸﺮ. وﻓﻲ اﻟﻨﻮاﺣﻲ‬ ‫اﻟﻜﺜﻴﺮة ﻟﻘﻴﺖ ﺗﻌﺎﻟﻴﻢ اﳌﻄﺮﻓﻴﺔ ﻣﻌﺎرﺿﺔ ﻓﻜﺮ‬ ‫اﻟــﺰﻳــﻮد اﻟﻘﺰوﻳﻨﻴﲔ اﻟـــﺬي ﻫﻴﻤﻦ ﻋﻠﻴﻪ ﻋﻠﻢ‬ ‫اﻟﻜﻼم اﻟﺘﺎﺑﻊ ﻟﻠﻤﻌﺘﺰﻟﺔ اﻟﺒﺼﺮﻳﺔ. وﺑﺸﻜﻞ‬ ‫ﺑﺮﻟﲔ، ﻣﻜﺘﺒﺔ اﻟﺪوﻟﺔ،‬ ‫ﻏﻼزر رﻗﻢ ٢٥: اﳌﺠﻤﻮع‬ ‫ﻓﻲ اﶈﻴﻂ ﺑﺎﻟﺘﻜﻠﻴﻒ‬ ‫ﻟﻠﺤﺴﻦ ﺑﻦ ﻣﺘﻮﻳﻪ‬ ‫ﻟﻠﻤﻌﺘﺰﻟﺔ – ﺳﻴﻜﻮن اﳌﻮﺿﻮع ﻣﻮﺿﻊ اﳌﻨﺎﻗﺸﺔ‬ ‫أدﻧﺎﻩ - ﻋﻠﻰ اﻟﺘﻔﻜﻴﺮ اﻟﺰﻳﺪي. ﻓﺎﻟﺘﺰم ﻓﻲ ﻛﺘﺎﺑﻪ‬ ‫اﳌﻨﺰﻟﺔ ﺑﲔ اﳌﻨﺰﻟﺘﲔ ﺑﺎﳌﺒﺎدئ اﻟﻌﻘﺎﺋﺪﻳﺔ اﳋﻤﺴﺔ‬ ‫ﻟﻠﻤﻌﺘﺰﻟﺔ. وﻳﺒﺪي ﺗﻔﻜﻴﺮﻩ ﻓﻲ ﻣﺴﺎﺋﻞ ﻣﻌﻴﻨﺔ‬ ‫ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم ﻣﻴﻼ ﺧﺎﺻﺎ إﻟﻰ ﺗﻌﺎﻟﻴﻢ اﳌﺪرﺳﺔ‬ ‫اﻟﺒﻐﺪادﻳﺔ ﻟﻠﻤﻌﺘﺰﻟﺔ )ﻣﺎدﻟﻮﻧﻎ ٥٦٩١(.‬ ‫و ﺑﻌﺪ وﻓﺎة اﻟﻬﺎدي ﻋﻦ ﻗﻠﻴﻞ ﺗﻄﻮر اﻟﺘﻴﺎر‬ ‫اﻟﺮﺋﻴﺴﻲ ﻓﻲ ﻛﻠﺘﻲ اﻟﺪوﻟﺘﲔ اﻟﺰﻳﺪﻳﺘﲔ ﺗﻄﻮرا‬ ‫ﻣﺨﺘﻠﻒ اﻻﲡﺎﻫﺎت. إذ أن أﻏﻠﺒﻴﺔ رﺟﺎل اﻟﺪﻳﻦ‬ ‫ﻓﻲ اﻟﻴﻤﻦ ﺑﻘﻮا ﻣﻊ ﺗﻌﺎﻟﻴﻢ اﻟﻬﺎدي ﺗﺒﻨﻰ اﻟﺰﻳﻮد‬ ‫اﻟﻘﺰوﻳﻨﻴﻮن ﺗﻌﺎﻟﻴﻢ اﳌﺪرﺳﺔ اﻟﺒﺼﺮﻳﺔ ﻟﻠﻤﻌﺘﺰﻟﺔ.‬ ‫وﻓﻲ وﻻﻳﺘﻲ ﺟﻴﻼن ودﻳﻠﻤﺎن ﻋﺎﺷﺖ اﳌﻌﺘﺰﻟﺔ‬ ‫اﻟﺰﻳﺪﻳﺔ ازدﻫﺎرا ﻣﻊ اﻹﻣﺎﻣﲔ اﳌﺆﻳﺪ ﺑﺎﷲ أﺣﻤﺪ‬ ‫ﺑﻦ اﳊﺴﲔ اﻟﻬﺎروﻧﻲ )اﳌﺘﻮﻓﻰ ١١٤/٠٢٠١(‬ ‫واﻟﻨﺎﻃﻖ ﺑﺎﳊﻖ ﻳﺤﻴﻰ ﺑﻦ اﳊﺴﲔ ﺑﻦ ﻫﺎرون‬ ‫)اﳌﺘﻮﻓﻰ ٤٢٤/٣٣٠١(. ﻓﻜﺎن ﻛﻼﻫﻤﺎ ﻗﺪ‬ ‫درﺳﺎ ﻋﻠﻮم اﻟﺪﻳﻦ ﻓﻲ ﺑﻐﺪاد ﻋﻠﻰ اﻟﻌﺎﻟﻢ اﻟﺒﺎرز‬ ‫أﺑﻮ ﻋﺒﺪ اﷲ اﻟﺒﺼﺮي )اﳌﺘﻮﻓﻰ ٩٦٣/٠٨٩(‬ ‫ﺑﺎﻋﺘﺒﺎرﻩ اﳌﺮﺟﻌﻴﺔ اﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﻤﻌﺘﺰﻟﻴﺔ اﻟﺒﺼﺮﻳﺔ‬ ‫ﻓﻲ ذﻟﻚ اﻟﻮﻗﺖ. ﳌﺎ ﺟﺎء اﳌﺆﻳﺪ ﺑﺎﷲ واﻟﻨﺎﻃﻖ‬ ‫ﺑﺎﳊﻖ إﻟﻰ اﻟﺮي اﻧﻀﻤﺎ إﻟﻰ ﺣﻠﻘﺔ اﻟﻮزﻳﺮ اﻟﺒﻮﻳﻬﻲ‬ ‫اﻟﺼﺎﺣﺐ ﺑﻦ ﻋﺒﺎد )اﳌﺘﻮﻓﻰ ٥٨٣/٥٩٩(.‬ ‫١١‬ ‫ﺛﺎﻧﻴﺔ ﻓﻲ اﳌﻨﺎﻃﻖ اﳉﺒﻠﻴﺔ اﻟﺸﻤﺎﻟﻴﺔ ﻓﻲ اﻟﻴﻤﻦ‬ ‫ﻓﺄﻗﺎم ﻋﺎﺻﻤﺘﻪ ﻓﻲ ﻣﺪﻳﻨﺔ ﺻﻌﺪة. ﻗﺎم اﻟﻬﺎدي‬ ‫ﺑﺘﺼﻨﻴﻒ ﻋﻘﺎﺋﺪ ﺟــﺪﻩ اﻟﻔﻘﻬﻴﺔ ﻓــﻲ ﺑﻌﺾ‬ ‫اﻷﻋﻤﺎل اﻟﺘﻤﻬﻴﺪﻳﺔ ذات ﺑﺬور اﻟﺘﻄﻮر. وﻋﻠﻰ‬ ‫اﻟﺮﻏﻢ ﻣﻦ اﻧﺤﺮاﻓﻪ ﻋﻦ أﻓﻜﺎر اﻟﻘﺎﺳﻢ ﻓﻲ ﺑﻌﺾ‬ ‫اﻟﻨﻮاﺣﻲ إﻻ أن زﻳﻮد اﻟﻴﻤﻦ ﻳﻄﺎﺑﻘﻮن ﻣﺒﺪﺋﻴﺎ ﺑﲔ‬ ‫اﻟﺘﻘﻠﻴﺪ اﻟﻬﺎدوي واﻟﺘﻘﻠﻴﺪ اﻟﻘﺎﺳﻤﻲ.‬ ‫ﺑﻘﻴﺖ أﻓﻜﺎر اﻟﻘﺎﺳﻢ واﻟﻬﺎدي ذات ﺗﺄﺛﻴﺮ‬ ‫ﻣﺴﺘﻤﺮ ﻓﻲ ﻛﻞ ﻣﻦ اﻟﺰﻳﻮد اﻟﻘﺰوﻳﻨﻴﲔ واﻟﺰﻳﻮد‬ ‫اﻟﻴﻤﻨﻴﲔ وﻣﻊ ذﻟﻚ ﻣﺪرﺳﺘﺎ اﻟﻘﺎﺳﻢ واﻟﻬﺎدي‬ ‫ﻟﻢ ﲤﻜﻨﺎ ﻣﻦ اﳊﺼﻮل ﻋﻠﻰ اﻟﻬﻴﻤﻨﺔ اﻟﺘﺎﻣﺔ ﻓﻲ‬ ‫ﺷﻤﺎل إﻳــﺮان. ﻓـﻨﺸﺄ ﺗﻴﺎر ﻣﻨﺎﻓﺲ ﻓﻲ اﻟﺘﺄﺛﻴﺮ‬ ‫ﺑﺸﻜﻞ اﻟﻨﺎﺻﺮﻳﺔ اﻟﺘﻲ أﺳﺴﻬﺎ اﻹﻣــﺎم اﻟﻨﺎﺻﺮ‬ ‫اﻷﻃﺮوش )اﳌﺘﻮﻓﻰ ٤٠٣/٧١٩( واﻟﺬي أﺷﺎد‬ ‫ﻓﻲ ﺗﻌﺎﻟﻴﻤﻪ ﺑﺎﻟﺘﻘﻠﻴﺪ اﻟﻜﻮﻓﻲ اﳌﺒﻜﺮ.‬ ‫اﺳﺘﻤﺮ اﻟﻬﺎدي ﻣﻦ ﺧﻼل ﺗﻌﺎﻟﻴﻤﻪ ﻓﻲ ﻋﻠﻢ‬ ‫اﻟﻜﻼم ﻓﻲ اﳋﻂ اﻟﺬي ﻛﺎن اﺗﺨﺬﻩ ﺟﺪﻩ ﻣﻔﺘﺘﺤﺎ‬ ‫ﻫــﻜــﺬا ﻓﺼﻼ ﺟــﺪﻳــﺪا ﻓــﻲ اﻟــﺘــﺎرﻳــﺦ اﻟﻔﻜﺮي‬ ‫اﻟﺰﻳﺪي. وﻧﻈﺮا إﻟﻰ ﻣﺎ ﻣﻀﻰ أﺻﺒﺤﺖ ﺗﺮﻛﺘﻪ‬ ‫ﺑﺪاﻳﺔ ﻋﻤﻠﻴﺔ ﻃﻮﻳﻠﺔ اﻷﺟﻞ ﻓﻲ اﻟﻌﻠﻮم اﻟﺰﻳﺪﻳﺔ:‬ ‫ﺗﺜﺒﺖ ﻣــﺆﻟــﻔــﺎت اﻟــﻬــﺎدي اﻟــﺘــﺎﺛــﻴــﺮات اﻷوﻟــﻰ‬ ‫اﳌﺪرﺳﻲ اﻟﺒﺼﺮي ﻣﺪرﺳﺔ ﻓﺮﻋﻴﺔ ﻫﺎﻣﺔ ﻣﻌﺮوﻓﺔ‬ ‫ﺑﺎﻟﺒﻬﺸﻤﻴﺔ وﰎ ﺗﻮﺛﻴﻖ ﺗﻌﺎﻟﻴﻢ اﻟﺒﻬﺸﻤﻴﺔ ﺑﺸﻜﻞ‬ ‫ﺟﻴﺪ ﺑﻮاﺳﻄﺔ اﳌﺆﻟﻔﺎت اﻟﻨﻈﺎﻣﻴﺔ ﻟﻌﺒﺪ اﳉﺒﺎر‬ ‫اﻟﻬﻤﺪاﻧﻲ )اﳌﺘﻮﻓﻰ ٥١٤/٤٢٠١( وﻟﻄﻼﺑﻪ.‬ ‫ووﺿﻊ واﺣﺪ ﻣﻨﻬﻢ وﻫﻮ أﺑﻮ اﳊﺴﲔ اﻟﺒﺼﺮي‬ ‫)اﳌﺘﻮﻓﻰ ٦٢٤/٤٤٠١( ﻧﻈﺎﻣﻪ اﳋﺎص ﺑﻪ ﻓﻲ‬ ‫ﻋﻠﻢ اﻟﻜﻼم ﻓﺄﺳﺲ أﺗﺒﺎﻋﻪ آﺧﺮ ﻣﺪرﺳﺔ ﻣﻌﺘﺰﻟﻴﺔ‬ ‫أﺑــﺪاﻋــﻴــﺔ. وﻛــﻞ ﻫــﺬﻩ اﳌـــﺪارس اﻟﻔﺮﻋﻴﺔ ﻛﺎن‬ ‫ﻟﻬﺎ ﺗﺄﺛﻴﺮ ﳑﻴﺰ ﻋﻠﻰ ﻋﻠﻢ اﻟﻜﻼم اﻟﺰﻳﺪي وﺑﻌﺪ‬ ‫اﻟﺘﻤﺘﻊ ﲟﻜﺎﻧﺔ ﺷﺒﻪ اﻟﺘﻌﻠﻴﻢ اﻟﺪﻳﻨﻲ اﻟﺮﺳﻤﻲ‬ ‫ﺧــﻼل ﺣﻜﻢ اﳋــﻠــﻔــﺎء اﻟﻌﺒﺎﺳﻴﲔ ﻓــﻲ اﻟﻘﺮن‬ ‫اﻟﺜﺎﻟﺚ / اﻟﻘﺮن اﻟﺘﺎﺳﻊ ﻛﺎﻧﺖ اﳌﻌﺘﺰﻟﺔ ﺗﻮاﺟﻪ‬ ‫اﻟﺘﻮﺑﻴﺦ ﺑﺎﻟﻬﺮﻃﻘﺔ ﻣﻦ ﻗﺒﻞ ﺣﺮﻛﺎت ﻣﻨﺎﻓﺴﺔ‬ ‫ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم وﻧﻔﻴﺖ ﺗﺪرﻳﺠﻴﺎ ﻋﻦ اﻟﺒﻼد‬ ‫ذات اﻷﻏﻠﺒﻴﺔ اﻟﺴﻨﻴﺔ. وﻧﻈﺮا ﻟﺘﺨﺮﻳﺐ ﻧﺼﻮص‬ ‫اﳌﻌﺘﺰﻟﺔ ﺗﻌﻤﺪا وﻧﺴﻴﺎن ﺗﻌﺎﻟﻴﻤﻬﺎ ﻟﻌﺐ ﻓﻬﻢ‬ ‫وﺗﻘﺒﻞ اﳉﻤﺎﻋﺎت ﻏﻴﺮ اﻟﺴﻨﻴﺔ ﻟﻠﻤﻌﺘﺰﻟﺔ دورا‬ ‫ﺑﺎرزا ﻓﻲ اﳊﻔﺎظ ﻋﻠﻰ ﺗﺮاث ﻛﺎن ﻋﻠﻰ وﺷﻚ‬ ‫اﻟﺘﻼﺷﻲ إن ﻛﺎﻧﺖ اﻷﺧﺮى.‬ ‫٠١‬ ‫ﻛﺎﻧﺖ اﳌﻌﺘﺰﻟﺔ إﺣﺪى اﳌﺪارس اﻟﻌﻘﻼﻧﻴﺔ اﻷﻛﺜﺮ‬ ‫أﻫﻤﻴﺔ ﻓﻲ ﺗﺎرﻳﺦ ﻋﻠﻢ اﻟﻜﻼم ﻋﻨﺪ اﳌﺴﻠﻤﲔ.‬ ‫وﺑﻮﺟﻬﺔ ﻧﻈﺮ رﺟــﺎل ﻋﻠﻢ اﻟــﻜــﻼم اﳌﻌﺘﺰﻟﻴﲔ‬ ‫ﻳﻮﻓﺮ اﻟﻌﻘﻞ ﻗﺎﻋﺪة ﻧﻈﺮﻳﺔ ﻣﻌﺮﻓﻴﺔ ﻟﺸﺮح ﻃﺒﻴﻌﺔ‬ ‫اﷲ واﻟﻌﺎﻟﻢ. ﻛﻮﻧﺖ ﺧﻤﺴﺔ ﻣﺒﺎدئ ﻋﻘﺎﺋﺪﻳﺔ‬ ‫أﺳﺎﺳﺎ ﻋﻘﺎﺋﺪﻳﺎ ﻣﺸﺘﺮﻛﺎ أي اﻹﳝﺎن ﺑﻮﺣﺪاﻧﻴﺔ‬ ‫اﷲ )ﺗﻮﺣﻴﺪ( وﻋﺪاﻟﺘﻪ )ﻋــﺪل( ﺗﻌﺬر إﻟﻐﺎء‬ ‫اﻟﻮﻋﺪ واﻟﺘﻬﺪﻳﺪ اﻹﻟﻬﻴﲔ )اﻟﻮﻋﺪ واﻟﻮﻋﻴﺪ(‬ ‫واﻟﺘﻮﺟﺐ ﻋﻠﻰ ﺗﺄﻳﻴﺪ اﳋﻴﺮ وﻣﻨﻊ اﻟﺸﺮ )اﻷﻣﺮ‬ ‫ﺑﺎﳌﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﳌﻨﻜﺮ( وﲢﺪﻳﺪ ﻣﻔﻬﻮم‬ ‫اﻵﺛــﻢ اﻟﺸﺮﻳﺮ ﺑﻜﻮﻧﻪ ﻓﻲ ﻣﻮﻗﻒ ﻣﺘﻮﺳﻂ ﺑﲔ‬ ‫ﻣﺆﻣﻦ وﻛﺎﻓﺮ )اﳌﻨﺰﻟﺔ ﺑﲔ اﳌﻨﺰﻟﺘﲔ(. وﺑﺎﻟﺘﺎﻟﻲ‬ ‫ﻓﺈن اﻷﻓﻜﺎر اﻟﺘﻲ وﺿﻌﻬﺎ أﺻﻼ ﻣﻔﻜﺮون أﻓﺮاد‬ ‫ﻗﺎم ﻋﻠﻤﺎء اﳌﻌﺘﺰﻟﺔ ﺑﺘﺼﻨﻴﻔﻬﺎ إﻟﻰ ﻧﻈﻢ ﻓﻜﺮﻳﺔ‬ ‫أدت ﻋﺒﺮ اﻟﻘﺮون إﻟــﻰ ﻗﻴﺎم ﻣﺨﺘﻠﻒ اﳌﺪارس‬ ‫وﻓﻲ اﻟﻘﺮن اﻟﺜﺎﻟﺚ / اﻟﻘﺮن اﻟﺘﺎﺳﻊ ﻧﺸﺄ ﺗﻘﻠﻴﺪان‬ ‫ﻣﺪرﺳﻴﺎن ﻫﺎﻣﺎن ذﻟﻚ اﻟﺬي ﻓﻲ ﺑﻐﺪاد واﻵﺧﺮ‬ ‫ﻓﻲ اﻟﺒﺼﺮة. أﺳﺲ أﺗﺒﺎع أﺑﻲ ﻫﺎﺷﻢ اﳉﺒﺎﺋﻲ‬ ‫)اﳌﺘﻮﻓﻰ ١٢٣/٣٣٩( اﳌﻨﺘﻤﻲ إﻟﻰ اﻟﺘﻘﻠﻴﺪ‬ ‫ﺻﻨﻌﺎء، ﻣﻜﺘﺒﺔ اﻷوﻗﺎف،‬ ‫ﻣﺨﻄﻮط رﻗﻢ ٩٩٥: ﻋﻨﻮان‬ ‫ﻧﺴﺨﺔ ﻛﺘﺎب ﺗﻌﻠﻴﻖ ﺷﺮح‬ ‫اﻷﺻﻮل اﳋﻤﺴﺔ ﻹﺳﻤﺎﻋﻴﻞ‬ ‫ﺑﻦ ﻋﻠﻲ اﻟﻔﺮازاذي‬ ‫ﺗﺎرﻳﺦ اﻟﺰﻳﺪﻳﺔ‬ ‫اﻟﻌﻘﻴﺪة اﻟﺰﻳﺪﻳﺔ اﻟﺴﺎﺑﻘﺔ ﲟﺎ أﻧﻪ ﻗﺎل ﺑﺎﻹرادة‬ ‫اﳊــﺮة ﻟﻺﻧﺴﺎن وآﺧــﺮﻳــﺔ اﷲ اﳌﻄﻠﻘﺔ اﺧﺘﻼﻓﺎ‬ ‫ﻋﻦ ﺧﻠﻘﻪ وذﻟﻚ ﺧﻼﻓﺎ ﻟﻠﺠﺒﺮﻳﺔ واﻟﺘﺸﺒﻴﻬﻴﺔ‬ ‫)ﻣﺎدﻟﻮﻧﻎ ٥٦٩١، ٩٨٩١، ١٩٩١(.‬ ‫ﻓﻲ اﻟﻘﺮن اﻟﺜﺎﻟﺚ/اﻟﺘﺎﺳﻊ اﻧﺘﻘﻞ اﻟﻨﺸﺎط‬ ‫اﻟﺰﻳﺪي إﻟﻰ ﺷﻤﺎل إﻳــﺮان وﺣﺘﻰ ﺧﻼل ﻋﻬﺪ‬ ‫ﺣــﻴــﺎة اﻟــﻘــﺎﺳــﻢ ﺑــﻦ إﺑــﺮاﻫــﻴــﻢ ﰎ ﻧﻘﻞ ﻋﻘﻴﺪﺗﻪ‬ ‫اﻟﻔﻘﻬﻴﺔ إﻟﻰ ﻃﺒﺮﺳﺘﺎن ﻋﻠﻰ ﻳﺪ ﺑﻌﺾ أﺗﺒﺎﻋﻪ.‬ ‫ﺛﻢ ﰎ إﻧﺸﺎء أول دوﻟﺔ زﻳﺪﻳﺔ ﺳﻨﺔ ٠٥٢/٤٦٨‬ ‫ﻓﻲ اﳌﻨﻄﻘﺔ اﻟﺴﺎﺣﻠﻴﺔ اﳉﻨﻮﺑﻴﺔ ﻟﺒﺤﺮ ﻗﺰوﻳﻦ‬ ‫واﺑﺘﺪاء ﻣﻦ اﻟﻘﺮن اﻟﺜﺎﻟﺚ/اﻟﺜﺎﻣﻦ وﻋﺒﺮ أواﺋﻞ‬ ‫ً‬ ‫اﻟﻘﺮن اﻟﺴﺎﺑﻊ/اﻟﺜﺎﻟﺚ ﻋﺸﺮ ﺗﻮاﺟﺪت اﳌﺮاﻛﺰ‬ ‫اﻟﻔﻜﺮﻳﺔ اﻟﻘﻴﺎدﻳﺔ ﻟﻠﺰﻳﺪﻳﺔ ﻓﻲ ﻃﺒﺮﺳﺘﺎن ودﻳﻠﻤﺎن‬ ‫وﺟﻴﻼن ﻓﻲ ﻣﻨﻄﻘﺔ ﺑﺤﺮ ﻗﺰوﻳﻦ وﻛﺬﻟﻚ أﻳﻀﺎ‬ ‫ﻓﻲ اﻟــﺮي ﺧــﻼل ﻋﻬﺪ اﻟﺒﻮﻳﻬﻴﲔ وﺑﻌﺪﻩ وﻓﻲ‬ ‫ﺑﻴﻬﻖ ﻓﻲ ﺧﺮﺳﺎن. ﻓﺎزدﻫﺮت اﳊﻴﺎة اﻟﻌﻠﻤﻴﺔ‬ ‫اﻟﺰﻳﺪﻳﺔ ﺑﻔﻀﻞ ﺗﻮاﺟﺪﻫﺎ ﻓﻲ اﳉﻮار اﻟﻘﺮﻳﺐ ﻣﻦ‬ ‫اﳌﺮاﻛﺰ اﳊﻀﺎرﻳﺔ اﳌﺮﻣﻮﻗﺔ ﻓﻲ اﻟﻌﺎﻟﻢ اﻹﺳﻼﻣﻲ‬ ‫ﺧﻼل ﺗﻠﻚ اﳌﺮﺣﻠﺔ.‬ ‫ﺑﻘﻴﺖ اﳉﻤﺎﻋﺔ اﻟﺰﻳﺪﻳﺔ ﺑﺎﻋﺘﺒﺎرﻫﺎ ﻃﺎﺋﻔﺔ ﻣﻦ‬ ‫اﻹﺳـــﻼم اﻟﺸﻴﻌﻲ ﻓــﻲ اﻟــﺪرﺟــﺔ اﻷوﻟـــﻰ ﻋﻠﻰ‬ ‫ﻗﻴﺪ اﳊﻴﺎة ﻓﻲ اﻟﺪوﻟﺔ اﻟﻴﻤﻨﻴﺔ اﳊﺪﻳﺜﺔ وﺗﺮﺟﻊ‬ ‫ﺟــﺬورﻫــﺎ إﻟــﻰ اﻟﻘﺮن اﻟﺜﺎﻧﻲ اﻟﻬﺠﺮي/اﻟﻘﺮن‬ ‫اﻟﺜﺎﻣﻦ اﳌﻴﻼدي ﳌﺎ ﰎ ﻗﺘﻞ زﻳﺪ ﺑﻦ ﻋﻠﻲ )اﳌﺘﻮﻓﻰ‬ ‫٢٢١/٠٤٧( وﻫﻮ ﺣﻔﻴﺪ ﺣﻔﻴﺪ اﻟﻨﺒﻲ ﻣﺤﻤﺪ‬ ‫وذﻟــﻚ ﻓﻲ أﺛﻨﺎء اﻧﺘﻔﺎﺿﺔ ﺷﻴﻌﻴﺔ ﻓﻲ اﻟﻜﻮﻓﺔ‬ ‫ﺑﺎﻟﻌﺮاق. واﻋﺘﺮاﻓﺎ ﺑﺰﻳﺪ ﺑﻦ ﻋﻠﻲ إﻣﺎﻣﺎ ﺧﺎﻣﺴﺎ‬ ‫)ﺑــﻌــﺪ ﻋــﻠــﻲ واﳊــﺴــﻦ واﳊــﺴــﲔ وﻋــﻠــﻲ زﻳﻦ‬ ‫اﻟﻌﺎﺑﺪﻳﻦ( اﻧﻔﺼﻠﺖ اﻟﺰﻳﺪﻳﺔ ﻋﻦ اﻟﻄﻮاﺋﻒ‬ ‫اﻟﺸﻴﻌﻴﺔ اﻷﺧﺮى.‬ ‫ﻛﻤﺎ ﰎ ﻓــﻲ اﻟﻜﻮﻓﺔ ﻧــﺰول اﳉﻤﺎﻋﺔ أﺛﻨﺎء‬ ‫ﻣﺮﺣﻠﺘﻬﺎ اﻟﺘﻜﻮﻳﻨﻴﺔ ﺣﻴﺚ وﺿــﻊ ﻋﻠﻤﺎؤﻫﺎ‬ ‫اﻷﺑﻜﺮ اﻷواﺋﻞ أﺳﺲ اﻟﺘﻘﻠﻴﺪ اﻟﺰﻳﺪي اﻟﻔﻘﻬﻲ‬ ‫اﻟﻨﺎﺷﺊ. ﻓﻴﺒﺪو وﻛﺄن اﻟﺘﻌﺎﻟﻴﻢ اﻟﺰﻳﺪﻳﺔ اﻟﺒﺎﻛﺮة‬ ‫ﻳﺘﻢ اﻟﺘﻔﻜﻴﺮ ﻓﻴﻬﺎ ﻓﻲ اﻷﻋﻤﺎل اﳌﻨﺴﻮﺑﺔ إﻟﻰ‬ ‫زﻳﺪ ﺑﻦ ﻋﻠﻲ )ﻏﺮﻳﻔﻴﻨﻲ ٩١٩١(. وﻧﺸﺄت‬ ‫ﺗﺪرﻳﺠﻴﺎ ﻣــﻦ ﺧــﻼل اﻟــﺰﻳــﺪﻳــﺔ أرﺑـــﻊ ﻣﺪارس‬ ‫ﻓﻘﻬﻴﺔ وﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ ﻃﺎﺑﻌﻬﺎ اﻟﺘﺎرﻳﺨﻲ ﺑﻘﻴﺖ‬ ‫اﳌﺪرﺳﺔ اﻟﺘﻲ أﺳﺴﻬﺎ اﻟﻘﺎﺳﻢ ﺑﻦ إﺑﺮاﻫﻴﻢ اﻟﺮﺳﻲ‬ ‫)اﳌﺘﻮﻓﻰ ٦٤٢/٠٦٨( ﺑﺎﻋﺘﺒﺎرﻫﺎ ﻣﺪرﺳﺔ أﻛﺜﺮ‬ ‫أﺳــﺲ ﺣﻔﻴﺪ اﻟــﻘــﺎﺳــﻢ وﻫــﻮ اﻟــﻬــﺎدي إﻟﻰ‬ ‫ﻧﻔﻮذا. ﻓﺎﻧﺤﺮﻓﺖ ﺗﻌﺎﻟﻴﻤﻪ ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم ﻋﻦ اﳊــﻖ )اﳌﺘﻮﻓﻰ ٨٩٢/١١٩( إﻣــﺎﻣــﺔ زﻳﺪﻳﺔ‬ ‫٩‬ ‫ﻣﺪرﺳﺔ ﻣﻦ ﻣﺪارس اﻟﺸﻴﻌﺔ ﻟﻢ ﺗﺘﻨﺎوﻟﻬﺎ اﳌﺒﺎﺣﺚ‬ ‫ﺑﺎﻟﺸﻜﻞ اﳌﻄﻠﻮب ﺑﻌﺪ ﻛﻤﺎ وﻳﻀﻤﻦ اﻟﺘﺼﻮل‬ ‫إﻟﻰ ﻣﺼﺎدر ﻏﻴﺮ ﻣﺤﻔﻮﻇﺔ ﻓﻲ أﻣﺎﻛﻦ أﺧﺮى.‬ ‫وﻣﻦ ﺧﻼل ﻋﻤﻠﻴﺔ اﳊﻔﺎظ واﻟﻨﺸﺮ ﻫﺬﻩ ﺳﻮف‬ ‫ﻳﻮﺿﻊ اﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺣﻘﻴﻘﺔ أن ﻧﻈﺮﻳﺔ ﻣﻌﺮﻓﻴﺔ‬ ‫ﻋﻘﻼﻧﻴﺔ ﻓﻲ اﻟﻔﻜﺮ اﻷﺳﻼﻣﻲ داﻣﺖ دورة أﻃﻮل‬ ‫ﳑﺎ ﻫﻮ ﻣﻌﺘﺮف ﺑﻪ ﻋﻤﻮﻣﺎ. وإﻧﻪ ﳌﻦ ﻣﻌﻨﻰ ﻛﺒﻴﺮ‬ ‫أن ﻓﻲ اﻵوﻧﺔ اﻻﺧﻴﺮة ﻣﺴﻠﻤﲔ ﻣﻬﺘﻤﲔ ﺑﺘﺄﻳﻴﺪ‬ ‫رؤﻳﺔ إﺳﻼﻣﻴﺔ ﻣﻨﺴﺠﻤﺔ ﻣﻊ اﻟﻌﺎﻟﻢ اﻟﺮاﻫﻦ ﻗﺪ‬ ‫اﲡﻬﻮا ﺣﺪﻳﺜﺎ إﻟــﻰ ﻋﻘﻼﻧﻴﺔ ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم‬ ‫اﺗﺒﻌﺘﻬﺎ اﳌﻌﺘﺰﻟﺔ وذﻟﻚ ﻛﻤﺼﺪر ﲟﺜﺎﺑﺔ ﻣﺮﺟﻌﻴﺔ‬ ‫ﻹﺻﻼﺣﻬﻢ )ﻫﻴﻠﺪﻳﺒﺮاﻧﺪ ٧٠٠٢(. وﺳﻴﻜﻮن‬ ‫ﻟﻠﺤﻔﺎظ ﻋﻠﻰ ﻫﺬﻩ اﳌﺨﻄﻮﻃﺎت اﻟﻐﻨﻴﺔ وﻟﻨﺸﺮﻫﺎ‬ ‫ودراﺳﺘﻬﺎ ﺗﺄﺛﻴﺮ ﻣﺒﺎﺷﺮ وﻓــﻮري ﻋﻠﻰ ﻣﺨﺘﻠﻒ‬ ‫ﻣــﺠــﺎﻻت ﻋــﻠــﻮم اﻟﺒﺸﺮﻳﺔ إﺿــﺎﻓــﺔ إﻟــﻰ أﺟﻨﺪة‬ ‫اﻹﺻﻼﺣﺎت ﻋﻨﺪ اﳌﺴﻠﻤﲔ اﻟﻴﻮم.‬ ‫٨‬ ‫اﻻﺳﺘﻘﺮار اﻟﺴﻴﺎﺳﻲ واﻻﻗﺘﺼﺎدي واﻟﻈﺮوف‬ ‫اﻟﺴﻴﺌﺔ ﻓﻲ اﻟﺘﺨﺰﻳﻦ ﻛﻤﺎ وﺑﻴﻊ ﻣﺨﻄﻮﻃﺎت ﻟﻬﻮاة‬ ‫اﳉﻤﻊ ﻣﻦ دول اﳋﻠﻴﺞ ﺑﺮز ﻣﻨﺬ ﻋﻬﺪ ﻗﺮﻳﺐ‬ ‫ﺗﻬﺪﻳﺪ ﺟﺪﻳﺪ ﻳﻠﺰم ﺑﺎﻻﻧﺘﺒﺎﻩ اﻟﻔﻮري إﻟﻰ ﻫﺬﻩ‬ ‫اﳌﺠﻤﻮﻋﺎت. ﲟﺎ أن اﻟﻜﺜﻴﺮ ﻣﻦ ﻫﺬﻩ اﳌﻜﺘﺒﺎت‬ ‫ﲢﻔﻈﻬﺎ أﺳﺮ ﻣﻨﺘﻤﻴﺔ إﻟﻰ اﻟﻄﺎﺋﻔﺔ اﻟﺰﻳﺪﻳﺔ ﻓﻲ‬ ‫اﻹﺳﻼم ﻓﺈن ﻣﺘﻄﺮﻓﲔ ﺳﻠﻔﻴﲔ ﻣﻌﺎرﺿﲔ ﻓﻜﺮﻳﺎ‬ ‫ﻟﻠﺸﻴﻌﺔ وﺿــﻌــﻮا ﻫـــﺬﻩ اﳌــﺠــﻤــﻮﻋــﺎت ﻣﻮﺿﻊ‬ ‫اﻟﺘﺨﺮﻳﺐ )ﻓﻮم ﺑﺮوك ٠١٠٢( إذ أﻧﻬﻢ ﻓﻲ ﺑﻌﺾ‬ ‫اﻷﺣﻮال ﻟﻢ ﻳﺸﺘﺮوا ﻣﺠﻤﻮﻋﺎت ﻣﺨﻄﻮﻃﻴﺔ ﻣﻦ‬ ‫أﺻﺤﺎب ﻣﻜﺘﺒﺎت ﻣﺤﺮوﻣﲔ ﻓﻲ ﻗﺮى ﺷﻤﺎل‬ ‫اﻟﻴﻤﻦ إﻻ ﺑﻐﺮض ﺗﺨﺮﻳﺒﻬﺎ ﻓﺤﺴﺐ.‬ ‫ﺳﻮف ﻳﻜﻮن اﳊﻔﺎظ ﻋﻠﻰ اﳌﺆﻟﻔﺎت اﻟﺰﻳﺪﻳﺔ‬ ‫وﻧﺸﺮﻫﺎ وﺧﺼﻮﺻﺎ ﺗﻠﻚ اﻟﺘﻲ ﺗﻌﺘﺒﺮ ﻣﺠﻬﻮﻟﺔ‬ ‫ﻣﻦ اﻷﻋــﻤــﺎل اﻟﺪﻳﻨﻴﺔ واﻟﻔﻘﻬﻴﺔ اﶈﻔﻮﻇﺔ ﻓﻲ‬ ‫اﻟﻴﻤﻦ ﺗﺸﺠﻴﻌﺎ ذي ﻣﻐﺰى ﻫــﺎم ﻟﻠﺒﺤﺚ ﻓﻲ‬ ‫ﻣﻘﺪﻣﺔ*‬ ‫ﻗﺒﻞ اﳊﺪاﺛﺔ. – ﻋﻠﻮم اﻟﻘﺮآن واﻟﺘﺎرﻳﺦ وﻛﺘﺐ‬ ‫اﻟــﻄــﺒــﻘــﺎت واﳉــﻐــﺮاﻓــﻴــﺔ واﳌــﻮﺳــﻮﻋــﺎت وﻋﻠﻢ‬ ‫اﳊﺪﻳﺚ واﺻــﻮل اﻟﻔﻘﻪ وﻋﻠﻢ اﻟﻜﻼم وﻋﻠﻢ‬ ‫اﻟــﺒــﻼﻏــﺔ وﻋــﻠــﻢ اﻟﻨﺤﻮ وﻋــﻠــﻢ اﻟﻠﻐﺔ واﻷدب‬ ‫وﻋﻠﻢ اﻟﻔﻠﻚ واﻟــﻄــﺐ واﻟــﺮﻳــﺎﺿــﻴــﺎت. وﻋﻠﻰ‬ ‫اﻟﻌﻜﺲ ﻣﻦ ذﻟﻚ ﻓﺈن ﻣﻨﺎﻃﻖ اﻟﻴﻤﻦ اﳉﻨﻮﺑﻴﺔ‬ ‫واﳌﺮﻛﺰﻳﺔ )اﻟﻴﻤﻦ اﻷﺳﻔﻞ واﻟﻴﻤﻦ اﻷوﺳﻂ(‬ ‫ﻛـــﺎن ﻳﺴﻜﻨﻬﺎ ﻓــﻲ اﻷﻏــﻠــﺐ أﻫـــﻞ اﳌﺬﻫﺐ‬ ‫اﻟﺸﺎﻓﻌﻲ اﻟﺬﻳﻦ ﻛﺎﻧﻮا ﻳﺤﺎﻓﻈﻮن ﻋﻠﻰ ﺗﻘﻠﻴﺪ‬ ‫دﻳﻨﻲ ﻳﺨﺘﻠﻒ اﺧﺘﻼﻓﺎ ﺗﺎﻣﺎ وﻋﻼوة ﻋﻠﻰ ذﻟﻚ‬ ‫وﺑﻔﻀﻞ ﻛﻮن اﳌﻨﺎﻃﻖ اﻟﻴﻤﻨﻴﺔ اﳉﻨﻮﺑﻴﺔ واﳌﺮﻛﺰﻳﺔ‬ ‫ﺳﻬﻠﺔ اﻟﻮﺻﻮل إﻟﻴﻬﺎ ﻛﺎﻧﺖ ﻫﺬﻩ اﻷﻗﻄﺎر ﻣﻌﺮﺿﺔ‬ ‫ﻋﺒﺮ اﻟﻘﺮون ﻟﺴﻴﻄﺮة ﻣﺨﺘﻠﻒ اﳊﻜﺎم وذﻟﻚ ﻋﻠﻰ‬ ‫اﻟﻌﻜﺲ ﻣﻦ اﳌﻨﺎﻃﻖ اﻟﺸﻤﺎﻟﻴﺔ اﻟﺪاﺋﻤﺔ اﳊﻜﻢ‬ ‫اﻟﺰﻳﺪي. وإﺿﺎﻓﺔ إﻟﻰ ﻫﺎﺗﲔ اﻟﻌﺪوﺗﲔ اﻟﺪﻳﻨﻴﺘﲔ‬ ‫اﳌﺘﻨﺎﻗﻀﺘﲔ إﻻ أن اﻻﺳﻤﺎﻋﻴﻠﻴﺔ اﻟﻄﻴﺒﻴﺔ ﻛﺎﻧﺖ‬ ‫ﻟﻬﺎ دور ﺑـــﺎرز ﻓــﻲ ﺗــﺎرﻳــﺦ اﻟﻴﻤﻦ ﻓﺎﳌﻜﺘﺒﺎت‬ ‫اﻟﻴﻤﻨﻴﺔ اﺣﺘﻔﻈﺖ ﺑﺒﻌﺾ اﳌﺨﻄﻮﻃﺎت اﻟﻨﻔﻴﺴﺔ‬ ‫ﻣﻦ ﻫﺬا اﻟﺘﻘﻠﻴﺪاﻟﻔﻜﺮي )ﺳﻴﺪ ٨٨٩١(.‬ ‫ﺑﻴﻨﻤﺎ ﻛﺎﻧﺖ ﻫﺬﻩ اﳌﺠﻤﻮﻋﺎت اﳌﺨﻄﻮﻃﻴﺔ‬ ‫ﺗﺘﻌﺮض ﻟﻠﺨﻄﺮ ﻓﻲ اﻟﻌﻘﻮد اﳋﻤﺴﺔ اﻷﺧﻴﺮة‬ ‫وذﻟـــﻚ ﺑﺴﺒﺐ اﳊــﺮﻣــﺎن اﻻﻗــﺘــﺼــﺎدي وﻋﺪم‬ ‫٧‬ ‫ﻳﻌﺘﺒﺮ ﺣﺠﻢ ﻣﻮﺟﻮدات اﳌﺨﻄﻮﻃﺎت اﻟﻌﺮﺑﻴﺔ ﻓﻲ‬ ‫اﳌﻜﺘﺒﺎت اﻟﻌﺎﻣﺔ واﳋﺎﺻﺔ اﻟﻌﺪﻳﺪة ﻓﻲ اﻟﻴﻤﻦ‬ ‫ﻣﻦ أﻫﻢ اﳌﺠﻤﻮﻋﺎت اﳌﺨﻄﻮﻃﻴﺔ ﻓﻲ اﻟﻌﺎﻟﻢ. وﲟﺎ‬ ‫ﻳﻘﺪﱠ ر ﻫﺬا اﳊﺠﻢ ﺑــ ٠٠٠٠٥ ﻣﺨﻄﻮﻃﺔ ﲢﺎﻛﻲ‬ ‫ﻫﺬﻩ اﻟﻜﻤﻴﺎت ﺗﻠﻚ اﻟﺘﻲ ﲢﺘﻮي ﻋﻠﻴﻬﺎ ﻛﻞ ﻣﻦ‬ ‫اﳌﻜﺘﺒﺔ اﻟﻮﻃﻨﻴﺔ ﻓﻲ ﻣﺼﺮ واﳌﻜﺘﺒﺔ اﻟﺴﻠﻴﻤﺎﻧﻴﺔ‬ ‫ﻓﻲ اﺳﺘﺎﻧﺒﻮل أو ﻣﻜﺘﺒﺔ »ﻣﺠﻠﺲ« ﻓﻲ ﺗﻬﺮان.‬ ‫وﻋﻠﻰ ﺣﺪ ﺳﻮاء ﻳﻜﻮن ﻃﺎﺑﻊ اﳌﺠﻤﻮﻋﺎت ﻓﻲ ﻫﺬﻩ‬ ‫اﳌﻜﺘﺒﺎت ﻣﻠﻔﺘﺎ ﻟﻠﻨﻈﺮ ﺑﺎﻋﺘﺒﺎرﻩ وﻟﻴﺪة ﳉﻐﺮاﻓﻴﺔ‬ ‫اﻟﻴﻤﻦ وﺗﺎرﻳﺨﻪ اﳌﻨﻘﻄﻌﻲ اﻟﻨﻈﻴﺮ وﻛﺬﻟﻚ ﻃﺎﺑﻊ‬ ‫ﺟﻤﺎﻋﺎﺗﻪ اﻟﻌﻠﻤﻴﺔ. واﺑﺘﺪاء ﻣﻦ اﻟﻘﺮن اﻟﺜﺎﻟﺚ‬ ‫ً‬ ‫اﻟﻬﺠﺮي/اﻟﻘﺮن اﻟﺘﺎﺳﻊ اﳌﻴﻼدي ﻋﻠﻰ اﻷﻗﻞ‬ ‫ﻓﺈن رﺟﺎل ﻋﻠﻢ اﻟﻜﻼم اﻟﺘﻘﻠﻴﺪﻳﲔ ﻓﻲ اﳌﻨﺎﻃﻖ‬ ‫اﳉﺒﻠﻴﺔ اﻟﻮﻋﺮة اﳌﻨﻴﻌﺔ ﻓﻲ ﺷﻤﺎل اﻟﻴﻤﻦ )اﻟﻴﻤﻦ‬ ‫اﻷﻋــﻠــﻰ( وﺧﺼﻮﺻﺎ ﻓﻲ اﳉﻤﺎﻋﺎت اﻟﺰﻳﺪﻳﺔ‬ ‫ﻗــﺎﻣــﻮا ﺑــﻮﺿــﻊ ﺧــﻄــﻮط ﻟــﺘــﺴــﺎءﻻت ﻋﻠﻤﻴﺔ ﻟﻢ‬ ‫ﺗﻌﺪ ﻣﻌﻤﻮﻻ ﺑﻬﺎ ﻓﻲ اﳌﻨﺎﻃﻖ اﻷﺧﺮى ﻣﻦ اﻟﺒﻼد‬ ‫اﻹﺳﻼﻣﻴﺔ. وﻓﻲ ﻣﻌﻈﻢ اﻷﺣﻮال وﺑﻔﻀﻞ ﻋﺰﻟﺘﻬﺎ‬ ‫ﻛﺎﻧﺖ ﻫﺬﻩ اﻟﺪواﺋﺮ ﲢﺘﻔﻆ ﻏﺎﻳﺔ اﻻﺣﺘﻔﺎظ ﲟﻮاد‬ ‫ﻋﺘﻴﻘﺔ ﺗﺸﻤﻞ أﻋﻤﺎﻻ ﻓﻲ ﻛﻞ ﻣﺠﺎل رﺋﻴﺴﻲ‬ ‫ﻣﻦ ﻣﺠﺎﻻت ﻣﺆﻟﻔﺎت اﻟﺘﺮاث اﻹﺳﻼﻣﻲ وﻣﺎ‬ ‫* ﰎ وﺿﻊ ﻫﺬﻩ اﻟﻨﺸﺮة ﻓﻲ إﻃﺎر اﳌﺸﺮوع 7 ‪ FP‬ﻟﻠﻤﺠﻠﺲ‬ ‫اﻷورﺑﻲ ﻟﻠﻤﺒﺎﺣﺚ »إﻋﺎدة اﻛﺘﺸﺎف اﻟﻌﻘﻼﻧﻴﺔ ﻓﻲ ﻋﻠﻢ اﻟﻜﻼم‬ ‫ﻓﻲ ﻋﺎﻟﻢ اﻹﺳﻼم ﺑﺎﻟﻘﺮون اﻟﻮﺳﻄﻰ«.‬ ‫اﶈﺘﻮﻳﺎت‬ ‫٧‬ ‫ﻣﻘﺪﻣﺔ‬ ‫ﺗﺎرﻳﺦ اﻟﺰﻳﺪﻳﺔ ٩‬ ‫٤١‬ ‫٩١‬ ‫اﻷدب اﻟﺪﻳﻨﻲ اﻟﺰﻳﺪي واﳌﻜﺘﺒﺎت اﻟﺰﻳﺪﻳﺔ ﻓﻲ اﻟﻴﻤﻦ‬ ‫اﳌﺒﺎﺣﺚ اﳊﺪﻳﺜﺔ ﻓﻲ اﻟﺰﻳﺪﻳﺔ‬ ‫ﻣﺸﺮوع رﻗﻤﻨﺔ اﳌﺨﻄﻮﻃﺎت اﻟﻴﻤﻨﻴﺔ ٠٣‬ ‫© ﺳﻔﺎرة ﺟﻤﻬﻮرﻳﺔ أﳌﺎﻧﻴﺎ اﻻﲢﺎدﻳﺔ ﻓﻲ ﺻﻨﻌﺎء وﻣﻌﻬﺪ اﻵﺛﺎر اﻷﳌﺎﻧﻲ،‬ ‫ﻗﺴﻤﺔ اﻟﺸﺮق، ﻓﺮع ﺻﻨﻌﺎء، ١١٠٢‬ ‫اﻟﺘﺮﺟﻤﺔ إﻟﻰ اﻟﻌﺮﺑﻴﺔ: ﻓﻮﻟﻒ دﻳﺘﺮﻳﺦ ﻓﺮوم‬ ‫اﻟﺘﺼﻤﻴﻢ: ﻳﺎن ﺗﻴﻠﻪ‬ ‫اﻟﻄﺒﺎﻋﺔ: ‪LASERLINE Berlin‬‬ ‫ﺣﻔﺎﻇﺎ ﻋﻠﻰ ﺗﺮاث اﻟﻴﻤﻦ اﻟﺜﻘﺎﻓﻲ‬ ‫ﻣﺸﺮوع رﻗﻤﻨﺔ اﳌﺨﻄﻮﻃﺎت اﻟﻴﻤﻨﻴﺔ‬ ‫ﻣﻠﺰﻣﺔ ﻋﻦ ﺗﺎرﻳﺦ اﻟﻴﻤﻦ‬ ‫اﳉﺰء ٥‬ ‫اﻟﻨﺎﺷﺮ: ﺳﻔﺎرة ﺟﻤﻬﻮرﻳﺔ أﳌﺎﻧﻴﺎ اﻻﲢﺎدﻳﺔ ﻓﻲ ﺻﻨﻌﺎء‬ ‫وﻣﻌﻬﺪ اﻵﺛﺎر اﻷﳌﺎﻧﻲ، ﻗﺴﻤﺔ اﻟﺸﺮق، ﻓﺮع ﺻﻨﻌﺎء‬ ‫زاﺑﻴﻨﻪ اﺷﻤﻴﺘﻜﻪ‬ ‫ﻳﺎن ﺗﻴﻠﻪ‬ ‫ﺻﻨﻌﺎء ١١٠٢‬ ‫ﺣﻔﺎﻇﺎ ﻋﻠﻰ ﺗﺮﺍﺙ ﺍﻟﻴﻤﻦ ﺍﻟﺜﻘﺎﻓﻲ‬ ‫ﻣﺸﺮﻭﻉ ﺭﻗﻤﻨﺔ ﺍ‪‬ﻄﻮﻃﺎﺕ ﺍﻟﻴﻤﻨﻴﺔ‬ ‫ﺯﺍﺑﻴﻨﻪ ﺍﺷﻤﻴﺘﻜﻪ ﻭﻳﺎﻥ ﺗﻴﻠﻪ‬ ‫ﻣﻠﺰﻣﺔ ﻋﻦ ﺗﺎﺭﻳﺦ ﺍﻟﻴﻤﻦ ﺍﳉﺰﺀ ٥‬