264 (identified in the annotation by ف), written in Arabic characters and containing 18 leaves. The first manuscript provides a progressive explanation of Muʿtazilī theology beginning with the four preliminary claims (daʿāwī) in the proof of the existence of God (p. 6). It deals comprehensively with all the principles of Muʿtazilī theology. The second text, upon which ʿAbd al-Jabbār provided his commentary, is a fragment, which contains large portions of a chapter on volition and aversion, followed by the beginning of the next chapter on moistness and dryness, titled bāb al-rutụ̄ba wa-l-yubūsa. The text contains a reference to an earlier discussion on colours, and the beginnings of the bāb al-alwān are in fact included in the present volume (ibid.). Al-S āh ib is mainly known as a politician of the Būyid dynasty, a litterateur and a grammarian. Although his father was a follower of Mu‘tazilī theology, alS āh ib himself is not known as a Muʿtazilī scholar, and only a small number of Muʿtazilī writings are attributed to him. Thus the current edition will shed some light on another aspect of al-S āh ib and his contribution to the Muʿtazilī School. It is also worth noting that only a few Muʿtazilī works have been preserved among the Imāmī and Zaydī Shīʿa, and the treatises of al-Ṣāḥib ibn ʿAbbād and ʿAbd al-Jabbār’s commentary edited in this volume are not among them. Given that al-Ṣāḥib’s manuscripts is among the earliest Muʿtazilī works preserved among the Jewish community, Madelung and Schmidtke’s edited volume constitutes a significant contribution to the mapping the intellectual history of the Muʿtazilī school in general and to al-S āh ib’s scholarship and role in its development in particular, since no earlier Muʿtazilī text has thus far been identified in Geniza literature. Madelung and Schmidtke’s work has been edited carefully, though the editors do not provide the readers with full vocalisation. The book, with its two important Muʿtazilī texts, is highly recommended for scholars and students in the field of Islamic studies, Middle Eastern Studies, Islamic thought, intellectual history, theology and philosophy and will be a valuable addition to library collections.

中文翻译：

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Ibāḍī 2 世纪/8 世纪的文本

264（在注释中由 ف 标识），用阿拉伯字符书写，包含 18 片叶子。第一份手稿提供了对 Muʿtazilī 神学的渐进式解释，从证明上帝存在的四个初步主张 (daʿāwī) 开始（第 6 页）。它全面涉及穆塔齐利神学的所有原则。第二个文本，ʿAbd al-Jabbār 提供了他的评论，是一个片段，其中包含一章关于意志和厌恶的大部分内容，随后是关于潮湿和干燥的下一章的开头，标题为 bāb al-rutụ̄ba wa- l-yubūsa。文本包含对早期关于颜色的讨论的参考，并且 bāb al-alwān 的开头实际上包含在本卷中（同上）。Al-S āh ib 主要以布依德王朝的政治家、文学家和语法学家而著称。虽然他的父亲是穆塔齐利神学的追随者，但阿尔斯 āh ib 本人并不被称为穆塔齐利学者，只有少数穆塔齐利著作归功于他。因此，当前版本将阐明 al-S āh ib 的另一个方面以及他对 Muʿtazilī 学派的贡献。还值得注意的是，伊玛米和宰迪什伊阿中仅保存了几部穆塔兹里作品，本卷中编辑的 al-Ṣāḥib ibn ʿAbbād 和 ʿAbd al-Jabbār 的评论不在其中。鉴于 al-Ṣāḥib 的手稿是犹太社区中保存最早的 Muʿtazilī 作品之一，Madelung 和 Schmidtke 的编辑卷对绘制 Muʿtazilī 学派的思想史，特别是对 al-S āh ib 的学术和在其发展中的作用做出了重大贡献，因为迄今为止尚未在杰尼萨文学。马德隆和施密特克的作品经过仔细编辑，但编辑并未向读者提供完整的声音。这本书及其两部重要的 Muʿtazilī 文本，强烈推荐给伊斯兰研究、中东研究、伊斯兰思想、思想史、神学和哲学领域的学者和学生，并将成为图书馆藏书的宝贵补充。马德隆和施密特克的作品经过仔细编辑，但编辑并未向读者提供完整的声音。这本书及其两部重要的 Muʿtazilī 文本，强烈推荐给伊斯兰研究、中东研究、伊斯兰思想、思想史、神学和哲学领域的学者和学生，并将成为图书馆藏书的宝贵补充。马德隆和施密特克的作品经过仔细编辑，但编辑并未向读者提供完整的声音。这本书及其两部重要的 Muʿtazilī 文本，强烈推荐给伊斯兰研究、中东研究、伊斯兰思想、思想史、神学和哲学领域的学者和学生，并将成为图书馆藏书的宝贵补充。