No abstract

The Cairo Genizah is a repository of texts spanning more than a millennium of Jewish history, including thousands of Hebrew and Judaeo-Arabic manuscripts now held in collections around the world. Among these are fragments from at least 25 separate Qur'an manuscripts in Arabic script, all of which lack any traces of Hebrew writing. Their palaeographic and codicological features do not differ from personal Qur'an manuscripts found in other contexts, and their varied characteristics suggest they were placed into the Genizah at different points throughout its history. They thus provide a diachronic corpus for the study of Arabic writing, the transmission of the Qur'an, and Jewish peoples’ engagement with the Qur'an in Islamicate lands. This paper describes these 25 personal-use Qur'an manuscripts in terms of their material history and orthography, while commenting on their place in the Genizah and the history of the Qur'an.

The Arabic-script Qurʾān fragments of the Cairo genizah collections have not yet drawn much interest among Arabic and genizah scholars. This paper aims to bring them to the attention of a broader audience by presenting the palaeographic features (§ 3) and vocalisation systems (§ 4) of eleven Arabic-script Qurʾān fragments from the Cambridge University Library’s Taylor-Schechter Arabic collection. While the focus of this paper is the physical appearance of these Qurʾān leaves, their presence in the Cairo genizah (§ 1.1)—a Jewish ‘storeroom’ for retired sacred texts—is also tentatively explored (§ 1.2, § 5).

Judaeo-Arabic manuscripts with complete vocalisation are rare, a problem which makes reconstructing the pronunciation of the medieval language challenging. This study presents an edition of a Judaeo-Arabic translation of Ecclesiastes from the Cairo Genizah with full Tiberian vocalisation. This manuscript exhibits noteworthy features of dialectal medieval Arabic and a palaeographic style which places it in twelfth-century Egypt-Palestine. The transcription system provides specific evidence for the pronunciation of a type of medieval Judaeo-Arabic, while the translation offers a window into the culture of popular Bible translations and scribal activity in the medieval Middle East.

Nick Posegay presents new data in his article on links between the various medieval vocalisation traditions of Hebrew, Syriac, and Arabic. These include the identification of overlaps in the Aramaic terminology used by Jewish Masoretes and Christian Syriac grammarians and in the phonological theories that underlie them. Posegay thus provides new evidence that the systems did not develop in isolation, but where the result of intellectual exchanges between the various religious communities.