The Convergence of Judaism and Islam. Religious, Scientific, and Cultural Dimensions

144 r Mark S. Wagner

28. Zabārah uses almost the same expression to describe Zayd al-Daylamī (1867–
    1947), the head of the Court of Appeals, that he had used to describe Lutf al-Zubayrī:
    “He inclined toward Tradition and the preference for revelatory evidence.” Muhammad
    Zabārah, Nuzhat al-nazar fī rijāl al-qarn al-rābi ̔ ̔ashar (San ̔ā’: Markaz al-dirāsāt wa
    l-abhāth al-yamaniyyah, 1979), 304–305. Al-Zubayrī, who, according to al-Jamal, was the
    chief agitator against the imām’s view, had received ijāzah from Qādī Husayn al- ̔Amrī.
    Ibid., 491–93. Zubayrī was one of the qādī’s son ̔Abdallāh’s teachers. Ibid., 375–76. ̔Abd
    al-Karīm Mutahhar also received ijāzah from Husayn al- ̔Amrī and was related to him.
    Ibid., 358–60.


29. Al-Jamal wryly observes that Zayd al-Daylamī, one of the most vociferous critics
    of ibāhah for synagogues, once ruled that a synagogue was public property. Gamliel, Bate
    hakneset, 2:300.


30. Yehudah Ratzhaby, ed., Bo’i teman (Tel Aviv: Afiqim, 1967), 193–228; Serjeant and
    Lewcock, San ̔ā’, 427–31; Piamenta, Dictionary, 418.


31. Gamliel, Bate hakneset, 2:283–84, 372–73.


32. Ibid., 1:332, 2:72.


33. By “sharh  al-tawrāh al-kabīr” al-Jamal meant the Gemara. Ibid., 1:331n2.


34. Ibid., 1:330–31. Al-Jamal paraphrased the argument in the Gemara that syna-
    gogues in cities may not be sold.


35. Al-Jamal describes this man as an “attorney” ( ̔orekh din).


36. Gamliel, Bate hakneset, 1:331.


37. Al-Jamal says that he heard about this conversation from Imām Yahyā’s sons ̔Alī,
    Ismā ̔īl, and al-Qāsim. Ibid., 1:369.


38. Ibid., 1:371.


39. Ibid., 1:390.


40. Ibid., 1:394–95.


41. Ibid., 2:255n6.


42. See al-Jamal’s comments on this point in ibid., 1:395, 2:255n6, 2:271n1.


43. Ibid., 1:413.


44. Ibid., 1:416.


45. Boaz Cohen, Jewish and Roman Law: A Comparative Study (New York: Jewish
    Theological Seminary of America, 1966), 2:728. I would like to thank Eli Alshech for this
    reference.


46. Gamliel, Bate hakneset, 3:164.


47. Ibid., 1:416–17.


48. Ibid., 3:164–65.


49. It is unclear from R. al-Jamal’s account whether this was the result of a ruling by
    either Imām Yahyā or Husayn Abū Tālib or whether it was a compromise agreement
    reached independently by the two factions.


50. Dor De ̔ah stressed the importance of studying halakhah (the Gemara and Mai-
    monides’ Mishneh Torah) and works of medieval Jewish philosophy (Se ̔adyah Gaon’s
    Kitāb al-amānāt wa l-i ̔tiqādāt and Maimonides’ Dalālat al-hā ̔irīn; Yosef Qāfih, Keta-
    vim, (Jerusalem: ̔Amutat Yad Mahari Qafah, 1989–2001), 2:1036; Yosef Tobi, “Trumat
    ha-rav yosef qafih le-heqer yahadut teman,” Sefer zikaron le-rav yosef ben david qafih, ed.