The crisis of the imamate and the institution of occultation in twelver Shi⊂ism: A sociohistorical perspective

International Journal of Middle East Studies

Volumn 28, Issue 4, 1996, Pages 491-515

  Arjomand, Said Amir ^a  

^a STONY BROOK UNIVERSITY   (United States)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 0001828564     PISSN: 00207438     EISSN: None     Source Type: Journal    
DOI: 10.1017/S0020743800063807     Document Type: Review

References (249)

1. ⊂Abbasid Call to al-Rid + (Combining dot below sign)ār," in The Islamic World. Essays in Honor of Bernard Lewis, ed. C. E. Bosworth, C. Issawi, R. Savory, and A. L. Udovitch (Princeton, N.J.: Darwin Press, 1989), 98-99.
2. ⊂Abbasid Call to al-Rid + (Combining dot below sign)ār," in The Islamic World. Essays in Honor of Bernard Lewis, ed. C. E. Bosworth, C. Issawi, R. Savory, and A. L. Udovitch (Princeton, N.J.: Darwin Press, 1989), 98-99.
3. ⊂Alī al-Najāshī, Rijāl al-Najāshī [Qumm, 1986-87], 355-56).
4. ⊂a Islam (London and New York: Longman, 1979), 273.
5. ⊂mān, al-Shaykh al-Mufīd, al-Irshād (Qumm: Bas + (Combining dot below sign)iratī, n.d.), 12-13, English trans. I. K. A. Howard, Kitāb al-Irshād. The Book of Guidance (London: The Muhammadi Trust, 1981), 6; Ibn Shahrāshūb, Manāqib Āl-i Abī-Tālib (Najaf, 1956), 3:378-79, 389. For an overview, see Halm, Die Schia, 34-35.
6. ⊂mān, al-Shaykh al-Mufīd, al-Irshād (Qumm: Bas + (Combining dot below sign)iratī, n.d.), 12-13, English trans. I. K. A. Howard, Kitāb al-Irshād. The Book of Guidance (London: The Muhammadi Trust, 1981), 6; Ibn Shahrāshūb, Manāqib Āl-i Abī-Tālib (Najaf, 1956), 3:378-79, 389. For an overview, see Halm, Die Schia, 34-35.
7. ⊂mān, al-Shaykh al-Mufīd, al-Irshād (Qumm: Bas + (Combining dot below sign)iratī, n.d.), 12-13, English trans. I. K. A. Howard, Kitāb al-Irshād. The Book of Guidance (London: The Muhammadi Trust, 1981), 6; Ibn Shahrāshūb, Manāqib Āl-i Abī-Tālib (Najaf, 1956), 3:378-79, 389. For an overview, see Halm, Die Schia, 34-35.
8. ⊂mān, al-Shaykh al-Mufīd, al-Irshād (Qumm: Bas + (Combining dot below sign)iratī, n.d.), 12-13, English trans. I. K. A. Howard, Kitāb al-Irshād. The Book of Guidance (London: The Muhammadi Trust, 1981), 6; Ibn Shahrāshūb, Manāqib Āl-i Abī-Tālib (Najaf, 1956), 3:378-79, 389. For an overview, see Halm, Die Schia, 34-35.
9. ⊂mān, al-Shaykh al-Mufīd, al-Irshād (Qumm: Bas + (Combining dot below sign)iratī, n.d.), 12-13, English trans. I. K. A. Howard, Kitāb al-Irshād. The Book of Guidance (London: The Muhammadi Trust, 1981), 6; Ibn Shahrāshūb, Manāqib Āl-i Abī-Tālib (Najaf, 1956), 3:378-79, 389. For an overview, see Halm, Die Schia, 34-35.
10. ⊂Abbasid Authority Affirmed, trans. J. D. McAuliffe (Albany: State University of New York Press, 1995), 24. See also the references cited in McAuliffe's note (23, n. 117), especially Akhbār al-Dawlah (231), and Najāshī, Rijāl, 273. Yaqt + (Combining dot below sign)īn (meaning pumpkin) must be an Arabicization of Abu Muslim's appellation, yak dīn ([man of] one religion), designed to attest the sincerity and pure monotheism of a new convert.
11. ⊂Abbasid Authority Affirmed, trans. J. D. McAuliffe (Albany: State University of New York Press, 1995), 24. See also the references cited in McAuliffe's note (23, n. 117), especially Akhbār al-Dawlah (231), and Najāshī, Rijāl, 273. Yaqt + (Combining dot below sign)īn (meaning pumpkin) must be an Arabicization of Abu Muslim's appellation, yak dīn ([man of] one religion), designed to attest the sincerity and pure monotheism of a new convert.
12. ⊂Abbasid Authority Affirmed, trans. J. D. McAuliffe (Albany: State University of New York Press, 1995), 24. See also the references cited in McAuliffe's note (23, n. 117), especially Akhbār al-Dawlah (231), and Najāshī, Rijāl, 273. Yaqt + (Combining dot below sign)īn (meaning pumpkin) must be an Arabicization of Abu Muslim's appellation, yak dīn ([man of] one religion), designed to attest the sincerity and pure monotheism of a new convert.
13. ⊂Abbasid Authority Affirmed, trans. J. D. McAuliffe (Albany: State University of New York Press, 1995), 24. See also the references cited in McAuliffe's note (23, n. 117), especially Akhbār al-Dawlah (231), and Najāshī, Rijāl, 273. Yaqt + (Combining dot below sign)īn (meaning pumpkin) must be an Arabicization of Abu Muslim's appellation, yak dīn ([man of] one religion), designed to attest the sincerity and pure monotheism of a new convert.
14. ⊂Abbasid Authority Affirmed, trans. J. D. McAuliffe (Albany: State University of New York Press, 1995), 24. See also the references cited in McAuliffe's note (23, n. 117), especially Akhbār al-Dawlah (231), and Najāshī, Rijāl, 273. Yaqt + (Combining dot below sign)īn (meaning pumpkin) must be an Arabicization of Abu Muslim's appellation, yak dīn ([man of] one religion), designed to attest the sincerity and pure monotheism of a new convert.
15. ⊂a'l- s + (Combining dot below sign)ultān)," Bulletin of the School of Oriental and African Studies 43, 1 (1980): 18.
16. ⊂ among those placed at the gates of the oppressors "in order to protect His friends through them; through them God promotes the affairs of the Muslims, and with them is the refuge of the believers from harm" (Najāshī, Rijāl, 331).
17. ⊂ among those placed at the gates of the oppressors "in order to protect His friends through them; through them God promotes the affairs of the Muslims, and with them is the refuge of the believers from harm" (Najāshī, Rijāl, 331).
18. ⊂Uyūn akhbār alrid + (Combining dot below sign)ā, 2 vols., ed. M. M. al-Kharsāni [Naja, 1970], 2:145-47).
19. ⊂Uyūn akhbār alrid + (Combining dot below sign)ā, 2 vols., ed. M. M. al-Kharsāni [Naja, 1970], 2:145-47).
20. ⊂Uyūn akhbār alrid + (Combining dot below sign)ā, 2 vols., ed. M. M. al-Kharsāni [Naja, 1970], 2:145-47).
21. ⊃im and Mahdi evidently did so long after the fifth imam's death.
22. ⊃im and Mahdi evidently did so long after the fifth imam's death.
23. Abū'l-Faraj al-Is + (Combining dot below sign)fahānī, Maqātil al-T + (Combining dot below sign)ālibīyyin, ed. A. Şaqr (Cairo, 1949), 277-78.
24. ⊂far Muh + (Combining dot below sign)ammad ibn al-H + (Combining dot below sign)asan al-T + (Combining dot below sign)ūsī, Kitāb al-ghayba, ed. Āghā Buzurg al-Tihrānī, (Najaf, 1965), 119, 255.
25. ⊃rīkh wal-Adab (Beirut, 1974), 195-96; Halm, Die Schia, 24-26.
26. ⊃rīkh wal-Adab (Beirut, 1974), 195-96; Halm, Die Schia, 24-26.
27. ⊃ des H + (Combining dot below sign)asan b. Muh + (Combining dot below sign)ammad b. al-H + (Combining dot below sign)anatiyya," Arabica 21 (1974): 24.
28. Encyclopedia of Islam, 2nd ed. (Leiden, 1978), 836-38, s.v. "Kaysaniyya" (W. Madelung).
29. ⊂Alī ibn Bābūya, al-Imāma wa'l-tabs + (Combining dot below sign)ira min alh + (Combining dot below sign)ayra, ed. M. R. al-Husyanī [Beirut, 1987], 193-95). In one tradition, the fifth imam denies Muhammad's imamate but confirms that he had been the Mahdi (ibid., 193).
30. ⊂Alī ibn Bābūya, al-Imāma wa'l-tabs + (Combining dot below sign)ira min alh + (Combining dot below sign)ayra, ed. M. R. al-Husyanī [Beirut, 1987], 193-95). In one tradition, the fifth imam denies Muhammad's imamate but confirms that he had been the Mahdi (ibid., 193).
31. Mufīd, Irshād, 284; English trans., 430.
32. ⊂ma fi ithbāt al-ghayba wa kashf al-h + (Combining dot below sign)ayra, ed, A. A. Ghaffāri [Tehran, 1970], 35, n. 6-7).
33. ⊂ma fi ithbāt al-ghayba wa kashf al-h + (Combining dot below sign)ayra, ed, A. A. Ghaffāri [Tehran, 1970], 35, n. 6-7).
34. ⊂a Become Sectarian?" Journal of the American Oriental Society 75 (1955): 12.
35. ⊂ari al-Qummī, Maqālāt, 79-80.
36. ⊂ari al-Qummī, Maqālāt, 79-80.
37. ⊂far had designated as his successor, had predeceased him.
38. ⊂far had designated as his successor, had predeceased him.
39. ⊂Alī ibn Bābūya, Imāma, 147.
40. ⊂Alī ibn Bābūya, Imāma, 147.
41. ⊂Alī ibn Bābūya, Imāma, 147.
42. ⊂Alī ibn Bābūya, Imāma, 147.
43. ⊂ite Islam (Princeton: Darwin Press, 1993), 10-14.
44. ⊂ite Doctrine of Occultation and the Transition from Chiliasm to Law," Journal of Religion 76, 4 (1996): n. 31 for English trans.
45. ⊂ite Doctrine of Occultation and the Transition from Chiliasm to Law," Journal of Religion 76, 4 (1996): n. 31 for English trans.
46. ⊂ite Doctrine of Occultation and the Transition from Chiliasm to Law," Journal of Religion 76, 4 (1996): n. 31 for English trans.
47. ⊂ite Doctrine of Occultation and the Transition from Chiliasm to Law," Journal of Religion 76, 4 (1996): n. 31 for English trans.
48. ⊂ite Doctrine of Occultation and the Transition from Chiliasm to Law," Journal of Religion 76, 4 (1996): n. 31 for English trans.
49. ⊂ite Doctrine of Occultation and the Transition from Chiliasm to Law," Journal of Religion 76, 4 (1996): n. 31 for English trans.
50. ⊂arï al-Qummī, Maqālāt, 62-63; Kashshī, Rijāl, 477-81).
51. ⊂arï al-Qummī, Maqālāt, 62-63; Kashshī, Rijāl, 477-81).
52. ⊂arï al-Qummī, Maqālāt, 62-63; Kashshī, Rijāl, 477-81).
53. ⊂arï al-Qummī, Maqālāt, 62-63; Kashshī, Rijāl, 477-81).
54. ⊂arï al-Qummī, Maqālāt, 62-63; Kashshī, Rijāl, 477-81).
55. ⊂arī al-Qummī, Maqālāt, 89-90.
56. ⊂arī al-Qummī, Maqālāt, 89-90.
57. Halm, Die Schia, 38-39.
58. Modarressi, Crisis, 62; among cited references, see esp. Kashshī, Rijāl, 405, 467, and Najāshī, Rijāl, 300.
59. Modarressi, Crisis, 62; among cited references, see esp. Kashshī, Rijāl, 405, 467, and Najāshī, Rijāl, 300.
60. Modarressi, Crisis, 62; among cited references, see esp. Kashshī, Rijāl, 405, 467, and Najāshī, Rijāl, 300.
61. ⊂Uyūn, 1:17-18.
62. Kashshī, Rijāl, 465-67, 498-99, 506-8.
63. Ibid., 464, 553.
64. ⊂Alidi (Leipzig, 1929), 5, 15-16.
65. ⊂Alidi (Leipzig, 1929), 5, 15-16.
66. ⊂Alidi (Leipzig, 1929), 5, 15-16.
67. ⊂Alidi (Leipzig, 1929), 5, 15-16.
68. ⊃rikh, 3:986, 999; English trans., 32:26-27, 44. Ibid., 3:987-88; English trans., 32:28-30; H. Kennedy, The Early Abbasid Caliphate (London: Croom Helm, 1981), 209.
69. ⊃rikh, 3:986, 999; English trans., 32:26-27, 44. Ibid., 3:987-88; English trans., 32:28-30; H. Kennedy, The Early Abbasid Caliphate (London: Croom Helm, 1981), 209.
70. ⊃rikh, 3:986, 999; English trans., 32:26-27, 44. Ibid., 3:987-88; English trans., 32:28-30; H. Kennedy, The Early Abbasid Caliphate (London: Croom Helm, 1981), 209.
71. ⊂far is said to have fought with him in Mecca (ibid., 540).
72. ⊂far is said to have fought with him in Mecca (ibid., 540).
73. ⊂Abbās, ed. W. al-Qād+ (Combining dot below sign)ī (Beirut, 1981), 337.
74. Is + (Combining dot below sign)fahānī, Maqātil, 540.
75. ⊃rikh, 2:545-46.
76. Madelung, "New Documents," 336.
77. ⊃mun, 32-45.
78. Madelung, "New Documents," 338.
79. ⊂Uyūn, 2:234-38).
80. ⊂Uyūn, 2:234-38).
81. ⊂Uyūn, 2:234-38).
82. ⊂ayn among them . . . ; he will be the key to the tribulation and sword of perdition" (cited by Madelung, "New Documents," 345).
83. ⊂ayn among them . . . ; he will be the key to the tribulation and sword of perdition" (cited by Madelung, "New Documents," 345).
84. Ibid., 343; translation of "Kitāb al-dawla" modified.
85. ⊂Uyūn, chaps. 36-37. His "stepping station" (qadamgāh) in a village near Nishapur is a popular place of pilgrimage.
86. ⊂Uyūn, chaps. 34-35), for instance, is transmitted by Fadl ibn Shadhan, who was presumably introduced to the imam in Nishapur at a young age (ibid., 2:119).
87. ⊂Uyūn, chaps. 34-35), for instance, is transmitted by Fadl ibn Shadhan, who was presumably introduced to the imam in Nishapur at a young age (ibid., 2:119).
88. ⊂arī al-Qummī, Maqālāt, 94).
89. ⊂arī al-Qummī, Maqālāt, 94).
90. Mufid, Irshād, 316; English trans., 478.
91. Modarressi, Crisis, 63.
92. ⊂arī al-Qummī, Maqālāt, 93.
93. ⊂arī al-Qummī, Maqālāt, 93.
94. ⊂arī al-Qummī, Maqālāt, 93.
95. ⊂ISMA" (W. Madelung).
96. ⊂ism, ed. S, A. Arjomand (Albany, N.Y.: State University of New York Press, 1988), 25; Modarressi. Crisis. 29-31.
97. ⊂ism, ed. S, A. Arjomand (Albany, N.Y.: State University of New York Press, 1988), 25; Modarressi. Crisis. 29-31.
98. For example, T + (Combining dot below sign)ūsī, Ghayba, 228.
99. Ibn Bābūya, Kamāl, 223. Another tradition by the same transmitter (on whom, see the next note) reports the sixth imam as saying: "The earth is not left in place except for a learned one who knows the permissible and whatever the people are in need of, while he does not need the people" (ibid., 223; 224 for similar traditions).
100. Ibn Bābūya, Kamāl, 223. Another tradition by the same transmitter (on whom, see the next note) reports the sixth imam as saying: "The earth is not left in place except for a learned one who knows the permissible and whatever the people are in need of, while he does not need the people" (ibid., 223; 224 for similar traditions).
101. ⊂arī al-Qummī, Maqālāt, 87.
102. ⊂arī al-Qummī, Maqālāt, 87.
103. ⊂arī al-Qummī, Maqālāl. 95-99.
104. ⊂arī al-Qummī, Maqālāl. 95-99.
105. ⊂Ilmiyya Islāmiyya, n.d.), 2:110-12; Modarressi, Crisis, 64.
106. ⊂Ilmiyya Islāmiyya, n.d.), 2:110-12; Modarressi, Crisis, 64.
107. This is the only case of succession to an Imam in which no schism is reported. Only a few Imamis are said to have proposed an even younger son of the deceased Imam but soon returned to the fold (Nawbakhtī, Firaq, 77;
108. ⊂arī al-Qummī, Maqālāt. 99-100).
109. R. W. Bulliet, "Conversion to Islam and the Emergence of a Muslim Society in Iran," in Conversion to Islam, ed. N. Levtzion (New York and London: Holmes and Meier, 1979), 30-51.
110. Iqbāl, Khāndān, 77-81. The proportion of mawālī to Arabs for the Imamis is probably no different from that for the Sunni jurists and theologians in the same period.
111. ⊃mun's court, and must have infuriated the imam at this point. He was later rehabilitated by the ninth imam, Muhammad al-Jawad (Kashshī, Rijāl, 483-88, 493, 496-99).
112. ⊃mun's court, and must have infuriated the imam at this point. He was later rehabilitated by the ninth imam, Muhammad al-Jawad (Kashshī, Rijāl, 483-88, 493, 496-99).
113. ⊃mun's court, and must have infuriated the imam at this point. He was later rehabilitated by the ninth imam, Muhammad al-Jawad (Kashshī, Rijāl, 483-88, 493, 496-99).
114. ⊂īlyān, n.d.], 15, 63-65).
115. Kashshī, Rijāl, 539-41.
116. Modarressi, Crisis, 66.
117. IbId., 12.
118. Kashshī, Rijāl, 514; cited in Modarressi, Crisis, 14.
119. Kashshī, Rijāl, 514; cited in Modarressi, Crisis, 14.
120. Kashshi, Rijäl, 513-14.
121. ⊂ism (Albany, N.Y.: State University of New York Press, 1981), 28-29.
122. Mufīd, Irshād, 344; English trans., 521-22.
123. ⊂a pending the manifestation of God's new Proof (h + (Combining dot below sign)ujja) should be referred to "the Rida from the House of Muhammad" (Iqbāl, Khāndān, 164 [source: Shahrastani]).
124. ⊂a pending the manifestation of God's new Proof (h + (Combining dot below sign)ujja) should be referred to "the Rida from the House of Muhammad" (Iqbāl, Khāndān, 164 [source: Shahrastani]).
125. ⊃rīkh, 2:625-26.
126. ⊂Abbasid dignitaries, army chiefs, judges, and jurists inspected the body and bore witness that he had died a natural death (Ibn Bābūya, Kamāl, 43; Iqbāl, Khāndān, 107).
127. ⊂Abbasid dignitaries, army chiefs, judges, and jurists inspected the body and bore witness that he had died a natural death (Ibn Bābūya, Kamāl, 43; Iqbāl, Khāndān, 107).
128. ⊂Abbasid dignitaries, army chiefs, judges, and jurists inspected the body and bore witness that he had died a natural death (Ibn Bābūya, Kamāl, 43; Iqbāl, Khāndān, 107).
129. ⊂Abbasid dignitaries, army chiefs, judges, and jurists inspected the body and bore witness that he had died a natural death (Ibn Bābūya, Kamāl, 43; Iqbāl, Khāndān, 107).
130. H. G. Kippenberg, "Die Geschichte der mittelpersischen apokalyptischen Traditionen," Studio Iranica 7 (1978): 64-80.
131. W. Madelung, Religious Trends in Early Islamic Iran (Bibliotheca Persica, 1988), chaps. 2, 5.
132. ⊂arī al-Qummī, Maqālāt, 64). The neo-Mazdakite character of these movements is underlined by Yarshater, who considers them "the third stage of Mazdakism" (E. Yarshater, "Mazdakism," in Cambridge History of Iran, ed. E. Yarshater, vol. 3, 2: Seleucid, Parthian and Sasanian 4 Periods [1983], 1001-6).
133. ⊂arī al-Qummī, Maqālāt, 64). The neo-Mazdakite character of these movements is underlined by Yarshater, who considers them "the third stage of Mazdakism" (E. Yarshater, "Mazdakism," in Cambridge History of Iran, ed. E. Yarshater, vol. 3, 2: Seleucid, Parthian and Sasanian 4 Periods [1983], 1001-6).
134. ⊂arī al-Qummī, Maqālāt, 64). The neo-Mazdakite character of these movements is underlined by Yarshater, who considers them "the third stage of Mazdakism" (E. Yarshater, "Mazdakism," in Cambridge History of Iran, ed. E. Yarshater, vol. 3, 2: Seleucid, Parthian and Sasanian 4 Periods [1983], 1001-6).
135. ⊂arī al-Qummī, Maqālāt, 64). The neo-Mazdakite character of these movements is underlined by Yarshater, who considers them "the third stage of Mazdakism" (E. Yarshater, "Mazdakism," in Cambridge History of Iran, ed. E. Yarshater, vol. 3, 2: Seleucid, Parthian and Sasanian 4 Periods [1983], 1001-6).
136. ⊂arī al-Qummī, Maqālāt, 64). The neo-Mazdakite character of these movements is underlined by Yarshater, who considers them "the third stage of Mazdakism" (E. Yarshater, "Mazdakism," in Cambridge History of Iran, ed. E. Yarshater, vol. 3, 2: Seleucid, Parthian and Sasanian 4 Periods [1983], 1001-6).
137. ⊂Alī H + (Combining dot below sign)asan T + (Combining dot below sign)ūsī), Siyar al-Mulūk, ed. H. Darke (Tehran, 1976), 280, 312, 320.
138. Yarshater, "Mazdakism," 1014-15.
139. ⊂ilis. Their History and Doctrine (Cambridge: Cambridge University Press, 1990), 140.
140. ⊂mānī's Kitāb al-Ghayba. This set was expurgated by lbn Bābūya a generation later (ibid., 46).
141. ⊂mānī's Kitāb al-Ghayba. This set was expurgated by lbn Bābūya a generation later (ibid., 46).
142. ⊂ism (Albany, N.Y.: SUNY Press, 1995).
143. For a list of other unorthodox transmitters, see Modarressi, Crisis, 22 (n. 26).
144. Amir-Moezzi, Guide divin, 251.
145. Ibid., 250.
146. Kashshī, Rijāl, 520-28;
147. Modarressi, Crisis, 71-72. His name shows his father to have been a convert to Islam.
148. Modarressi, Crisis, 43 (n. 135), 71-75.
149. Iqbāl, Khāndān, 109.
150. Modarressi, Crisis, 73-75.
151. Ibid., 68.
152. ⊂ūr (Beirut, 1990), 1:200.
153. ⊂ūr (Beirut, 1990), 1:200.
154. Kashshī, Rijāl, 577-81; Modarressi, Crisis, 70.
155. Kashshī, Rijāl, 577-81; Modarressi, Crisis, 70.
156. Modarressi, Crisis, chap. 2. The complex issue of the social and ethnic composition of the adherents of these rival doctrinal positions had not yet been seriously examined.
157. Ibid., 38.
158. ⊂Alawī, reproduced in Modarressi, Crisis, 181; English trans., 216. Ibn Qiba, however, vehemently rejected the idea and considered those who advanced it infidels.
159. ⊂Alawī, reproduced in Modarressi, Crisis, 181; English trans., 216. Ibn Qiba, however, vehemently rejected the idea and considered those who advanced it infidels.
160. Encyclopedia Iranica, 3:354-55. s.v. "Badā" (W. Madelung).
161. Kashshī, Rijāl, 516-20.
162. Ibn Bābūya, Kamāl, 222; Modarressi, Crisis. 65.
163. Ibn Bābūya, Kamāl, 222; Modarressi, Crisis. 65.
164. ⊂arī al-Qummī, Maqālāt, 102; athar in Nawbakhtī, Firaq, 79. The wording is otherwise identical in the two sources.
165. ⊂arī al-Qummī, Maqālāt, 102; athar in Nawbakhtī, Firaq, 79. The wording is otherwise identical in the two sources.
166. The will was registered with the qadi and the government by the eleventh Imam's mother, and the division of his estate followed seven years of acrimonious litigation (Ibn Bābūya, Kamāl, 43;
167. T + (Combining dot below sign)ūsī, Ghayba, 75, 138;
168. Iqbāl, Khāndān, 108).
169. This division of the eleventh Imam's estate, which was later presumed to belong to the hidden Imam, echoed the division of the estate of Muhammad ibn al-Hanafiyya, which had left a strong impression on al-Sayyid al-Himyari, who had considered Muhammad in occultation (Kamāl, 35).
170. ⊂a," Die Welt des Orients 15 (1984): 132-34.
171. Rāzī, Kitāb al-zīna, 290-93.
172. ⊂arī al-Qummī, Maqālāt, 104-5).
173. ⊂arī al-Qummī, Maqālāt, 104-5).
174. T + (Combining dot below sign)ūsi, Ghayba, 216.
175. Ibid., 245-46.
176. Ibid., 216-17.
177. Ibid., 219-23; Modarressi, Crisis, 93.
178. Ibid., 219-23; Modarressi, Crisis, 93.
179. Ibn Bābüya, Kamāl, 483; T + (Combining dot below sign)ūsī, Ghayba, 176.
180. Ibn Bābüya, Kamāl, 483; T + (Combining dot below sign)ūsī, Ghayba, 176.
181. ⊂ism around 900 CE/280-290 AH," Journal of the American Oriental Society 117, 1 (1997), forthcoming.
182. Ibid. for the translation of the rescript and commentary.
183. T + (Combining dot below sign)ūsī. Ghayba, 257-58.
184. Iqbāl, Khāndān. chap. 6.
185. ⊂Askari, moved thereafter to the house of a Nawbakhti and was maintained as the mother of the hidden Imam for more than twenty years (Iqbāl, Khāndān, 108, 245).
186. ⊂Askari, moved thereafter to the house of a Nawbakhti and was maintained as the mother of the hidden Imam for more than twenty years (Iqbāl, Khāndān, 108, 245).
187. Iqbāl, Khāndān. 214-16.
188. ⊂tazilite convert from Manichaeanism (ibid., 102-3).
189. ⊂tazilite convert from Manichaeanism (ibid., 102-3).
190. ⊂isme imâmite, ed. T. Fahd, (Paris: Presses Universitaires de France, 1979), 13.
191. ⊂Abd Allah ibn Mumallak al-Isfahani, who came from Gurgan and lived in Isfahan (Najāshī, Rijāl, 380-81).
192. The thesis that a viable solution to the crisis caused by the absence of the Imam required a nomocratic theology is developed in my "Consolation of Theology."
193. Modarressi, Crisis, 125.
194. Naqd + (Combining dot below sign) Kitāb al-Ishhād, in Modarressi, Crisis, 178; trans., 212.
195. ⊃ala fi'l-Imāma in Modarressi, Crisis, 138; trans., 143.
196. Ibid., 135; trans., 139.
197. Ibid., 136; trans., 140-41.
198. TtK Waqifite position had been revived after the death of the eleventh Imam. See Arjomand, "Imam Absconditus."
199. The text from which the above passages were translated is preserved in Ibn Bābūya, Kamāl, 90-94.
200. See n. 96.
201. Ibn al-Nadīm, Fihrist, ed. G. Flügel (Beirut: Khayyat Reprints, 1964 [1871]), 176.
202. Kulaynī, Käfī, 2:126-27; Ibn Bābūya, Kamāl. 648.
203. Kulaynī, Käfī, 2:126-27; Ibn Bābūya, Kamāl. 648.
204. Ibn Bābūya, Kamāl, 92-93; English trans., Arjomand, "Imam Absconditus. "
205. Ibn Bābūya, Kamāl, 92-93; English trans., Arjomand, "Imam Absconditus. "
206. ⊂arī al-Qummī, Maqālāt, 114).
207. Iqbāl (Khāndān, 110-11) does not reject this report outright, but considers it a possible earlier opinion. If our analysis is correct, it is Abu Sahl's later view.
208. See Arjomand, "Consolation of Theology."
209. See Iqbāl's carefully documented account in Khāndān, 115-16.
210. T + (Combining dot below sign)ūsī, Ghayba, 247.
211. Iqbāl, Khāndān, 113-14. Hallaj was eventually executed in 922.
212. ⊃" 141-42.
213. Ibid., 132-41.
214. ⊂Amri's opponents appeared in his hand (T + (Combining dot below sign)ūsī, Ghayba, 245).
215. ⊃," 138, esp. n. 63) correctly observes, Umm Kulthum's grandson is the chief source for this period.
216. ⊃," 138, esp. n. 63) correctly observes, Umm Kulthum's grandson is the chief source for this period.
217. ⊃," 138, esp. n. 63) correctly observes, Umm Kulthum's grandson is the chief source for this period.
218. T + (Combining dot below sign)ūsī, Ghayba, 227-28; Iqbāl, Khāndān, 216.
219. T + (Combining dot below sign)ūsī, Ghayba, 227-28; Iqbāl, Khāndān, 216.
220. Ibn Bābūya, Kamāl, 504.
221. Ibid., 509; T + (Combining dot below sign)ūsī, Ghayba, 195-96.
222. Ibid., 509; T + (Combining dot below sign)ūsī, Ghayba, 195-96.
223. ⊃ān, 198?] 1:279).
224. ⊃ān, 198?] 1:279).
225. T + (Combining dot below sign)ūsī, Ghayba, 239;
226. Iqbāl, Khāndān, 230-34.
227. Ibid., 218.
228. Arjomand, Shadow of God, 43,
229. citing Tūsī, Ghayba, 241.
230. T + (Combining dot below sign)ūsī, Ghayba, 250. On the late Zoroastrian political oracles, see Kippenberg, "Mittelpersischen Traditionen," 64-70.
231. T + (Combining dot below sign)ūsī, Ghayba, 250. On the late Zoroastrian political oracles, see Kippenberg, "Mittelpersischen Traditionen," 64-70.
232. T + (Combining dot below sign)ūsī, Ghayba, 147-50.
233. ⊃," 133.
234. ⊃," 133.
235. Modanessi, Crisis, 78-79, 82-83.
236. T + (Combining dot below sign)ūsī, Ghayba, 227, 248-50; Iqbāl, Khāndān, 215, 232-34.
237. T + (Combining dot below sign)ūsī, Ghayba, 227, 248-50; Iqbāl, Khāndān, 215, 232-34.
238. Ibn Bābūya, Kamāl, 516. The editor notes (n. 1) that the variant tāmme (complete) is found in some copies of the manuscript. The latter variant is the one given in T + (Combining dot below sign)ūsī, Ghayba, 243.
239. Ibn Bābūya, Kamāl, 516. The editor notes (n. 1) that the variant tāmme (complete) is found in some copies of the manuscript. The latter variant is the one given in T + (Combining dot below sign)ūsī, Ghayba, 243.
240. T + (Combining dot below sign)ūsī, Ghayba, 254-56.
241. Ibn Bābūya, Kamāl, 516;
242. Tūsī, Ghayba, 243.
243. Ibn Bābūya, Kamāl, 3.
244. ⊂shariyya," Bulletin of the School of Oriental and African Studies 39 (1976). Modarressi, Crisis, 97-98. The sense of doubt pervades the short sections on the Lord of the House (s + (Combining dot below sign)āh + (Combining dot below sign)ib al-dār) and the occultation in Kulayni's Kāfī (1:117-20), and in dating one report, Kulayni uses the term perplexity (h + (Combining dot below sign)ayra) instead of occultation (ghayba) as the beginning of the period (2:470). A rescript issued by the secretariat at the holy seat in response to a certain Ibn Abi Ghanim similarly speaks of the believers' "doubt and perplexity (h + (Combining dot below sign)ayra) concerning those in authority" (T + (Combining dot below sign)ūsī, Ghayba, 173).
245. ⊂shariyya," Bulletin of the School of Oriental and African Studies 39 (1976). Modarressi, Crisis, 97-98. The sense of doubt pervades the short sections on the Lord of the House (s + (Combining dot below sign)āh + (Combining dot below sign)ib al-dār) and the occultation in Kulayni's Kāfī (1:117-20), and in dating one report, Kulayni uses the term perplexity (h + (Combining dot below sign)ayra) instead of occultation (ghayba) as the beginning of the period (2:470). A rescript issued by the secretariat at the holy seat in response to a certain Ibn Abi Ghanim similarly speaks of the believers' "doubt and perplexity (h + (Combining dot below sign)ayra) concerning those in authority" (T + (Combining dot below sign)ūsī, Ghayba, 173).
246. ⊂shariyya," Bulletin of the School of Oriental and African Studies 39 (1976). Modarressi, Crisis, 97-98. The sense of doubt pervades the short sections on the Lord of the House (s + (Combining dot below sign)āh + (Combining dot below sign)ib al-dār) and the occultation in Kulayni's Kāfī (1:117-20), and in dating one report, Kulayni uses the term perplexity (h + (Combining dot below sign)ayra) instead of occultation (ghayba) as the beginning of the period (2:470). A rescript issued by the secretariat at the holy seat in response to a certain Ibn Abi Ghanim similarly speaks of the believers' "doubt and perplexity (h + (Combining dot below sign)ayra) concerning those in authority" (T + (Combining dot below sign)ūsī, Ghayba, 173).
247. ⊂shariyya," Bulletin of the School of Oriental and African Studies 39 (1976). Modarressi, Crisis, 97-98. The sense of doubt pervades the short sections on the Lord of the House (s + (Combining dot below sign)āh + (Combining dot below sign)ib al-dār) and the occultation in Kulayni's Kāfī (1:117-20), and in dating one report, Kulayni uses the term perplexity (h + (Combining dot below sign)ayra) instead of occultation (ghayba) as the beginning of the period (2:470). A rescript issued by the secretariat at the holy seat in response to a certain Ibn Abi Ghanim similarly speaks of the believers' "doubt and perplexity (h + (Combining dot below sign)ayra) concerning those in authority" (T + (Combining dot below sign)ūsī, Ghayba, 173).
248. Ibn Bābūya, Kamāl, 87-93.
249. Arjomand, "Consolation of Theology."