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114 AL-NUKKAR — NUKTAWIYYA

53b, 56b; E. Masqueray, Chronique d'Abou Zakaria, their Kashf al-ghitd^ and, more recently, by H.M. Algiers 1878, 53-80, 226-51, 268, 270-8, 289, 290; Balyuzi. While this conspiracy theory is clearly Abu '1-Rabi* Sulayman b. cAbd al-Sallam al- unfounded, internal evidence suggests that the history Wisyanl, Tariff, ms. no. 277 in the library of the was not written by Mirza DjanI. Recent conjectures Islamic Institute of the university of Lwow, fols. 27, favour authorship by his son or nephew, possibly in 28, 30, 31, 33-8, 46, 73, 102, 125, 128, 129, 145, collaboration with a brother, using notes prepared by 189; an anonymous IbadI chronicle contained in the him. Some version of the Nuktat al-kdf served as the same ms., fols. 218, 221, 249, 257, 265, 275, 276; basis for the later Baha°I Tdnkh-i Djadid and its recen- Abu 'l-cAbbas Ahmad b. Sacld al-DardjInl, Kitdb sions. In spite of the controversy, there can be no Tabakdt al-mashd^ikh, ms. no. 275 of the Islamic doubt that the Nuktat al-kdf remains one of the most Institute of Lwow, fols. 16a-20a, 35a-37b, 77b, important sources for the early history of Babism. 144a-b; Abu '1-Fadl al-Barradi, Kitdb al-Djawdhir al- A full discussion of the problems of authorship, muntakdt, 1302, 171-2, 174; Abu 'l-cAbbas provenance, and dating may be found in MacEoin, Ahmad al-Shammakhl, Kitdb al-Siyar, Cairo 1301, together with a list of the twelve or so manuscripts 104-5, 109-10, 119-20, 145-54, 280-2, 338, 345, now known to be in existence (Appendix 8). 358, 359, 368, 370, 376, 381, 395, 416, 432, 458, Bibliography: H.M. Balyuzi, Edward Granville 480, 502-4, 530, 557, 590; A. de C. Motylinski, Browne and the Bahd^i faith, London 1970, ch. VII; Chronique d'Ibn Saghir, in Actes du XIV™* congres inter- E.G. Browne (ed.), Kitdb-i Nuqtatu 'l-Kdf, being the national des orientalistes, Algiers 1905, 16-20, 72-7; earliest history of the Bdbis, compiled by Hdjji Mirzd Jdni Ibn al-Athlr, Annales du Maghrib, tr. E. Fagnan, of Kdshdn between the years A.D. 1850 and 1852, Algiers 1901, 325, 338, 345, 367; Ibn cldhari, al- Leyden and London 1910, Gibb Memorial Series, Baydn al-mughrib, tr. Fagnan, Algiers 1901, i, 277, vol. XV; idem (ed. and tr.), The New History 311, 314-16; TidjanI, Rihla, tr. A. Rousseau, inJA, (Tdrikh-i-Jadid) of Mirzd ^ Muhammed, the , ser. 4, vol. xx (1852), 112, 167, 171, ser. 5, vol. i Cambridge 1903, repr. Amsterdam 1975; Mirza (1853) 123; Ibn Khaldun, Histoire des Berberes, tr. de Abu '1-Fadl Gulpaygam and Sayyid Mahdl Slane, Algiers 1852-6, i, 232, 277, 285, ii, 530, 531, GulpayganI, Kashf al-ghitd* can hiyal al-a^dd*. 537, iii, 201-12, 278, 286, 291, 301; Fournel, Les Tashkent n.d. [1919?]; D. MacEoin, The sources for , ii, 225; Motylinski, in the Bulletin de Cor- early Bdbi doctrine and history: a survey, Leiden 1992, respondance Africaine, iii, 16, no. 2; idem, Le Djebel chs. 6 and 7, Appendix 8; Muhit Tabataba0!, Kitdbt Nefousa, Paris 1898-9, 69, 114; Dozy, Supplement aux bT ndm bd ndmi tdza, in Gawhar, Year 2, parts 11-12 dictionnaires arabes2, Leiden-Paris 1927, ii, 722; M. (1353/1974), 952-61; idem, Tdnkh-i kadtm wa djadid, Vonderheyden, La Berberie orientale, Paris 1927, 48; 2 parts, in Gawhar, Year 3, parts 5-6 (1354/1975), R. Strothmann, Berber und Ibdditen, in hi., xvii 343-8, 426-31. (D. MACEOIN) (1928), 274, n. 4, 275. (T. LEWICKI) NUKTAWIYYA, an offshoot of the Hurufiyya AL-NUKRA, a plain west of the Djabal [q.v.] that after an incubation lasting a century Hawran on the border of Trachonitis in Trans- emerged as a significant movement of politico- . The name al-Nukra ("the cavity") is quite religious opposition in $afawid Persia and, in India, modern. It is applied to an area which includes the played some role in the origination of Akbar's Dm-i two districts of al-Bathaniyya (with its chief town Ildhi [q.v.}. Given its similarities not only with Adhricat) and Hawran (west of the hills of the same but also with Nizarl Ismacilism, it may be name), i.e. the whole northern half of modern Jordan. regarded as one more link in the long chain of Persian In the wider sense, al-Nukra includes all the country heresies. from al-Ladja°, Djaydur and al-Balka° to the foot of The designation Nuktawiyya is said to be taken the Djabal Hawran, in the narrower sense only the from the doctrine that earth is the starting point southern part of this; in any case it stretches from al- (nuktd) of all things, the remaining three elements Sanamayn to the Djabal al-Duruz (Hawran). To al- being derived from it; the term may also refer, how- Nukra belong Mucatbln or Muctabln, Tubna (now ever, to the use of two, three, or four dots, variously Tibne), al-Mahadjdja, Obtac, cOlma, al-Musayfira arranged, as cryptic abbreviations in the writings of and al-Faddayn already mentioned in Syriac texts of the sect. The designation Mahmudiyya is also the pre-Muslim period. encountered, this being derived from the name of the Bibliography: Noldeke, in ZDMG, xxix, 431, n. founder, Mahmud Paslkhanl. Born at the village of 1; F. Buhl, Geographie des alien Paldstina, Freiburg i. Paslkhan near Fuman in Gflan, Mahmud followed B. and Leipzig 1896, 15, 43-4, 84; R. Dussaud, Fadl Astarabadi (d. 796/1384), the founder of Topographie de la Syrie, Paris 1927, 323. Hurufism, until he was expelled from the movement (E. HONIGMANN) for alleged arrogance (hence the epithets Mahmud-i NUKTAT AL-KAF, an early work on the BabI mardud "Mahmud the rejected" and Mahmud-i matrud [q. v. ] movement. "Mahmud the banished"). He is said to have pro- In 1910, E.G. Browne published a work entitled claimed himself the Mahdl and the bringer of a new Kitdb-i Nuqtatu 'l-Kdf, a Persian history of the early dispensation in 800/1397, i.e. at the beginning of the BabI movement, based on a "unique" manuscript 9th Islamic century. Virtually nothing is known of his (Suppl. persan 1071) in the Bibliotheque Nationale. life other than that he was still residing in Astarabad This manuscript had been bought by the library in in 818/1415 when he finished the writing of one of his 1884, in a sale of books belonging to the late Comte books, Djawdzal-sd^inn. He died in 831/1427-28, sup- de Gobineau. Authorship of the history was ascribed posedly a suicide, having cast himself into the waters by the BabI leader Subh-i Azal [q. v. ] to HadjdjI Mirza of the Aras, but this is dismissed as a calumny by the DjanI, a KashanI merchant killed in 1852. Nuktawls themselves. Browne's text soon became the centre of a con- Mahmud Paslkhanl is said to have written sixteen troversy that still continues. The Baha°I leader, books and 1,001 treatises (nuskhd) in exposition of his cAbbas Effendi cAbd al-Baha5, maintained that the doctrines; none of these has ever been published in work was a forgery produced by the Azall Babls. This full (for extracts from his principal work, Mizdn, see, thesis was developed by the Baha°I scholar Mirza Abu however, Rahlm Rida-zada Malik's notes to his edi- '1-Fadl GulpayganI and his nephew Sayyid Mahdl in tion of Kaykhusraw Isfandiyar, Dabistdn-imadhahib, ii, NUKTAWIYYA 115

233-6, and §adik Kiya, Nuktawiydn yd PasTkhdniydn, It was during the reign of Shah Ismacfl I that the Tehran 1320 $.71941, 73-132). NuktawT movement first surfaced, significantly NuktawT works were composed in an extremely enough in the village of Andjudan near Kashan, a opaque style and are marked by frequent recourse to principal centre of post- NizarT IsmacTlism. abbreviations and special signs similar to those found Shah Tahir, thirty-first Imam of the - in Hurufi literature, but the main themes of Mahmud ShahT NizarT line, is reported to have so angered Shah Pasikhani's teaching can easily be comprehended. IsmacTl by gathering around him in Andjudan They consist in the first place of a peculiarly NuktawTs and other religious deviants that he had to materialist type of metempsychosis according to which flee precipitately to India (Macsum CA1T Shah ShTrazT, the particles of the body do not disintegrate on death Tard^ik al-hakd^ik, ed. Muhammad Djacfar Mahdjub, but are absorbed as a single mass into the soil. They Tehran 1339 6&./1960, iii, 136). Another instance of then re-emerge in vegetable or solid form, possibly to NuktawT-IsmacTlT symbiosis is provided by Murad be consumed by animals or men, the level of existence MTrza, thirty-sixth Imam of the Kasim-ShahT NizarT on which they are finally reintegrated being depen- line, whose combined NuktawT and IsmacflT following dent on the degree of virtue and knowledge attained in Andjudan was broken up by Shah Tahmasp in 981- by their previous owner. When a being rises or 2/1573-4 and who was himself put to death (Ahmad descends from one level of existence to another, the ThattawT, Ta^rikh-i Alfi, cited in Kiya, 36). Mention traces of his former existence are still visible and can may also be made of two poets: WukucT of NTshapur be discerned by the insightful, a process known as whose beliefs are said to have been intermediate ihsd^ "enumeration" (whence yet another designation between Nuktawism and Ismacflism (Kiya, 35), and for the sect, Ihsa°iyya). Thus dogs can be recognised Abu '1-Kasim Muhammad Kuhpaya5T AmrT ShTrazT. as having been Kizilbash Turks, their tails being a who praised two of the Kasim-ShahT NizarT Imams in trace of the swords they once carried and the word his Diwdn and may have been a crypto-1smacflT (W. used in Persian to shoo away a dog, cikh, being iden- Ivanow, A guide to Ismacili literature, London 1933, tical with Turkish cik\ and waterfowl should be iden- 108). tified as transmogrified clerics, still obsessed in their AmrT ShTrazT first came to the fore in the time of new existence with making ablutions. Mahmud Shah Tahmasp, who entrusted him with the Pasikhani himself claimed to be the on administration of awkdf, belonging to the Haramayn a higher plane both of the Muhammad but located in Persia, and who also employed his (something allegedly indicated in KurDan, XVII, 79 brother, Mawlana Abu Turab, famed as a master of "your Lord will raise you to a praiseworthy station", the occult sciences, as court calligrapher. Denounced makdm mahmud) and ofcAIT, citing a in which the for heresy in 972/1565, the brothers were blinded and Prophet is reported to have said that he and CA1T went into seclusion. In 984/1576, the last year of were of one flesh. Other personal are Tahmasp's reign, still more NuktawTs were those of Moses in Husayn b. CA1T and the Pharaoh in apprehended in Kashan; they included the poet Yazld; it was because Yazld remembered being HayatT, who was jailed for two years in ShTraz before drowned in the at the hands of Moses when making his way to India. he was the Pharaoh that he took care to keep Husayn Other centres of NuktawT activity were developing away from the water of the Euphrates. meanwhile in Sawa, NaDTn, Isfahan and—most Pasikhani is reputed never to have married, and his importantly—KazwTn. Nuktawism was propagated in doctrine recommends celibacy. The celibate are said KazwTn by DarwTsh Khusraw, the son of a well- to have reached the rank of wdhid (a word which has digger, who had gone to Kashan to learn the NuktawT the crucial numerical value of 19) and to be capable doctrines and established his headquarters in a of advancing to the rank of Allah, this being none on his return. Denounced by the ^ulamd^, he other than man in his ultimate essence, termed "the was interrogated by Shah Tahmasp but giving manifest compound" (al-murakkab al-mubm); the suitably evasive answers was released with instruc- NuktawTs therefore summarised their creed as Id ildha tions no longer to hold forth in the mosque. On the ilia 'l-murakkab al-mubin. NuktawTs disinclined to death of Tahmasp, he resumed his public preaching celibacy (who for some reason are designated as amin, with such success that he was able to build a takya "trustworthy") are advised to copulate not more than which came to house two hundred of his followers. once a week. This disdain of marriage earned the Despite a further round of executions of NuktawTs in NuktawTs accusations of incest, promiscuity and Kashan in 994/1586 which numbered among its vic- pederasty from their opponents. tims two musicians, Afdal Du-tarT and MTr BTghamT, Also central to NuktawT doctrine was a cyclical con- DarwTsh Khusraw remained unmolested throughout cept of time, one clearly influenced by IsmacTlT the reigns of IsmacTl II and Khudabanda into the early antecedents. The total life of the world is said to con- years of rule by Shah cAbbas. sist of 64,000 years, divided into four periods of Shah c Abbas began by establishing a friendly and 16,000 years that are known respectively as zuhur even intimate relationship with DarwTsh Khusraw. "outwardness", butun "inwardness", sin ("conceal- and was even initiated into the Nuktawiyya, with the ment") and ^aldniyya ("manifestation"). Each of these grade ofamtn, by DarwTsh Turab and DarwTsh Kamal periods is divided in turn into an 8,000-year "Arab IklTdT. The_ Safawid chroniclers (e.g. Iskandar Beg epoch" (dawra-yi istfodb), during which the guidance MunshT, ^Alam-drd-yi 'Abbdsi, Tehran 1350 Sh./\97\, of humanity is entrusted to a "perfected Arab i, 444), followed by most later historians, maintained messenger" (mursal-i mukammal-i '•Arab), and an that Shah c Abbas cultivated the NuktawTs only as a 8,000-year "Persian epoch" (dawra-yi isti^djam), means of surveillance. It is, however, possible that he presided over by a "perfected Persian expositor" had a genuine interest in their teachings. They had (mubayyin-i mukammal-i ^adjam). The emergence of already attempted to proclaim Shah Tahmasp as the Mahmud PasTkhanT signified the beginning of one MahdT, and when they made a similar connection such "Persian epoch". This exaltation of Persian-ness between their chiliastic theories and the person of is apparent also in the assertion that Gflan and Shah cAbbas, he may well have contemplated the Mazandaran have now superseded and possibility of using Nuktawism as a new ideological Medina. basis for the $afawid state. It seems probable at the a16 NUKTAWIYYA very least that his lifelong disregard for religious pro- Mass arrests and executions of Nuktawls then prieties should have been in part the result of his ensued in other cities, including once again Kashan, exposure to Nukjawl teachings (CA1I Rio!a DhakawatI where the discovery of a list of leading Nuktawls Karaguzlu, Nagdhi digar ba Nuktawiyya, 59-60). among the papers of the poet Mir Sayyid Ahmad The Nuktawl movement was, however, not without KashI permitted the sect to be uprooted from the area its dangers for §hah c Abbas. In 999/1591, a Nuktawl once and for all. Shah cAbbas personally beheaded insurrection centred on Istihbanat broke out in Fars; KashI when he was in the midst of reminiscing con- he had it mercilessly repressed, and the blinded poet cerning a previous existence, and then deftly bisected Amri was arrested in Shlraz and torn to pieces at the his headless trunk before it fell to the ground. He had bidding of the culamd*. Shah cAbbas's relations with a further confrontation with Nuktawls during his Darwish Khusraw began to sour two years later when pilgrimage to Mashhad in 1010/1600-1; he discovered he was presumptuously warned by the Nuktawl that his caravan had been infiltrated by his erstwhile leader, on the eve of a campaign against rebels in initiators into the sect, and they were accordingly put Luristan, that unless he returned to Kazwln by 1 to death in the caravanserai at Kusha. The last Muharram 1302/27 September 1593, a Nuktawl Nuktawl to be executed during the reign of Shah adherent, other than the Shah himself, might be com- c Abbas was the astrologer Mulla Ayaz, put to death in pelled for astrological reasons to seize the throne. 1020/1611. When Shah cAbbas was encamped at Kharrakan, he Although curiously enough the Nuktawls continued was brought a similarly patronising message by Dar- to regard Shah cAbbas as one of their own, discoun- wish Kucik Bahla-duz ("gauntlet-maker"), a prin- ting his hostility to them as a sign of immaturity, cipal lieutenant of Darwish Khusraw, warning him many of them found it prudent to take refuge in India. again to return as quickly as possible and offering to These refugees included an impressive number of send 50,000 armed Nukfawis to aid in the suppression poets: Wukucl Nlshapurl, HayatI KashanI, CA1I of the rebellion. By now thoroughly alarmed, Shah AJcbar Tashblhl KashanI, Mulla Sufi MazandaranI c Abbas ordered Malik CA1I the djarcibdshi back to Kaz- (Amull), Hakim clbad Allah KashanI and cAbd al- wln to attack the Nuktawl takya and arrest its inmates Ghanl Yazdl. Adjusting their calculations to make in advance of his own return to the capital. The stealth Akbar yet another candidate for millennarian rule, employed in executing this command suggests that the Nuktawls found favour with the Mughal emperor there was indeed the potential for a full-scale Nuktawl and assisted him in the formulation of his imperial insurrection in Kazwln. The djarcibdshi surrounded cult, the Din-i Ildhi. One of their number, Mir the takya before dawn and sought an audience with Amull, even sat on the nineteen-member committee Darwish Khusraw on the pretext of presenting him that elaborated the cult. It is possible, too, that with a . As he was draping the cloak Akbar's chief confidant, Abu '1-Fadl cAllamI, had around his shoulders, he suddenly felled him with a Nuktawl sympathies; a letter from him was found powerful blow to the head, and the soldiers rushed in, among the papers of Mir Sayyid Ahmad KashI, and killing many Nuktawls and arresting the others. it was he who moved Akbar to write a letter to Shah Among those captured was Darwish Kufrk; he com- cAbbas, fruitlessly urging on him the merits of mitted suicide by ingesting a large amount of opium, religious tolerance. The emperor Djahanglr did not promising to return swiftly in a new incarnation. Dar- entirely turn his back on the Nuktawls, but their visi- wish Khusraw himself was interrogated by the ^ulamd^ ble presence in India did not last long. and publicly tortured to death over a period of three A brief resurgence of the Nuktawl movement took days, after which his body was exhibited on the gibbet place in Persia during the reign of Shah Safi I. In for a week. Kazwln, a certain Darwish Rida who claimed alter- It happened that soon after these events a comet nately to be the Mahdl and his deputy gathered a vast appeared in the heavens. This was interpreted by following that allowed him to seize control of the city. Djalal al-Dln Yazdl, the court astrologer, to mean The movement was bloodily suppressed and Darwish that the king would be in mortal danger during 7-10 Rida was beheaded in 1041/1631-2. His followers Dhu 'l-Kacda 1002/25-8 July 1594. He therefore pro- expected him to return from the dead, and when the posed that a substitute ruler worthy of death be placed following year they discovered an obscure farrier who on the throne for the duration of the critical period. resembled him, they renewed their uprising, with the Shah cAbbas then asked one of the Nuktawl captives, same result as before. Darwish YusufT Tarkish-duz ("quiver-maker") for This marked the end of the Nuktawiyya as a move- his interpretation of the comet, and he replied that it ment with insurrectionary capabilities. Some thirty was a sign that one of the Nuktawls would soon years later, Raphael du Mans remarked on the assume rule. The monarch countered that Darwish presence in Isfahan of a ragged group of dervishes Yusufi was the most suitable Nukfawi for the throne, known as Mahmudls (Estat de la Perse en 1660, ed. Ch. and immediately divested himself of the paraphernalia Schefer, Paris 1890, 87-8), but they were evidently of monarchy and seated Darwish YusufT on the too insignificant to warrant suppression. Despite its throne. At the end of the three days, during which impressive longevity in the face of repression, the Darwish Yusufi made use of his glory only to have Nuktawl movement never had a chance of long-term himself surrounded by handsome youths, he went success, being composed almost entirely of artisans straight from the throne to the scaffold, and Shah and literati in an age when the application of tribal cAbbas took back his regalia. This curious episode, power was decisive (the Ustadjlu chieftain Budak Din- illustrative both of Shah c Abbas's imaginative sadism oghll was the sole member of the Safawid military and of his superstitiousness, has inspired at least two aristocracy whom the Nuktawls were able to recruit). literary treatments: a short story by the Adhar- A few vestiges of the Nuktawiyya can nonetheless baydjanl writer Path CA1I Akhundzada ( = Akhundov, be traced in post-Safawid Persia. According to d. 1878: Aldanmish kdvakib: hekayati Yusufshah, in Muhammad CAH Nazim al-Shar!ca, Sayyid Muham- Asdrldri, Baku 1987, i, 209-34, Russian tr. Aziz mad CA1I the Bab was taught the doctrines of Sharifov, Obmanutyye zvezdy, rasskaz o Yusuf-shakhe, in Nuktawism during his confinement in Maku and Akhundov, Izbrannoye, Moscow 1956, 29-57) and a incorporated them directly in his Baydn (Hadida novel by Djalal Al-i Ahmad (d. 1969: Nun wa 'l-, muhammd, quoted in Karaguzlu, Nagdh-i tdza^i ba Tehran 1340 Sh./\96\). mandbi^-i Nuktawiyya, 38). This is unproven, but there NUKTAWIYYA — AL-NUCMAN 117 are undeniable similarities between Nuktawism and Ifrlkiya after he had entered the service of the new Babism: a belief in metempsychosis, extravagant masters of this province, the Fatimids. As a connec- interpretations of KurDan and hadith, a claim to have tion of the Banu Tamim, to which the line of Aghlabid abrogated the Islamic shari^a, and a fixation on the amirs were attached, al-Nucman rose rapidly in the number nineteen. Also in the early _nineteenth cen- hierarchy of the Shi*-! state to the high position of tury, the Nicmatullahl $ufi Zayn al-cAbidin ShTrwanl judge-in-chief (kddi 'l-kuddt) of the community. (d. 1253/1837-38) reports having met Nuktawis who Hence the date of his birth is unknown, as is like- concealed themselves in the guise of Sufis (Bustdn al- wise his social position and the calibre of his intellec- siydha, reprint, Tehran n.d., 182). A contemporary tual training at Kayrawan at the moment when, researcher, Nur al-DTn MudarrisI Cahardihl, men- towards the end of the 3rd/9th century, the Shl^I tions having met in Bihbahan a certain Baba Muham- Berber rebellion broke out, first of all in Little mad who regarded himself as a Nuktawi, but he seems , which was to sweep away the orthodox to have been nothing more than an isolated eccentric of the [q. v. ] and end in the founda- (Sayri dar tasawwuf, dar sharh-i hdl-i mashdyikh wa aktdb, tion, in Ifnkiya, of the Fatimid anti-. How- 320-1). ever, our sources agree on placing in 313/925 his Bibliography (in addition to references in the nomination to the service (khidma) of the first Fatimid text): Aziz Ahmad, Safawid poets and India, in , caliph, al-Mahdl bi 'llah [q. v. ] in an office whose exact xiv (1976), 131; B.S. Amoretti, Religion in the nature is unknown. The speed of his adhesion to the Timurid and Safavid periods, in Cambridge history of doctrine of the Ahl al-Bayt and also his kunya of Abu Iran. vi. The Timurid and Safavid periods, Cambridge Hanlfa make one think that he belonged to the HanafT 1986, 644-6; S.A. Arjomand, The Shadow of God and law school, solidly represented at Kayrawan and less the Hidden Imam, Chicago 1984, 198-9; cAbd al- hostile to Sh^ism than that of Malik. It is more plausi- Kadir Bada°unl, Muntakhab al-tawdrikh, Calcutta ble that he joined the IsmacIlId/acH>a before the founda- 1864-9, ii, 286-8, iii, 204-6, 378-9; M. Ibrahim tion of the , as I.K. Poonawala has Bastani-ParlzI, Siydsat wa iktisdd dar ^asr-i Safawi*, shown; referring, in particular, to an old Sunni Tehran 1367 Sh./\9B8, 31, 46, 54-6; Nur al-Dm source, the Tabakdt ^ulamd^ Ifnkiya of al-Khushani, MudarrisI Cahardihl, Sayri dar tasawwuf, dar sharh-i one of Nucman's contemporaries, he has had the per- hdl-i mashdyikh wa aktdb, Tehran 1361 ^.71982, 312- tinent idea of identifying a certain Muhammad b. 29; Farhad Daftary, The Ismd^ilis: their history and Hayyan, mentioned as being among the jurists of doctrines, Cambridge 1990, 455-6; Nasr Allah Kayrawan professing the doctrine of tashrik, sc. that of FalsafT, Zindagdni-yi Shah ^Abbds-i Awwal2, Tehran the mashdrika, the eastern Ismacflls, as being 1334 ^.71965, ii, 338-44, iii, 40-51; Rida-KulT undoubtedly the father of al-Nucman and of conse- Khan Hidayat, Rawddt al-safd-yi Ndsiri, Tehran quently correcting Muhammad b. Hayyan into 1339 S&./1960, viii, 273-8; Kaykhusraw Isfandiyar, Muhammad b. Hayyun. Dabistdn-i madhdhib, ed. Rahim Rida-zada Malik, Thus al-Mucizz's famous judge seems to have been Tehran 1362 Sh./l9B3, i, 273-8, ii, 231-6 raised and educated in the doctrine of the Ahl al-Bayt (attributed to Mlrza Muhsin Fani, Calcutta 1809, by a father who had already long been won over to 374-80); CA1I Rida DhakawatT Karaguzlu, Nagdh-i ShlSsm, before the proclamation of the Fatimid tdza^i ba mandbi^-i Nuktawiyya, in Tahkikdt-i Isldmi, caliphate in 297/310. This would, moreover, explain ii/2 (1366 S&./1987), 31-9; idem, Nagdhi digar ba his rapid rise from being the modest kddi of a pro- Nuktawiyya, in ibid., iv/1-2, 55-62; Z. Kuli-zade, vince, , to the highest office of supreme kd(liin Khurufizm i ego predstaviteli v Azerbaydzhane, Baku 336/948. It was in fact from that town that the Fatimid 1970, 249-55; K.K. Kutsiya, Iz istorii sotsial'nykh caliph Ismacll al-Mansur [q.v.] summoned him to his dvizhenii v gorodakh sefevidskogo gosudarstva: dvizhenie new capital, al-Mansuriyya, just after his triumph nuktaviev, in Narody Azii i Afriki'(1966), no. 2, 69-75; over the Kharidjite rebel Abu Yazld [q. v. ], the famous Minufrhr Mlnuwl, Saltanat-i Yusufi-yi Tarkish-duz, "man on the donkey", in order to appoint him to this in Yaghmd, ii (1328 S£./1949), 310-14; Maryam high office, in conditions which al-Nucman himself Mir-Ahmadi, Din wa dar dawra-yi Safawi, describes in his Kitdb al-Madjalis wa }l-musdyardt: "Al- Tehran 1363 ^.71984, 93-9; Iskandar Beg Munshi, Nucman, as soon as he had arrived in al-Mansuriyya, ^Alam-drd-yi Safawi, Tehran 1350 Sh.71971, 473-7 was solemnly invested one Friday by the caliph, who Eng. tr., R.M. Savory, History of Shah ^Abbas, awarded him robes of honour woven in the royal Boulder 1978, ii,_646-50; idem and Muhammad workshops and ordered him to proceed immediately Yusuf, Dhayl-i ^Alam-drd-yi ^Abbdsi, ed. SuhaylT to Kayrawan, since al-Mansuriyya had not yet got a Khwansarl, Tehran 1317 ^.71938, 83-85, 240; mosque which could allow him to lead the Friday wor- Mahmud b. Hidayat Allah Afushta3! NatanzT, ship in a masdjid a^dmi^ and to give the khutba there. Al- Nukdwat al-dthdrfi dhikr al-akhydr, ed. Ihsan Ishraki, Mansur had him escorted by the officers of the guard, Tehran 1350 M./1971, 507-28; S.A.A. Rizvi, who accompanied him, with drawn swords, all the Religious and intellectual history of the Muslims in Akbar's way along both the outward and the return journey. reign, Delhi 1975, 431; Macsum CA1T Shah Shlrazi, Some days later, the caliph sent a written mandate Tard^ik al-hakd^ik, ed. Muhammad Djacfar (tawki^-) to the chancery where a nomination patent Mahdjub, Tehran n.d., iii, 136; Zayn al-cAbid!n (^ahd) was made out appointing him kd^i of al- Shlrwani, Bustdn al-siydha, repr. Tehran n.d., 181- Mansuriyya, al-Kayrawan, al-Mahdiyya and other 2; Hilmi Ziya Ulken, felsefesi tarihi, Istanbul towns and provinces of Ifnkiya.'' 1957, 57; cAbd al-Husayn Zarnnkub, Dunbdla-yi Al-Nucman's elevation to the most coveted position djustudju dar tasawwuf-i Iran, Tehran 1362 6£.71983, amongst the body of fakihs thus coincided with the 237-9. _ (H. ALGAR) consolidation of the state and of Fatimid power, after AL-NUCMAN B. ABI CABD ALLAH MUHAMMAD b. the crushing of Kharidjism, as also with the enfeeble- Mansur b. Hayyun, famous kddi of the Fatimid ment of the Sunn! party and the deterioration of rela- caliph al-Mucizz li-din Allah [0.0.], of whose tions between the central organisation of the Ismacfli origins and early life little is known. This small dacwa at al-Mansuriyya with the Karmatls of amount of information is insufficient to explain the Bahrayn. The reform of Fatimid doctrine undertaken exceptional rise and fortune of this obscure jurist of by al- immediately on proclamation of the