Part VI the Scholarly Output of Professor Hossein Modarressi

P a r t V I

The Scholarly Output of Professor Hossein Modarressi Bibliography of Works by Professor Hossein Modarressi Compiled by Intisar A. Rabb and Hassan F. Ansari

Books

Modarressi, Hossein. Qum dar qarn-i nuhum-i hijrī, 801-900: Fas.lī az Kitāb-i Qum dar chahārdah qarn. [Qum]: H. ikmat, 1350/[1972]. ———. Farmānhā-yi Turkmānān-i Qarāqūyūnlū va Āqqūyūnlū. Qum: H. ikmat, 1352/[1973]. ———. Rāhnamā-yi jughrāfiyā-yi tārīkhī: Majmūʿa-yi mutūn va asnād. Qum: H. ikmat, 1353/[1974]. ———. Mithālhā-yi s.udūr-i S.afavī: Barrasī-yi kūtāhī dar bārah-yi yik nawʿ az asnād-i dīvānī-yi dawra-yi S.afavī. Qum: H. ikmat, 1353/1974. ———. Kitābshināsī-yi āthār-i marbūt. bih Qum. Qum: H. ikmat, 1353/1974. ———. Khāndān-i Fath. ān: Ah. wāl va āthār-i dānishmandān-i yikī az khāndānhā-yi ʿilmī-yi Qum dar qarnhā-yi haftum tā dahum. Qum: H. ikmat, 1353/1974. ———. Turbat-i pākān: Āthār va bināhā-yi qadīmī-yi mah. dūda-yi kunūnī-yi dār al-muʾminīn-i Qum. 2 vols. Qum: Anjuman-i Āthār-i Millī; Chāpkhāna-yi Mihr, 1355/1976. ———.Bargī az tārīkh-i Qazvīn: Tārīkhchihʾī az āstāna-yi Shāhzāda-yi H. usayn va dūdmān-i Sādāt-i Marʿashī-yi Qazvīn. [Qum]: Kitābkhāna-yi ʿUmūmī-yi H. ad. rat-i Āyat Allāh al-ʿUz.mā Najafī Marʿashī, 1361/1982. ———. Kharāj in Islamic Law. [Tiptree, Essex]: [Anchor Press], 1983. Persian Translation: Zamīn dar fiqh-i Islāmī. 2 vols. Tehran: Daftar-i Nashr-i Farhang-i Islāmī, 1362/ 1983. ———. An Introduction to Shīʿī Law: A Bibliographical Study. London: Ithaca Press, 1984. Persian Translation: Muqaddamaʾī bar fiqh-i Shīʿa: Kulliyyāt va kitābshināsī. Translated by Mu- h.ammad Ās.if Fikrat. Mashhad: Bunyād-i Pazhūhishhā-yi Islāmī, 1368/[1989]. 294 Compiled by Intisar Rabb and Hassan Ansari

Modarressi, Hossein. Crisis and Consolidation in the Formative Period of Shīʿite Islam: Abū Jaʿfar ibn Qiba al-Rāzī and His Contribution to Imāmite Shīʿite Thought. Princeton, NJ: Darwin Press, 1993. Persian Translation: Maktab dar farāyand-i takāmul: Naz. arī bar tat.awwur-i mabānī-yi fikrī-yi tashayyuʿ dar sih qarn-i nukhustīn. Translated by Hāshim Īzadpanāh. Princeton, NJ: Darwin Press, 1374/[1995]. Revised Edition: Maktab dar farāyand-i takāmul: Naz. arī bar tat.awwur-i mabānī-yi fikrī-yi tashayyuʿ dar sih qarn-i nukhustīn. Translated by Hāshim Īzadpanāh. New edition with new introduction. Tehran: Intishārāt-i Kavīr, 1386/[2007]. Supplement: Khāndānhā-yi h. ukūmatgar-i Shīʿī dar Baghdād dār awākhir-i ghaybat-i s.ughrā (supplement to Maktab dar farāyand-i takāmul: Naz. arī bar tat.awwur-i mabānī-yi fikrī-yi tashayyuʿ dar sih qarn-i nukhustīn). Translated by Hāshim Īzadpanāh. New ed. Tehran: Intishārāt-i Kavīr, 1386/[2007]. Arabic Translation: Tat.awwur al-mabānī al-fikriyya lil-tashayyuʿ fī ’l-qurūn al-thalātha al-ūlā. Translated by Fakhrī Mashkūr. Edited by Muh.ammad Sulaymān. [Iran]: n.p., 1996. Reprints: 1. [Qum]: Nū r Wah.y, 1423/[2002–3]. 2. Beirut: Dār al-Hādī lil-T. ibāʿa wa’l-Nashr wa’l-Tawzīʿ, 2008. ———. Tradition and Survival: A Bibliographical Survey of Early Shīʿite Literature. London: Oneworld, 2003.

Persian Translation: Mīrāth-i maktūb-i Shīʿa az sih qarn-i nukhustīn-i hijrī. Translated by Rasūl Jaʿfariyān and ʿAlī Qirāʾī. Qum: Kitābkhāna-yi Takhas.s.us.ī-yi Tārīkh-i Islām va Īrān, 1383/[2004].

Revised Edition: Mīrāth-i maktūb-i Shīʿa az sih qarn-i nukhustīn-i hijrī. Translated by Rasul Jaʿfariyān and ʿAlī Qirāʾī. Rev. ed. Qum: Nashr-i Muʾarrikh, 1386/[2007].

Collected Articles [Persian & Arabic]

Modarressi, Hossein. Qum-Nāma: Majmūʿa-yi maqālāt va mutūn dar bārah-yi Qum. Qum: Kitābkhāna-yi ʿUmūmī-yi H. ad. rat-i Āyat Allāh al-ʿUz.mā Najafī Marʿashī, 1364/[1985–6]. Works by Hossein Modarressi 295

———. Qummiyyāt: Majmūʿa-yi maqālāt dar bārah-yi Qum. Majmūʿa-yi Āthār-i Qadīm, no. 2. [NJ]: Zagross, 2007. ———. Sanadiyyāt: Majmūʿa-yi maqālāt dar bārah-yi asnād-i tārīkhī. Majmūʿa-yi Āthār-i Qadīm, no. 3. [NJ]: Zagross, 2008. ———. Kitābiyyāt: Majmūʿa-yi maqālāt dar zamīna-yi kitābshināsī. Majmūʿa-yi Āthār-i Qadīm, no. 4. [NJ]: Zagross, 2009. ———. Tārīkhiyyāt: Majmūʿa-yi maqālāt va tah. qīqāt-i tārīkhī. Majmūʿa-yi Āthār-i Qadīm, no. 5. [NJ]: Zagross, 2009. ———. Ijtimāʿiyyāt: Guzīdaʾī az maqālāt dar masāʾil-i madhhabī va ijtimāʿī. Majmūʿa-yi Āthār-i Qadīm, no. 1. [NJ]: Zagross, 2010.

Articles and Chapters [Arabic, English, Persian]

Modarressi, Hossein. “Katībahā-yi dawra-yi S.afavī dar Qum.” Wah. īd 47(1346/ [1967]): 1017–23. ———. “Dhayl bar Katībahā-yi dawra-yi S.afavī dar Qum.” Wah. īd 48 (1346/ [1967]): 1107. ———. “al-Ashʿariyyūn.” In Dāʾirat al-maʿārif al-islāmiyya al-Shīʿiyya, vol. 2, 3–8. Beirut: Dār al-Taʿāruf, 1968. ———. “H. āfiz. Rajab Bursī va Kitāb mashāriq anwār al-yaqīn-i ū.” Haftigī-yi Wah. īd 39 (1347/[1968]): 6ff. ———. “Waqfnāma-yi dū qanāt dar Qum (Farmānī az Nās.ir al-Dīn Shāh va sang nabishtaʾī-yi manz.ūm).” Wah. īd 54 (1347/[1968]): 575–77. ———. “Gach burīhā-yi bāzamānda az qarn-i haftum tā nuhum dar Qum [1].” Wah. īd 55 (1347/[1968]): 683–84. ———. “Gach burīhā-yi bāzamānda az qarn-i haftum tā nuhum dar Qum [2].” Wah. īd 56 (1347/[1968]): 793–96. ———. “Gach burīhā-yi bāzamānda az qarn-i haftum tā nuhum dar Qum [3].” Wah. īd 57 (1347/[1968]): 839–41. ———. “Sang nabishtahā-yi tārīkhī dar Qum az dawra-yi Afshāriyya va Qājariyya.” Wah. īd 58 (1347//[1968]): 931–36. ———. “Dhayl-i chand athar va katība-yi tārīkhī dīgar.” Wah. īd (1348/[1969]): 389–92. ———. “Namūnahā-yi nathr va naz.m-i Fārsī dar dū qarn-i nukhustīn-i hijrī [1].” Wah. īd 77 (1349/[1970]): 578–84. ———. “Namūnahā-yi nathr va naz.m-i Fārsī dar dū qarn-i nakhustīn-i hijrī [2].” Wah. īd 78 (1349/[1970]): 733–37. ———. “Namūnahā-yi nathr va naz.m-i Fārsī dar dū qarn-i nakhustīn-i hijrī [3].” Wah. īd 80 (1349/[1970]): 921–24. ———. “Madāris-i qadīm-i Qum [1].” Wah. īd 86 (1349/[1970]): 201–6. ———. “Madāris-i dīgar-i Qum [2] (dar qarnhā-yi shishum tā nuhum).” Wah. īd 87 (1349/[1970]): 409–11. ———. “Madrasa-yi āstāna-yi muqaddasa (Fayd. iyya) [3].” Wah. īd 88 (1350/[1971]): 126–29. ———. “Madrasa-yi Ghiyāthiyya-yi Qum [4].” Wah. īd 90 (1350/[1971]): 383 –87. 296 Compiled by Intisar Rabb and Hassan Ansari

Modarressi, Hossein. “Madāris-i [qadīm-i] Qum (dar dawra-yi S.afaviyya) [5].” Wah. īd 94 (1350/[1971]): 1015–20. ———. “Madāris-i qadīm-i Qum (dar dawra-yi S.afaviyya) [6].” Wah. īd 95 (1350/ [1971]): 1247–52. ———. “Madāris-i qadīm-i Qum (dar dawra-yi Qājariyya) [7].” Wah. īd 99 (1350/ [1971]): 1767–72. ———. “Madāris-i qadīm-i Qum (dar dawra-yi Qājariyya) [8].” Wah. īd 100 (1351/ [1972]): 34–39. ———. “Madāris-i qadīm-i Qum (mustadrakāt) [9].” Wah. īd 101 (1351/[1972]): 199–206. ———. “Iʿjāz-i Qurʾān [1] (Pāsukh-i shubahāt-i pādirī-yi ‘Henry Martin’ dar mawd. ūʿ-i iʿjāz-i Qurʾān az muh.aqqiq Mīrzā Abū al-Qasim Gīlānī Qummī (d. 1231).” Wah. īd 109 (1351/[1972]): 1115–18. ———. “Iʿjāz-i Qurʾān [2].” Wah. īd 110 (1351/[1972]): 1225–37. ———. “Asnād va ah.kāmī az khāndān-i Afshār Urūmī.” Barrasīhā-yi tārīkhī 40 (1351/[1972]): 145–202. ———. “Fulūshā-yi d. arb-i Qum.” Hunar va mardum 117 (1351/[1972]): 46–48. ———. “Az daftar-i khāt.irāt-i buzurgān.” Khāt.irāt-i Wah. īd 13 (1351/[1972]): 19–23. ———. “Az Furāt tā Nīl (Guzarī bar ʿahd-i adyān-i buzurg va tamaddunhā-yi kuhan [1]).” Khāt.irāt-i Wah. īd 14 (1351/[1972]): 81–88. ———. “Az Furāt tā Nīl (Guzarī bar ʿahd-i adyān-i buzurg va tamaddunhā-yi kuhan [2]).” Khāt.irāt-i Wah. īd 16 (1351/[1972]): 107–14. ———. “Az Furāt tā Nīl (Guzarī bar ʿahd-i adyān-i buzurg va tamaddunhā-yi kuhan [3]).” Khāt.irāt-i Wah. īd 18 (1352/[1973]): 67–78. ———. “Nāmaʾī az Mīrzā-yi Qummī bih Āghā Muh.ammad Khān Qājār.” Wah. īd 122 (1352/[1973]): 1150–51. ———. “Āshināʾī bā Ustādī-yi Buzurg dar hunar-i gach burī-yi Īrān ʿAlī b. Mu- h.ammad b. Abū Shujāʿ Bannā.” Hunar va mardum 132 (1352/[1973]): 36–47. ———. “Yik sanad az qarn-i dahum.”Wah. īd 121 (1352/[1973]): 991–96. ———. “Khāndān-i ʿAlī S.afī: Shahriyārānī gumnām [1].” Barrasīhā-yi tārīkhī 44–45 (1352/[1973]): 13–40. ———. “Khāndān-i ʿAlī S.afī: Shahriyārānī gumnām (Qismat-i duvvum) [2].” Barrasīhā-yi tārīkhī 47 (1352/[1973]): 25–68. ———. “Dū risāla az Āghā Muh.ammad Bīdābādī dar sayr va sulūk.” Wah. īd 115 (1352/[1973]): 384–97. ———. “Mukātibāt-i Fayd. va Qād. ī Saʿīd-i Qummī.” Wah. īd 117 (1352/[1973]): 667–78. ———. “H. ājj Mullā Muh.ammad S.ādiq Qummī, Faqīh-i ʿĀlī-qadr-i dawra-yi Qājār va nāma-yi-ū bih Nās.ir al-Dīn Shāh dar shakwa az maz.ālim-i ʿummāl-i dawlat.” Wah. īd 126 (1353/[1974]): 211–19. ———. “Maʾākhidhī tāza barāh-yi tah.qīqāt-i marbūt. bih Is.fahān.” Wah. īd 128 (1353/[1974]): 372–75. ———. “Chand athar-i nū yāfta dar munāz.arāt-i kalāmī-yi Shīʿī.” Wah. īd 134 (1353/[1974]): 874–86. ———. “Waqfnāmaʾī az Turkumānān Qarāqūyūnlū.” Farhang-i Īrān zamīn 20 (1353/[1974]): 245–65. Works by Hossein Modarressi 297

———. “Kitābcha-yi thabt-i mawqūfāt va khulās.a-yi jāt-kishvar dar dawra-yi Nāz. irī.” Rāhnamā-yi kitāb 18 (1354/[1975]):435–42. ———. “Qād. ī Ah.mad Qummī: Nigāranda-yi Khulās.at al-tawārīkh va Gulistān-i hunar.” Barrasīhā-yi tārīkhī 57 (1354/[1975]): 61–100. ———. “Panj nāma az Fath.-ʿAlī-Shāh Qājār bih Mīrzā-yi Qummī.” Barrasīhā-yi tārīkhī 59 (1354/[1975]): 245–76. ———. “Āshināʾī bā atharī az Khāja Afd. al al-Dīn Muh.ammad Turka-yi Is.fahānī.” Wah. īd 182 (1354/[1975]): 524–30. ———. “Haft farmān dīgar az pādishāhān-i Turkamān.” Barrasīhā-yi tārīkhī 63 (1355/[1976]): 85–126. ———. “Mazārāt-i Is.fahān dar tārīkh-i Sult.ānī.” Wah. īd 197 (1355/[1976]): 479–84. ———. “Chand athar dīgar az Mullā Shamsā Gīlānī.” Wah. īd 202 (1355/[1976]): 848–49. ———. “Mīrzā-yi Qummī va tas.awwuf.” Nashriyya-yi Anjuman-iāthār-i millī 2 (1355/[1976]): 73–80. ———. “Sharh.-i h.adīth-i man ʿarafa nafsah fa-qad ʿarafa rabbahaz Mīrzā-yi Qummī.” Wah. īd 219–20 (1356/[1977]): 11–16, 103. ———. “Farmānī az Shāhrukh.” Rāhnamā-yi kitāb 20 (1356/[1977]): 700–704. ———. “Panj farmān-i S.afavī dar bārah-yi Āstān-i Quds va Mashhad-i Muqaddas-i Rad. awī.” Nama-yi Āstān-i Quds (1356/[1977]): 143–58. ———. “Dah farmān marbūt. bih Mashhad va Āstān-i Quds-i Rad. awī.” Nama-yi Āstān-i Quds (1357/[1978]):69–74. ———. “Āstāna-yi Shāhzāda-yi H. usayn dar Qazvīn (Tārīkh, majmūʿa-yi binā va asnād) [1].” Barrasīhā-yi tārīkhī 78 (1357/[1978]): 141–74. ———. “Āstāna-yi Shāhzāda-yi H. usayn dar Qazvīn (Tārīkh, majmūʿa-yi binā va asnād) [2].” Barrasīhā-yi tārīkhī 79 (1357/[1978]): 167–88. ———. “Sih maktūb az Āghā Muh.ammad Bīdābādī.” Wah. īd 246–47 (1357/ [1978]): 35– 42. ———. “Chand sanad-i tārīkhī marbūt. bih Is.fahān.” Wah. īd 228–29 (1356–57/ [1978]): 83 –93. ———. “Falsafa va ʿirfān dar naz.ar Mīrzā-yi Qummī.” Wah. īd 248–49 (1357/ [1978]): 57– 63. ———. “Ravābit.-i Īrān bā h.ukūmat-i mustaqill-i Najd.” Barrasīhā-yi tārīkhī 81 (1357/[1978]): 69–126. ———. “Guzārish dar bāb-i shūrish-i Shaykh ʿUbayd Allāh kurd dar awākhir-i qarn-i guzashta.” Wah. īd 254–55 (1358/[1979]): 20–27, 55. ———. “Abū ʿAlī al-H. addād al-Is.fahānī.” Dirāsat turāthiyya (Beirut), 1980, 127–43. ———. “Risāla-yi al-Mukhtas.ar al-kāfī fī ’l-kalām.” In Muh. īt.-i adab, 164–69. Tehran, 1358/[1979]. ———. “Sukhanī chand dar bārah-yi niqābat-i sādāt va barnāma-yi kār-i naqīb.” Āyanda 10–12 (1358/[1979]): 754–65. ———. “Fath.-nāmahā-yi Ūzūn H. asan.” Īrān-zamīn 1 (1359/[1980]): 13–68. ———. “Sayyid Jamāl al-Dīn dar Najaf-i Ashraf bar asās-i asnād-i Amīn al-D. arb.” Majmūʿī-yi Khāt. irāt (Khāt.irāt-i Wah. īd)3 (1359/[1980]): 102–10. ———. “Chand farmān va sanad dīvānī dīgar az Turkmānān.” Asnād va madārik-i tārīkhī (1360/[1981]): 29–56. 298 Compiled by Intisar Rabb and Hassan Ansari

Modarressi, Hossein. “Dukhāniyyāt-i fiqh: Namūdārī az mushtarakāt-i farhangī miyān-i dū sunnat-i fiqhī, Sunnī va Shīʿī.” Īrān-zamīn 2 (1360/[1981]): 123– 42. ———. “Chand sanad dīgar az Āstān-i Quds-i Rad. awī.” Asnād va madārik-i tārīkhī(1360/[1981]): 83 –122. ———. “Munāz. araʾī-yi manz.ūm miyān-i Qum va Kāshān az dawra-yi Siljūqī.” Īrān-zamīn 2 (1360/[1981]): 17–25. ———. “Rationalism and Traditionalism in Shîʿî Jurisprudence: A Preliminary Survey.” Studia Islamica 59 (1984): 141–58. ———. “Some Recent Analyses of the Concept of Majāz in Islamic Jurisprudence.” Journal of the American Oriental Society 106, no. 4 (1986): 787–91.

Persian Translation: “Tah.līlāt-i naw dar bārah-yi majāz.” Nūr-i ʿilm 5 (1363/[1984]): 121–23.

———. “Dīvān-i maz.ālim.” Farhang-i Īrān-zamīn 27(1366/[1987]): 98–118. ———. “The Shīʿī Principles of Jurisprudence.” In Expectation of the Millennium: Shīʿism in History, edited by Seyyed Hossein Nasr, Hamid Dabashi, and Seyyed Vali Nasr, chapter 5. Albany: State University of New York Press, 1989. ———. “The Just Ruler or the Guardian Jurist: An Attempt to Link Two Different Shiite Concepts” [A review essay on The Just Ruler (al-sult.ān al-ʿādil) in Shiite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence by Abdulaziz Abdulhussein Sachedina (Oxford, 1988)], Journal of the American Oriental Society 111, no. 3 (1991): 549–62.

Persian Translation: “H. ākim-i ʿādil yā valī-yi faqīh: Talāsh barā-yi rabt.-i dū mafhūm mutafāvat-i Shīʿī.” Translated by Muh.ammad Kāz.im Rah.matī. Kitāb māh-i dīn 62 (1381/ [2002]): 88–99.

———. “Early Debates on the Integrity of the Qurʾān: A Brief Survey.” Studia Islamica 77 (1993): 5–39.

Persian Translation: “Rīsha-yi bah.th-i tah.rīf-i Qurʾān: Barrasī satīzahā-yi dīrīn dar bārah-yi tah.rīf-i Qurʾān.” Translated by Muh.ammad Kāz.im Rah.matī. Haft Āsimān 11 (1380/ [2001]): 41–78.

———. “The Legal Basis for the Validity of the Majority Opinion in Islamic Legislation.” In Under Siege: Islam and Democracy, edited by Richard Bulliet, 81–92. New York: Middle East Institute, Columbia University, 1993. ———. “Mufāwad. aʾī dar masʾala-yi shayʾiyyat-i maʾdūm.” Jashnnāma-yi Ustād Javād Mus.lih., edited by Burhān b. Yūsuf, 131–46. Los Angeles: n.p., 1372/1992–93. Reprints: In Mishkāt 35 (1371/[1992]): 186–97. In Tārīkh va farhang-i muʿās.ir 8 (1372/[1993]): 82–91. Works by Hossein Modarressi 299

———. “Yād-dāshtī bar yik naqd.” Naqd va naz. ar 10–11 (1376/[1997]): 460–62. ———. “Yād-dāshtī dar bārah-yi badfahmī-hā.” Kitāb-i māh-i dīn 142 (1388/ [2009]): 38–39. ———. “Jawābiyya-yi H. us.ayn Mudarrisī bih naqd-i H. asan Tārumī.” Kitāb-i māh-i dīn 142 (1388/[2009]): 20–29.

Manuscript Indices

Modarressi, Hossein. “Nuskhahā-yi khat.t.ī-yi Kitābkhāna-yi Madrasa-yi Rad. awiyya- yi Qum [1].” Wah. īd 52 (1347/[1968]): 378–81. ———. “Nuskhahā-yi khat.t.ī-yi Kitābkhāna-yi Madrasa-yi Rad. awiyya-yi Qum [2].” Wah. īd 53 (1347/[1968]): 463–70. ———. Fihrist-i nuskhahā-yi khat.t.ī-yi Kitābkhāna-yi Madrasa-yi Rad. awiyya-yi Qum. [Qum: Mihr], 1355/1976. ———. Āshināʾī bā chand nuskha-yi khat.t.ī (with R. Ustādī). Qum: Mihr, 1355/ [1976]. ———. “Fihrist-i nuskhahā-yi khat.t.ī-yi ʿarabī va fārsī-yi Kitābkhāna-yi Wadham College dar Oxford.” Nuskhahā-yi khat.t.ī 11–12 (1362/1983): 773–86.

Edited Works

Modarressi, Hossein, ed. Tadhkira-yi mashāyikh-i Qum by Nūr al-Dīn ʿAlī b. H. aydar ʿAlī Munaʿʿil Qummī. Qum: H. ikmat, [1353]/1974. ———, ed. Tārīkh-i Dār al-īmān-i Qum, by Muh.ammad Taqī Bayk Arbāb Qummī. Qum, H. ikmat, 1974. ———, ed. Tārīkh va jughrāfiyā-yi Qum az safarnāma-yi Fārs by Mīrzā Ghulāmh. usayn Khān Afd. al al-Mulk. Tehran: Intishārāt-i Wah. īd, 1396 AH/1976. ———, ed. Khulās.at al-buldān by S.afī al-Dīn Muh.ammad b. Muh.ammad Hāshim H. usaynī Qummī. Qum: H. ikmat, 1355/1976. ———, ed. Risālat Iblīs ilā ikhwānih al-manāh. is by Abū Saʿd al-Muh.assan b. Mu- h.ammad b. Kirāma al-Jishumī al-Bayhaqī. [Iran]: n.p., 1986. Reprint and New Edition: Beirut: Dār al-Muntakhab al-ʿArabī, 1995.

Persian Translation of the Introduction: “H. ākim Jishumī va kitāb-i Risālat Iblīs.” Translated by Muh.ammad Kāz.im Rah.matī. Kitāb-i māh-i dīn 72 (1382/[2003]): 4–7.

——— and Īrāj Afshār, eds. Jāmiʿ al-tawārīkh-i H. asanī: Baksh-i Taymūriyān pas az Taymūr by Tāj al-Dīn H. asan b. Shihāb Yazdī (fl. 855–57/1451–53). Karachi: 300 Compiled by Intisar Rabb and Hassan Ansari

Muʾassasa-yi Tah.qīqāt-i ʿUlūm-i Āsiyā-yi Miyāna va Gharbī; Dānishgāh-i Karāchī, 1987 (with a further introduction in Āyanda 9, no. 7 [1993]: 655–71). Modarressi, Hossein, ed. Dhayl Nafthat al-mas.dūr by Najm al-Dīn Abū al-Rajāʾ al-Qummī (d. 12th c.). [NJ]: Zagross, 2007.

Reprint: Tehran: Kitabkhāna, Mūzih va Markaz-i Asānīd-i Majlis-i Shūrā-yi Islāmī, 2010. A B i b l i o g r a p h i c a l N o t e on the Persian Works H o s s e i n K a m a l y

An important portion of Hossein Modarressi’s scholarship has appeared in Persian, and remains accessible only to those familiar with this language. This bibliographical note outlines these Persian writings (mentioned in the accompanying list of his works) and contextualizes their scholarly impact and importance. Three cities built around institutions of learning—namely, Princeton in the United States, Oxford in the United Kingdom, and Qum in Iran—triangulate the author’s itinerary in the pursuit and dissemination of knowledge. Chronologically, all of Modarressi’s writings published before 1980 were written in Persian, with several works dating to the early 1970s. Products of the keenly inquisitive mind of a young researcher, such early writings already bear the insignia of maturity and pol- ished erudition that are familiar hallmarks of Modarressi’s later scholarship. More recently, a number of additional works have also appeared in Persian. A subject of central significance in Modarressi’s Persian publications is the city of Qum, one of the historical bastions of Imāmī Shīʿī Islam. Modarressi’s contributions to the field of Qum Studies—a fruitful branch of both Shīʿa studies and urban historiography—has taken many forms, including bibliographies, 1 biographical notices, family histories, 2 critical editions of literary texts, 3 textual extracts, travel accounts, geographic descriptions, epistolography, and diplomatics. Two major contributions in particular, Qum dar qarn-i nuhum-i hijrī, 801–900: Fas.lī az kitāb-i Qum dar chahārdah qarn ( Qum in the 9th/15th Century: A Chapter in the Fourteen-Century- Long History of Qum), 4 and the two-volume set, Turbat-i pākān: Āthār va bināhā-yi qadīm-i mah.dūda-yi kunūnī-yi dār al-muʾminīn-i Qum ( Blessed Grounds: Edifices Lying within the Limits of the City of Qum, Abode of the Faithful), 5 st a n d a s i n d i s p e n s - able works of reference. In addition, several of Modarressi’s shorter earlier publications on Qum are now available in two collections, published in 19856 and 2007. 7 Since 2007, four additional collections of Modarressi’s Persian writings have been reprinted; these include volumes entitled Sanadiyyāt: Majmūʿa-yi maqālāt dar bārah-yi asnād-i tārīkhī (Diplomatics: Collected Articles on Historical Documents ),8 Kitābiyyāt: Majmūʿa-yi maqālāt dar zamīna-yi kitābshināsī ( Of Books and Bibliographies), 9 Tārīkhiyyāt: Majmūʿa-yi maqālāt va tah. qīqāt-i tārīkhī (Collection of Historical Writings and Research), 10 a n d Ijtimāʿiyyāt: Guzīdaʾī az maqālāt dar 302 Hossein Kamaly masāʾil-i madhhabī va ijtimāʿī (Selected Articles on Religious and Social Matters ). 11 Having access to these reprints is most welcome, especially given the fact that most of the author’s early writings were either privately distributed or printed in now hard-to-find journals such as Vah.īd and Barrasīhā-yi Tārīkhī. The scope and span of these volumes reflect Modarressi’s wide-ranging intellectual interests. The art of diplomatics (i.e., deciphering, dating, and authenticating letters, decrees, charters, etc.) has been a longtime preoccupation of the author as illustrated by the studies compiled in the Sanadiyyāt . The essays in this volume discuss, for example, decrees and deeds of endowment by Qaraquyūnlū Turkomen rulers, including a rare vic- tory announcement by Uzün Hasan and several other documents from the Safavid period about the Rad. awī Shrine complex in Mashhad. The collection entitled Kitābiyyāt offers much more than a catalogue of manuscripts with details on date of composition, penmanship style, and folio size. In particular, it introduces a number of treatises on Shīʿī theology ( kalām ), philosophy, and mysticism (ʿ irfān ) from the eighth/fourteenth to thirteenth/nineteenth centuries. These include, most notably, tracts by H. āfiz. Rajab Bursī (fl. eighth/thirteenth to ninth/fourteenth centuries), Muh.ammad Bīdābādī (d. 1198/1784), and Shams al-Dīn Muh.ammad Gīlānī (fl. twelfth/eighteenth century), which combine Nas.īr al-Dīn al-T. ūsī’s (d. 672/1274) strictly peripatetic approach with Illuminationist philosophy and Ibn al-ʿArabī’s (d. 637/1240) mystical vision. The volume on Tārīkhiyyāt is highlighted by an arti- cle, first published in August 1970, in which Modarressi traces Persian words and phrases that appear in specimens of Shīʿa and Sunnī h.adīth . Two other book-length contributions to historical writing by Modarressi also merit mention for their exacting detail and erudition. The first is a study of a local shrine ( imāmzāda) in the city of Qazvin in north-central Iran, where the author focuses on the family tree of a branch of Sayyeds (notables tracing their lineage back to the Prophet) in the region. The second is an annotated edition, prepared together with the late Iranian scholar Iraj Afshar (d. 1432/2011), of the section on Timurids and post-Timurids in Jāmiʿ al-tavārikh by Tāj al-Dīn H. asan b. Shihāb Yazdī (fl. ninth/fifteenth century). Another valuable contribution is Modarressi’s critical edition of the late sixth/ early thirteenth-century text by Abū al-Rajāʾ Qummī,12 which sheds light on the historical development of epistolary writing and ornate Persian prose during the Saljuk period. The unique manuscript of this work, entitled Dhayl Nafthat al-mas.dūr ,13 is significant because it helps clarify the means of transferring Persian as an admin- istrative language from Khurāsān to the western parts of the Iranian plateau. Modarressi had already started editing this manuscript in the late 1970s but the undertaking was put on hold for three decades. When he finally returned to the project, the resulting edition was a major improvement over previous efforts. Translations of Modarressi’s works from English into Persian, along with the generous guidance he has directly afforded to researchers in Iran over the past three decades, have made a tremendous impact on advancing the level of serious scholarship in that country. Demanding higher standards in research methodology and modeling academic excellence in his own work, Hossein Modarressi has influenced the education of a new and emerging generation of scholars in Iran. A Bibliographical Note on the Persian Works 303

N o t e s

1 . Hossein Modarressi, Kitābshināsi-yi āthār-i marbūt. bi Qum (Qum: H. ikmat, 1974); Annotated Catalogue of Manuscripts in the Rad. aviya Madrasa in Qum (Qum: n.p., 1976). 2 . Khāndān-i Fath. ān: Ah.vāl va āthār-i dānishmandān-i yakī az khāndānhā-yi ʿilmī-yi qarnhā-yi haftum tā dahum (Qum: n.p., 1352/1973). 3 . Hossein Modarressi, ed., Tadhkira-yi mashāyikh-i Qum, originally by Nūr al-Dīn ʿAlī Munaʿal-i Qummī (Qum: H. ikmat, 1974); Khulās.at al-buldān, by S.afī al-Dīn Muh.ammad b. Muh.ammad Hāshim H. usaynī Qummī (Qum: H. ikmat, 1976). 4 . H o s s e i n M o d a r r e s s i T. abāt.abāʾī, Qum dar qarn-i nuhum-i hijrī, 801–900: Fas.lī az kitāb-i Qum dar chahārdah qarn (Qum: H. ikmat, 1971). 5 . H o s s e i n M o d a r r e s s i T. abāt.abāʾī, Turbat-i pākān: Āthār va bināhā-yi qadīm-i mah.dūda-yi kunūnī-yi dār al-muʾminīn-i Qum (Tehran: Anjoman-i Athar-i Millī, 1976). 6 . Hossein Modarressi, Qum-nāmah: Majmūʿa-yi maqālāt va mutūn dar bārah-yi Qum (Qum: Marʿashī Library, 1985). 7 . Hossein Modarressi, Qummiyyāt: Majmūʿa-yi maqālāt dar bārah-yi Qum (NJ: Zagross, 2007). 8 . Hossein Modarressi, Sanadiyyāt: Majmūʿa-yi maqālāt dar bārah-yi asnād-i tārīkhī (NJ: Zagross, 2008). 9 . Hossein Modarressi, Kitābiyyāt: Majmūʿa-yi maqālāt dar zamīna-yi kitābshināsī (NJ: Zagross, 2009). 10 . Hossein Modarressi, Tārīkhiyyāt: Majmūʿa-yi maqālāt va tah. qīqāt-i tārīkhī (NJ: Zagross, 2009). 11 . Hossein Modarressi, Ijtimāʿiyyāt: Guzīdaʾī az maqālāt dar masāʾil-i madhhabī va ijtimāʿī (NJ: Zagross, 2010). 1 2 . H o s s e i n M o d a r r e s s i T. abāt.abāʾī, ed., Dhayl Nafthat al-mas.dūr by Abū al-Rajāʾ Qummī (Tehran: Museum and Center for Diplomatics, Islamic Consultative Assembly, 2010). 13 . This work was originally introduced to the scholarly community by the late K. Allin Luther of the University of Michigan at Ann Arbor in 1969 as Kitāb Tārīkh al-vuzarāʾ (see K. Allin Luther, “A New Source for the History of the Iraq Seljuqs: The Tārīkh al-Vuzarā’,” Der Islam 45 (1969): 117–28. It was further explored in the hitherto unpublished dissertation by Stephen Charles Fairbanks, The Tārīkh Al-Vuzarāʾ: A History of the Saljuq Bureaucracy, unpublished PhD dissertation, University of Michigan, 1977. The work finally appeared in print in 1984, edited by the late Iranian scholar Moh.a m m a d - T a q ī D ā n e s h p a z h ū h ( d . 1 9 9 8 ) . C o n t r i b u t o r s

Khaled Abou El Fadl is the Omar and Azmeralda Alfi Distinguished Professor in Islamic Law at the UCLA School of Law, where he teaches courses on Islamic law, human rights, and national security law. He is also the chair of the Islamic Studies Interdepartmental Program at UCLA. He was awarded the University of Oslo Human Rights Award, the Leo and Lisl Eitinger Prize, in 2007, and he was named a Carnegie Scholar in Islamic Law in 2005. He has also served as a member of the Board of Directors of Human Rights Watch and was previously appointed by President George W. Bush to serve on the US Commission for International Religious Freedom. His works include Speaking in God’s Name (Oneworld, 2001), Rebellion and Violence in Islamic Law (Cambridge, 2006), and The Great Theft: Wrestling Islam from the Extremists (Harper, 2007). He received a BA from Yale University, a JD from the University of Pennsylvania Law School, and a PhD from Princeton University. Asad Q. Ahmed is assistant professor of Arabic and Islamic Studies in the Department of Near Eastern Studies at the University of California, Berkeley. His main areas of interest within the social and intellectual history of the Muslim world include the provincial history of the first two centuries of Islamic Hijaz; classical Arabic poetry and poetics; and postclassical rationalist (ma ʿqūlī) trends in Islamic intellectual history. He was previously a Fulbright scholar and a fellow at the Institute for Advanced Studies at Princeton. He has published on early Islamic social history and Islamic intellectual history, including the The Religious Elite of the Early Islamic Hijaz (Prosopographica et Genealogica, Oxford, 2011) and Avicenna’s Deliverance: Logic (Oxford, 2011). He received a BA from Yale University and a PhD from Princeton University. Hassan F. Ansari is senior research associate at the Freie Universität Berlin in the Research Unit for Intellectual History of the Islamicate World. His publications include Khulās.at al-naz. ar: An Anonymous Imāmī-Muʿtazilī Treatise (Late Sixth/ Twelfth or Early Seventh/Thirteenth Century) (with Sabine Schmidtke, Tehran 2006) and a critical edition of Ibn al-Malāh.imī’s Tuh. fat al-mutakallimīn fī ’l-radd ʿ alā ’l-falāsifa (with Wilferd Madelung, Tehran 2008). He has studied at the h . awza (seminary) in Tehran and Qum, where his work focused on the study of philosophy, theology, Islamic law, and principles of jurisprudence; and he earned his PhD at the EPHE of the Sorbonne, Paris. 306 Contributors

Richard W. Bulliet has taught in the History Department of Columbia University since 1976, and previously served as director of Columbia’s Middle East Institute for 12 years. His interests include all periods of Middle Eastern history, as well as the history of technology, the history of domestic animals, and world history. His works include four publications on Islamic social history with an emphasis on Iran—The Patricians of Nishapur (Harvard, 1972), Conversion to Islam in the Medieval Period (Harvard, 1979), Islam: The View from the Edge (Columbia, 1993), and Cotton, Climate, and Camels in Early Islamic Iran (Columbia, 2009), in addition to The Case for Islamo-Christian Civilization (Columbia, 2004) and Hunters, Herders, and Hamburgers: The Past and Future of Human-Animal Relationships (Columbia, 2005). His book on the history of technology, The Camel and the Wheel (Harvard, 1975), won the Dexter Prize of the Society for the History of Technology. He received a BA, MA, and PhD from Harvard University. Michael Cook is Class of 1943 University Professor of Near Eastern Studies at Princeton University. In 2002, Professor Cook was awarded a Distinguished Achievement Award by the Andrew W. Mellon Foundation. His publications include Early Muslim Dogma (Cambridge, 1981), The Koran: A Very Short Introduction (Oxford, 2000), and Commanding Right and Forbidding Wrong in Islam (Cambridge, 2001), which won the Albert Hourani Book Award as the year’s most notable book in Middle Eastern and Islamic Studies. He was educated at Cambridge University in England. Najam Haider is assistant professor in the Department of Religion at Barnard College/Columbia University. His first book, The Origins of the Shīʿa: Identity, Ritual, and Sacred Space in 8th century Kūfa, was published by Cambridge University Press in 2011. He is currently at work on a second book, a historiographical survey of early Shīʿism, and he has published articles focusing on Islamic historiography and the emergence of sectarian identity. He completed a BA at Dartmouth College, an MPhil at Oxford University, and a PhD at Princeton University. Baber Johansen has been professor of Islamic Religious Studies at Harvard Divinity School since 2005, and is the current Director of the Center for Middle Eastern Studies, where his research and teaching focus on the relationship between religion and law in the classical and modern Muslim world. He previously served as Directeur d’études at the EHESS (CENJ), Paris; professor of Islamic Studies at the Freie Universität Berlin; and an affiliated professor at Harvard Law School and act- ing director of its Islamic Legal Studies Program. He was also a visiting professor at the Watson Institute in Providence, at Harvard, and at Ca’ Foscari (Venice), and was twice a member at the Institute for Advanced Studies (Princeton). His works include Muhammad Husain Haikal: Europa und der Orient im Weltbild eines ägyptischen Liberalen (Steiner, 1967; Arabic translation in 2010), Islam und Staat (Argument, 1982), Islamic Law on Land Tax and Rent (Croom Helm, 1988), and Contingency in a Sacred Law: Legal and Ethical Norms in the Muslim Fiqh (Brill, 1999). He served as one of the three executive editors of Islamic Law and Society , and as area editor for Islamic Law in the Oxford Encyclopedia of Legal History . He received a PhD in Islamic Studies from the Freie Universität Berlin. Contributors 307

Hossein Kamaly is assistant professor in the Asian and Middle Eastern Cultures Department at Columbia University, where he specializes in Middle Eastern History and Islamic Studies. His research interests focus on intellectual history and the broad field of Perso-Islamic studies. He is committed to close reading of classical texts, and teaches courses in which important themes are traced across texts and societies. After years of working as an electrical engineer, computer programmer, mathematical analyst, and simultaneous interpreter, he obtained a PhD in history from Columbia University. Etan Kohlberg is Max Schloessinger Professor of Arabic Emeritus at the Hebrew University of Jerusalem and member of the Israel Academy of Sciences and Humanities. His scholarly activity focuses on medieval Islamic religious thought, with particular emphasis on Shīʿī Islam. In numerous articles he has described and analyzed aspects of Shīʿī faith and law, and has also dealt extensively with classical Shīʿī literature. Additionally, he has contributed to the study of martyrdom ( shahāda ) in Islam. He is the author of several books, including A Medieval Muslim Scholar at Work: Ibn T. āwūs and His Library (Brill, 1992) and Revelation and Falsiﬁcation: The Kitāb al-qirāʾāt of Ah. mad b. Muh. ammad al-Sayyārī (with M. A. Amir-Moezzi, Brill, 2009). Some of his articles have been reprinted in Belief and Law in Imāmī Shīʿism (Variorum, 1991). He received a PhD from the University of Oxford. Wilferd Madelung is currently senior research fellow at the Institute of Ismaili Studies, and previously served as Laudian Professor of Arabic at the University of Oxford since 1978, after serving as professor of Islamic Studies at the University of Chicago beginning in 1969. He has made significant contributions to modern scholarship on medieval Muslim communities and movements, including Twelver Shīʿism, Zaydism, and Ismāʿīlism. His works include Religious Schools and Sects in Medieval Islam (Variorum, 1985), Religious Trends in Early Islamic Iran (Bibliotheca Persica, 1988), Religious and Ethnic Movements in Medieval Islam (Variorum, 1992), The Succession to Muhammad: A Study of the Early Caliphate (Cambridge, 1997), and An Ismaili Heresiography (with Paul E. Walker, Brill, 1998). He was educated at the Universities of Hamburg and Cairo. Roy P. Mottahedeh is the Gurney Professor of History at Harvard University, where he has taught since 1986. He has served as the director of the Prince Alwaleed Bin Talal Islamic Studies Program at Harvard University and was previously assistant professor at Princeton University. He is also the recipient of MacArthur and Guggenheim Fellowships. He is the author of Loyalty and Leadership in an Early Islamic Society (Princeton, 1980) and The Mantle of the Prophet: Religion and Politics in Iran (Simon and Schuster, 1985), translator of Lessons in Islamic Jurisprudence (Oneworld, 2003), and co-editor of The Crusades from the Perspective of Byzantium and the Muslim World (co-edited with Angeliki Laiou, Dumbarton Oaks, 2001); he has also authored numerous articles on topics ranging from the Abbasids to the Shīʿa of contemporary Iraq. He received an AB and a PhD from Harvard University. Intisar A. Rabb is associate professor at New York University in the Department of Middle Eastern and Islamic Studies and at the School of Law. She also holds 308 Contributors positions as a research affiliate at the Harvard Law School Islamic Legal Studies Program, and as a Carnegie Scholar for research on Islamic law and legal change in the contemporary Muslim world. Previously, she served as the Custodian of the Two Holy Mosques Visiting Associate Professor of Islamic Legal Studies at Harvard Law School, as Assistant Professor of Law at Boston College Law School and as a law clerk to the Honorable Thomas L. Ambro of the US Court of Appeals for the Third Circuit. Her publications include articles on legal maxims, the history of the early Qurʾānic text, and Islamic constitutionalism; and she is completing a book manuscript, The Burden and Benefit of Doubt: Legal Maxims in Islamic Law (Cambridge University Press, forthcoming). She received a BA from Georgetown University, a JD from Yale Law School, and a PhD from Princeton University. Behnam Sadeghi is assistant professor of Religious Studies at Stanford University, where his teaching and research focus on premodern Islamic thought and early Islam. He has also been a member at the Institute for Advanced Studies at Princeton. He has published on the h . adīth literature, the Qurʾān, and Islamic law, including “The Chronology of the Qurʾān: A Stylometric Research Program,” Arabica 58 (2011); and “The Traveling Tradition Test: A Method for Dating Muslim Traditions,” Der Islam 85 (2008). He obtained a PhD in Near Eastern Studies from Princeton U n i v e r s i t y . Asma Sayeed is assistant professor in the Department of Near Eastern Languages and Cultures at the University of California at Los Angeles. Her research interests are in early and classical Islamic history, Muslim women’s studies, classical Islamic education, and Islamic law. Previously, she served as assistant professor in the Religious Studies Department at Lafayette College, where she taught courses in Islamic studies and world religions. She has published articles on women and religious learning in classical Islam and is now preparing a book manuscript entitled Women and the Transmission of Knowledge in Islam (Cambridge University Press, forthcoming). She received BA from Princeton University, an MA from SUNY Binghamton, and a PhD from Princeton. Sabine Schmidtke is professor of Islamic Studies at the Freie Universität Berlin where she directs the Research Unit Intellectual History of the Islamicate World. She is co-founder and co-coordinator of the Muʿtazilite Manuscripts Group, estab- lished in 2003. She has published extensively on Islamic and Jewish intellectual history, including Theologie, Philosophie und Mystik im zwölferschiitischen Islam des 9./15. Jahrhunderts: Die Gedankenwelt des Ibn Abī Ğumhūr al-Ah. sāʾī (um 838/1434– 35—nach 906/1501) (Brill, 2000), A Jewish Philosopher of Baghdad: ʿIzz al-Dawla Ibn Kammūna and His Writings (with Reza Pourjavady, Brill, 2006), and A Common Rationality: Muʿtazilism in Islam and Judaism (co-edited with Camilla Adang and David Sklare, Ergon, 2007). Schmidtke has won several international prizes and fellowships and currently holds a European Research Council (ERC) Advanced Research Grant. She received a PhD from Oxford University. Robert Wisnovsky is associate professor in the Institute of Islamic Studies at McGill. He specializes in Islamic intellectual history, with a focus on the origins and Contributors 309 evolution of the philosophy of Avicenna, as well as on the appropriation and trans- formation of Avicenna’s ideas by subsequent Muslim thinkers. He previously held a postdoctoral research assistantship in the “Ancient Commentators on Aristotle” project in the Philosophy Department of King’s College London, and was an assistant and then associate professor in the Near Eastern Languages and Civilizations Department at Harvard University. He received a BA from Yale University and a PhD from Princeton University. Index

Page references followed by n indicate endnotes. References followed by t or f indicate tables or figures.

Abbād b. Sulaymān, 6 “Muslim,” 262; as “The Possessor of Two ʿAbbās, Shāh, 254, 260 Horns,”262 Abbasids, 256, 280 ʿAlī b. Abī T. ālib, 9, 32, 37nn18–19, 43, 53, ʿAbd al-Barr, Yūsuf b. ʿAbd Allāh b., 49, 82, 106; as Caliph, 121n83; as heir, 67; 50, 60n66 legacy of, 67, 68; in Paradise, 11; tomb ʿAbd al-Jabbār, Qād. ī, 176, 269 in Najaf, 106–107; and women, 83, 86, ʿAbd al-Jabbār b. Ah.mad, 162n47 93n18 al-Abharī, Athīr al-Dīn, 206; Īsāghūjī, 204, ʿAlī b. ʿUqba b. Khālid, 9 237, 242n36 ʿālimas (female scholars), 87, 95n43 Abī Bakr, ʿĀʾisha bint, 83, 84, 87 ʿamal, 49; al-Shāfiʿī’s critique of, 53, al-ʿĀbidīn, ʿAlī b. al-H. usayn Zayn, 7, 62n105; categories of, 60n75; normative 17n52, 91, 93n18 authority of, 52, 54; reliability of, 52; Abū al-Rajāʾ al-Qummī, 302 ijtihādī, 60n75; naqlī, 60n75 Abū Bas.īr (Abū Muh.ammad Yah.yā b. (Abī) al-Aʿmash, Sulaymān b. Mihrān, 13n8, l-Qāsim al-Asadī), 3–19, 7t, 13n4, 13n8, 37n15 15nn29–30 al-Āmidī, Sayf al-Dīn, 151 Abū H. amza al-Thumālī, 14n19 al-ʿĀmilī, al-H. urr, 94n30 Abū H. anīfa, 280 al-ʿĀmilī, Bahāʾ al-Dīn, 241n27 Abū Jaʿfar [Yazīd], 37n19 al-ʿĀmilī, Muh.ammad b. ʿAlī, 100 Abū Mūsā al-D. arīr al-Bajalī, 71 al-ʿĀmilī, Muh.sin Amīn, 90–91 Abū Sahl Nawbakht, 270 Āmina bint Shurayd, 91 Abū Suʿūd, 251 Āmina Khātūn, 85, 87–88 Abū ʿAlī b. Zurʿa, 188 analogical reasoning, 139 Abyssinia, 41n48 al-ʿAnbarī, ʿUbaydallāh b. al-H. asan, ahl al-bayt (family of the Prophet), 3 130–131, 147, 160n16 Ah.mad b. Dāʾim ʿAlī, H. akīm Sayyid Anjuman-i ʿUlūm, 243n44 Barakāt, 236–238, 243n44, 243n48 Ans.ār (Helpers), 47, 53, 56n21, 57n43 Ahmose II, 263–264 al-Ans.ārī, Murtad. ā, 111n18 ʿĀʾisha bint Abī Bakr, 83, 84, 87, 97n59 al-Ans.ārī, Yazīd b. Sharāh.īl, 9, 17n50, 44 Akbar, 229, 230, 254, 264 antimajoritarianism, 169–170 Akhbārī revival, 90, 94n21, 109 antinomianism (ibāh. a), 69 al-ʿAnzī, ʿAbd Allāh b. ʿĀmir b. Rabīʿa, 46, antiquarianism, 109, 124n109 57n30 Apollonius, 171 Alexander, 248, 252–253, 261; as deeply Apostolic Canons, 286–287 wicked, 262; as destroyer, 253, 263; as Aquinas, Thomas, 176 312 Index al-ʿArabī, Abū Bakr b. (Ibn al-ʿArabī), 50 Babur, 250 Arabic, 172, 179, 204; Qurʾānic, 23 al-Badāyūnī, 228 Arabic names, 281 al-Baghawī, 247 al-Aʿraj, 37n19 Bah.r al-ʿUlūm, ʿAbd al-ʿAlī, 236 archaeology, S.afawid, 108–109 Bahram I, 261 Arda Wiraf Namag, 252–253 Bahram II, 261 al-Ardabīlī, Muh.ammad b. ʿAlī, 84; al-Bah.rānī, Yūsuf, 110n8 Jāmiʿ al-ruwāt, 84, 89, 94nn22–23 al-Balādhurī, 262 Ardashir, 261 bananas: heavenly, 32–34, 40n43; Arfadhshadh (Iran), 255–256 premodern, 41n48 Aristotle, 270–273, 276, 277; Categories, Band-i Amīr, 260 187–188, 272; On Generation and Banu Tamīm, 261 Corruption, 272; On the Heavens, al-Bāqir, Muh.ammad b. ʿAlī, 4, 10–11, 272, 273; Metaphysics, 272; On 76n4, 93n18 Philosophy, 273; Physics, 272, 276 Barakātī, Mah.mūd Ah.mad, 236, 243n44 al-Asadī, Abū Muh.ammad Yah.yā b. (Abī) al-Barqī, Ah.mad b. Muh.ammad b. l-Qāsim. See Abū Bas.īr Khālid, 72 Asaf, 264 barzakh, 11 As.ghar, Sayyid ʿAlī, 243n44 basmala: audible, 47, 48, 50–54, 61n78, Ashʿarī school, 150 63n115; debates over, 48; in Fātih. a, ʿĀs.im, 37nn18–19 48–49, 51–53, 63n115; introductory, al-ʿAskarī, H. asan b. ʿAlī, 93n18 51–52, 59n55; Mālikī position on, as.l (early written records), 93n15 48–50; omission of, 60n75, 61n90; Asmāʾ bint Abī Bakr, 83 recitation of, 44, 47–53, 59n55, Asmāʾ bint ʿAqīl, 91 61n77, 62n93, 63n115; Shāfiʿī assimilation: of nearby terms, 21, 31, 34, position on, 51–52; silent or 40n37; of parallels, 22, 30–31, 34 omitted, 51–54 al-Astarābādī, Abū al-Fad. l, 228 Battle Day (Yawm) of Mushaqqar, 261 al-Astarābādī, Muh.ammad Amīn, al-Bayād. ī, 73 124n106, 161n42, 165n119 Baʿlabakk (Baalbek), 231, 233 al-Astarābādī, Muh.ammad Mirzā, Bible, 34n5, 286 96n52 Biblical history, correlative, 263, 264 astrologers, 269–278, 278n11 al-Bihārī, Muh.ibballāh, 229, 230; Sullam astronomers, 269–278 al-ʿulūm, 229, 230, 232, 233–234, 236; astronomy, 104–105; points of difference, us.ūl al-fiqh work, 237 270–271; rules for finding qibla, 104 al-Bihbahānī, al-Wah.īd, 114n30, 116n37, Avempace (Ibn Bāja), 176, 177 161n41 Averroes (Ibn Rushd), 176, 177, 188–189 Bint al-Shaykh ʿAlī al-Minshār, 90 Avicenna (Ibn Sīnā), 176, 206; Ishārāt, biographical collections, Imāmī, 81–97 229–230; in Khayrābādī curriculum, al-Bīrūnī, 253 237; Qānūn, 237; Shifāʾ, 230, 234, Bishārāt al-shīʿa (Ibn Bābawayh), 15n33 243n49 Buddhism, 280 al-Aws.iyāʾ, 76n17 al-Bukhārī, Shams al-Dīn Muh.ammad b. Aʿyān al-Shīʿa (al-ʿĀmilī), 90–91 Mubārakshāh, 205 ʿAyyāsh al-Sulamī al-Samarqandī, al-Būshanjī, Al-Hays.am b. Muh.ammad, Abūʾl-Nas.r Muh.ammad b. Masʿūd b. 248, 265n2 Muh.ammad b. (al-ʿAyyāshī), 69 Buyids, 258 Ayyūbid era, 88, 90, 96n47 Byzantine Empire, 285–286 Index 313 carpets, flying, 247 al-Dawānī, Jalāl al-Dīn, 208n8, 228–232, carrion, 139–141, 149n89 239n4, 240n19, 240n21, 241n24, Categories (Aristotle), 187–188, 272 241n26, 259–260 Çelebi, Evliyā, 108 al-Dawla, ʿAd. ud, 258 censorship, 183n20 al-Dawla, Bahāʾ, 258 Christian law, 286–287 Day of Judgment (yawma l-qiyāmati), Christianity, 182n13; conversion to, 284f, 29–30, 40nn33–34 282–288; growth of, 280, 282–288 Day of Resurrection, 17n53 civil rights, 169 al-Daylamī (Muh.ammad b. Sulaymān), 4, classical age, 82–85, 182n7 6–7, 13n12 “with clear proof” (ʿalā bayyinatin), 28 “days of ill fortune,” 276 Clement of Rome, 286 death orders, 53 Companions: and Muʿāwiya, 43; as people debatable rules, 156 –157 of Iraq, 111n20; of the Right, 11–12; debates: over basmala, 48; legal, 128–129, women as, 84, 87, 89–90 147–149 comparative chronology, 263–264 denial: of punishment, 24–32, 39n32; Constitution of Medina, 280 punishment of, 24–32 contemplation (taʾammul), 131–133, Dēwī, ʿAbd al-Salām, 230, 241n29 141–142; definition of, 132–133; as al-Dhahabī, Muh.ammad b. Ah.mad, emancipation from rigid text fetters, 89–90 137–141; al-Ghazālī on, 133–137, 141; al-Dharīʿa ilā tas.ānīf al-shīʿa (al-T. ihrānī), al-Sarakhsī on, 137–142 16n40 conversion to Christianity, 284f, 282–288 dialectic, 99–124 conversion to Islam: history of, 281–288; in al-Dihqān, ʿUbaydallāh b. ʿAbdallāh, 72, 73 Iran, 280–281, 281f; and law, 279–290 al-Dimashqī, Ish.āq b. H. unayn Abū correlative chronology, 260–261, 263–264 ʿUthmān, 269 Council of Antioch, 286 al-Dīn, H. asan b. Zayn (Ibn al-Shahīd Covenantal Law, 181n6 al-Thānī), 85, 94n25 Creed (Ibn Bābawayh), 11 al-Dīnawarī, Abū H. anīfa, 255, 256 Crisis and Consolation (Modarressi), disputable proofs, 133–137 xvi, 145 divine norms, 127–128 culture(s): of human rights, 170–171, divinity: pretending to (iddiʿāʾ 173–180; Muslim cultures, 171–173, al-ulūhiyya), 69 179; social, 88 doctrine of investiture (nas.s.), 67 Cyrus the Great, 250 Dustūr, 241n27

Daʿāʾim al-islām (al-Nuʿmān), 6, 15n29 early sources: overview of, 82–85; written D. ah.h.āk, 265n5 records (kitāb or as.l), 93n15 daily prayer: frequency and basic structure, Eight Headings (al-ruʾūs al-thamāniya): 48; leadership tradition, 44–48; Essay on Five Inquiries into the secondary issues, 48 Eight Headings (Maqāla fī mabāh. ith Dāmād, Mīr Bāqir, 241nn26–27 al-khamsa ʿan al-ruʾūs al-thamāniya) Dāniyāl, Shaykh, 230, 241n31 (Yah.yā), 187–201; variations, al-D. arīr, ʿĪsā b. al-Mustafād Abū Mūsā 189–190; Yah.yā’s inquiries, al-Bajalī, 70–71; Kitāb al-was.iyya, 190–191 67–75 Elias, 190 Dars-i Niz. āmī curriculum, 230, 237 emendation (term), 38n23 dates (t.alʿ), 32–34, 41n47 Emigrants, 53 314 Index errors: assimilation of nearby terms, 22, 31, Gādhrawnī, Abū al-Fad. l, 228 34, 40n37; assimilation of parallels, 22, Galen, 270 30–31, 34; definition of, 34n3; failures García de Silva y Figueroa, 254 of memory, 30, 31, 34; of the hand, 21, Garhī, Muh.ammad Sharīf Aʿz. am, 243n44 31, 34; scribal mistakes, 21, 30, 31, 34, “general” isagogical (introductory) 40n37; types of, 30–34 questions, 187–188 Essay on Five Inquiries into the Eight Geniza material, 205 Headings (Maqāla fī mabāh. ith al-khamsa Ghanīma bint al-Azdī, 94n24 ʿan al-ruʾūs al-thamāniya) (Yah.yā), ghayba (Occultation), 72, 86, 161n39 187–201; inquiries, 190–191; text, al-Ghazālī, Abū H. āmid Muh.ammad, 192–194; translation, 194–198 51, 132, 133, 151, 176, 182n14; extremism (ghuluww), 15n36, 70 Ih. yā ʿulūm al-dīn, 207; on ijtihād, disputable proofs, and contemplation, fables of the ancients, 39n32 133–137, 141 Fad. āʾil al-shīʿa (Ibn Bābawayh), 6, 7t, Ghiyāth al-Dīn Mans.ūr, 227–229, 231 15nn33 –34 Ghiyāth al-umam fī iltiyāth al-z. ulam fād. ilas, 95n43 ( Juwaynī), 153 –156, 159n9, 163n70, faqīh(s) (male jurists), 280–281, 288–289 164nn80, 164nn86, 164n90, 164n93, faqīhas (female jurists), 87, 91, 95n43 165n117, 166n121 al-Fārābī, 188, 206 ghuluww (extremism), 68, 70, 84 Faraj al-karb (Anonymous), 7t, 7–8 al-Gīlānī, 239n4 Faraj al-karb wa-farah. al-qalb (al-Kaf ʿamī), God-fearing (muttaqūn), 8–9 16n40 God’s mercy, 10–11 Faraj al-mahmūm (Ibn T. āwūs), 69 Gōpāmawī, Qād. ī Mubārak, 236 Farangī Mah.allīs, 229–234, 233f, 236, 237, Gulistān (Saʿdī of Shiraz), 256 239n4, 242n37 al-Fārisi, Salmān, 262 H. adāʾiq al-h.aqāʾiq (al-Kashshī), 206 Fārs, 101, 261, 265 al-Hādī, ʿAlī b. Muh.ammad, 93n18 al-Farsī, Abū ʿAlī, 29 h.adīth literature, 23, 55n5, 67; criticism, Fātih. a, 48, 49–50, 58n50, 61n90; recitation 191–192; al-Sarakhsī on, 141; study of the basmala in, 48–49, 51–53, 62n93, of, 96n47 63n115; as “seven oft-repeated,” 59n61; H. āfiz. of Shiraz, 256–258 verse stops, 49 hair extensions (qus.s.a), 45–47, 57n26, Fāt.ima, 85, 87, 89 57n29 Fāt.ima, daughter of H. amīda, 94n27 H. ajj, 44 Fāt.ima bint Hārūn, 93n18 h.ājja, 39n32 Fāt.ima bint al-Shahīd al-Awwal, 94n30 al-H. akam, Abū Muh.ammad Hishām b., 68 Fāt.ima Umm al-H. asan, 91 H. all al-ishkhāl (al-T. āwūs), 94n25 Fāt.ima Umm Muh.ammad, 91 al-H. amawī, Jamāl al-Dīn Muh.ammad b. fatwās, 131 Sālim b. Wās.il, 207 figurative statements (kināyāt), 147 H. amdallāh, 233–234, 242n37 Fihrist (al-T. ūsī), 72, 83 H. amīda, 87–88, 90, 94n27 fiqh, 130, 134, 227–228 H. amza, 32, 37n18 Fīrūz b. Tughluq, 239n4 H. anafīs, 128, 130, 131 flying carpets, 247 H. anbalī school, 150, 151, 163n61 food: heavenly comestibles, 32–34, hapax legomena, 22, 23, 27 40n43 h.aqq (moral or legal right), 174–175 Forty Pillars, 260 al-h.aqq (“the truth”), 27–30 Index 315 al-Harawī, Mīr Muh.ammad Zāhid, 229, H. ubbā, 83 230, 234, 240nn14–15, 249 h.udūd laws, 171–173, 182n10 al-H. arnāniyya (H. arrānian S.ābians), h.ulūl (reincarnation), 69 270–274, 276–277 human rights, 167–183; as concept, Hārūn, Fāt.ima bint, 93n18 180; culture of, 170–171, 173–180; H. asan, Mullā, 233–234 as idea, 180; as moral commitment, H. asan, Uzun, 259 168–170 al-H. asan al-ʿAskarī, 9 humanist imperative, 167–183 al-H. asan b. ʿAlī, 44, 91, 93n18 H. umayd b. Qays, 37n19 al-H. asan b. Mūsā, 270 h.uqūq (rights), 175 al-H. asan b. Mutayyil al-Qummī, 7, 15n36 H. usayn, Qād. ī, 154 Hāshim b. Muh.ammad, 73–74, 79n58 al-H. usayn, Fāt.ima bint, 85 H. āshiya ʿalā badīʿ al-mīzān (al-Tulanbī), al-H. usayn, Sukayna bint, 85, 86, 94n26 239n6 al-H. usayn b. ʿAlī, 44, 55n11, 82, 83, 91, H. āshiya bar muh.ākamāt-i Tah.tānī az Mīrzā 93n18 Jān Shīrāzī, 237 h. usn (good), 175 H. āshiya bar muh.ākamāt-i Tah.tānī az Qūshjī, 237 ibāh. a (antinomianism), 69 H. āshiyat Sharh. Tahdhīb Bah.r al-ʿUlum, 237 Ibn ʿAbbās, ʿAbd Allāh, 37n15, 37n19, al-H. āwī al-kabīr (al-Māwardī), 51, 62n94 46–47, 57n42 H. ayy b. Yaqz. ān, 166n120 Ibn ʿAbd al-Barr, 49, 50, 60n66 al-H. azm, ʿAlāʾ al-Dīn ʿAlī b. Abī, 243n46 Ibn Abī al-ʿAzāqir, 69 headings (ruʾūs): Essay on Five Inquiries into Ibn Abī Bakr, ʿAbd al-Rah.mān, 44 the Eight Headings (Maqāla fī mabāh. ith Ibn Abi l-H. adīd, 269 al-khamsa ʿan al-ruʾūs al-thamāniya) Ibn Abī Zayd (al-Qayrawānī), 50 (Yah.yā), 187–201 Ibn al-Akfānī, 214n43 heavenly comestibles, 32–34, 40n43 Ibn al-ʿArabī, Abū Bakr, 50 Hell, 3 Ibn al-Badīʿ al-Bandahī, 206 Helpers (Ans.ār), 47, 53, 56n21, 57n43 Ibn al-Balkhī, 250, 255, 263 Hercules, 263–264 Ibn al-Faqīh al-Hamadhānī, 248–249 Herodotus, 263–264 Ibn al-Ghad. āʾirī, 70, 72–74 Hidāya (Marghīnānī), 236 Ibn al-Jawzī, 269, 270 Hidāyat al-h.ikma, 241n22 Ibn al-Juh.ām, 16n41 Hidden Imām, 69 Ibn al-Malāh.imī, 269–271, 273–278; H. ijāz, 37n19, 128–129; Muʿāwiya in, K. al-Muʿtamad fī us.ūl al-dīn, 43–64 269–270, 278n4 H. ijāzīs, 44–45 Ibn al-Muqaffaʿ, 254–255 al-Hilāliyya, Bakkāra, 91 Ibn al-Nadīm, 69, 70, 252, 269 al-H. illī, al-ʿAllāma, 85, 204–205 Ibn al-Shahīd al-Thānī (H. asan b. Zayn al-H. illī, al-Muh.aqqiq, 104–105 al-Dīn), 85, 94n25 al-Hindī, al-Fād. il, 105 Ibn al-Sikkīt, 256 H. irz al-Dīn, ʿAbd al-Razzāq Muh.ammad Ibn al-T. ayyib, Abū ’l-Faraj, 188, 190, H. usayn, 14n19 200n13 history: Biblical, 263, 264; of Islamic law, Ibn al-Zubayr, 44, 46, 55n12 127–128; second/eighth century legal Ibn ʿĀmir, 37n18, 46 debates, 128–129 Ibn ʿAqīl, 132, 133, 136, 137, Hormizid, 261 162n50, 177 the Hour, 29–30 Ibn ʿAyyāsh al-Jawharī, 73 316 Index

Ibn Bābawayh, Muh.ammad b. ʿAlī, 6, 70; India: Khayrābādī School, 227–243; logic Bishārāt al-Shīʿa, 15n33; Creed, 11; in, 227–228, 238; logicians, 231–234, Fad. āʾil al-Shīʿa, 6, 7t, 15nn33 –34 232f, 233f Ibn Bāja (Avempace), 176, 177 indisputable proofs (qat.ʿiyyāt), 136 Ibn Bat.t.ūt.a, 250 Introduction to Shīʿī Law (Modarressi), xvi Ibn H. anbal, Ah.mad, 280 investiture: doctrine of (nas.s.), 67 Ibn Hurmuz, ʿAbd al-Rah.mān, 37n19 Iran, 91; ancient, 253–256; Arfadhshadh, Ibn Kammūna, ʿIzz al-Dawla, 207 255–256; conversion to Islam in, Ibn Kathīr, 37n19 280–281, 281f; Muslims from, 262; Ibn Khallikān, 86–87 royal palaces in, 260 Ibn Masʿūd, 23, 24, 36n15 Īrānshahr, 255 Ibn Masʿūd tradition (IM), 23–24, 36n15, Iraq, 101; ancient, 255; law schools in, 37n18, 40n39; assimilation of nearby 128–129 terms in, 31; assimilation of parallels in, ʿĪsā al-D. arīr, 71 30–31; readings of Q6.57, 24–26, 25f, Īsāghūjī Abharī, 204, 237, 242n36 28, 32 Isagoge (Porphyry), 187–188 Ibn Muh.ays.in, 37n19 Isfahan, 280 Ibn Mut.ahhar al-Maqdisī, 264 al-Is.fahānī, Mīrzā ʿAbd Allāh, 82; Riyād Ibn Nujaym, 164n85 al-ʿulamāʾ wa-h. iyād. al-fud. alāʾ, 84–85, Ibn Qūlawayh al-Qummī, 73 87–90, 95n43 Ibn Rushd (Averroes), 176, 177, 188–189 al-Is.fahānī, Rah.īm, 85 Ibn Saʿd, 86 al-Is.fahānī, Shams al-Dīn, 206 Ibn Shahrāshūb, 68–69 Ishārāt (Avicenna), 229–230 Ibn Sīnā (Avicenna), 176, 206; Ishārāt, al-Ishārāt wa-l-tanbīhāt (Ibn Sīnā), 206 229–230; in Khayrābādī curriculum, Islam: conversion to, 279–290, 281f; five 237; Qānūn, 237; Shifāʾ, 230, 234 pillars of, 155; spread of, 280 Ibn Suwār, 188 Islamic law: history of, 127–128, 280; Ibn T. āwūs (Kitāb al-T. uraf), 68, 69, 73–74, and humanist imperative, 167–183; 79n63 minimalism, 153–157; and Muslim Ibn Taymiyya, 269 cultures, 171–173; Shīʿī law, 280; Sunnī Ibn Tufayl, 177 law, 127–144; traditions, 125–183; Ibn ʿUmar, ʿAbd Allāh, 44 universal values, 154; without experts, Ibn Wās.il, 214n43 150 –153 Ibn Waththāb, 37n15 Ismāʿīlīs, 15n31 Ibn Ziyād, 91 Istakhr, 250–253, 255, 257–258, 261, 265 iddiʿāʾ al-ulūhiyya (pretending to divinity), 69 al-Istighātha (al-Kūfī), 70 Ih. yā ʿulūm al-dīn (al-Ghazālī), 207 Ithbāt al-was.iyya (al-Masʿūdī), 68–70 ijtihād, 131–132; al-Ghazālī on, 133–137 al-Ikhtis.ās. (al-Mufīd), 7, 7t, 15n35, 15n37 Jābir b. ʿAbd Allāh b. ʿAmr, 9, 45, 56n21 Ikhtiyār maʿrifat al-rijāl (al-T. ūsī), 82, 93n7, jabr (enforced knowledge), 144n72 95n33 jādala, 39n32 Ilāhiyyāt al-Shifāʾ, 242n40 al-Jadīd fī l-h.ikma (Ibn Kammūna), 207 Imāmī Shīʿism, 88–89, 99–124 al-Jafr, 70 ʿImāms: biographical collections, 81–97; Jahāngīr (Shāh Jahān), 230, 241n29 Hidden Imām, 69; imāmate, 145; pact of al-Jāh.iz. , 160n16, 249 the Imāmate (ʿahd al-imāma), 67; secret Jah.sh, Zaynab bint, 93n17 books of, 70; Shīʿa as showing love and Jāmiʿ al-ruwāt (al-Ardabīlī), 84, 89, loyalty to, 9–10; status of, 3. See also Jurists 94nn22–23 Index 317

Jāmiʿ al-daqāʾiq fī kashf al-h.aqāʾiq Kashf al-asrār ʿan ghawāmid. al-afkār fī (al-Khūnajī), 206 l-mant.iq (“Sharh. al-Kashf ”) (al-Khūnajī), al-Jāmiʿa, 70 204–206 Jamshīd, 254–257, 264, 266n27, 266n33 al-Kashshī, Zayn al-Dīn ʿAbd al-Rah.mān b. al-Jawād, Muh.ammad b. ʿAlī, 68, 71, Muh.ammad, 82, 206 72, 93n18 al-Kātibī al-Qazwīnī, Najm al-Dīn Jazīra, 101 al-Dabīrān, 204, 206; al-Shamsiyya, Jesus movement, 280 203–226, 228–229 Jews, 34n5, 110n9, 179, 182n13 al-Katkānī, 15n33, 16n49 Jibāl, 101 Kaykhusraw, 266n33 jinn, 248, 249 Kayūmarth, 255 al-Jubbāʾī, Abū ʿAlī, 270, 278n11 al-Kāz. im, Mūsā b. Jaʿfar, 10, 11–12, 68, al-Jubbāʾī, Abū Hāshim, 270, 275 70–75, 93n18 Judeo-Christian heritage, 182n13 kephalaia, 187, 190 judicial restraint, 163n76 khabar literature, 55n5, 144n72 al-Juʿfī, Jābir b. Yazīd, 76n4 khād. a, 39n32 jurists: as disappeared, 150–152; dissent Khadīja, 89 among, 129–131; establishing, Khalīl, Sultan, 259–260 promoting, and undermining culture of Kharāj in Islamic Law (Modarressi), xv–xvi human rights, 174–175; expert (mujtahid al-Kharaqī, 211n22 mut.laq), 151, 152–153, 163n70; faqīh Khas.āʾis. al-aʾimma (al-Sharīf al-Rad. ī), 71, 73 (term), 280–281; al-Ghazālī on, al-Khattāb, ʿUmar b., 175–176 133–134; interpretation of divine norms, al-Khayrābādī, ʿAbd al-H. aqq, 235–237 127–128; on leftward inclination in al-Khayrābādī, Fad. l-i H. aqq, 235, 236 prayer, 101; as right, 146–150; al-Khayrābādī, Fad. l-i Imām, 234–236 textualist, 150–151; women (faqīhas), Khayrābādī School: curriculum, 237–238, 87. See also Imāms; individual jurists, 240n22, 241n24; logic in, 236–238; Imāms, qāʾim logicians and logical works, al-Jurjānī, al-Sayyid Sharīf, 228–229, 239n4 234, 235f al-Jurjānī, ʿAlī b. Muh.ammad, 205 Khaythama al-Juʿfī, 10 Justinian Code, 285 al-Khudarī, Abū Saʿīd Saʿd b. Mālik, 45 al-Juwaynī, Imām al-H. aramayn, 146–151, al-Khudarī, Saʿ d b. Mālik b. Sinān, 56n22 157–158, 159n8, 160n16; Ghiyāth al-Khūʿī, Abū ’l-Qāsīm b. ʿAlī, 90, al-umam fī iltiyāth al-z.ulam, 153 –156 91–92, 15n35 ʾal-Khūnajī, Afd. al al-Dīn: Jāmiʿ al-daqāʾiq Kaʿb al-H. abr (Kaʿb al-Ah.bār), 12 fī kashf al-h.aqāʾiq, 206; Kashf al-asrār Kaʿba: boundaries of, 100; distances (“Sharh. al-Kashf ”), 206; Kashf al-asrār to, 101–104, 102f, 103f; as six-sided, ʿan ghawāmid. al-afkār fī l-mant.iq, 110n10; of Zoroaster, 261 204–206 Kaʿbatist view, 100 Khurāsān, 101 al-Kafʿamī, 16n40 Khurramdīn, Bābak, 284 al-Kāfī (al-Kulīnī), 3, 4–6, 11–12, 73, 74; Khusraw Anushiravan, 261, 264 Qurʾānic verses in, 7t, 13n al-Khuwārazmī, Muh.ammad b. Mūsā, 271 Karbala, Battle of, 91 kināyāt (figurative statements), 147 Kartir, 261 al-Kindī, Yaʿqūb b. Ish.āq, 271, 274, 278n10 Kāsānī, 131, 135 al-Kisāʾī, 32, 37n n18–19 al-Kāshānī, Zayn al-ʿĀbidīn b. Nūr al-Dīn, kitāb (early written records), 93n15; 123n104 (notebook of traditions) (Sulaymān), 4 318 Index

Kitāb al-anbiyāʾ (al-Kūfī), 70 Kūfa, 23–24, 32, 37n15, 37n18, 105–106; Kitāb al-anbiyāʾ wa-l-aʾimma (al-ʿAyyāshī), 69 numbering system, 59n60; reciters, Kitāb al-anbiyāʾ waʾ-l-aws.iyāʾ min Ādam ilā 37n18 Mahdī, 69 Kūfan mosque, 105–108; orientation, Kitāb al-Ārāʾ wa l-diyānāt (al-Nawbakhtī), 105–108, 120n69; qibla, 269, 278n5 105–106, 108 Kitāb al-aws.iyāʾ (“Book of the heirs,” al-Kūfī, Abū l-H. asan ʿAlī b. Riʾāb, 68 i.e., the Imāms), 67; (al-Kūfī), 70; al-Kūfī, Abū l-Qāsim ʿAlī b. Ah.mad, 70 (al-Shalmaghānī), 69; (al-ʿAyyāshī), 69 al-Kūfī, Alī b. al-H. asan b. ʿAlī b. Fad. d. āl, Kitāb al-aws.iyāʾ wa-dhikr al-was.āyā, 68 76n17 Kitāb al-ghārāt, 68 Kūh-i Nafasht, 263 Kitāb al-ghayba (al-Shalmaghānī), 69 al-Kulīnī (al-Kulaynī), 4, 13nn7–8, 70–74, Kitāb al-imāma, 67 99–100; al-Kāfī, 3, 4–6, 7t, 11–12; Kitāb al-maqālāt (al-Warrāq), 270 al-Rawd. a, 3–4 Kitāb al-mis.bāh., 79n58 Kulthūm bint Sulaym, 83 Kitāb al-muh.ākama bayna ’l-Imām wa-’l-Nas.īr (Tah.tānī), 229–230 al-Lāhūrī, ʿAbd al-Salām, 230 Kitāb al-Muh.as.s.al (al-Rāzī), 207 Lakhnawī, Abd al-Qādir Fārūqī, 230 Kitāb al-Mulakhkhas (al-Rāzī), 206 Latin Christianity, 280 Kitāb al-Muʿtamad fī us.ūl al-dīn (Ibn law(s): Byzantine, 285–286; Christian, al-Malāh.imī), 269–270, 278n4 286–287; conversion and, 279–290; of Kitāb al-Radd ʿala l-munajjimīn h.udūd, 171–173; Imāmī Shīʿī law, 280; (al-Nawbakhtī), 278n5, 278n11 Islamic, 171–173, 280; making, Kitāb al-rijāl (al-D. u ʿafāʾ) (al-Barqī), 72; 145–166; Sunnī law, 127–144 (al-T. ūsī), 72; (Ibn al-Ghad. āʾirī), 72 “law” (term), 181n6 Kitāb al-Shifā (Ibn Sīnā), 206 law schools: Sunni, 280; in Syria, 128–129. Kitāb al-Talwīh. āt (al-Suhrawardī), 207 See also specific schools Kitāb al-was.āyā (Abu Jaʿfar Muhammad al-Layth b. Saʿd, 62n106 b. ʿIsa b. ʿUbayd b. Yaqtin), 68; leftward inclination in prayer, 99–124; (Anonymous), 69; (al-Kūfī), 76n17 astronomy and, 104–105; geography Kitāb al-was.iyya (al-Thaqafī), 68–69; (Ibn and, 101–104; jurists on, 101; tayāsur, al-Mustafād), 73; (ʿĪsā b. al-Mustafād), 101; traditions of, 99–100 67–75 legal maximalism, 157–158 Kitāb al-was.iyya fī l-imāma kabīr, 68–69 legal minimalism, 153–158; definition of, Kitāb al-was.iyya fī l-imāma s.aghīr, 68–69 153; procedural, 156 –157; substantive, Kitāb al-was.iyya waʾ-l-imāma (al-Kūfī), 68 154 –156 Kitāb al-was.iyya waʾl-raddʿalā legal opinions, 128 munkirīhā (alā man ankarahā) legal process, 157–158, 160n26 (Hishām b. al-H. akam), 68 legal rights (h.aqq), 174–175 Kitāb ʿAlī, 9, 70 legal traditions, 125–183; construction Kitāb firaq al-Shīʿa (al-Nawbakhtī), 269 of norms, 127–144; contemplation Kitāb ithbāt al-was.iyya li-ʿAlī (Ibn (taʾammul), 131–142; debates, 128–129, Bābawayh), 70 147–149; dissent, uncertainty, and Kitāb mah.āsin (al-Barqī), 72 contemplation (taʾammul) of the law, Kitāb makhabbat al-aws.iyāʾ (al-ʿAyyāshī), 69 131–133; divine norms, 127–128; Kubrā, 237 individual reasoning (ijtihād), 131–137; Kubrā Jurjānī, 242n36 leftward inclination in prayer, 101; no Index 319

right answer, 160n18; one right answer, al-Mans.ūr, Ghiyāth al-Dīn, 227–229, 231 149–150; Prophet’s norms, 129–131; Maqāla fī mabāh.ith al-khamsa ʿan al-ruʾūs sharīʿa norms, 137; sources of norms, 112, al-thamāniya (Essay on Five Inquiries into 128–129 the Eight Headings) (Yah.yā), 187–201; Lōdhī, Sikandar, 228 inquiries, 190–191; text, 192–194; Lōdhīs, 228 translation, 194–198 logic: Dars-i Niz. āmī curriculum, 230; al-Maqqarī, 164n85 in India, 227–228, 231–234, 232f, al-Marghīnānī, 236–237 233f, 238; Khayrābādī School, 234, mashhūr reports, 139 235f, 236–238; medium-sized works Masjid, Sar, 250 (al-mutawassit.a), 214n43; scholarship al-Masʿūdī al-Hudhalī, Abū al-H. asan ʿAlī b. and textbooks, 204–207; al-Shamsiyya fī al-H. usayn b. ʿAlī, 69–70, 251–252, 269; l-qawāʿid al-mant.iqiyya (al-Kātibī), Ithbāt al-was.iyya, 68–70; Risālat ithbāt 203–226; South Asian curriculum, 230; al-was.iyya li-ʿAlī b. Abī T. ālib, 69–70 stage one study, 228–229; stage two al-Mat.ālib al-qudsiyya fī sharh. al-risāla study, 229–230; stage three study, al-shamsiyya (al-Tāj al-Rāzī), 205 230–231; stage four study, 234–236 Mat.āliʿ al-anwār (al-Urmawī), 204, 206, logicians and works, 231–234, 232f, 208n7, 228, 239n12 233f, 235f; medium-sized works al-Māwardī, ʿAlī b. Muh.ammad, 51, 62n94, (al-mutawassit.a), 214n43 62n98 lucky stars, 272, 276 maximalism, legal, 157–158 Ludd, 248–249 maxims, legal, 145–166 al-Lumʿa al-Dimashqiyya, 85 Maytham, 9 Mazdayasna, 258, 261 al-Mabsūt. (al-Sarakhsī), 132 Mecca: distances to, 101t, 101–104, Madrasa Niz. āmiyya, 159n8 102f, 103f Mah.all, Farangī, 229 Medina: Constitution of Medina, 280; al-Mah.allī, Jalāl al-Dīn, 163n60 inhabitants of, 44–45; living traditions al-Mah.būbī, Mah.mūd b. S.adr of, 50, 52, 53–54, 61nn77–78; al-Sharīʿa, 237 numbering convention, 49, 59n60 Maimonides, David b. Joshua, 203, 207; medium-sized works (al-mutawassit.a): in commentaries on al-Kātibī’s al-Shamsiyya logic, 214n43 copied by, 203–226; al-Murshid ilā memory failures, 30, 31, 34 l-tafarrud, 207; Tajrīd al-h.aqāʾiq mercy, God’s, 10–11 al-naz. ariyya wa-talkhīs. al-maqās.id Metaphysics (Aristotle), 272 al-nafsāniyya, 207 metaprolegomena, 191–192 Maimonides, Joshua, 204 mih. na (inquisition), 77n26, 285 Maimonides, Moses, 182n13, 207 minimalism, legal, 153–158; definition of, al-Majlisī, Muh.ammad Bāqir (Taqī), 153; procedural, 156 –157; substantive, 16n49, 85, 88, 92n3, 105, 108 154 –156 Majmaʿ al-rijāl (al-Quhpāʾī), 84 Minor Occultation, 161n39 Major Occultation, 161n39 al-Minshār, Bint al-Shaykh ʿAlī, 90 Mālik b. Anas, 49, 280 Mīr Qut.bī, 242n36 Mālikī discourse, 48–51, 54, 128, 130, 131 Mīr Zāhid, 237 Mamlūk era, 88, 90, 96n47 Mirqāt (Khayrābādī), 234–237, 243n45 al-Ma’mūn, 285 Mis.bāh. al-anwār fī fad. āʾil imām al-abrār al-Mans.ūr, 270 (Hāshim b. Muh.ammad), 73–74, 79n58 320 Index miscellaneous traditions (nawādir), 99–100 Muh.ammad b. al-H. anafiyya, 17n50 Mishneh Torah (Maimonides), 207 Muh.ammad b. al-H. asan al-S.affār, 6 mixing (takhlīt.), 70 Muh.ammad b. al-H. asan b. Ah.mad b. Mīzān al-mant.iq, 239n6 al-Walīd, 6, 7 al-Mizzī, Yūsuf b. ʿAbd al-Rah.mān, 89–90 Muh.ammad b. ʿIsā b. ʿUbayd, 72 Modarressi, Hossein, xiii–xvii, 15n35; Muh.ammad b. Muh.ammad b. al-Nuʿmān articles and chapters, 295–299; (al-Shaykh al-Mufīd), 7 bibliography of works, 293–300; books Muh.ammad b. Sulaymān (al-Daylamī), 4, and book-length works, 293–294, 302; 6, 7, 13n12 collected articles, 294–295; contributions Muh.ammad bek Shafīq, 176 to Qum Studies, xv, 301–302; Crisis Muh.aysin, Muh.ammad, 38n21 and Consolation, xvi, 145; edited works, Mujāhid, 37n15, 37n19 299–300; Introduction to Shīʿī Law, Muʿjam rijāl al-h.adīth (al-Khūʿī), 90–92 xvi; Kharāj in Islamic Law, xv–xvi; Mūjaz (Ibn Abī al-H. azm), 243n46 manuscript indices, 299; Persian Mujmal al-tavārīkh, 255 translations, 293–300; Persian works, xv, mujtahid(s), 130–131, 135, 145, 146–150; 301–303; reprints, 298–302; scholarly mut.laq (expert jurists), 151, 152–153, output, 291–303; “Some Recent Analyses 163n70 of the Concept of Majāz in Islamic mujtahidas, 91, 147 Jurisprudence,” xvi; Tradition and Mukhammisa, 70 Survival, xvi; translations, 302 al-Mulk, Niz. ām, 154, 159n8 moral commitments, 168–170 Mullā Jalāl (al-Dawānī), 229–230, 232 moral or legal rights (h. aqq), 174–175 Mullā Jalāl (Khayrābādī), 237 Mosque of Solomon, 250 Mullā Jalāl Harawī (Khayrābādī), 236, 237, mosques: first, 119n68; Kūfan, 105–108; 242n36 oldest, 119n68; orientation of, Muntakhab al-h.aqq, 242n41 105–106, 119nn68–69, 122n100 al-Muqaddasī, 253 Muʿallā b. Khunays, 9 al-Muqaddima (al-Kashshī), 206 Muʿāwiya b. Abī Sufyān, 43, 52–54; as muqallids, 136 assertive, 45–46, 58n52; death order, Muqātil b. Sulaymān, 247 53; as deferential, 46–47, 58n52; in the al-Murādī, Abū Muh.ammad Layth b. H. ijāz, 43–64, 55n9, 58n52; policy of al-Bakhtarī, 13n4 appeasement, 58n52; as protector of al-Murshid ilā l-tafarrud (David b. Joshua Prophet’s legacy, 44–45 Maimonides), 207 al-Mudawwana al-kubrā (Sah.nūn), 49 Murūj al-dhahab, 69 Mufad. d. al b. ʿUmar al-Juʿfī, 111n16, 111n20 mus.awwiba, 160n18 Mufawwid. a, 111n16 al-Musayyab, Saʿīd b., 37n18 al-Mufīd: al-Ikhtis.ās., 7, 7t, 15n35, 15n37 Muslim cultures, 179; Iranian, 262; Islamic al-Mughnī (al-Jabbār), 176; (Sadīdī), 237, law and, 171–173; Persian, 263, 265; 243n46 Spain, 183n19 muh.additha (honorific), 90 al-Mustafād, ʿĪsā b., 72, 73 Muh.ākama, 241n24 al-mutawassit.a (medium-sized works): in Muh.ammad: birth of, 261; Prophet’s logic, 214n43 norms (sunna), 128–131, 173; Salmān mutawātir reports, 138–139 al-Fārisi and, 262; as settler of disputes, Muʿtazilī doctrine, 150, 176 280; wives of, 84, 86–87; women who muttaqūn (God-fearing), 8–9 narrated from, 83 Muwat.t.aʾ (Mālik), 49 Muh.ammad b. al-ʿAbbās, 16n41 Muyassar, 83 Index 321

Muzaffarids, 256 paganism, 284 al-Muzanī, Ismāʿīl b. Yah.yā, 62n94 Pahlavi, 263 Pāk, Salmān, 262 Nāfiʿ, 37n19 Palestine, 249 Nafīsa bint al-H. asan, 86–87 Palmyra, 249 al-Najafī, 105 Pāpak, 251, 253, 257, 261, 266n19 al-Najāshī, 69–74, 83, 278n5 Paradise, 33; heavenly comestibles of, 32–34, al-Nakhaʿī, 37n15 40n43; inhabitants of, 3; Shīʿa in, 11–12 Naqd al-rijāl (al-Tafrīshī), 84 parasang, 265n1 nas.s. (doctrine of investiture), 67 Pārsīyāns, 263 Natāʾ ij al-majālis (As.ghar), 243n44 Pasargadae, 250 nationalism, 178–179 Persepolis, 251–253, 257–258, 261, 265; natural rights, 176, 177–178, 183n16 burning of, 261; features of, 254; Naturalistic Fallacy, 183n16 as pleasure palace, 253; as Sad Stūn nawādir (miscellaneous traditions), 99–100 (“One Hundred Columns”), 254, 258; al-Nawawī, Yah.yā b. Sharīf, 51, 53, 54, significance of, 258–259; as “Throne of 62n102 Jamshīd,” 254 al-Nawbakhtī, Abū l-Qāsim al-H. usayn b. Persian, 302 Rūh., 69 Persians, 255–256, 263, 265 al-Nawbakhtī, Abū Muh.ammad al-H. asan philology, 191–192 b. Mūsā, 269; K. al-Ārāʾ wa l-diyānāt, Philoponos, John, 272 269, 278n5; K. al-Radd ʿalā l-munajjimīn, Philoponus, 190 278n5, 278n11; Kitāb firaq al-Shīʿa, 269; philosophical traditions, 185–243 as Muslim kalām theologian, 277–278; Physics (Aristotle), 272, 276 on views of astronomers and astrologers, plantains (t.alh.), 32–34, 40n43, 41n48 269–278, 278n11 Plato, 270, 272, 273, 276, 277 al-Nawwāʾ, Kuthayr, 82, 93n10 Plezia, 190 al-Naz. z. ām, 271, 275 pluralism, normative, 130–131, 136 nesting doctrine, 100 poetry, Persian, 256–257 Newton, Isaac, 264 Porphyry, 187–188 al-Nihāwandī, Ibrāhīm b. Ish.āq, 7, 15n36 prayer: inclination to left in, 99–124. See Nishapur, 280 also Recitations Niz. ām al-Dīn Sihālawī, 230–232, 234 prayer leadership tradition, 44, 52, 53; normative pluralism, 130–131 locating, 47–48; origins and historical Nukhbat al-fikar (al-H. amawī), 207 context for, 44–48 Nukhbat al-fikar (Ibn Wās.il), 214n43 pre-Occultation period, 86 al-Nuʿmān, al-Qād. ī, 6; Daʿāʾim al-Islām, 6; pre-S.afawid era, 101 Sharh. al-akhbār, 6, 7t pretending to divinity (iddiʿāʾ al-ulūhiyya), 69 Prison of Solomon, 250 Occultation (ghayba), 72, 86, 161n39 procedural minimalism, 156–157 Olympiodorus, 190 proofs: disputable, 133–137; indisputable Oman, 41n48 (qat.ʿiyyāt), 136 On Generation and Corruption (Aristotle), 272 Prophet’s norms (sunna), 128–131, 173 On Philosophy (Aristotle), 273 punishment: of denial, 24–32; denial of, On the Heavens (Aristotle), 272, 273 24–32, 39n32

Pābag, 266n19 qāʾim. See Jurists pact of the Imāmate (ʿahd al-imāma), 67 al-Qalqashandī, 214n41 322 Index

Qāmūs al-rijāl (al-Tustarī), 97n59 qus.s.a (hair extensions), 45–47, 57n26, Qānūn (Avicenna), 237 57n29 Qanwā bint Rashīd, 94n24 Qut.b al-Dīn al-Rāzī, 205–207 al-Qarāfī, Shihāb al-Dīn, 131, 132, Qut.b al-Dīn Shams Ābādī, 230 135, 157 Qut.b al-Dīn Sihālawī, 230 qas.s.a, 26–29, 31, 37n19 Qut.biyya, 232, 237, 242n36 qat.ʿiyyāt (indisputable proofs), 136 Qut.biyyat Harawī, 236, 242n36 Qawāʿid al-ah.kām (al-H. illī), 85 Qut.biyyat Mīr Zāhid, 237 al-Qawāʿid al-jaliyya fī sharh. al-risāla al-shamsiyya (al-H. illī), 204–205 Rāfid. a, 3, 110n9 Qazvīnī, Muh.ammad, 256 al-Rāfiʿī, 151 qibla, 100; astronomical rules for finding, al-Rah.mān, Yūnus b. ʿAbd, 13n8 104; of Kūfan mosque, 105–106, 108; rationalism, 149–150, 176, 178, 182n13, nested, 100 230–231; in India, 228, 239n4 qirāʾa (Qurʾānic recitation), 7, 48, 58n50; al-Rawd. a (al-Kulīnī), 3–4, 13n3 recording of, 183n20 al-Rāzī, Abū Bakr, 177 qubh. (evil), 175 al-Rāzī, Fakhr al-Dīn, 151, 177, 206, 207 al-Quhpāʾī, ʿĪnāyat Allāh, 84 al-Rāzī, Mah.mūd b. ʿAlī b. Mah.mūd Qum, 95n42, 301; studies of, 301–302 al-H. ims.ī (al-Tāj al-Rāzī), 205 Qurʾān: case studies, 24–32; deletions, al-Rāzī, Qut.b al-Dīn, 205–207 37n20, 38n21; emendations, 21–41, reasoning: analogical, 139; legal, 131–142 38n23; hapax legomena in, 22; and human recitations: audible vs. silent, 47, 48, 50–54, rights, 173, 182n8, 182n12; Kūfan 61n78, 63n115; of basmala, 44, 47–53, numbering system, 59n60; Medinan 59n55, 61n77, 62n93, 63n115; Kūfan numbering system, 49, 59n60; recitation reciters, 37n18; Qurʾānic (qirāʾa), 7, 48, from (qirāʾa), 7, 48, 58n50, 183n20; roots 58n50, 183n20; recording of, 183n20; of occurring in, 22, 24f; seven oft-repeated takbīr, 47, 48 chapters of, 59n61; skeletal morphemic reincarnation (h.ulūl), 69 differences, 23–24; on Solomon as the rejection: of retribution, 24–32, 39n32; great traveler, 247–248; as source of verbs used in sūra in reference to, 39n32 legal norms, 128; Sūra 2, 50; Sūra 6, resurrection, 39n32 24–32, 25f, 39n32; Sūra 9, 59n55; Sūra retribution: rejection of, 24–32, 39n32 54.5, 37n20; Sūra 56.29, 32–33; Sūra al-Rid. ā, ʿAlī b. Mūsā, 11, 82, 83, 93n18 96.18, 37n20; textual errors in, 21, 22; righteous (s.ālih.ūn), 9 ʿUthmānic, 21, 23–26, 25f, 26–27; verses rights: civil, 169; human, 167–183; h.uqūq, on the merits of Shīʿa, 3–19 175; moral or legal (h.aqq), 174–175; Qurʾānic Arabic, 23 natural, 176, 177–178, 183n16 Qurʾānic exegesis, 191–192; in India, Rijāl (al-Najāshī), 83 227–228 Rijāl H. amīda, 90 Qurʾānic recitation (qirāʾa), 7, 48, 58n50; Rijāl al-T. ūsī, 83, 87, 93nn16–18 recording of, 183n20 Risālat ithbāt al-was.iyya li-ʿAlī b. Abī T. ālib al-Qurashī, Muh.ammad b. Yūsuf, 57n36 (al-Masʿūdī), 69–70 al-Quraz. ī, Muh.ammad b. Kaʿb, 248 Rivayat, Pahlavi, 249 al-Qurt.ubī, Muh.ammad b. Ah.mad, 49–50, Riyād al-ʿulamāʾ wa-h.iyād. al-fud. alāʾ 59n61 (al-Is.fahānī), 84–85, 87–90 al-Qushayrī, Abū Nas.r ʿAbd al-Rah.īm b. rizq (knowledge, sustenance for the soul), ʿAbd al-Karīm, 16n44 16n44 Index 323

Roman Empire, 283 Scorpio, 276 royal palaces, 260 scribal mistakes, 21, 30, 31, 34, 40n37 rules, debatable, 156 –157 secret books, 70 Rumūz al-h. ikma, 243n44 sectarianism, 99–124 al-Rūydashtī, H. amīda bint Muh.ammad, secularism, 178–179 95n43 Seljūk era, 88, 90, 96n47 al-Rūydashtī, Muh.ammad, 87–88, 90 Seven Readers, 37n15, 37n18 al-ruʾūs al-thamāniya (eight headings): Essay al-Shāfiʿī, Muh.ammad b. Idrīs, 51, 52–53, on Five Inquiries into the Eight Headings 61n80, 61n90, 62n93, 62n105, 86–87, (Maqāla fī mabāh.ith al-khamsa ʿan 280; al-Umm, 51; on legal norms, al-ruʾūs al-thamāniya) (Yah.yā), 187–201; 129, 130 variations, 189–190; Yah.yā’s inquiries, al-Shah.h.ām, Zayd, 14n16 190–191 al-Shahīd al-Awwal Shams al-Dīn Muh.ammad b. Makkī al-ʿĀmilī, 85 S.ābians, H. arrānian, 270–274, 276–277 al-Shahīd al-Thānī Zayn al-Dīn al-ʿĀmilī, Sadīdī, 237 85, 94n25 al-S.ādiq, Jaʿfar (Abū ʿAbdallāh), 3–4, 9, Shalih, 255 13n8, 15n29, 68, 70–71, 73–75; on al-Shalmaghānī, Abū Jaʿfar Muh.ammad b. inclination to the left in prayer, 99–100; ʿAlī (Ibn Abī al-ʿAzāqir), 69 narrators, 95n41; and women, 81–83, Shams Ābādī, Qut.b al-Dīn, 230 93n18, 94n24 Shams al-Dīn al-Is.fahānī, 207 S.adrā, Mullā, 240–241n22 al-Shamsiyya fī l-qawāʿid al-mant.iqiyya Safavid (S.afawid) period, 86–88, 90, 101, (al-Kātibī), 242n36; commentaries, 108–109 203–226, 228–229; fragments, S.afī I, 121n87 218–221, 225f, 226f; text, 221–224 Sahl b. Ziyād, 4 Shamsiyyat Taftāzānī, 242n36 Sah.nūn, 49, 60n62 Shamsiyyat Tah.tānī, 242n36 Saʿīd b. Jubayr, 37n15 Shapur I, 261 Saʿīda, 81, 82 Shapur II, 254, 257–258 Salghurids, 256 al-Sharafī, ʿAbd Allāh b. Ah.mad b. s.ālih.ūn (righteous), 9 Ibrāhīm, 53–54 Salmān al-Fārisi (the Pure), 262 Sharh. al-akhbār (al-Nuʿmān), 6, 7, 7t, 15n29 Sandīlawī, Muh.ammad Aʿlam b. Muh.ammad Sharh. al-Ishārāt, 242n40 Shākir, 227–228, 234 Sharh. al-Lumʿa (al-Shahīd al-Thānī Zayn al-Sarakhsī, Abū Bakr b. Muh.ammad al-Dīn al-ʿĀmilī), 85 b. Abī Sahl al-Sarakhsī, 131, 132; Sharh. al-shamsiyya (Tah.tānī), 228–229 al-Mabsūt., 132; on contemplation Sharh. Bah.r al-ʿUlūm ʿalā musallam (taʾammul), 137–142 al-thubūt, 237 Sassanids, 253, 257–258, 261 Sharh.-i Nafīsī, 237, 243n46 Satan, 10 Sharh. Ishārāt al-T. ūsī, 237 Satans, 265n1 Sharh. Mat.āliʿ (Tah.tānī), 228 Sawda bint Zamʿa, 93n17 Sharh. Mirqāt, 237 al-S.aymarī, ʿAlī b. Muh.ammad b. Ziyād, 68 Sharh. Qād. ī Mubārak ʿalā sullam Saʿdī of Shiraz, 256 al-ʿulūm, 228 scholar-jurists (mujtahids), 145 Sharh. Sullam Bah.r al-ʿUlūm, 237 scholars (ʿālimas): as heirs of prophets, 145; Sharh. Sullam Ghulām Yah. yā, 237 terms for, 95n43; women as, 87 Sharh. Sullam H. amdallāh, 237 324 Index

Sharh. Tahdhīb (Khayrābādī), 237 as ruler, 249, 256; Throne of Solomon, sharī ʿa, 130, 137, 173–174, 288–289 249–250, 257, 264; Tomb of the mother al-Sharīf al-Murtad. ā, 159n6 of Solomon, 250 al-Sharīf al-Rad. ī, 71–73 Solomon Mountains, 250 Shashdīw, Mankdīm, 162n47 sources: classical, 82–85; early, 82–85, al-Shāshī, Qaffāl, 151 93n15; of legal norms, 128–129 al-Shāt.ibī, 157 South Asian curriculum, 230 al-Shaybānī, Muh.ammad, 61n80 Spain, Muslim, 183n19 al-Shaykh al-Mufīd (Muh.ammad b. St. Augustine, 284 Muh.ammad b. al-Nuʿmān), 7, 159n6 star worship, 270, 272, 276–277 Sheba, Queen of, 248 stars: lucky, 272; unlucky, 272, 276 Shem, 255 stellar guidance, 104–105 Shērkūtī, Muh.ammad ʿImād al-Dīn, Stoics, 270 243n45 al-Subkī, Tāj al-Dīn, 51, 162–163n60 Shīʿa: as Companions of the Right, 11–12; Successors, 89–90 as God-fearing (muttaqūn), 8–9; in S.ughrā, 237 Paradise, 11–12; Qurʾānic verses on the S.ughrā Jurjānī, 242n36 merits of, 3–19; as righteous (s.ālih.ūn), al-Suhrawardī, Shihāb al-Dīn, 177, 207 9; Satan as having no authority over, Sukayna bint al-H. usayn, 85, 86, 94n26 10; as showing love and loyalty to their al-Sulamī, 37n18 Imams, 9–10; sinners among, 10–11; as Sulaym, Kulthūm bint, 83 those possessed of understanding (ulū Sulaymān, 4, 7; kitāb (notebook of l-albāb), 9 traditions), 4. See also Solomon al-Shifāʾ (Avicenna), 230, 234, 237, 243n49 Sulaymān b. Khālid, 11 Shīʿī tradition, 65–125, 161n33; Abū Sullam al-ʿulūm (al-Bihārī), 229, 230, 232, Bas.īr tradition and, 8–12; early Shīʿism, 233–234, 236, 237, 242n36 81; Imāmī Shīʿism, 88–89, 99–124; Sullam H. amdallāh, 237 writings of, 68–70 Sullam Mubārak, 242n41 Shiraz, H. āfiz. of, 256–257 Sullam Qād. ī Mubārak, 237 Shīrāzī, Fath.allāh, 229, 230, 240nn20–22, sunna (Prophet’s norms), 128–131, 173 241nn26–27 Sunnīsm, 127–145, 280 al-Shīrāzī, Abū Ish.āq, 61n92 sūras (chapters), 58n49. See also Qurʾān al-Shīrāzī, Mīrzā Jān, 229–230, 240n15, al-Suyūrī, Miqdād, 164n85 241n23, 241n27 symbiosis, 264 al-Shirāzī, S.adr al-Dīn (Mullā S.adrā), syncretism, 264 177, 229 Syria: law schools in, 128–129 al-Shūlistānī, Amīr Sharaf al-Dīn ʿAlī, 106–108, 121n81, 122n98 al-T. abarī, Muh.ammad b. Abī l-Qāsim al-Shūlistānī, Mah.mūd al-H. usaynī, 121n81 Muh.ammad, 11–12 Sihālawī, Kamāl al-Dīn, 234 al-T. abarī, Muh.ammad b. Jarīr, 250–251, Sihālawī, Qut.b al-Dīn, 230 256, 261 Simplicius, 190 Tadmur, 249 Siyālkōtī, ʿAbd al-H. akīm, 241n31 al-Tafrīshī, 84 slavery, 176, 182n12 Tafsīr (Abū H. amza), 8–9, 14n19 Solomon: Eastern travels of, 247–267; al-Taftāzānī, Saʿd al-Dīn Masʿūd b. ʿUmar, entourage of, 248; as the great traveler, 205, 228–231, 237, 239n4, 242n36 247–250; kingdom of, 260; Mosque of Tahdhīb al-mant.iq (al-Taftāzānī), 228, 230, Solomon, 250; Prison of Solomon, 250; 237, 239n4 Index 325

T. ahmūrath, 249 Thābit b. Qurra, 269, 273 Tah.rīr al-qawāʿid al-mant.iqiyya fī sharh. al-Thānī, Ibn al-Shahīd (H. asan b. Zayn al-risāla al-shamsiyya (Qut.b al-Dīn al-Dīn), 85, 94n25 al-Rāzī), 205, 206 al-Thaqafī, Ibrāhīm b. Muh.ammad b. Saʿīd, Tah.tānī: Kitāb al-muh.ākama bayna ’l-Imām 68–69 wa-’l-Nas.īr, 229–230, 239n4; Sharh. al-Thaqafī, Muh.ammad b. Muslim, 10–11, al-shamsiyya, 228–229; Sharh. 18n69 Mat.āliʿ, 228 Thaʿālibī, 248, 249, 262–263 al-Tāj al-Rāzī (Mah.mūd b. ʿAlī b. Mah.mūd Theodosian Code, 285 al-H. ims.ī al-Rāzī), 205 Theodosius I, 284 Tajrīd al-h.aqāʾiq al-naz. ariyya wa-talkhīs. Theodosius II, 285 al-maqās.id al-nafsāniyya (David b. Joshua Throne of Solomon, 249–250, 257, 264 Maimonides), 207 al-Thumālī, Abū H. amza, 14n19 takbīr recitation, 47, 48 Tiberias, 249 takhlīt. (mixing), 70 al-T. ihrānī, 16n40 Takht-i Sulaymān, 249–250 Timaeus, 273 Takmila-yi h.āshiya-yi Dawānī bar Tahdhīb Tīmūr, 239n10 al-Mant.iq (Shīrāzī), 230 Tomb of the mother of Solomon, 250 t.alʿ (dates), 32–34, 41n47 Tradition and Survival (Modarressi), xvi Talamba, 239n7 traditionalism, 88, 149–150 t.alh. (plantains), 32–34, 40n43 traditionism, 88, 271 T. alh.a, 37n15 traditions: historical, 245–290; leftward al-Tallaʿukbarī, Hārūn b. Mūsā, 71, 73 inclination in prayer, 99–100; legal, Tamerlane, 239n10 125–183; miscellaneous (nawādir), al-Tammār, Yaʿqūb b. Maytham, 9, 17n52 99–100; philosophical, 185–243 al-Tanbīh wa ʾ-l-ishrāf, 69 “the truth” (al-h.aqq), 27–30 al-T. āq, Muʾmin / S.āh.ib (Shaytān) (Abū Tulabn, 239n7 Jaʿfar Muh.ammad b. ʿAlī b. al-Nuʿmān al-Tulanbī, ʿAbdallāh, 228, 239n6 al-Bajalī al-Ah.wal al-Kūfī al-S.ayrafī), 68 al-Tulanbī, ʿAzīzallāh, 228, 239n8 Taqī al-Dīn Muh.ammad, Mīrzā (S.ārū al-T. uraf, Abū Jaʿfar, 100, 101 Taqī), 107–108 al-T. uraf, Kitāb (Ibn T. āwūs), 68, 69, 73–74, al-Tārimī, ʿImād al-Dīn, 228 79n63 taslīm, 46–47 al-T. ūsī, Muh.ammad b. al-H. asan (Ibn Taʾwil mā nazala fī shīʿatihim (Ibn al-Juh.ām), al-H. asan), 68–70, 72, 74, 82, 92n2, 16n41 159n6, 177; Fihrist, 72, 83; Ikhtiyār Taʾwil mā nazala min al-Qurʾān al-karīm fī maʿrifat al-rijāl, 82, 93n7, 95n33; Rijāl l-nabī wa-ālihi (Ibn al-Juh.ām), 16n41 al-T. ūsī, 83, 87, 93nn16–18 al-T. āwūs, Ah.mad b. Mūsā, 94n25 al-T. ūsī, Nās.īr al-Dīn, 104–105, 177 tayāmun (inclining to the right), 115n33 al-Tustarī, 97n59 tayāsur (inclining to the left), 101, 115n33 typos (errors of the hand), 21, 31, 34 al-T. ayyib, Abū ’l-Faraj b. (Ibn al-T. ayyib), 188, 190, 200n13 Ubayy b. Kaʿb, 37n15 taʾammul (contemplation), 131–133; ʿUlayya bint ʿAlī, 83 definition of, 132–133; as emancipation ulū l-albāb (those possessed of from rigid text fetters, 137–142; understanding), 9 al-Ghazālī on, 133–137; al-Sarakhsī on, ʿUmar, 106, 137 137–142 Umayyads, 53–54, 57n38, 91 textual errors, 21, 22 al-Umm (al-Shāfiʿī), 51 326 Index

Umm ʿAlī, 85, 91, 94n30 87, 89–90; as faqīhas (jurists), Umm Farwa, 82 91; honorifics for, 90; as jurists Umm Khālid, 82, 97n59 (faqīhas), 87; as jurists ( mujtahidas), Umm Kulthūm, 86 91; as scholars (ʿālimas), 87; as Umm Salama, 9, 86–87, 89 Successors, 89–90; terms for scholars, understanding: those possessed of 95n43; Tomb of the mother of (ulū l-albāb), 9 Solomon, 250; wives of Muh.ammad, Urdu, 236, 238, 243n45 84, 86–87 al-Urmawī, Mah.mūd b. Abī Bakr Sirāj al-Dīn, 239n12; Mat.āliʿ al-anwār, 204, yāʾ: deletions of, 37n20, 38n21 206, 208n7, 228, 239n12 Yah.yā b. (Abī) I-Qāsim, 13n4 ʿUthmān, 44–45 Yah.yā b. ʿAdī, 190; Essay on Five Inquiries ʿUthmānic Qurʾān (U), 21, 23–24; into the Eight Headings (Maqāla fī deletions, 38n21; Ibn Masʿūd influence mabāh.ith al-khamsa ʿan al-ruʾūs on, 23, 37n18, 40n39; readings of Q6.57, al-thamāniya), 187–201 24–26, 25f, 26–30, 32, 37n18; regional yaqd. i l-h.aqqa, 24–25, 36n15, 37n18 patterns, 37n18; Shāfiʿī discourse on, Yaqt.īn, Abū Jaʿfar Muh.ammad b. ʿĪsā b. 51–52 ʿUbayd b., 68 ʿUthmānic Qurʾān (U1): as anomalous, yaqus.s.u, 38n21, 39n28 38n21; deletions, 38n21; Ibn Masʿūd Yāqūt, 249 influence on, 40n39; readings of Q6.57, yawma l-qiyāmati (Day of Judgment), 29 24–26, 25f, 32, 37n18; regional patterns, Yazdagird III, 251 37n18 al-Yazdī, ʿAbdallāh, 228, 229, 239n9, ʿUthmānic Qurʾān (U2): assimilation of 240n15, 242n36 nearby terms in, 31; assimilation of Yemen, 41n48 parallels in, 30–31; contextual suitability Yūnus, Abū Bishr Mattā b., 188, 191–192 of, 27–29; lexical correctness of, 26–27; Yūsuf, Mullā, 240n15 parallels, 29–30; readings of Q6.57, 24–26, 25f, 26–30, 32, 37nn18–19; Z. āhirī school, 150, 162n58 regional patterns, 37n18 Zamʿa, Sawda bint, 93n17 ʿUyūn al-h.ikma (Ibn Sīnā), 206 Zangī, Abū Bakr Muh.ammad b. Saʿd, 256 Zaqqūm, 33, 41n53 values, universal, 154 al-Zarkashī, Badr al-Dīn, 152, 162n57 verse stops, 49 Zayd b. ʿAlī, 82 Zaydī position, 53, 63n115 Wakīʿ, 164n103 Zaynab bint ʿAlī, 86, 91–92 al-Wālibiyya, H. abāba, 82 Zaynab bint Jah.sh, 93n17 al-Warrāq, Abū ʿĪsā, 270 Zengids, 256 was.iyya, 67 Ziyād b. Abīh, 105–106, 108, 122n100 waw: deletions of, 37n20, 38n21 Zoroastrianism, 252–253, 261, 263 Wiqāyat al-riwāya (al-Mah.būbī), 237 al-Zubayr, ʿAbd Allāh b., 44, 46, 55n12 women, 81–97; authorities from ʿAlī b. Zubdat al-h.ikma (ʿ Abd al-H. aqq Abī T. ālib, 83, 86; authorities from Khayrābādī), 236 Muh.ammad, 83; as Companions, 84, Zurʿa, Abū ʿAlī b., 188