Part VI The Scholarly Output of Professor Hossein Modarressi

Part VI

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: Majmū aʿ-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

iʿlmī-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: Tārīkhchih īʾ az āstāna-yi Shāhzāda-yi H. usayn va dūdmān-i Sādāt-i Mar aʿshī-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 Shī īʿ Law: A Bibliographical Study. London: Ithaca Press, 1984.

Persian Translation:Muqaddama īʾ bar fiqh-i Shī aʿ: Kulliyyāt va kitābshināsī. Translated by Mu-

h.ammad Ās.if Fikrat. Mashhad: Bunyād-i Pazhūhishhā-yi Islāmī, 1368/[1989].

Compiled by Intisar Rabb and Hassan Ansari294

Modarressi, Hossein. Crisis and Consolidation in the Formative Period of Shī iʿte Islam: Abū Ja fʿar ibn Qiba al-Rāzī and His Contribution to Imāmite Shī iʿte 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

tashayyu ʿ 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 Shī īʿ 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 tashayyu ʿdar 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-tashayyu ʿ fī ’ l-qurūn al-thalātha al-ūlā.

Translated by Fakhrī Mashkū r. Edited by Muh.ammad Sulaymā n. [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 Shī iʿte Literature. London: Oneworld, 2003.

Persian Translation:Mīrāth-i maktūb-i Shī aʿ 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 Shī aʿ 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: Majmū aʿ-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: Majmū aʿ-yi maqālāt dar bārah-yi Qum. Majmūʿa-yi Āthār-i Qadīm, no. 2. [NJ]: Zagross, 2007.

———. Sanadiyyāt: Majmū aʿ-yi maqālāt dar bārah-yi asnād-i tārīkhī. Majmūʿa-yi Āthār-i Qadīm, no. 3. [NJ]: Zagross, 2008.

———. Kitābiyyāt: Majmū aʿ-yi maqālāt dar zamīna-yi kitābshināsī. Majmūʿa-yi Āthār-i Qadīm, no. 4. [NJ]: Zagross, 2009.

———. Tārīkhiyyāt: Majmū aʿ-yi maqālāt va tah. qīqāt-i tārīkhī. Majmūʿa-yi Āthār-i Qadīm, no. 5. [NJ]: Zagross, 2009.

———. Ijtimā iʿyyāt: Guzīda īʾ az maqālāt dar masā iʾl-i madhhabī va ijtimā īʿ. 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-Ash ʿariyyūn.” In Dā iʾrat al-ma āʿrif al-islāmiyya al-Shī iʿyya, 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.



———. “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.


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.


———. “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 aʿrafa nafsah fa-qad aʿrafa 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.” Majmū īʿ-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.


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 Shî ʿî 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 iʿlm 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:

Shī iʿsm 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- āʿdil) 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 madʾūm.” 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 mu āʿs.ir 8 (1372/[1993]): 82–91.


———. “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.

———. Āshinā īʾ 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:


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 Bibliographical Note on the Persian Works

Hossein Kamaly

An important portion of Hossein Modarressi’s scholarship has appeared in Persian, and remains accessible only to those familiar with this language. This bibliographi-cal 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 his-toriography—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 stand as indispens-able works of reference. In addition, several of Modarressi’s shorter earlier publica-tions on Qum are now available in two collections, published in 1985 6 and 2007. 7

Since 2007, four additional collections of Modarressi’s Persian writings have been reprinted; these include volumes entitled Sanadiyyāt: Majmūaʿ-yi maqālāt dar bārah-yi asnād-i tārīkhī ( Diplomatics: Collected Articles on Historical Documents ), 8 Kitābiyyāt: Majmūaʿ-yi maqālāt dar zamīna-yi kitābshināsī ( Of Books and Bibliographies) , 9 Tārīkhiyyāt: Majmūaʿ-yi maqālāt va tah. qīqāt-i tārīkhī ( Collection of Historical Writings and Research ), 10 and Ijtimā iʿyyāt: Guzīdaʾī az maqālāt dar

Hossein Kamaly302

masā iʾl-i madhhabī va ijtimā ʿī ( 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 ( ʿirfān ) 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 his-torical 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 proj-ect, 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 scholar-ship 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

Notes

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 . Hossein Modarressi 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 . Hossein Modarressi 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: Majmū aʿ-yi maqālāt va mutūn dar bārah-yi Qum (Qum: Marʿashī Library, 1985).

7 . Hossein Modarressi, Qummiyyāt: Majmū aʿ-yi maqālāt dar bārah-yi Qum (NJ: Zagross, 2007).

8 . Hossein Modarressi, Sanadiyyāt: Majmū aʿ-yi maqālāt dar bārah-yi asnād-i tārīkhī (NJ: Zagross, 2008).

9 . Hossein Modarressi, Kitābiyyāt: Majmū aʿ-yi maqālāt dar zamīna-yi kitābshināsī (NJ: Zagross, 2009).

10 . Hossein Modarressi, Tārīkhiyyāt: Majmū aʿ-yi maqālāt va tah. qīqāt-i tārīkhī (NJ: Zagross, 2009).

11 . Hossein Modarressi, Ijtimā iʿyyāt: Guzīda īʾ az maqālāt dar masā iʾl-i madhhabī va ijtimā ʿī (NJ: Zagross, 2010).

12 . Hossein Modarressi 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-vuzarā ʾ (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 unpub-lished dissertation by Stephen Charles Fairbanks, The Tārīkh Al-Vuzarā :ʾ 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.ammad-Taqī Dāneshpazhūh (d. 1998).

Contributors

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; classi-cal Arabic poetry and poetics; and postclassical rationalist ( ma qʿūlī ) 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 ʿalā ’ 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.

Contributors306

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 Shī aʿ: 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 reli-gion 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-qirā āʾt 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 Shī iʿsm (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 assis-tant 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

Contributors308

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 manu-script, 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 University.

Asma Sayeed is assistant professor in the Department of Near Eastern Languages and Cultures at the University of California at Los Angeles. Her research inter-ests 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: Iʿzz al-Dawla Ibn Kammūna and His Writings (with Reza Pourjavady, Brill, 2006), and A Common Rationality: Mu tʿazilism 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 assis-tant 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.

Abbād b. Sulaymān, 6ʿAbbās, Shāh, 254, 260Abbasids, 256, 280ʿAbd al-Barr, Yūsuf b. ʿAbd Allāh b., 49,

50, 60n66ʿAbd al-Jabbār, Qād. ī, 176, 269ʿAbd al-Jabbār b. Ah.mad, 162n47al-Abharī, Athīr al-Dīn, 206; Īsāghūjī, 204,

237, 242n36Abī Bakr, ʿĀʾisha bint, 83, 84, 87al-ʿĀbidīn, ʿAlī b. al-H. usayn Zayn, 7,

17n52, 91, 93n18Abū al-Rajāʾ al-Qummī, 302Abū Bas.īr (Abū Muh.ammad Yah.yā b. (Abī)

l-Qāsim al-Asadī), 3–19, 7t, 13n4, 13n8, 15nn29–30

Abū H. amza al-Thumālī, 14n19Abū H. anīfa, 280Abū Jaʿfar [Yazīd], 37n19Abū Mūsā al-D. arīr al-Bajalī, 71Abū Sahl Nawbakht, 270Abū Suʿūd, 251Abū ʿAlī b. Zurʿa, 188Abyssinia, 41n48ahl al-bayt (family of the Prophet), 3Ah.mad b. Dāʾim ʿAlī, H. akīm Sayyid

Barakāt, 236–238, 243n44, 243n48Ahmose II, 263–264ʿĀʾisha bint Abī Bakr, 83, 84, 87, 97n59Akbar, 229, 230, 254, 264Akhbārī revival, 90, 94n21, 109al-ʿAnzī, ʿAbd Allāh b. ʿĀmir b. Rabīʿa, 46,

57n30Alexander, 248, 252–253, 261; as deeply

wicked, 262; as destroyer, 253, 263; as

“Muslim,” 262; as “The Possessor of Two Horns,”262

ʿAlī b. Abī T. ālib, 9, 32, 37nn18–19, 43, 53, 82, 106; as Caliph, 121n83; as heir, 67; legacy of, 67, 68; in Paradise, 11; tomb in Najaf, 106–107; and women, 83, 86, 93n18

ʿAlī b. ʿUqba b. Khālid, 9āʿlimas (female scholars), 87, 95n43aʿmal, 49; al-Shāfi ʿī’s critique of, 53,

62n105; categories of, 60n75; normative authority of, 52, 54; reliability of, 52; ijtihādī, 60n75; naqlī, 60n75

al-Aʿmash, Sulaymān b. Mihrān, 13n8, 37n15

al-Āmidī, Sayf al-Dīn, 151al-ʿĀmilī, al-H. urr, 94n30al-ʿĀmilī, Bahāʾ al-Dīn, 241n27al-ʿĀmilī, Muh.ammad b. ʿAlī, 100al-ʿĀmilī, Muh. sin Amīn, 90–91Āmina bint Shurayd, 91Āmina Khātūn, 85, 87–88analogical reasoning, 139al-ʿAnbarī, ʿUbaydallāh b. al-H. asan,

130–131, 147, 160n16Anjuman-i ʿUlūm, 243n44Ans.ār (Helpers), 47, 53, 56n21, 57n43al-Ans.ārī, Murtad. ā, 111n18al-Ans.ārī, Yazīd b. Sharāh. īl, 9, 17n50, 44antimajoritarianism, 169–170antinomianism (ibāh. a), 69antiquarianism, 109, 124n109Apollonius, 171Apostolic Canons, 286–287Aquinas, Thomas, 176

Index

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

Index312

al-ʿArabī, Abū Bakr b. (Ibn al-ʿArabī), 50Arabic, 172, 179, 204; Qurʾānic, 23Arabic names, 281al-Aʿraj, 37n19archaeology, S.afawid, 108–109Arda Wiraf Namag, 252–253al-Ardabīlī, Muh.ammad b. ʿAlī, 84;

Jāmiʿ al-ruwāt, 84, 89, 94nn22–23Ardashir, 261Arfadhshadh (Iran), 255–256Aristotle, 270–273, 276, 277; Categories,

187–188, 272; On Generation and Corruption, 272; On the Heavens, 272, 273; Metaphysics, 272; On Philosophy, 273; Physics, 272, 276

al-Asadī, Abū Muh.ammad Yah.yā b. (Abī) l-Qāsim. See Abū Bas.īr

Asaf, 264As.ghar, Sayyid ʿAlī, 243n44Ash ʿarī school, 150ʿĀs.im, 37nn18–19al-ʿAskarī, H. asan b. ʿAlī, 93n18as.l (early written records), 93n15Asmāʾ bint Abī Bakr, 83Asmāʾ bint ʿAqīl, 91assimilation: of nearby terms, 21, 31, 34,

40n37; of parallels, 22, 30–31, 34al-Astarābādī, Abū al-Fad. l, 228al-Astarābādī, Muh.ammad Amīn,

124n106, 161n42, 165n119al-Astarābādī, Muh.ammad Mirzā,

96n52astrologers, 269–278, 278n11astronomers, 269–278astronomy, 104–105; points of difference,

270–271; rules for finding qibla, 104Avempace (Ibn Bāja), 176, 177Averroes (Ibn Rushd), 176, 177, 188–189Avicenna (Ibn Sīnā), 176, 206; Ishārāt,

229–230; in Khayrābādī curriculum, 237; Qānūn, 237; Shifā ,ʾ 230, 234, 243n49

al-Aws.iyā ,ʾ 76n17Aʿyān al-Shī aʿ (al-ʿĀmilī), 90–91ʿAyyāsh al-Sulamī al-Samarqandī,

Abūʾl-Nas.r Muh.ammad b. Masʿūd b. Muh.ammad b. (al-ʿAyyāshī), 69

Ayyūbid era, 88, 90, 96n47

Babur, 250al-Badāyūnī, 228al-Baghawī, 247Bah. r al-ʿUlūm, ʿAbd al-ʿAlī, 236Bahram I, 261Bahram II, 261al-Bah. rānī, Yūsuf, 110n8al-Balādhurī, 262bananas: heavenly, 32–34, 40n43;

premodern, 41n48Band-i Amīr, 260Banu Tamīm, 261al-Bāqir, Muh.ammad b. ʿAlī, 4, 10–11,

76n4, 93n18Barakātī, Mah.mūd Ah.mad, 236, 243n44al-Barqī, Ah.mad b. Muh.ammad b.

Khālid, 72barzakh, 11basmala: audible, 47, 48, 50–54, 61n78,

63n115; debates over, 48; in Fātih. a, 48–49, 51–53, 63n115; introductory, 51–52, 59n55; Mālikī position on, 48–50; omission of, 60n75, 61n90; recitation of, 44, 47–53, 59n55, 61n77, 62n93, 63n115; Shāfi ʿī position on, 51–52; silent or omitted, 51–54

Battle Day (Yawm) of Mushaqqar, 261al-Bayād. ī, 73Baʿlabakk (Baalbek), 231, 233Bible, 34n5, 286Biblical history, correlative, 263, 264al-Bihārī, Muh. ibballāh, 229, 230; Sullam

al-ʿulūm, 229, 230, 232, 233–234, 236; us.ūl al-fiqh work, 237

al-Bihbahānī, al-Wah. īd, 114n30, 116n37, 161n41

Bint al-Shaykh ʿAlī al-Minshār, 90biographical collections, Imāmī, 81–97al-Bīrūnī, 253Bishārāt al-shī aʿ (Ibn Bābawayh), 15n33Buddhism, 280al-Bukhārī, Shams al-Dīn Muh.ammad b.

Mubārakshāh, 205al-Būshanjī, Al-Hays.am b. Muh.ammad,

248, 265n2Buyids, 258Byzantine Empire, 285–286

Index 313

carpets, flying, 247carrion, 139–141, 149n89Categories (Aristotle), 187–188, 272Çelebi, Evliyā, 108censorship, 183n20Christian law, 286–287Christianity, 182n13; conversion to, 284f,

282–288; growth of, 280, 282–288civil rights, 169classical age, 82–85, 182n7“with clear proof” ( aʿlā bayyinatin), 28Clement of Rome, 286Companions: and Muʿāwiya, 43; as people

of Iraq, 111n20; of the Right, 11–12; women as, 84, 87, 89–90

comparative chronology, 263–264Constitution of Medina, 280contemplation (ta aʾmmul), 131–133,

141–142; definition of, 132–133; as emancipation from rigid text fetters, 137–141; al-Ghazālī on, 133–137, 141; al-Sarakhsī on, 137–142

conversion to Christianity, 284f, 282–288conversion to Islam: history of, 281–288; in

Iran, 280–281, 281f; and law, 279–290correlative chronology, 260–261, 263–264Council of Antioch, 286Covenantal Law, 181n6Creed (Ibn Bābawayh), 11Crisis and Consolation (Modarressi),

xvi, 145culture(s): of human rights, 170–171,

173–180; Muslim cultures, 171–173, 179; social, 88

Cyrus the Great, 250

Da āʿ iʾm al-islām (al-Nuʿmān), 6, 15n29D. ah.h. āk, 265n5daily prayer: frequency and basic structure,

48; leadership tradition, 44–48; secondary issues, 48

Dāmād, Mīr Bāqir, 241nn26–27Dāniyāl, Shaykh, 230, 241n31al-D. arīr, ʿĪsā b. al-Mustafād Abū Mūsā

al-Bajalī, 70–71; Kitāb al-was.iyya, 67–75

Dars-i Niz. āmī curriculum, 230, 237dates (t.alʿ), 32–34, 41n47

al-Dawānī, Jalāl al-Dīn, 208n8, 228–232, 239n4, 240n19, 240n21, 241n24, 241n26, 259–260

al-Dawla, ʿAd. ud, 258al-Dawla, Bahā ,ʾ 258Day of Judgment (yawma l-qiyāmati),

29–30, 40nn33–34Day of Resurrection, 17n53al-Daylamī (Muh.ammad b. Sulaymān), 4,

6–7, 13n12“days of ill fortune,” 276death orders, 53debatable rules, 156–157debates: over basmala, 48; legal, 128–129,

147–149denial: of punishment, 24–32, 39n32;

punishment of, 24–32Dēwī, ʿAbd al-Salām, 230, 241n29al-Dhahabī, Muh.ammad b. Ah.mad,

89–90al-Dharī aʿ ilā tas.ānīf al-shī aʿ (al-T. ihrānī),

16n40dialectic, 99–124al-Dihqān, ʿUbaydallāh b. ʿAbdallāh, 72, 73al-Dimashqī, Ish. āq b. H. unayn Abū

ʿUthmān, 269al-Dīn, H. asan b. Zayn (Ibn al-Shahīd

al-Thānī), 85, 94n25al-Dīnawarī, Abū H. anīfa, 255, 256disputable proofs, 133–137divine norms, 127–128divinity: pretending to (iddi āʿ ʾ

al-ulūhiyya), 69doctrine of investiture (nas.s.), 67Dustūr, 241n27

early sources: overview of, 82–85; written records (kitāb or as.l), 93n15

Eight Headings (al-ru ūʾs al-thamāniya): Essay on Five Inquiries into the Eight Headings (Maqāla fī mabāh. ith al-khamsa aʿn al-ru ūʾs al-thamāniya) (Yah. yā), 187–201; variations, 189–190; Yah. yā’s inquiries, 190–191

Elias, 190emendation (term), 38n23Emigrants, 53

Index314

errors: assimilation of nearby terms, 22, 31, 34, 40n37; assimilation of parallels, 22, 30–31, 34; definition of, 34n3; failures of memory, 30, 31, 34; of the hand, 21, 31, 34; scribal mistakes, 21, 30, 31, 34, 40n37; types of, 30–34

Essay on Five Inquiries into the Eight Headings (Maqāla fī mabāh. ith al-khamsa aʿn al-ru ūʾs al-thamāniya) (Yah.yā), 187–201; inquiries, 190–191; text, 192–194; translation, 194–198

extremism (ghuluww), 15n36, 70

fables of the ancients, 39n32Fad. ā iʾl al-shī aʿ (Ibn Bābawayh), 6, 7t,

15nn33–34fād. ilas, 95n43faqīh(s) (male jurists), 280–281, 288–289faqīhas (female jurists), 87, 91, 95n43al-Fārābī, 188, 206Faraj al-karb (Anonymous), 7t, 7–8Faraj al-karb wa-farah. al-qalb (al-Kaf ʿamī),

16n40Faraj al-mahmūm (Ibn T. āwūs), 69Farangī Mah.allīs, 229–234, 233f, 236, 237,

239n4, 242n37al-Fārisi, Salmān, 262Fārs, 101, 261, 265al-Farsī, Abū ʿAlī, 29Fātih. a, 48, 49–50, 58n50, 61n90; recitation

of the basmala in, 48–49, 51–53, 62n93, 63n115; as “seven oft-repeated,” 59n61; verse stops, 49

Fāt.ima, 85, 87, 89Fāt.ima, daughter of H. amīda, 94n27Fāt.ima bint Hārūn, 93n18Fāt.ima bint al-Shahīd al-Awwal, 94n30Fāt.ima Umm al-H. asan, 91Fāt.ima Umm Muh.ammad, 91fatwās, 131figurative statements (kināyāt), 147Fihrist (al-T. ūsī), 72, 83fiqh, 130, 134, 227–228Fīrūz b. Tughluq, 239n4flying carpets, 247food: heavenly comestibles, 32–34,

40n43Forty Pillars, 260

Gādhrawnī, Abū al-Fad. l, 228Galen, 270García de Silva y Figueroa, 254Garhī, Muh.ammad Sharīf Aʿz. am, 243n44“general” isagogical (introductory)

questions, 187–188Geniza material, 205Ghanīma bint al-Azdī, 94n24ghayba (Occultation), 72, 86, 161n39al-Ghazālī, Abū H. āmid Muh.ammad,

51, 132, 133, 151, 176, 182n14; Ih. yā ʿulūm al-dīn, 207; on ijtihād, disputable proofs, and contemplation, 133–137, 141

Ghiyāth al-Dīn Mans.ūr, 227–229, 231Ghiyāth al-umam fī iltiyāth al-z. ulam

(Juwaynī), 153–156, 159n9, 163n70, 164nn80, 164nn86, 164n90, 164n93, 165n117, 166n121

ghuluww (extremism), 68, 70, 84al-Gīlānī, 239n4God-fearing (muttaqūn), 8–9God’s mercy, 10–11Gōpāmawī, Qād. ī Mubārak, 236Gulistān (Saʿdī of Shiraz), 256

H. adā iʾq al-h. aqā iʾq (al-Kashshī), 206al-Hādī, ʿAlī b. Muh.ammad, 93n18h. adīth literature, 23, 55n5, 67; criticism,

191–192; al-Sarakhsī on, 141; study of, 96n47

H. āfiz. of Shiraz, 256–258hair extensions (qus.s.a), 45–47, 57n26,

57n29H. ajj, 44h. ājja, 39n32al-H. akam, Abū Muh.ammad Hishām b., 68H. all al-ishkhāl (al-T. āwūs), 94n25al-H. amawī, Jamāl al-Dīn Muh.ammad b.

Sālim b. Wās.il, 207H. amdallāh, 233–234, 242n37H. amīda, 87–88, 90, 94n27H. amza, 32, 37n18H. anafīs, 128, 130, 131H. anbalī school, 150, 151, 163n61hapax legomena, 22, 23, 27h. aqq (moral or legal right), 174–175al-h. aqq (“the truth”), 27–30

Index 315

al-Harawī, Mīr Muh.ammad Zāhid, 229, 230, 234, 240nn14–15, 249

al-H. arnāniyya (H. arrānian S.ābians), 270–274, 276–277

Hārūn, Fāt.ima bint, 93n18H. asan, Mullā, 233–234H. asan, Uzun, 259al-H. asan al-ʿAskarī, 9al-H. asan b. ʿAlī, 44, 91, 93n18al-H. asan b. Mūsā, 270al-H. asan b. Mutayyil al-Qummī, 7, 15n36Hāshim b. Muh.ammad, 73–74, 79n58H. āshiya aʿlā badīʿ al-mīzān (al-Tulanbī),

239n6H. āshiya bar muh. ākamāt-i Tah. tānī az Mīrzā

Jān Shīrāzī, 237H. āshiya bar muh. ākamāt-i Tah. tānī az

Qūshjī, 237H. āshiyat Sharh. Tahdhīb Bah. r al-ʿUlum, 237al-H. āwī al-kabīr (al-Māwardī), 51, 62n94H. ayy b. Yaqz. ān, 166n120al-H. azm, ʿAlāʾ al-Dīn ʿAlī b. Abī, 243n46headings (ruūʾs): Essay on Five Inquiries into

the Eight Headings (Maqāla fī mabāh. ith al-khamsa aʿn al-ruūʾs al-thamāniya) (Yah.yā), 187–201

heavenly comestibles, 32–34, 40n43Hell, 3Helpers (Ans.ār), 47, 53, 56n21, 57n43Hercules, 263–264Herodotus, 263–264Hidāya (Marghīnānī), 236Hidāyat al-h. ikma, 241n22Hidden Imām, 69H. ijāz, 37n19, 128–129; Muʿāwiya in,

43–64H. ijāzīs, 44–45al-Hilāliyya, Bakkāra, 91al-H. illī, al-ʿAllāma, 85, 204–205al-H. illī, al-Muh.aqqiq, 104–105al-Hindī, al-Fād. il, 105H. irz al-Dīn, ʿAbd al-Razzāq Muh.ammad

H. usayn, 14n19history: Biblical, 263, 264; of Islamic law,

127–128; second/eighth century legal debates, 128–129

Hormizid, 261the Hour, 29–30

H. ubbā, 83h. udūd laws, 171–173, 182n10h. ulūl (reincarnation), 69human rights, 167–183; as concept,

180; culture of, 170–171, 173–180; as idea, 180; as moral commitment, 168–170

humanist imperative, 167–183H. umayd b. Qays, 37n19h. uqūq (rights), 175H. usayn, Qād. ī, 154al-H. usayn, Fāt.ima bint, 85al-H. usayn, Sukayna bint, 85, 86, 94n26al-H. usayn b. ʿAlī, 44, 55n11, 82, 83, 91,

93n18h. usn (good), 175

ibāh. a (antinomianism), 69Ibn ʿAbbās, ʿAbd Allāh, 37n15, 37n19,

46–47, 57n42Ibn ʿAbd al-Barr, 49, 50, 60n66Ibn Abī al-ʿAzāqir, 69Ibn Abī Bakr, ʿAbd al-Rah.mān, 44Ibn Abi l-H. adīd, 269Ibn Abī Zayd (al-Qayrawānī), 50Ibn al-Akfānī, 214n43Ibn al-ʿArabī, Abū Bakr, 50Ibn al-Badīʿ al-Bandahī, 206Ibn al-Balkhī, 250, 255, 263Ibn al-Faqīh al-Hamadhānī, 248–249Ibn al-Ghad. āʾirī, 70, 72–74Ibn al-Jawzī, 269, 270Ibn al-Juh. ām, 16n41Ibn al-Malāh. imī, 269–271, 273–278;

K. al-Muʿtamad fī us.ūl al-dīn, 269–270, 278n4

Ibn al-Muqaffaʿ, 254–255Ibn al-Nadīm, 69, 70, 252, 269Ibn al-Shahīd al-Thānī (H. asan b. Zayn

al-Dīn), 85, 94n25Ibn al-Sikkīt, 256Ibn al-T. ayyib, Abū ’l-Faraj, 188, 190,

200n13Ibn al-Zubayr, 44, 46, 55n12Ibn ʿĀmir, 37n18, 46Ibn ʿAqīl, 132, 133, 136, 137,

162n50, 177Ibn ʿAyyāsh al-Jawharī, 73

Index316

Ibn Bābawayh, Muh.ammad b. ʿAlī, 6, 70; Bishārāt al-Shī aʿ, 15n33; Creed, 11; Fad. ā iʾl al-Shī aʿ, 6, 7t, 15nn33–34

Ibn Bāja (Avempace), 176, 177Ibn Bat.t.ūt.a, 250Ibn H. anbal, Ah.mad, 280Ibn Hurmuz, ʿAbd al-Rah.mān, 37n19Ibn Kammūna, ʿIzz al-Dawla, 207Ibn Kathīr, 37n19Ibn Khallikān, 86–87Ibn Masʿūd, 23, 24, 36n15Ibn Masʿūd tradition (IM), 23–24, 36n15,

37n18, 40n39; assimilation of nearby terms in, 31; assimilation of parallels in, 30–31; readings of Q6.57, 24–26, 25f, 28, 32

Ibn Muh.ays.in, 37n19Ibn Mut.ahhar al-Maqdisī, 264Ibn Nujaym, 164n85Ibn Qūlawayh al-Qummī, 73Ibn Rushd (Averroes), 176, 177, 188–189Ibn Saʿd, 86Ibn Shahrāshūb, 68–69Ibn Sīnā (Avicenna), 176, 206; Ishārāt,

229–230; in Khayrābādī curriculum, 237; Qānūn, 237; Shifā ,ʾ 230, 234

Ibn Suwār, 188Ibn T. āwūs (Kitāb al-T. uraf), 68, 69, 73–74,

79n63Ibn Taymiyya, 269Ibn Tufayl, 177Ibn ʿUmar, ʿAbd Allāh, 44Ibn Wās.il, 214n43Ibn Waththāb, 37n15Ibn Ziyād, 91iddi āʿʾ al-ulūhiyya (pretending to divinity), 69Ih. yā ʿulūm al-dīn (al-Ghazālī), 207ijtihād, 131–132; al-Ghazālī on, 133–137al-Ikhtis.ās. (al-Mufīd), 7, 7t, 15n35, 15n37Ikhtiyār maʿrifat al-rijāl (al-T. ūsī), 82, 93n7,

95n33Ilāhiyyāt al-Shifā ,ʾ 242n40Imāmī Shīʿism, 88–89, 99–124ʿImāms: biographical collections, 81–97;

Hidden Imām, 69; imāmate, 145; pact of the Imāmate ( aʿhd al-imāma), 67; secret books of, 70; Shīʿa as showing love and loyalty to, 9–10; status of, 3. See also Jurists

India: Khayrābādī School, 227–243; logic in, 227–228, 238; logicians, 231–234, 232f, 233f

indisputable proofs (qat. iʿyyāt), 136Introduction to Shī īʿ Law (Modarressi), xviinvestiture: doctrine of (nas.s.), 67Iran, 91; ancient, 253–256; Arfadhshadh,

255–256; conversion to Islam in, 280–281, 281f; Muslims from, 262; royal palaces in, 260

Īrānshahr, 255Iraq, 101; ancient, 255; law schools in,

128–129ʿĪsā al-D. arīr, 71Īsāghūjī Abharī, 204, 237, 242n36Isagoge (Porphyry), 187–188Isfahan, 280al-Is.fahānī, Mīrzā ʿAbd Allāh, 82; Riyād

al-ʿulamā ʾ wa-h. iyād. al-fud. alā ,ʾ 84–85, 87–90, 95n43

al-Is.fahānī, Rah. īm, 85al-Is.fahānī, Shams al-Dīn, 206Ishārāt (Avicenna), 229–230al-Ishārāt wa-l-tanbīhāt (Ibn Sīnā), 206Islam: conversion to, 279–290, 281f; five

pillars of, 155; spread of, 280Islamic law: history of, 127–128, 280;

and humanist imperative, 167–183; minimalism, 153–157; and Muslim cultures, 171–173; Shīʿī law, 280; Sunnī law, 127–144; traditions, 125–183; universal values, 154; without experts, 150–153

Ismāʿīlīs, 15n31Istakhr, 250–253, 255, 257–258, 261, 265al-Istighātha (al-Kūfī), 70Ithbāt al-was.iyya (al-Masʿūdī), 68–70

Jābir b. ʿAbd Allāh b. ʿAmr, 9, 45, 56n21jabr (enforced knowledge), 144n72jādala, 39n32al-Jadīd fī l-h. ikma (Ibn Kammūna), 207al-Jafr, 70Jahāngīr (Shāh Jahān), 230, 241n29al-Jāh. iz. , 160n16, 249Jah. sh, Zaynab bint, 93n17Jāmiʿ al-ruwāt (al-Ardabīlī), 84, 89,

94nn22–23

Index 317

Jāmi ʿ al-daqā iʾq fī kashf al-h. aqā iʾq (al-Khūnajī), 206

al-Jāmi aʿ, 70Jamshīd, 254–257, 264, 266n27, 266n33al-Jawād, Muh.ammad b. ʿAlī, 68, 71,

72, 93n18Jazīra, 101Jesus movement, 280Jews, 34n5, 110n9, 179, 182n13Jibāl, 101jinn, 248, 249al-Jubbāʾī, Abū ʿAlī, 270, 278n11al-Jubbāʾī, Abū Hāshim, 270, 275Judeo-Christian heritage, 182n13judicial restraint, 163n76al-Juʿfī, Jābir b. Yazīd, 76n4jurists: as disappeared, 150–152; dissent

among, 129–131; establishing, promoting, and undermining culture of human rights, 174–175; expert (mujtahid mut.laq), 151, 152–153, 163n70; faqīh (term), 280–281; al-Ghazālī on, 133–134; interpretation of divine norms, 127–128; on leftward inclination in prayer, 101; as right, 146–150; textualist, 150–151; women ( faqīhas), 87. See also Imāms; individual jurists, Imāms, qā iʾm

al-Jurjānī, al-Sayyid Sharīf, 228–229, 239n4al-Jurjānī, ʿAlī b. Muh.ammad, 205Justinian Code, 285al-Juwaynī, Imām al-H. aramayn, 146–151,

157–158, 159n8, 160n16; Ghiyāth al-umam fī iltiyāth al-z. ulam, 153–156

Kaʿb al-H. abr (Kaʿb al-Ah.bār), 12Kaʿba: boundaries of, 100; distances

to, 101–104, 102f, 103f; as six-sided, 110n10; of Zoroaster, 261

Kaʿbatist view, 100al-Kaf ʿamī, 16n40al-Kāfī (al-Kulīnī), 3, 4–6, 11–12, 73, 74;

Qurʾānic verses in, 7t, 13nKarbala, Battle of, 91Kartir, 261Kāsānī, 131, 135al-Kāshānī, Zayn al-ʿĀbidīn b. Nūr al-Dīn,

123n104

Kashf al-asrār aʿn ghawāmid. al-afkār fī l-mant.iq (“Sharh. al-Kashf ”) (al-Khūnajī), 204–206

al-Kashshī, Zayn al-Dīn ʿAbd al-Rah.mān b. Muh.ammad, 82, 206

al-Kātibī al-Qazwīnī, Najm al-Dīn al-Dabīrān, 204, 206; al-Shamsiyya, 203–226, 228–229

al-Katkānī, 15n33, 16n49Kaykhusraw, 266n33Kayūmarth, 255al-Kāz. im, Mūsā b. Jaʿfar, 10, 11–12, 68,

70–75, 93n18kephalaia, 187, 190khabar literature, 55n5, 144n72khād. a, 39n32Khadīja, 89Khalīl, Sultan, 259–260Kharāj in Islamic Law (Modarressi), xv–xvial-Kharaqī, 211n22Khas.ā iʾs. al-a iʾmma (al-Sharīf al-Rad. ī), 71, 73al-Khattāb, ʿUmar b., 175–176al-Khayrābādī, ʿAbd al-H. aqq, 235–237al-Khayrābādī, Fad. l-i H. aqq, 235, 236al-Khayrābādī, Fad. l-i Imām, 234–236Khayrābādī School: curriculum, 237–238,

240n22, 241n24; logic in, 236–238; logicians and logical works, 234, 235f

Khaythama al-Juʿfī, 10al-Khudarī, Abū Saʿīd Saʿd b. Mālik, 45al-Khudarī, Saʿd b. Mālik b. Sinān, 56n22al-Khūʿī, Abū ’l-Qāsīm b. ʿAlī, 90,

91–92, 15n35ʾal-Khūnajī, Afd. al al-Dīn: Jāmi ʿ al-daqā iʾq

fī kashf al-h. aqā iʾq, 206; Kashf al-asrār (“Sharh. al-Kashf ”), 206; Kashf al-asrār aʿn ghawāmid. al-afkār fī l-mant.iq, 204–206

Khurāsān, 101Khurramdīn, Bābak, 284Khusraw Anushiravan, 261, 264al-Khuwārazmī, Muh.ammad b. Mūsā, 271kināyāt (figurative statements), 147al-Kindī, Yaʿqūb b. Ish. āq, 271, 274, 278n10al-Kisāʾī, 32, 37n n18–19kitāb (early written records), 93n15;

(notebook of traditions) (Sulaymān), 4

Index318

Kitāb al-anbiyā ʾ (al-Kūfī), 70Kitāb al-anbiyāʾ wa-l-a iʾmma (al-ʿAyyāshī), 69Kitāb al-anbiyā ʾ waʾ-l-aws.iyā ʾ min Ādam ilā

Mahdī, 69Kitāb al-Ārā ʾ wa l-diyānāt (al-Nawbakhtī),

269, 278n5Kitāb al-aws.iyā ʾ (“Book of the heirs,”

i.e., the Imāms), 67; (al-Kūfī), 70; (al-Shalmaghānī), 69; (al-ʿAyyāshī), 69

Kitāb al-aws.iyā ʾ wa-dhikr al-was.āyā, 68Kitāb al-ghārāt, 68Kitāb al-ghayba (al-Shalmaghānī), 69Kitāb al-imāma, 67Kitāb al-maqālāt (al-Warrāq), 270Kitāb al-mis.bāh. , 79n58Kitāb al-muh. ākama bayna ’ l-Imām

wa-’ l-Nas.īr (Tah. tānī), 229–230Kitāb al-Muh. as.s.al (al-Rāzī), 207Kitāb al-Mulakhkhas (al-Rāzī), 206Kitāb al-Muʿtamad fī us.ūl al-dīn (Ibn

al-Malāh. imī), 269–270, 278n4Kitāb al-Radd aʿla l-munajjimīn

(al-Nawbakhtī), 278n5, 278n11Kitāb al-rijāl (al-D. uaʿfā ʾ) (al-Barqī), 72;

(al-T. ūsī), 72; (Ibn al-Ghad. āʾirī), 72Kitāb al-Shifā (Ibn Sīnā), 206Kitāb al-Talwīh. āt (al-Suhrawardī), 207Kitāb al-was.āyā (Abu Jaʿfar Muhammad

b. ʿIsa b. ʿUbayd b. Yaqtin), 68; (Anonymous), 69; (al-Kūfī), 76n17

Kitāb al-was.iyya (al-Thaqafī), 68–69; (Ibn al-Mustafād), 73; (ʿĪsā b. al-Mustafād), 67–75

Kitāb al-was.iyya fī l-imāma kabīr, 68–69Kitāb al-was.iyya fī l-imāma s.aghīr, 68–69Kitāb al-was.iyya wa -ʾl-imāma (al-Kūfī), 68Kitāb al-was.iyya wa lʾ-radd aʿlā

munkirīhā (alā man ankarahā) (Hishām b. al-H. akam), 68

Kitāb Aʿlī, 9, 70Kitāb firaq al-Shī aʿ (al-Nawbakhtī), 269Kitāb ithbāt al-was.iyya li-Aʿlī (Ibn

Bābawayh), 70Kitāb mah. āsin (al-Barqī), 72Kitāb makhabbat al-aws.iyā ʾ (al-ʿAyyāshī), 69Kubrā, 237Kubrā Jurjānī, 242n36

Kūfa, 23–24, 32, 37n15, 37n18, 105–106; numbering system, 59n60; reciters, 37n18

Kūfan mosque, 105–108; orientation, 105–108, 120n69; qibla, 105–106, 108

al-Kūfī, Abū l-H. asan ʿAlī b. Ri ʾāb, 68al-Kūfī, Abū l-Qāsim ʿAlī b. Ah.mad, 70al-Kūfī, Alī b. al-H. asan b. ʿAlī b. Fad. d. āl,

76n17Kūh-i Nafasht, 263al-Kulīnī (al-Kulaynī), 4, 13nn7–8, 70–74,

99–100; al-Kāfī, 3, 4–6, 7t, 11–12; al-Rawd. a, 3–4

Kulthūm bint Sulaym, 83

al-Lāhūrī, ʿAbd al-Salām, 230Lakhnawī, Abd al-Qādir Fārūqī, 230Latin Christianity, 280law(s): Byzantine, 285–286; Christian,

286–287; conversion and, 279–290; of h. udūd, 171–173; Imāmī Shīʿī law, 280; Islamic, 171–173, 280; making, 145–166; Sunnī law, 127–144

“law” (term), 181n6law schools: Sunni, 280; in Syria, 128–129.

See also specific schoolsal-Layth b. Saʿd, 62n106leftward inclination in prayer, 99–124;

astronomy and, 104–105; geography and, 101–104; jurists on, 101; tayāsur, 101; traditions of, 99–100

legal maximalism, 157–158legal minimalism, 153–158; definition of,

153; procedural, 156–157; substantive, 154–156

legal opinions, 128legal process, 157–158, 160n26legal rights (h. aqq), 174–175legal traditions, 125–183; construction

of norms, 127–144; contemplation (ta aʾmmul), 131–142; debates, 128–129, 147–149; dissent, uncertainty, and contemplation (ta aʾmmul) of the law, 131–133; divine norms, 127–128; individual reasoning (ijtihād), 131–137; leftward inclination in prayer, 101; no

Index 319

right answer, 160n18; one right answer, 149–150; Prophet’s norms, 129–131; sharī aʿ norms, 137; sources of norms, 112, 128–129

Lōdhī, Sikandar, 228Lōdhīs, 228logic: Dars-i Niz. āmī curriculum, 230;

in India, 227–228, 231–234, 232f, 233f, 238; Khayrābādī School, 234, 235f, 236–238; medium-sized works (al-mutawassit.a), 214n43; scholarship and textbooks, 204–207; al-Shamsiyya fī l-qawā iʿd al-mant.iqiyya (al-Kātibī), 203–226; South Asian curriculum, 230; stage one study, 228–229; stage two study, 229–230; stage three study, 230–231; stage four study, 234–236

logicians and works, 231–234, 232f, 233f, 235f; medium-sized works (al-mutawassit.a), 214n43

lucky stars, 272, 276Ludd, 248–249al-Lum aʿ al-Dimashqiyya, 85

al-Mabsūt. (al-Sarakhsī), 132Madrasa Niz. āmiyya, 159n8Mah.all, Farangī, 229al-Mah.allī, Jalāl al-Dīn, 163n60al-Mah.būbī, Mah.mūd b. S.adr

al-Sharīʿa, 237Maimonides, David b. Joshua, 203, 207;

commentaries on al-Kātibī’s al-Shamsiyya copied by, 203–226; al-Murshid ilā l-tafarrud, 207; Tajrīd al-h. aqā iʾq al-naz. ariyya wa-talkhīs. al-maqās.id al-nafsāniyya, 207

Maimonides, Joshua, 204Maimonides, Moses, 182n13, 207al-Majlisī, Muh.ammad Bāqir (Taqī),

16n49, 85, 88, 92n3, 105, 108Majmaʿ al-rijāl (al-Quhpāʾī), 84Major Occultation, 161n39Mālik b. Anas, 49, 280Mālikī discourse, 48–51, 54, 128, 130, 131Mamlūk era, 88, 90, 96n47al-Ma’mūn, 285al-Mans.ūr, 270

al-Mans.ūr, Ghiyāth al-Dīn, 227–229, 231Maqāla fī mabāh. ith al-khamsa aʿn al-ru ūʾs

al-thamāniya (Essay on Five Inquiries into the Eight Headings) (Yah.yā), 187–201; inquiries, 190–191; text, 192–194; translation, 194–198

al-Maqqarī, 164n85al-Marghīnānī, 236–237mashhūr reports, 139Masjid, Sar, 250al-Masʿūdī al-Hudhalī, Abū al-H. asan ʿAlī b.

al-H. usayn b. ʿAlī, 69–70, 251–252, 269; Ithbāt al-was.iyya, 68–70; Risālat ithbāt al-was.iyya li-Aʿlī b. Abī T. ālib, 69–70

al-Mat.ālib al-qudsiyya fī sharh. al-risāla al-shamsiyya (al-Tāj al-Rāzī), 205

Mat.āli ʿ al-anwār (al-Urmawī), 204, 206, 208n7, 228, 239n12

al-Māwardī, ʿAlī b. Muh.ammad, 51, 62n94, 62n98

maximalism, legal, 157–158maxims, legal, 145–166Maytham, 9Mazdayasna, 258, 261Mecca: distances to, 101t, 101–104,

102f, 103fMedina: Constitution of Medina, 280;

inhabitants of, 44–45; living traditions of, 50, 52, 53–54, 61nn77–78; numbering convention, 49, 59n60

medium-sized works (al-mutawassit.a): in logic, 214n43

memory failures, 30, 31, 34mercy, God’s, 10–11Metaphysics (Aristotle), 272metaprolegomena, 191–192mih. na (inquisition), 77n26, 285minimalism, legal, 153–158; definition of,

153; procedural, 156–157; substantive, 154–156

Minor Occultation, 161n39al-Minshār, Bint al-Shaykh ʿAlī, 90Mīr Qut.bī, 242n36Mīr Zāhid, 237Mirqāt (Khayrābādī), 234–237, 243n45Mis.bāh. al-anwār fī fad. ā iʾl imām al-abrār

(Hāshim b. Muh.ammad), 73–74, 79n58

Index320

miscellaneous traditions (nawādir), 99–100Mishneh Torah (Maimonides), 207mixing (takhlīt.), 70Mīzān al-mant.iq, 239n6al-Mizzī, Yūsuf b. ʿAbd al-Rah.mān, 89–90Modarressi, Hossein, xiii–xvii, 15n35;

articles and chapters, 295–299; bibliography of works, 293–300; books and book-length works, 293–294, 302; collected articles, 294–295; contributions to Qum Studies, xv, 301–302; Crisis and Consolation, xvi, 145; edited works, 299–300; Introduction to Shī īʿ Law, xvi; Kharāj in Islamic Law, xv–xvi; manuscript indices, 299; Persian translations, 293–300; Persian works, xv, 301–303; reprints, 298–302; scholarly output, 291–303; “Some Recent Analyses of the Concept of Majāz in Islamic Jurisprudence,” xvi; Tradition and Survival, xvi; translations, 302

moral commitments, 168–170moral or legal rights (h. aqq), 174–175Mosque of Solomon, 250mosques: first, 119n68; Kūfan, 105–108;

oldest, 119n68; orientation of, 105–106, 119nn68–69, 122n100

Muʿallā b. Khunays, 9Muʿāwiya b. Abī Sufyān, 43, 52–54; as

assertive, 45–46, 58n52; death order, 53; as deferential, 46–47, 58n52; in the H. ijāz, 43–64, 55n9, 58n52; policy of appeasement, 58n52; as protector of Prophet’s legacy, 44–45

al-Mudawwana al-kubrā (Sah.nūn), 49Mufad. d. al b. ʿUmar al-Juʿfī, 111n16, 111n20Mufawwid. a, 111n16al-Mufīd: al-Ikhtis.ās., 7, 7t, 15n35, 15n37al-Mughnī (al-Jabbār), 176; (Sadīdī), 237,

243n46muh. additha (honorific), 90Muh. ākama, 241n24Muh.ammad: birth of, 261; Prophet’s

norms (sunna), 128–131, 173; Salmān al-Fārisi and, 262; as settler of disputes, 280; wives of, 84, 86–87; women who narrated from, 83

Muh.ammad b. al-ʿAbbās, 16n41

Muh.ammad b. al-H. anafiyya, 17n50Muh.ammad b. al-H. asan al-S.affār, 6Muh.ammad b. al-H. asan b. Ah.mad b.

al-Walīd, 6, 7Muh.ammad b. ʿIsā b. ʿUbayd, 72Muh.ammad b. Muh.ammad b. al-Nuʿmān

(al-Shaykh al-Mufīd), 7Muh.ammad b. Sulaymān (al-Daylamī), 4,

6, 7, 13n12Muh.ammad bek Shafīq, 176Muh.aysin, Muh.ammad, 38n21Mujāhid, 37n15, 37n19Mu jʿam rijāl al-h. adīth (al-Khūʿī), 90–92Mūjaz (Ibn Abī al-H. azm), 243n46Mujmal al-tavārīkh, 255mujtahid(s), 130–131, 135, 145, 146–150;

mut.laq (expert jurists), 151, 152–153, 163n70

mujtahidas, 91, 147Mukhammisa, 70al-Mulk, Niz. ām, 154, 159n8Mullā Jalāl (al-Dawānī), 229–230, 232Mullā Jalāl (Khayrābādī), 237Mullā Jalāl Harawī (Khayrābādī), 236, 237,

242n36Muntakhab al-h. aqq, 242n41al-Muqaddasī, 253al-Muqaddima (al-Kashshī), 206muqallids, 136Muqātil b. Sulaymān, 247al-Murādī, Abū Muh.ammad Layth b.

al-Bakhtarī, 13n4al-Murshid ilā l-tafarrud (David b. Joshua

Maimonides), 207Murūj al-dhahab, 69mus.awwiba, 160n18al-Musayyab, Saʿīd b., 37n18Muslim cultures, 179; Iranian, 262; Islamic

law and, 171–173; Persian, 263, 265; Spain, 183n19

al-Mustafād, ʿĪsā b., 72, 73al-mutawassit.a (medium-sized works): in

logic, 214n43mutawātir reports, 138–139Muʿtazilī doctrine, 150, 176muttaqūn (God-fearing), 8–9Muwat.t.aʾ (Mālik), 49Muyassar, 83

Index 321

Muzaffarids, 256al-Muzanī, Ismāʿīl b. Yah.yā, 62n94

Nāfi ʿ, 37n19Nafīsa bint al-H. asan, 86–87al-Najafī, 105al-Najāshī, 69–74, 83, 278n5al-Nakhaʿī, 37n15Naqd al-rijāl (al-Tafrīshī), 84nas.s. (doctrine of investiture), 67Natāʾ ij al-majālis (As.ghar), 243n44nationalism, 178–179natural rights, 176, 177–178, 183n16Naturalistic Fallacy, 183n16nawādir (miscellaneous traditions), 99–100al-Nawawī, Yah.yā b. Sharīf, 51, 53, 54,

62n102al-Nawbakhtī, Abū l-Qāsim al-H. usayn b.

Rūh. , 69al-Nawbakhtī, Abū Muh.ammad al-H. asan

b. Mūsā, 269; K. al-Ārāʾ wa l-diyānāt, 269, 278n5; K. al-Radd aʿlā l-munajjimīn, 278n5, 278n11; Kitāb firaq al-Shī aʿ, 269; as Muslim kalām theologian, 277–278; on views of astronomers and astrologers, 269–278, 278n11

al-Nawwā ,ʾ Kuthayr, 82, 93n10al-Naz. z. ām, 271, 275nesting doctrine, 100Newton, Isaac, 264al-Nihāwandī, Ibrāhīm b. Ish. āq, 7, 15n36Nishapur, 280Niz. ām al-Dīn Sihālawī, 230–232, 234normative pluralism, 130–131Nukhbat al-fikar (al-H. amawī), 207Nukhbat al-fikar (Ibn Wās.il), 214n43al-Nuʿmān, al-Qād. ī, 6; Da āʿ iʾm al-Islām, 6;

Sharh. al-akhbār, 6, 7t

Occultation (ghayba), 72, 86, 161n39Olympiodorus, 190Oman, 41n48On Generation and Corruption (Aristotle), 272On Philosophy (Aristotle), 273On the Heavens (Aristotle), 272, 273

Pābag, 266n19pact of the Imāmate ( aʿhd al-imāma), 67

paganism, 284Pahlavi, 263Pāk, Salmān, 262Palestine, 249Palmyra, 249Pāpak, 251, 253, 257, 261, 266n19Paradise, 33; heavenly comestibles of, 32–34,

40n43; inhabitants of, 3; Shīʿa in, 11–12parasang, 265n1Pārsīyāns, 263Pasargadae, 250Persepolis, 251–253, 257–258, 261, 265;

burning of, 261; features of, 254; as pleasure palace, 253; as Sad Stūn (“One Hundred Columns”), 254, 258; significance of, 258–259; as “Throne of Jamshīd,” 254

Persian, 302Persians, 255–256, 263, 265philology, 191–192Philoponos, John, 272Philoponus, 190philosophical traditions, 185–243Physics (Aristotle), 272, 276plantains (t.alh. ), 32–34, 40n43, 41n48Plato, 270, 272, 273, 276, 277Plezia, 190pluralism, normative, 130–131, 136poetry, Persian, 256–257Porphyry, 187–188prayer: inclination to left in, 99–124. See

also Recitationsprayer leadership tradition, 44, 52, 53;

locating, 47–48; origins and historical context for, 44–48

pre-Occultation period, 86pre-S.afawid era, 101pretending to divinity (iddi āʿʾ al-ulūhiyya), 69Prison of Solomon, 250procedural minimalism, 156–157proofs: disputable, 133–137; indisputable

(qat. iʿyyāt), 136Prophet’s norms (sunna), 128–131, 173punishment: of denial, 24–32; denial of,

24–32, 39n32

qāʾim. See Juristsal-Qalqashandī, 214n41

Index322

Qāmūs al-rijāl (al-Tustarī), 97n59Qānūn (Avicenna), 237Qanwā bint Rashīd, 94n24al-Qarāfī, Shihāb al-Dīn, 131, 132,

135, 157qas.s.a, 26–29, 31, 37n19qat. iʿyyāt (indisputable proofs), 136Qawā iʿd al-ah. kām (al-H. illī), 85al-Qawā iʿd al-jaliyya fī sharh. al-risāla

al-shamsiyya (al-H. illī), 204–205Qazvīnī, Muh.ammad, 256qibla, 100; astronomical rules for finding,

104; of Kūfan mosque, 105–106, 108; nested, 100

qirā aʾ (Qurʾānic recitation), 7, 48, 58n50; recording of, 183n20

qubh. (evil), 175al-Quhpāʾī, ʿĪnāyat Allāh, 84Qum, 95n42, 301; studies of, 301–302Qurʾān: case studies, 24–32; deletions,

37n20, 38n21; emendations, 21–41, 38n23; hapax legomena in, 22; and human rights, 173, 182n8, 182n12; Kūfan numbering system, 59n60; Medinan numbering system, 49, 59n60; recitation from (qirā aʾ), 7, 48, 58n50, 183n20; roots occurring in, 22, 24f; seven oft-repeated chapters of, 59n61; skeletal morphemic differences, 23–24; on Solomon as the great traveler, 247–248; as source of legal norms, 128; Sūra 2, 50; Sūra 6, 24–32, 25f, 39n32; Sūra 9, 59n55; Sūra 54.5, 37n20; Sūra 56.29, 32–33; Sūra 96.18, 37n20; textual errors in, 21, 22; ʿUthmānic, 21, 23–26, 25f, 26–27; verses on the merits of Shīʿa, 3–19

Qurʾānic Arabic, 23Qurʾānic exegesis, 191–192; in India,

227–228Qurʾānic recitation (qirā aʾ), 7, 48, 58n50;

recording of, 183n20al-Qurashī, Muh.ammad b. Yūsuf, 57n36al-Quraz. ī, Muh.ammad b. Kaʿb, 248al-Qurt.ubī, Muh.ammad b. Ah.mad, 49–50,

59n61al-Qushayrī, Abū Nas.r ʿAbd al-Rah. īm b.

ʿAbd al-Karīm, 16n44

qus.s.a (hair extensions), 45–47, 57n26, 57n29

Qut.b al-Dīn al-Rāzī, 205–207Qut.b al-Dīn Shams Ābādī, 230Qut.b al-Dīn Sihālawī, 230Qut.biyya, 232, 237, 242n36Qut.biyyat Harawī, 236, 242n36Qut.biyyat Mīr Zāhid, 237

Rāfid. a, 3, 110n9al-Rāfi ʿī, 151al-Rah.mān, Yūnus b. ʿAbd, 13n8rationalism, 149–150, 176, 178, 182n13,

230–231; in India, 228, 239n4al-Rawd. a (al-Kulīnī), 3–4, 13n3al-Rāzī, Abū Bakr, 177al-Rāzī, Fakhr al-Dīn, 151, 177, 206, 207al-Rāzī, Mah.mūd b. ʿAlī b. Mah.mūd

al-H. ims.ī (al-Tāj al-Rāzī), 205al-Rāzī, Qut.b al-Dīn, 205–207reasoning: analogical, 139; legal, 131–142recitations: audible vs. silent, 47, 48, 50–54,

61n78, 63n115; of basmala, 44, 47–53, 59n55, 61n77, 62n93, 63n115; Kūfan reciters, 37n18; Qurʾānic (qirā aʾ), 7, 48, 58n50, 183n20; recording of, 183n20; of takbīr, 47, 48

reincarnation (h. ulūl), 69rejection: of retribution, 24–32, 39n32;

verbs used in sūra in reference to, 39n32resurrection, 39n32retribution: rejection of, 24–32, 39n32al-Rid. ā, ʿAlī b. Mūsā, 11, 82, 83, 93n18righteous (s.ālih. ūn), 9rights: civil, 169; human, 167–183; h. uqūq,

175; moral or legal (h. aqq), 174–175; natural, 176, 177–178, 183n16

Rijāl (al-Najāshī), 83Rijāl H. amīda, 90Rijāl al-T. ūsī, 83, 87, 93nn16–18Risālat ithbāt al-was.iyya li-Aʿlī b. Abī T. ālib

(al-Masʿūdī), 69–70Rivayat, Pahlavi, 249Riyād al-ʿulamāʾ wa-h. iyād. al-fud. alāʾ

(al-Is.fahānī), 84–85, 87–90rizq (knowledge, sustenance for the soul),

16n44

Index 323

Roman Empire, 283royal palaces, 260rules, debatable, 156–157Rumūz al-h. ikma, 243n44al-Rūydashtī, H. amīda bint Muh.ammad,

95n43al-Rūydashtī, Muh.ammad, 87–88, 90al-ruūʾs al-thamāniya (eight headings): Essay

on Five Inquiries into the Eight Headings (Maqāla fī mabāh. ith al-khamsa aʿn al-ruūʾs al-thamāniya) (Yah.yā), 187–201; variations, 189–190; Yah.yā’s inquiries, 190–191

S.ābians, H. arrānian, 270–274, 276–277Sadīdī, 237al-S.ādiq, Jaʿfar (Abū ʿAbdallāh), 3–4, 9,

13n8, 15n29, 68, 70–71, 73–75; on inclination to the left in prayer, 99–100; narrators, 95n41; and women, 81–83, 93n18, 94n24

S.adrā, Mullā, 240–241n22Safavid (S.afawid) period, 86–88, 90, 101,

108–109S.afī I, 121n87Sahl b. Ziyād, 4Sah.nūn, 49, 60n62Saʿīd b. Jubayr, 37n15Saʿīda, 81, 82Salghurids, 256s.ālih. ūn (righteous), 9Salmān al-Fārisi (the Pure), 262Sandīlawī, Muh.ammad Aʿlam b. Muh.ammad

Shākir, 227–228, 234al-Sarakhsī, Abū Bakr b. Muh.ammad

b. Abī Sahl al-Sarakhsī, 131, 132; al-Mabsūt., 132; on contemplation (ta aʾmmul), 137–142

Sassanids, 253, 257–258, 261Satan, 10Satans, 265n1Sawda bint Zamʿa, 93n17al-S.aymarī, ʿAlī b. Muh.ammad b. Ziyād, 68Saʿdī of Shiraz, 256scholar-jurists (mujtahids), 145scholars ( āʿlimas): as heirs of prophets, 145;

terms for, 95n43; women as, 87

Scorpio, 276scribal mistakes, 21, 30, 31, 34, 40n37secret books, 70sectarianism, 99–124secularism, 178–179Seljūk era, 88, 90, 96n47Seven Readers, 37n15, 37n18al-Shāfi ʿī, Muh.ammad b. Idrīs, 51, 52–53,

61n80, 61n90, 62n93, 62n105, 86–87, 280; al-Umm, 51; on legal norms, 129, 130

al-Shah.h. ām, Zayd, 14n16al-Shahīd al-Awwal Shams al-Dīn

Muh.ammad b. Makkī al-ʿĀmilī, 85al-Shahīd al-Thānī Zayn al-Dīn al-ʿĀmilī,

85, 94n25Shalih, 255al-Shalmaghānī, Abū Jaʿfar Muh.ammad b.

ʿAlī (Ibn Abī al-ʿAzāqir), 69Shams Ābādī, Qut.b al-Dīn, 230Shams al-Dīn al-Is.fahānī, 207al-Shamsiyya fī l-qawā iʿd al-mant.iqiyya

(al-Kātibī), 242n36; commentaries, 203–226, 228–229; fragments, 218–221, 225f, 226f; text, 221–224

Shamsiyyat Taftāzānī, 242n36Shamsiyyat Tah. tānī, 242n36Shapur I, 261Shapur II, 254, 257–258al-Sharafī, ʿAbd Allāh b. Ah.mad b.

Ibrāhīm, 53–54Sharh. al-akhbār (al-Nuʿmān), 6, 7, 7t, 15n29Sharh. al-Ishārāt, 242n40Sharh. al-Lum aʿ (al-Shahīd al-Thānī Zayn

al-Dīn al-ʿĀmilī), 85Sharh. al-shamsiyya (Tah. tānī), 228–229Sharh. Bah. r al-ʿUlūm aʿlā musallam

al-thubūt, 237Sharh. -i Nafīsī, 237, 243n46Sharh. Ishārāt al-T. ūsī, 237Sharh. Mat.āli ʿ (Tah. tānī), 228Sharh. Mirqāt, 237Sharh. Qād. ī Mubārak aʿlā sullam

al-ʿulūm, 228Sharh. Sullam Bah. r al-ʿUlūm, 237Sharh. Sullam Ghulām Yah. yā, 237Sharh. Sullam H. amdallāh, 237

Index324

Sharh. Tahdhīb (Khayrābādī), 237sharī aʿ, 130, 137, 173–174, 288–289al-Sharīf al-Murtad. ā, 159n6al-Sharīf al-Rad. ī, 71–73Shashdīw, Mankdīm, 162n47al-Shāshī, Qaffāl, 151al-Shāt.ibī, 157al-Shaybānī, Muh.ammad, 61n80al-Shaykh al-Mufīd (Muh.ammad b.

Muh.ammad b. al-Nuʿmān), 7, 159n6Sheba, Queen of, 248Shem, 255Shērkūtī, Muh.ammad ʿImād al-Dīn,

243n45Shīʿa: as Companions of the Right, 11–12;

as God-fearing (muttaqūn), 8–9; in Paradise, 11–12; Qurʾānic verses on the merits of, 3–19; as righteous (s.ālih. ūn), 9; Satan as having no authority over, 10; as showing love and loyalty to their Imams, 9–10; sinners among, 10–11; as those possessed of understanding (ulū l-albāb), 9

al-Shifāʾ (Avicenna), 230, 234, 237, 243n49Shīʿī tradition, 65–125, 161n33; Abū

Bas.īr tradition and, 8–12; early Shīʿism, 81; Imāmī Shīʿism, 88–89, 99–124; writings of, 68–70

Shiraz, H. āfiz. of, 256–257Shīrāzī, Fath. allāh, 229, 230, 240nn20–22,

241nn26–27al-Shīrāzī, Abū Ish. āq, 61n92al-Shīrāzī, Mīrzā Jān, 229–230, 240n15,

241n23, 241n27al-Shirāzī, S.adr al-Dīn (Mullā S.adrā),

177, 229al-Shūlistānī, Amīr Sharaf al-Dīn ʿAlī,

106–108, 121n81, 122n98al-Shūlistānī, Mah.mūd al-H. usaynī, 121n81Sihālawī, Kamāl al-Dīn, 234Sihālawī, Qut.b al-Dīn, 230Simplicius, 190Siyālkōtī, ʿAbd al-H. akīm, 241n31slavery, 176, 182n12Solomon: Eastern travels of, 247–267;

entourage of, 248; as the great traveler, 247–250; kingdom of, 260; Mosque of Solomon, 250; Prison of Solomon, 250;

as ruler, 249, 256; Throne of Solomon, 249–250, 257, 264; Tomb of the mother of Solomon, 250

Solomon Mountains, 250sources: classical, 82–85; early, 82–85,

93n15; of legal norms, 128–129South Asian curriculum, 230Spain, Muslim, 183n19St. Augustine, 284star worship, 270, 272, 276–277stars: lucky, 272; unlucky, 272, 276stellar guidance, 104–105Stoics, 270al-Subkī, Tāj al-Dīn, 51, 162–163n60Successors, 89–90S.ughrā, 237S.ughrā Jurjānī, 242n36al-Suhrawardī, Shihāb al-Dīn, 177, 207Sukayna bint al-H. usayn, 85, 86, 94n26al-Sulamī, 37n18Sulaym, Kulthūm bint, 83Sulaymān, 4, 7; kitāb (notebook of

traditions), 4. See also SolomonSulaymān b. Khālid, 11Sullam al-ʿulūm (al-Bihārī), 229, 230, 232,

233–234, 236, 237, 242n36Sullam H. amdallāh, 237Sullam Mubārak, 242n41Sullam Qād. ī Mubārak, 237sunna (Prophet’s norms), 128–131, 173Sunnīsm, 127–145, 280sūras (chapters), 58n49. See also Qurʾānal-Suyūrī, Miqdād, 164n85symbiosis, 264syncretism, 264Syria: law schools in, 128–129

al-T. abarī, Muh.ammad b. Abī l-Qāsim Muh.ammad, 11–12

al-T. abarī, Muh.ammad b. Jarīr, 250–251, 256, 261

Tadmur, 249al-Tafrīshī, 84Tafsīr (Abū H. amza), 8–9, 14n19al-Taftāzānī, Saʿd al-Dīn Masʿūd b. ʿUmar,

205, 228–231, 237, 239n4, 242n36Tahdhīb al-mant.iq (al-Taftāzānī), 228, 230,

237, 239n4

Index 325

T. ahmūrath, 249Tah. rīr al-qawā iʿd al-mant.iqiyya fī sharh.

al-risāla al-shamsiyya (Qut.b al-Dīn al-Rāzī), 205, 206

Tah. tānī: Kitāb al-muh. ākama bayna ’ l-Imām wa-’ l-Nas.īr, 229–230, 239n4; Sharh. al-shamsiyya, 228–229; Sharh. Mat.āli ʿ, 228

al-Tāj al-Rāzī (Mah.mūd b. ʿAlī b. Mah.mūd al-H. ims.ī al-Rāzī), 205

Tajrīd al-h. aqā iʾq al-naz. ariyya wa-talkhīs. al-maqās.id al-nafsāniyya (David b. Joshua Maimonides), 207

takbīr recitation, 47, 48takhlīt. (mixing), 70Takht-i Sulaymān, 249–250Takmila-yi h. āshiya-yi Dawānī bar Tahdhīb

al-Mant.iq (Shīrāzī), 230t.alʿ (dates), 32–34, 41n47Talamba, 239n7t.alh. (plantains), 32–34, 40n43T. alh. a, 37n15al-Tallaʿukbarī, Hārūn b. Mūsā, 71, 73Tamerlane, 239n10al-Tammār, Yaʿqūb b. Maytham, 9, 17n52al-Tanbīh waʾ-l-ishrāf, 69al-T. āq, Muʾmin / S.āh. ib (Shaytān) (Abū

Jaʿfar Muh.ammad b. ʿAlī b. al-Nuʿmān al-Bajalī al-Ah.wal al-Kūfī al-S.ayrafī), 68

Taqī al-Dīn Muh.ammad, Mīrzā (S.ārū Taqī), 107–108

al-Tārimī, ʿImād al-Dīn, 228taslīm, 46–47Taʾwil mā nazala fī shī aʿtihim (Ibn al-Juh.ām),

16n41Taʾwil mā nazala min al-Qur āʾn al-karīm fī

l-nabī wa-ālihi (Ibn al-Juh. ām), 16n41al-T. āwūs, Ah.mad b. Mūsā, 94n25tayāmun (inclining to the right), 115n33tayāsur (inclining to the left), 101, 115n33al-T. ayyib, Abū ’l-Faraj b. (Ibn al-T. ayyib),

188, 190, 200n13ta aʾmmul (contemplation), 131–133;

definition of, 132–133; as emancipation from rigid text fetters, 137–142; al-Ghazālī on, 133–137; al-Sarakhsī on, 137–142

textual errors, 21, 22

Thābit b. Qurra, 269, 273al-Thānī, Ibn al-Shahīd (H. asan b. Zayn

al-Dīn), 85, 94n25al-Thaqafī, Ibrāhīm b. Muh.ammad b. Saʿīd,

68–69al-Thaqafī, Muh.ammad b. Muslim, 10–11,

18n69Thaʿālibī, 248, 249, 262–263Theodosian Code, 285Theodosius I, 284Theodosius II, 285Throne of Solomon, 249–250, 257, 264al-Thumālī, Abū H. amza, 14n19Tiberias, 249al-T. ihrānī, 16n40Timaeus, 273Tīmūr, 239n10Tomb of the mother of Solomon, 250Tradition and Survival (Modarressi), xvitraditionalism, 88, 149–150traditionism, 88, 271traditions: historical, 245–290; leftward

inclination in prayer, 99–100; legal, 125–183; miscellaneous (nawādir), 99–100; philosophical, 185–243

“the truth” (al-h. aqq), 27–30Tulabn, 239n7al-Tulanbī, ʿAbdallāh, 228, 239n6al-Tulanbī, ʿAzīzallāh, 228, 239n8al-T. uraf, Abū Jaʿfar, 100, 101al-T. uraf, Kitāb (Ibn T. āwūs), 68, 69, 73–74,

79n63al-T. ūsī, Muh.ammad b. al-H. asan (Ibn

al-H. asan), 68–70, 72, 74, 82, 92n2, 159n6, 177; Fihrist, 72, 83; Ikhtiyār maʿrifat al-rijāl, 82, 93n7, 95n33; Rijāl al-T. ūsī, 83, 87, 93nn16–18

al-T. ūsī, Nās.īr al-Dīn, 104–105, 177al-Tustarī, 97n59typos (errors of the hand), 21, 31, 34

Ubayy b. Kaʿb, 37n15ʿUlayya bint ʿAlī, 83ulū l-albāb (those possessed of

understanding), 9ʿUmar, 106, 137Umayyads, 53–54, 57n38, 91al-Umm (al-Shāfi ʿī), 51

Index326

Umm ʿAlī, 85, 91, 94n30Umm Farwa, 82Umm Khālid, 82, 97n59Umm Kulthūm, 86Umm Salama, 9, 86–87, 89understanding: those possessed of

(ulū l-albāb), 9Urdu, 236, 238, 243n45al-Urmawī, Mah.mūd b. Abī Bakr Sirāj

al-Dīn, 239n12; Mat.āli ʿ al-anwār, 204, 206, 208n7, 228, 239n12

ʿUthmān, 44–45ʿUthmānic Qurʾān (U), 21, 23–24;

deletions, 38n21; Ibn Masʿūd influence on, 23, 37n18, 40n39; readings of Q6.57, 24–26, 25f, 26–30, 32, 37n18; regional patterns, 37n18; Shāfi ʿī discourse on, 51–52

ʿUthmānic Qurʾān (U1): as anomalous, 38n21; deletions, 38n21; Ibn Masʿūd influence on, 40n39; readings of Q6.57, 24–26, 25f, 32, 37n18; regional patterns, 37n18

ʿUthmānic Qurʾān (U2): assimilation of nearby terms in, 31; assimilation of parallels in, 30–31; contextual suitability of, 27–29; lexical correctness of, 26–27; parallels, 29–30; readings of Q6.57, 24–26, 25f, 26–30, 32, 37nn18–19; regional patterns, 37n18

ʿUyūn al-h. ikma (Ibn Sīnā), 206

values, universal, 154verse stops, 49

Wakīʿ, 164n103al-Wālibiyya, H. abāba, 82al-Warrāq, Abū ʿĪsā, 270was.iyya, 67waw: deletions of, 37n20, 38n21Wiqāyat al-riwāya (al-Mah.būbī), 237women, 81–97; authorities from ʿAlī b.

Abī T. ālib, 83, 86; authorities from Muh. ammad, 83; as Companions, 84,

87, 89–90; as faqīhas (jurists), 91; honorifics for, 90; as jurists ( faqīhas), 87; as jurists (mujtahidas), 91; as scholars ( āʿlimas), 87; as Successors, 89–90; terms for scholars, 95n43; Tomb of the mother of Solomon, 250; wives of Muh. ammad, 84, 86–87

yā :ʾ deletions of, 37n20, 38n21Yah.yā b. (Abī) I-Qāsim, 13n4Yah.yā b. ʿAdī, 190; Essay on Five Inquiries

into the Eight Headings (Maqāla fī mabāh. ith al-khamsa aʿn al-ru ūʾs al-thamāniya), 187–201

yaqd. i l-h. aqqa, 24–25, 36n15, 37n18Yaqt.īn, Abū Jaʿfar Muh.ammad b. ʿĪsā b.

ʿUbayd b., 68yaqus.s.u, 38n21, 39n28Yāqūt, 249yawma l-qiyāmati (Day of Judgment), 29Yazdagird III, 251al-Yazdī, ʿAbdallāh, 228, 229, 239n9,

240n15, 242n36Yemen, 41n48Yūnus, Abū Bishr Mattā b., 188, 191–192Yūsuf, Mullā, 240n15

Z. āhirī school, 150, 162n58Zamʿa, Sawda bint, 93n17Zangī, Abū Bakr Muh.ammad b. Saʿd, 256Zaqqūm, 33, 41n53al-Zarkashī, Badr al-Dīn, 152, 162n57Zayd b. ʿAlī, 82Zaydī position, 53, 63n115Zaynab bint ʿAlī, 86, 91–92Zaynab bint Jah. sh, 93n17Zengids, 256Ziyād b. Abīh, 105–106, 108, 122n100Zoroastrianism, 252–253, 261, 263al-Zubayr, ʿAbd Allāh b., 44, 46, 55n12Zubdat al-h. ikma (ʿAbd al-H. aqq

Khayrābādī), 236Zurʿa, Abū ʿAlī b., 188