Endnotes

1 This chapter was prepared for publication under the auspices of the European Research Council Ad­vanced Award: Law, Authority and Learning in Imami Shi'ite Islam (LAWALISI, no.

For a detailed biography of his life and works see al-Hamidi, Risalat tuhfat al-qulub (Beirut, 2012), pp. 123-124, 126, 207-208; Hamdani, “The Da'i Hatim ibn Ibrahim al-Hamidi (d. 596 H./1199 A.D.) and His Book Tuhfat al-qulüb,” Oriens 23/24 (1974), pp. 258-300; al-Hamdani, al-Sulayhiyyün wa-l-haraka al-Fatimiyya fi l-Yaman (Cairo, 1955), pp. 284-291; Burhanpflri, Muntaza' al-akhbar (Beirut, 1999), pp. 83-92; Poonawala, Biobibliography of Isma'ili literature (Malibu, 1977), pp. 156-161; Daftary, The Isma'ilis (Cambridge, 2007), pp. 266-269; Poonawala, “'Ali b. al-Walid,” EI3.

For the Nizari-Musta'li split see Daftary, The Isma'ilis, pp. 241-243.

For the Tayyibi-Hafizi split see Stern, “The Succession to the Fatimid Imam Al-Ämir, the Claims of the Later Fatimids to the Imamate, and the Rise of Tayyibi Ismailism,” Oriens 4/2 (1951), pp.

For further details on the office of da'i mutlaq see Hamdani, “The Da'i Hatim ibn Ibrahim al-Hamidi (d. 596 H./1199 A.D.) and His Book Tuhfat al-qulüb,” pp. 275-279.

Al-Dhu’ayb b. Mflsa al-Wadi'i al-Hamdani (d. 546/1151) was the first da'i of Musta'li-Tayyibis. He was succeeded by Ibrahim b. al-Husayn al-Hamidi (d. 557/1162). Ibrahim’s son Hatim (d. 596/1199) and grandson 'Ali (605/1209) assumed the leadership as the third and fourth da'is respectively. See al-Ham- dani, al-Sulayhiyyün, pp. 268-284.

Al-Hamidi, Risalat tuhfat al-qulub, pp. 207-208. His merits are also listed on pp. 123-124, 126. Al-Hamidi, Risalat tuhfat al-qulub, p. 226.

See al-Hamdani, al-Sulayhiyyün, pp. 289-291; Poonawala, “'Ali b. al-Walid,” EI3. Hamdani offers brief introductions to all these sixteen titles. Poonawala, on the other hand, provides their bibliographical information after dividing them into two separate lists: published and unpublished. Poonawala’s list contains Risalat al-bayan wa-mudhidat al-buhtan that has been omitted in Hamdani’s list. Hamdani, however, has listed a treatise entitled Nizam al-wujüd fi tartib al-hudüd fi asma’ hudüd al-da'wa bi-l-Ya- man fi 'ahdihi that is missing in Poonawala’s list.

These themes occur in following works: Diwan fi mada’ih al-da'i Hatim b. Ibrahim al-Hamidi wa-ustadhihi al-Shaykh Muhammad b. Tahir al-Harithi (extant in manuscript), Lubb al-ma'arif (extant in manuscript), Tuhfat al-murtad wa-ghussat al-addad (See 'Ali b. Muhammad b. al-Walid, Gnosis-Texte der Ismailiten: Arabische Handschrift Ambrosiana (Gottingen, 1943), pp. 159-170.

For the introduction of the Mukhtasar al-usül, see al-Majdfl', Fihrist al-kutub wa-l-rasa’il (Tehran, 1966), pp. 123-124; Poonawala, Bibliography, pp. 159-160; Cortese, Arabic Ismaili Manuscripts (London, 2003), pp. 121-122. The death date of the author given here as 682/1284 appears to be incorrect; Cortese, Ismaili and Other Arabic Manuscripts (London, 2000), pp.

Stewart, “Muhammad b. Jarir al-Tabari’s al-Bayan 'an usül al-ahkam and the Genre of Usül al-fiqh in Ninth Century Baghdad,” 'Abbasid Studies (Leuven, 2004), pp. 321-349. Also see al-Qadi al-Nu'man, Ikhtilaf usül al-madhahib, tr. Devin Stewart, Disagreements of the Jurists (New York, 2015), pp. xx-xxiii (translator’s introduction); Makdisi, The Rise of Colleges (Edinburgh, 1981); Haykel; Zysow, “What Makes a Madhhab a Madhhab: Zaydi Debates on the Structure of Legal Authority,” Arabica 59 (2012), pp. 332-371; Melchert, The Formation of the Sunni Schools of Law (Leiden, 1997), pp. 60, 87 and passim. Poonawala, on the other hand, argues that Da'a’im al-islam was an ‘enduing work’ that met ‘the approv­al of the fourth Fatimid Caliph-Imam al-Mu'izz li-Din Allah’. This was coupled, he adds, with the con­cealment (satr) of Imam al-Tayyib which rendered ‘modifying any aspect of the law’ a challenging task. According to Poonawala, these factors contributed to the absence of legal compositions in the subse­quent years of Musta'li-Tayyibi literary activities. See Poonawala, “The Evolution of al-Qadi al-Nu'man’s Theory of Ismaili Jurisprudence as Reflected in the Chronology of his Works on Jurisprudence,” in The Sound Traditions: Studies in Ismaili Texts and Thought (Leiden, 2021), pp. 493-495.

Al-Qadi al-Nu'man, Ikhtilaf usül al-madhahib, tr. Devin Stewart, Disagreements of the Jurists, pp. ix-xxviii (translator’s introduction).

Ivanow appears to have been misled by the title Mukhtasar al-usül when he writes that it is an abridg­ment of the Ikhtilaf usül al-madhahib. See Ivanow, Ismaili Literature: A Bibliographical Survey (Tehran, 1963), p. 251. A cursory comparison of both the texts will reveal that they are different in style, struc­ture, and approach.

After completing the edition of the first chapter, I learned that a Yemeni scholar, Dr. ‘Amr b. Ma‘dikarb al-Hamdani, has edited the entire text. The editor informed me that his MSs were of Yemeni prove­nance.

I express my gratitude to Qazi Dr. Shaikh Abbas Borhany al-Waleed, the 7th descendant from the 23rd da'i mutlaq Sayyidna Muhammad ‘Izz al-Din b. Hasan (d. 946/1539), for sharing the digital copy of this MS from his personal collection.

Ahmad b. ‘Abdallah (attrib.), Rasd’il ikhwan al-safd (Beirut, 1377/1957; repr., 1425/2004), vol. 4, pp. 124 ff; al-Sijistani, Ithbat al-nubü’dt (Beirut, 1966), p. 119; Abü Hatim al-Razi, A'lam al-nubuwwa (Teh­ran, 1977), pp. 227-270. For the discussion on Isma‘ili concept of prophethood see Poonawala, “An Isma‘ili Treatise on the I'jaz al-Qur’dn,” in The Sound Traditions: Studies in Ismaili Texts and Thought (Leiden, 2021), pp. 295-306.

Qur’an 16:78.

Qur’an 34:28.

Al-Qadi al-Nu‘man, Tawil al-da'a’im (Beirut, 1426/2006), vol. 1, p. 58.

Al-Qadi al-Nu‘man, Tawil al-da'a’im, vol. 1, p. 340.

Al-Qadi al-Nu‘man, Tawil al-da'a’im, vol. 2, p. 144.

Qur’an 32:13.

Possibly referring to Qur’an 2:269; 13:19; 39:9 and passim.

Possibly referring to Qur’an 7:169; 40:53.

He is Hibatallah b. Abi ‘Imran b. Dawüd al-Shirazi al-Mu’yyad fi l-Din al-Shirazi (d. 470/1077). For the life and works of al-Shirazi see Poonawala, Biobibliography, pp. 103-109; Qutbuddin, “al-Mu‘ayyad al- Shirazi,” EI3.

Al-Mu’ayyad fi l-Din al-Shirazi, Majmü'at al-ad'iya al-Mu’ayyidiyya, pp. 186-187. I am grateful to Haa- tim Zakiyuddin Saheb for providing this reference. The verbatim is also cited in al-Hamidi, Kanz al- walad (Beirut: Dar Sadir, 1391/1971), p. 100.

Qur’an 51:56.

Halkin, “The Hashwiyya,” JAOS 54/1 (1935), pp. 1-28; Hoover, “Hashwiyya,” EI3.

Qur’an 75:22-23.

Referring to Qur’an 25:44.

Qur’an 16:43.

Qur’an 4:83.

Qur’an 4:82.

Al-Qadi al-Nu‘man, Ikhtilaf usül al-madhahib, tr. Devin Stewart, Disagreements of the Jurists, pp. 73-89. Al-Qadi al-Nu‘man, Ikhtilaf usül al-madhahib, tr. Devin Stewart, Disagreements of the Jurists, pp. 46-47. For a detailed discussion on the origins and development of the theories of fallibility (taswib) and infal­libility (takhti’a) of independent legal interpretation (ijtihad) see Zysow, The Economy of Certainty (At­lanta, 2013), pp. 259-278.