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, ʿAlī b. ʿUt̲h̲mān b. Muḥammad b. Sulaymān, Sirād̲j̲ al-Dīn al-Taymī al-Farag̲h̲ānī, Ḥanafī scholar from Ūs̲h̲ in Farg̲h̲āna of the 6th/12th century. Nothing is known about his life. The death date of 575/1179-80, mentioned in one place by Ḥād̲j̲d̲j̲ī K̲h̲alīfa, may be a mere guess. According to his own testimony, he completed his al-Fatāwā al-Sirād̲j̲iyya in Ūs̲h̲ on 2 Muḥarram 569/13 August 1173. The epithet Imām al-Ḥaramayn given to him suggests that he taught for some time in Mecca and Medina. Al-Ūs̲h̲ī is best known for his lāmiyya , theological poem of 66 or 68 lines also called Badʾ …

, (1) Ibrāhīm b. al-Ḥusayn b. Abi ’l-Suʿūd al-Hamdānī , the second dāʿī muṭlaḳ of the Ṭayyibī Ismāʿīlīs in the Yaman. According to ʿUmāra, not supported by Ṭayyibī sources, the Ṣulayḥid Queen al-Sayyida in 526/1132 appointed him chief dāʿī but then transferred the headship to the Amīr of ʿAdan, Sabaʾ b. Abi ’l-Suʿūd b. Zurayʿ, who supported the claim of the Fāṭimid al-Ḥāfiẓ to the Imāmate. If the report is reliable, Ibrāhīm may have been deposed for his sympathy with the claim of al-Ṭayyib. After the death of the dāʿī al-K̲h̲aṭṭāb b. al-Ḥasan in 533/1138, the first Ṭayyibī dāʿī muṭlaḳ, D̲h̲uʾ…

b. ʿAlī b. al-Ḥusayn , ʿAlid fugitive and rebel killed late in 125/summerautumn 743. His mother was Rayṭa, daughter of Abū Hās̲h̲im [ q.v.] b. Muḥammad b. al-Ḥanafiyya. As the eldest son of Zayd b. ʿAlī, he participated in Zayd’s revolt in Kūfa in Muḥarram 122/end of 739. After his father’s death, he escaped, relentlessly sought by Yūsuf b. ʿUmar al-T̲h̲akafī, governor of ʿĪrāḳ [ q.v.] Yaḥyā went first to Nīnawā near Karbalāʾ. He was then given protection by the Umayyad ʿAbd al-Malik b. Bis̲h̲ī b. Marwān, who concealed him in a village owned by him that later became Ḳaṣr Ibn Hubayra [ q.v.]. Afte…

Abū muḥammad , the most prominent representative of Imāmī kalām [ q.v.] in the time of the Imāms D̲j̲aʿfar al-Ṣāḍiḳ and Mūsā al-Kāẓim. A client of the tribe of Kinda, he was born and raised in Wāsiṭ, but later lived in Kūfa among the Banū S̲h̲aybān. He is said to have been a D̲j̲ahmī before his conversion to S̲h̲īʿism by the Imām D̲j̲aʿfar al-Ṣādiḳ. Other accounts, however, point to his early association with representatives of dualist religions, notably with Abū S̲h̲ākir al-Dayṣānī. It is certain that after his conversion to S̲h̲īʿīsm he held disputations with Abū S̲h̲ākir and ¶ other duali…

, an early Islamic religious group defined by the heresiographers as the name of a K̲h̲ārid̲j̲ite sect arising out of the breakup of the K̲h̲ārid̲j̲ite community in Baṣra in the year 64/683-4. The heresiographers commonly derive the name from a founder variously called ʿAbd Allāh b. al-Aṣfar, ʿAbd Allāh b. al-Ṣaffar al-Saʿdī al-Tamīmī, or Ziyād b. al-Aṣfar, who was active at the time of the breakup. This founder is almost certainly fictitious. The scholars of the Ṣufriyya themselves, according to al-Mubarrad, narrated that the…

b. ʿUbayd Allāh , prominent Companion of Muḥammad, is counted among the first ¶ eight converts to Islam and the ten mubas̲h̲s̲h̲ara , those to whom the Prophet had promised Paradise. He belonged to the clan of Taym b. Murra of Ḳurays̲h̲ and thus was a kinsman of Abū Bakr, but was about twenty years younger than he. The two were evidently closely associated and were known as the “two mates ( ḳarīnān ).” According to the prevalent explanation, they were thus named because during the early persecution of the Muslims they were …

, great-grandson of ʿAlī b. Abī Ṭālib and Fāṭima and leader of the revolt that gave rise to the Zaydiyya [ q.v.] branch of the S̲h̲īʿa. He was born in Medina in 75/694-5 according to his son al-Ḥusayn. This date seems more reliable than the year 79/698 or 80/699 usually mentioned by the Sunnī sources. He was thus at least 18 years younger than his brother Muḥammad al-Bāḳir, who became the head of the Ḥusaynids after the death of their father ʿAlī Zayn al-ʿĀbidīn in 94/712-13 and was widely recognised as the imām by the S̲h̲īʿa. Zayd’s mother was a woman of slave o…

or, more commonly, Karibiyya is the name of a subsect of the Kaysāniyya [ q.v.] derived from its otherwise unknown leader Abū, more rarely Ibn Karib (or Kurayb, Karnab) al-Ḍarīr. The heresiographical sources are agreed that Abū Karib denied the death of Muḥammad b. al-Ḥanafiyya, the Imām and Mahdī of the Kaysāniyya. It is thus evident that he was active immediately after the death of Ibn al-Ḥanafiyya in 81/700 and probably played a major rôle in promoting Messianic ideas about him among the Kaysāniyya. The sources disagr…

, al-Ḳāsim b. Ibrāhīm b. Ismāʿīl b. Ibrāhīm b. al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib (169-246/785-860), Zaydī imām and founder of the legal and theological school later prevalent among the Zaydīs in the Yemen. He grew up in Medina where he was taught basic Zaydī religious doctrine in his family and Medinan ḥadīt̲h̲ , and perhaps Ḳurʾān readings and Arabic language, by Abū Bakr ʿAbd al-Ḥamīd b. Abī Uways, a nephew of Mālik b. Anas. Before 199/815 he came to Egypt, probably al-Fusṭāṭ. It is doubtful whether he was, as reporte…

b. al-as̲h̲ʿat̲h̲ , the leader of the Ḳarmaṭian movement in the sawād of al-Kūfa. Originally a carrier from the village of al-Dūr in the ṭassūd̲j̲ Furāt Bādaḳlā, he was converted to the early Ismāʿīlī movement by the dāʿī [ q.v.] al-Ḥusayn al-Ahwāzī. The date 264/877-8 given in this connexion by a much later report may be approximately correct. When al-Ḥusayn died or left the district, Ḥamdān became his successor. He organized the movement throughout the sawād and appointed the dāʿīs for the major districts. His main assistant was his brother-in-law ʿAbdān [ q.v.], who soon became the …

, a major branch of the S̲h̲īʿa with numerous subdivisions. It branched off from the Imāmiyya [see it̲h̲nā ʿas̲h̲ariyya ] by tracing the imāmate through Imām D̲j̲aʿfar al-Ṣādiḳ’s son Ismāʿīl, after whom it is named. History: Pre-Fāṭimid and Fāṭimid times. After the death of D̲j̲aʿfar al-Ṣādiḳ in 148/765 a group of his followers held fast to the imāmate of his son Ismāʿīl, who had been named by him as his successor but had predeceased him. Some of them maintained that Ismāʿīl had not died and would reappear a…

, the imāmate in the meaning of “supreme leadership” of the Muslim community after the death of the Prophet. The present article will deal with the theological and judicial theory. For the institutional development see k̲h̲ilāfa . Early development. The establishment of Abū Bakr after the death of Muḥammad as K̲h̲alīfat Rasūl Allāh , “Vicar of the Messenger of God”, affirmed the continued unity of the Muslim community under a single leader. It favoured a preferential right to the imāmate for the early Meccan, Ḳurays̲h̲ite Com…

(or Bus̲h̲ayr) b. al-Māḥūz, leader of the Azāriḳa [ q.v.] sect of the Ḵh̲ārid̲j̲ites. (Al-)Māḥūz was the nickname of Yazīd b. Musāḥiḳ of the Banū Salīṭ b. al-Ḥārit̲h̲ b. Yarbūʿ of Tamīm. Several of the Banu ’l-Māḥūz, among them ʿUbayd Allāh, were among the Baṣran Ḵh̲ārid̲j̲ites who went to Mecca to support ʿAbd Allāh b. al-Zubayr [ q.v.] in 64/683 but deserted him when he would not denounce the caliph ʿUt̲h̲mān. They returned to Baṣra together with Nāfiʿ b. al-Azraḳ [ q.v.] and then joined his revolt. After Nāfiʿ was killed during fighting at Dūlāb (Ḏj̲umādā II 65/Dec.-Jan. …

, a theological school named after its founder Abū Manṣūr al-Māturīdī [ q.v.] which in the Mamlūk age came to be widely recognised as the second orthodox Sunnī kalām school besides the As̲h̲ʿariyya. The name Māturīdiyya does not appear to have been current before al-Taftazānī (d. 792/1390), who used it evidently to establish the role of al-Māturīdī as the co-founder of Sunnī kalām together with his contemporary al-As̲h̲ʿarī. In view of the late appearance of the name, the reality of a theological school founded by al-Māturīdī has been questioned. In earlie…

, in Ithnā ʿAs̲h̲arī S̲h̲īʿism, means those who rely primarily on the traditions, ak̲h̲bār , of the Imāms as a source of religious knowledge, in contrast to the Uṣūliyya [ q.v.], who admit a larger share of speculative reason in the principles ( uṣūl ) of theology and religious law. Opposing traditionalist and rationalist currents were apparent in the It̲h̲nā ʿAs̲h̲arī S̲h̲īʿa from its beginnings in the 2nd/8th century. In the Buwayhid age, the three leading scholars, al-Mufīd (d. 413/1022), al-Murtaḍā (d. 436/1044) …

, a Zaydī sect in the Yemen named after its founder Muṭarrif b. S̲h̲ihāb b. ʿAmr al-S̲h̲ihābī, who died after 459/1067 at an advanced age. They constituted a pietist movement striving to adhere strictly to the teachings of Imām al-Ḳāsim b. Ibrāhīm, ¶ his sons, and of the early Yemenite Imāms al-Hādī, Muḥammad al-Murtaḍā, Aḥmad al-Nāṣir, al-Manṣūr al-Ḳāsim al-ʿIyānī and al-Ḥusayn al-Mahdī, while rejecting the doctrine of the Caspian as well as the contemporary Yemenite Zaydī Imāms. In implementing the religious duty of hid̲j̲ra , emigration from the abode of injustice ( dār al-ẓulm …

, Abū Isḥāḳ Ibrāhīm b. Muḥammad b. Ibrāhīm b. Mihrān al-Mihrd̲j̲ānī , As̲h̲ʿarī theologian and S̲h̲āfiʿī jurist, was along with Ibn Fūrak [ q.v.], the chief propagator of As̲h̲ʿarī theology in Nīs̲h̲āpūr at the turn of the 5th/11th century. Originating from Isfarāyīn, he studied mainly in Bag̲h̲dād, where he must have arrived before 351/962. He attended the lectures of Abu ’l-Ḥasan al-Bāhilī in As̲h̲ʿarī theology at the same time as al-Bāḳillānī [ q.v.] and Ibn Furāk. After leaving Bag̲h̲dād, he taught in Isfarāyīn. Later he accepted an invitation to Nīs̲h̲āpūr, where a madrasa …

, extremist S̲h̲īʿī sect in al-Kūfa founded by Abu ’l-K̲h̲aṭṭāb al-Asadī [ q.v.] (killed ca. 138/755). Abu ’l-K̲h̲aṭṭāb claimed that the Imām Ḏj̲aʿfar al-Ṣādiḳ [ q.v.] had appointed him as his deputy and legatee ( waṣī ) and taught him the Greatest Name of God. He was at first encouraged by the Imām, but later, probably still before 130/748, was repudiated and cursed by D̲j̲aʿfar. As a result, his followers split up into several subsects. The reports of the heresiographers about these early sects are based on…

, pl. Ḳarāmiṭa, name given to the adherents of a branch of the Ismāʿīliyya [ q.v.]. Originally it is generally reported to have referred to the followers of Ḥamdān Ḳarmaṭ [ q.v.], an Ismāʿīlī leader in the sawād of al-Kūfa, whose surname Ḳarmaṭ (also Ḳarmaṭūya) is variously explained in the sources as meaning short-legged or red-eyed. It is to be noted, however, that the Imāmī scholar al-Faḍl b. S̲h̲ād̲h̲ān of Naysābūr, who died in 260/873-4, already wrote a refutation of the Ḳarāmiṭa ( al-Radd ʿalā ’l-Ḳarāmiṭa ). Thus either the missionary activity of Ḥamdā…

, Muḥammad b. ʿAlī b. Ibrāhīm b. Ḥasan b. Ibrāhīm b. Ḥasan al-Had̲j̲arī , Imāmī scholar, was born in al-Aḥsā ca. 837/1433-4 into a family with a scholarly tradition. He studied first in al-Aḥsā with his father and later in al-Nad̲j̲af with various scholars, among them al-Ḥasan b. ʿAbd al-Karīm al-Fattāl. In 877/1472-3 he visited Karak Nūḥ in Syria in order to hear traditions from ʿAlī b. Hilāl al-D̲j̲azāʾirī. After a pilgrimage to Mecca, a visit to his home country and to the shrines of the Imām s in Bag̲h̲dād, he travelled to Mas̲h̲had in 878/1473-4 where he…