suggested. Hamdani, Between Revolution and State, 64.
13 Poonawalla, “Ismāʿīlī Jurisprudence,” 123–24.
14 al-Qāḍī al-Nuʿmān, The Epistle of the Eloquent Clarification Concerning the Refutation of Ibn Qutaybah, ed. Avraham Hakim (Leiden: Brill, 2012).
15 Hakim, Introduction to Al-Qāḍī al-Nuʿmān, The Epistle of Eloquent Clarification, 4–6.
16 Al-Shāfiʿī’s Risālah has been translated in the Library of Arabic Literature as The Epistle on Legal Theory, ed. and trans. Joseph E. Lowry (New York: NYU Press, 2013).
17 Poonawala, “Ismāʿīlī Jurisprudence,” 127.
18 The Pillars of Islam (Daʿāʾim al-Islam): Vol. I. Acts of Devotion and Religious Observances, Vol. II. Laws Pertaining to Human Intercourse, by al-Qāḍī al-Nuʿmān, trans. A. A. A. Fyzee, completely revised and annotated by Ismail Poonawala (New Delhi: Oxford University Press, 2002–4).
19 Ibn Shahrāshūb, Maʿālim al-ʿulamāʾ, 161.
20 Poonawala, “al-Qāḍī al-Nuʿmān’s Works and the Sources,” 114–15.
21 Muḥsin al-Amīn, Aʿyān al-shīʿah, 10 vols. (Beirut: Dār al-Taʿāruf, 1984), 10:223–24.
22 Ismail K. Poonawala, “A Reconsideration of al-Qāḍī al-Nuʿmān’s Madhhab,” Bulletin of the School of Oriental and African Studies 37 (1974): 572–79, esp. 572; Madelung, Review of Sumaiya A. Hamdani, Between Revolution and State, in Journal of Islamic Studies 18 (2007): 421–22.
23 A. A. A. Fyzee, “Shiʿi Legal Theories,” in Majid Khadduri and Herbert J. Liebesny, Law in the Middle East, Vol. 1 (Washington, DC: Middle East Institute, 1955), 124–27.
24 A. A. A. Fyzee, Compendium of Fatimid Law (Simla: Indian Institute of Advanced Study, 1969), xxvii-xxx.
25 Shamoon T. Lokhandwalla, The Origins of Ismaili Law, D. Phil. thesis, Faculty of Oriental Studies, University of Oxford, 1951.
26 Hamdani, Between Revolution and State, 84–86.
27 Cilardo, The Early History of Ismaili Jurisprudence, 22–24.
28 Hamdani, Between Revolution and State, 85.
29 See Joseph E. Lowry, “Early Islamic Exegesis as Legal Theory: How Qurʾānic Wisdom (Ḥikma) Became the Sunna of the Prophet,” in Natalie B. Dohrmann and David Stern (eds.), Jewish Biblical Interpretation and Cultural Exchange: Comparative Exegesis in Context (Philadelphia: University of Pennsylvania Press, 2008), 139–60.
30 For a discussion of al-Qāḍī al-Nuʿmān’s justification of the Imams’ authority in Daʿāʾim al-Islām on the basis of Qurʾanic verses, see Hamdani, Between Revolution and State, 68–70.
31 See Hamdani, Between Revolution and State, 72–74.
32 On the religious authority of the caliphs, see Patricia Crone and Martin Hinds, God’s Caliph (Cambridge: Cambridge University Press, 1986); Muhammad Qasim Zaman, Religion and Politics under the Early Abbasids (Leiden: Brill, 1997); Patricia Crone, God’s Rule: Government and Islam (New York: Columbia University Press, 2004); Eric J. Hanne, Putting the Caliph in His Place: Power, Authority, and the Late Abbasid Caliphate (Madison, NJ: Fairleigh Dickinson University Press, 2007); A. Hartmann, An-Nāṣir li-Dīn Allāh (1180–1225): Politik, Religion, Kultur in der späten ʿAbbāsidenzeit (Berlin: Walter De Gruyter, 1975).
33 On religious authority and the authority of the jurists, see George Makdisi, The Rise of Colleges (Edinburgh: Edinburgh University Press, 1981); Devin J. Stewart, Islamic Legal Orthodoxy: Twelver Shiite Responses to the Sunni Legal System (Salt Lake City: University of Utah Press, 1998), 25–59; idem, “Al-Ṭabarī’s Kitāb Marātib al-ʿUlamāʾ and the Significance of Biographical Works Devoted to ‘The Classes of Jurists,’” Der Islam 90.2 (2013): 347–75.
34 See the introduction to al-Sharīf al-Murtaḍā’s Intiṣār, 189–92, in Devin J. Stewart, “al-Sharif al-Murtada (d. 436/1044),” in Oussama Arabi, David S. Powers, and Susan A. Spectorsky (eds.), Islamic Legal Thought: A Compendium of Muslim Jurists (Leiden: Brill, 2013), 167–210.
35 George Makdisi, “Ṭabaqāt-Biography: Law and Orthodoxy in Classical Islam,” Islamic Studies 32 (1993): 371–96.
36 Stewart, “Al-Tabari’s Kitāb Marātib al-ʿUlamāʾ.”
37 Stewart, “Muḥammad B. Jarīr al-Ṭabarī’s al-Bayān ʿan uṣūl al-aḥkām,” 347–48.
38 Makdisi, The Rise of Colleges, 8.
39 Stewart, Islamic Legal Orthodoxy, 61–109.
40 I discuss this in a forthcoming study of the famous Twelver Shiʿi historian al-Masʿūdī.
41 Stewart, Islamic Legal Orthodoxy, 111–73.
42 The question is somewhat more complicated in the Zaydi case than it is for the Twelvers. See Bernard Haykel and Aron Zysow, “What Makes a Madhhab a Madhhab: Zaydī Debates on the Structure of Legal Authority,” Arabica 59 (2012): 332–71.
43 Al-Qāḍī al-Nu‘mān, Ikhtilāf uṣūl al-madhāhib, 93, 105–6, 193.
44 Al-Qāḍī al-Nu‘mān, Ikhtilāf uṣūl al-madhāhib, 232–33.
45 Ibn al-Nadīm, Kitāb al-Fihrist, Ayman Fuʾād Sayyid ed., 1:622.
46 Devin J. Stewart, “Muḥammad b. Dāʾūd al-Ẓāhirī’s Manual of Jurisprudence, al-Wuṣūl ilā maʿrifat al-uṣūl,” in Studies in Islamic Legal Theory, ed. Bernard Weiss (Salt Lake City: University of Utah Press, 2002), 99–158.
47 Aron Zysow, The Economy of Certainty: An Introduction to the Typology of Islamic Legal Theory (Atlanta: Lockwood Press, 2013), 2–4 and passim.
48 See Stewart, Islamic Legal Orthodoxy; idem, “al-Sharif al-Murtada,” 172–79, 188–95.
49 See Stewart, “Muḥammad b. Dāʾūd al-Ẓāhirī’s Manual of Jurisprudence”; idem, “Muḥammad B. Jarīr al-Ṭabarī’s al-Bayān ʿan Uṣūl al-Aḥkām.”
50 Lokhandwalla, Introduction, 133–35.
51 Muṣṭafā Ghālib believes, it appears, that this statement was written by al-Qāḍī al-Nuʿmān himself, when it is clearly the work of his grandson.
52 Ikhtilāf uṣūl al-madhāhib/Disagreements of the Jurists, edited and translated by Devin J. Stewart (New York: New York University Press, 2015.)
DISAGREEMENTS OF THE JURISTS
THE PROVENANCE OF THIS BOOK
1 I praise God
