FOOT NOTES : CHAPTER 4

1 Javad 'Ali, op. Cit., in Der Islam, XXV (1939), 212.
2 T. al-Ghayba, 224-5, Al-Tusi thinks that Ibn al-Hajjaj died during the time of al-Rida, but al-Ma'udi reports that he was still alive after al-Rida's death in 203/818; Ithbat, 213.
3 al-Kafi, II, 557; Ikhtiyar, 381; al-Saduq, Man la Yahduruh al-Faqih (al-Mashyakha), IV, 67. The date of his death is not mentioned. However, al-Kashshi reports that Dawud b. 'Ali, who killed Mu'alla, died a few days after Mu'alla, and according to al-Dhahabi, Dawud died in 133/750 (Mizan, II, 14). So the persecution of Mu'alla must have occurred in the same year.
4 Ikhtiyar, 459-60.
5 al-Najashi, 21, 231, 250, 348.
6 Ithbat, 213.
7 al-Najashi, 250.
8 Ibid., 209. 9 Ikhtiyar, 25
9; N. Firaq, 67-8, 'Uyun, 194-5.
10 'Uyun, I, 89-90, II, 143.
11 For a full account of these traditions see Chapter pp. 17-30; however the Waqifa report a tradition attributed to al-Sadiq which states that al-Qa'im would be the seventh Imam; Ikhtiyar, 475; al-Kafi, I, 320-1.
12 Ikhtiyar, 463-7, 475-8; T. al-Ghayba, 227-8.
13 'Ilal, I, 235; T. al-Ghayba, 46-7; Ikhtiyar, 459-60, 466-7.
14 Ikhtiyar, 597-9.
15 Ibid., 483, 506, 591-2.
16 al-Najashi, 148.
17 T. al-Ghayba, 224-5; al-Tusi states that 'Abd Allah b. Jandab was the agent of the seventh and the eight Imams but it seems that his career in the organization was earlier than that. According to Ibn Shu'ba, he was the agent of the sixth Imam, al-Sadiq; Ibne Shu'ba, Tuhaf al-'Uqul, 223.
18 Ithbat, 213-5.
19 al-Najashi, 80, 98, 254; al-Tusi, al-Istibsar, II, 58-61; al-Kafi, V, III.
20 al-Ya'qubi, III, 217.
21 Ibn Shahr Ashub, Manaqib, IV, 389.
22 al-Kafi, I, 324.
23 Ikhtiyar, 513-4; according to another letter the agent of al-Hadi in Baghdad and its envious was 'Ali b. al-Husayn b. 'Abd Rabba. After his death in Mecca in 229/843, Abu 'Ali b. Rashid assumed his post; Ikhtiyar, 510. 24 al-Najashi, 191.
25 Kamal, 442, al-Kafi, I, 518.
26 Ikhtiyar, 608, 611-2, 557.
27 Ibn Dawud, al-Rijal, 248; al-Kafi, I, 519; Ikhtiyar, 608; al-Najashi, 265-6.
28 Ithbat, 215; al-Barqi categorized him as one of the close followers of al-Hadi; al-Rijal, 60.
29 The representatives of this trend throughout the time of the tenth and the eleventh Imams were mainly such extremists as Ahmad b. Muhammad al-Sayyari, Ja'far b. Waqid, Abu al-Samhari, 'Amr b. Yahya al-Dihqan, Faris b. Hatim al-Qazwini and Muhammad b. Nusayr al-Numayri; Ikhtiyar, 525, 529, 573, 606.
30 N. al-Ghayba, 92
31 al-Sadr, op. Cit., I, 341-6
32 T. al-Ghayba, 56, 109.
33 Ibid, 157.
34 al-Kafi, I, 505; Kamal, 441-2.
35 T. al-Ghayba, 157; al-Kafi, I, 330.
36 For a full account of the traditions which were used by the Imamites during the short occultation, see al-Kafi, I, 525-35; N. al-Ghayba, 26-47; al-'Asfari, Asl Abu Sa'id al-'Asfari, f. 1-3.
37 Kamal, 476-8; Javad 'Ali, op. cit., in Der Islam, XXV (1939), 197-227.
38 al-Sadr, op. cit., I, 377-9.
39 al-Najashi, 343; T. al-Fihrist, 48.
40 Javad 'Ali, op. cit., in Der Islam, XXV (1939), 199; Rajkowshi, op. cit., 667; al-Najashi 222; T. al-Fihrist, 243; al-Tusi mentions that the grandfather of 'Uthman was 'Amr, however, he does not link him with 'Amr b. Hurayth; T. al-Ghayba. 231.
41 Javad 'Ali, op. cit., in Der Islam, XXV (1939), 199.
42 Dala'il, 217.
43 T. al-Ghayba. 229.
44 Ikhtiyar, 526.
45 T. al-Ghayba. 229-31.
46 T. al-Ghayba, 231-2; Kamal. 435; for a full account of those men see al-Najashi, 41, 202, 323.
47 T. al-Ghayba. 231.
48 Kamal, 90, 441-2; al-Kafi, I, 329-30; T. al-Ghayba, 157
49 For a full account see chapter III, pp. 56-67
50 al-Kafi, I, 517-8, 522-3.
51 Al-Kashashi gives his statement as regards al-Hasan b. al-Nadr along with his account of Abu Hamid al-Maraghi. He does not name explicitly the city which al-Hasan belonged to; Ikhtiyar, 535. According to al-Mustawfi Maragha is a large town, and was formerly the capital of Azerbaijan; al-Qazwini, Nuzhat al-Qulub. 88. However, there is evidence to support the claim that al-Hasan b. al-Nadr was a native of Qumm. Al-Saduq reports that al-Hasan was from Qumm and listed him among the people who saw the twelfth Imam; Kamal. 442
52 al-Kulayni reports in his account of the birth of the twelfth Imam sixteen narrations, elucidating the activities of the first safir with his followers. Most of these narrations indicate that he practiced miracles to persuade them that he was rightfully appointed by the Imam; al-Kafi, I, 514-24, narrations nos. 3, 4, 5, 6, 8, 12-17, 20, 21, 23, 28.
53 al-Fusul al'Ashra, 13.
54 T. al-Ghayba, 157-8 al-Kafi, I, 329-30.
55 'Abd al-Jabbar, al-Mugni (Cairo, 1963), II, 176; quoted from al-Balkhi.
56 Milal, 128; Fasl IV, 181, however some later Sunni scholars such as Abu Nu'aym al-Asfahani, 'Abd al-Wahhab al-Sha'rani al-Maliki, al-Kunji al-Shafi'i and Sibt b. al-Jawzi held that al-Hasan al-'Askari had, in fact, left a son. For full account of the later Sunnite views concerning the existence of the twelfth Imam, see Sulayman al-Qanduri, al-Hanafi; Yanabi' al-Mawadda (al-Istana, n.d.), 451, 471, 491; Sadr al-Din al-Sadr, op. cit., 65-7.
57 al-Dhahabi, al-'Ibar, II, 31.
58 al-Kanji, op. cit., 336-7.
59 Ibn Khaldun writes that the twelfth Imam disappeared in a cellar in Hill. However, Hilla was established in 495/1101 by Banu Mazyad whereas the occultation of the Imam, according to al-Dhahabi took place in 265/878. Thus it appears that Ibn Khaldun also relied in his report on the popular belief; al-Muqaddima (Cairo, 1322), 157.
60 Al-Tusi states that the second safir saw the twelfth Imam in Mecca holding the drapes of the Ka'ba. According to another report a certain Yusuf b. Ahmad al-Ja'fari on his way to Syria in 309/921 saw the Imam (T. al-Ghayba 162, 166). for a full account of the letters of the Imamites and their answers) by the Imam, see T. al-Ghayba. 184-93; Muhammad al-Sadr, op. cit., I, 403, 430.
61 Kamal, 442-3
62 Abu al-Fida, al-Mukhtasar, II, 80-1; al-Kamil, VIII, 219-20.
63 Ikhtiyar. 518, 520, 555.
64 Ibid., 521.
65 According to al-Tabrani (a Nusayri writer), the Nusayriyya movement was established by 'Ali b. Ahmad al-Tarba'i, who during the time of al-'Askari gained thirty-five partisans in the village of Tarba' and other followers in Ninawa near Hilla. Then he attracted Muhammad b. Nusayr to his side. The latter led the movement along with his student al-Husayn b. Hamdan during the time of the short occultation. In 336/947 the movement became independent from the Imamites, and gave more emphasis to the role of the Gate (Bab) than the Imam himself; al-Tabrani, Sabil Rahat al-Arwah. In Der Islam, XXVII (1946), 129-31.
66 T. al-Ghayba, 259.
67 Al-Tusi mentions that al-Shari'i was an adherent of the tenth Imam and that he is not sure about his real name. Al-Kashshi mentions a certain Muhammad b. Musa al-Shari'i or al-Sharifi amongst the Ghulat during the time of the tenth Imam. It is most likely that he is the same person discussed by al-Tusi; Ikhtiyar, 521
68 T. al-Ghayba. 258.
69 Javad Ali, op. cit., in Der Islam, XXV (1939), 203; In his account of al-Karkh district al-Baghdadi states that many places were inhabited by Rafidites (Shi'ites); al-Khatib, I, 81.
70 T. al-Ghayba, 229.
71 Ikhtiyar, 532.
72 Ibid., 580.
73 al-Qummi, Tarikhi Qumm, 211.
74 al-Kafi, I, 517-8. }
75 Dala'il, 272, 275-7.
76 Bihar, LI, 316-7.
77 Qarmisin: A small town in the province of Jabal about thirty-one farsakhs from Hamdan. Ibn Khurdadhba, al-Masalik wa-l-Mamalik (Leiden, 1889), 41, 198.
78 Bihar, LI, 300-3; Dala'il, 283-5.
79 al-Irshad, 399. For the relations of al-Qattan with the eastern provinces, see Ikhityar, 535.
80 Kamal, 488, 499; al-Kafi, I, 521; Bihar, LI, 294, 295-6
81 Ikhtiyar, 531.
82 al-Kafi, I, 518; al-Irshad, 397.
83 al-Fusal al-'Ashara, 17; According to al-Mufid Banu al-Rakuli were the agents of the Imam in Kufa; however, after the death of the first safir, the sources began to refer to Banu Zuzara and Banu al-Zajawzji as the agents in Kufa. The two different names (al-rakuli al zajawzji) seen to refer to one family. Perhaps the correct spelling of this name is (al zajawzji) but the copyist of al-Mufid's work misread it as (rakuli); T. al-Ghayba, 198-200.
84 al-Kafi, I, 518-9.
85 Kamal, 496-7; al-Saduq reports that al-'Afridi knew the place of the twelfth Imam in Medina and guided a person from Kashmir to the Imam; Kamal, 497, 440.
86 al-Irshad, 401.
87 al-Kafi, I, 523.
88 al-Kufi, I, 523. Al-Mufid related the same report but both of them did not give the name of the agent of the Imam in Samarra, al-Irshad, 401.
89 Ikhtiyar, 527, al-Kafi, I, 519.
90 T. al-Ghayba, 216.
91 al-Najashi, 264.
92 al-Kafi, I, 519-20.
93 According to al-Tusi, al-Safwani was the assistant of al-Qasim b. al-'Ala during the time of the third safir; another report indicates that he met the second safir in Baghdad in 307/919; T. al-Ghayba, 203-5.
94 Al-Safwani reports that Arran was a city in Azerbaijan, but it is well known among the geographers that Arran is a province and that its capital was Barda'. It is included in the great triangle of land lying to the west of the junction point of the rivers Ayrus (Kur) and Araxas (al-Ras), T. al-Ghayba, 204.
95 T. al-Ghayba. 204.
96 Ibn Hawqal, al-Masalik wa-l-Mamalik, 264; al-Subki, op. cit. III, 230, 233.
97 T. al-Ghayba. 229-30.
98 al-Najashhi, 162-3.
99 Bihar, LI, 300, quoted from Kitab al-Nujum.
100 Ikhtiydr, 542-3, 527.
101 Al-Kashshi's report indicates that the relations between the Khawarij and the Imamites in Sijistan were tense. He states that al-Fadl b. Shadhan escaped from the Khawarij when they attacked Bayhaq, but he died during his escape; Ikhtiyar, 543. Al-Isfahani reports that the Khawarij killed an 'Alid called Muhammad b. Ja'far b. Muhammad; Maqatil, 453.
102 Ikhtiyar, 509-10, 575-8.
103 al-Kafi, I, 523-4; Ikhtiyar, 509-10, 575-80.
104 al-Najashi, 264-5
105 al-Kafi, I, 524.
106 Although there is no clear statement concerning the links between al-Razai and Hamadan, there is ample evidence that al-Razi controlled the activities of all the agents in Iran, so it is more than probable that he directed those of al-Hasan b. Harun, especially in view of this narration.
107 Hashim al-Hasani, op. cit. II. 568.
108 Javad Ali, op. cit., in Der Islam, XXV (1939), 205.
109 T. al-Ghayba, 235.
110 al-Najashi, 65.
111 T. al-Ghayba, 260.
112 Ibid., 232, Although Ibn Barina states that the location of the grave was on the western side of Baghdad, today there is a grave within a mosque located in an avenue leading to the Maydan crossroad on the eastern said of Baghdad. The Imamites believe that this is the grave of 'Uthman b. Sa'id.
113 T. al-Ghayba, 232-3.