al-Ṭ Ṭūsī (1,295 words) Amir-Moezzi, Mohammad Ali

, Muḥ ḥammad b. al-ḤḤasan b. Alī ʿ Abū a far, Imāmī ī ī scholar, DD jD ʿ SD hD ʿ b. Ramad Ḥān 385/995 in Ṭ Ḥūs, d. 459 or 460/1066-7 in Na af.dD jD

After completing his preliminary studies, in 408/1017 he left urāsān, fundamentally āfi ī and to anKD hD SD hD ʿincreasing degree controlled by the aznawid Mah Ḥmūd, in favour of Ba dād, where the ī ī GD hD gD hD SD hD ʿBuwayhids were dominant. Ṭhere, he studied under leading Imāmī masters including Abu ’l-ḤḤasan Ibn Abī ūd, Ah Ḥmad DD jD b. Muḥ ḥammad b. Mūsā al-Ahwāzī, al- ad Ḥā irī, Ibn Abdūn, and, in particular, the GD hD ʾ ʿpowerful doyen of Imāmī rationalists permeated by Mu tazilī dialectic, ʿ al- ay SD hD kD hD al-Mufīd [q.v.], of whom he quickly became, in spite of his youth, one of the favourite pupils (on the rationalist evolution of Imāmism, see Amir Moezzi, 1992, 15-48). On the death of al-Mufīd in 413/1022, his disciple al-

arīf SD hD al-Murtad Ḥā Alam ʿ al-Ḥudā [q.v.], who had also studied under the Mu tazilī Abd ʿ ʿ al- abbār DD jD[q.v.], took over the leadership of the Imāmīs of the capital. Al-Ṭ Ḥūsī subsequendy became his principal disciple. Eminent scholars and former pupils of al-Mufīd, such as al-Na ā ī, dD jD sD hD al-Karā akī or dD jD Abū Ya lā ʿ al- a farī, were still living in Ba dād, but on the death of DD jD ʿ gD hD al-Murtad Ḥā in 436/1044 he was succeeded by al-Ṭ Ḥūsī. In fact, by this time he had already amassed an impressive bibliography and had succeeded in gaining the support of numerous Buwayhids and of the caliph al-KḤā im (422-67/1031-ʾ75), who appointed him to the principal chair of theology, the most prestigious of the capital. Ḥeir to a substantial proportion of the great Imāmī libraries of the time, that of the dār al- ilmʿ founded by Sābūr b. Arda īr (more than 100,000 works) and that of sD hD al-Murtad Ḥā (almost 80,000 works), al-Ṭ Ḥūsī composed some fifty books and his house, in the ī ī quarter of Kar [SD hD ʿ kD hD q.v.], became for a period of more than ten years the virtual intellectual centre of Imāmism.

Under the Buwayhids, numerous religious riots had caused bloodshed in the capital. In 447-8/1056-7, ¶after the al-Basāsīrī episode, the invasion of Ba dād by the Sal ūk Ḥ Ṭ Ḥo r l and the end of the gD hD dD jD gD hD iiBuwayhids, the anti- ī ī coalition, led by ḤḤanbalī traditionalists, sacked the quarters of Kar and of SD hD ʿ kD hDBāb al-Ṭ Ḥāk Ḥ. Al-Ṭ Ḥūsī’s home and library were burnt and he himself took refuge in Na af. Ṭhere he dD jDremained until his death, continuing to teach a limited circle of disciples, including his own son Abū Alī ʿ al-ḤḤasan who succeeded him. Also worthy of mention among his disciples were Sulaymān al-

S Ḥahra tī, sD hD al-ḤḤasan b. al-ḤḤusayn b. Bābawayh (nephew of Ibn Bābawayh al-S Ḥadūk Ḥ), Ish Ḥāk Ḥ b. Muḥ ḥammad al-KḤummī (grandson of al-S Ḥadūk Ḥ), ahrā ūb SD hD sD hD al-Māzandarānī (grandfather of the famousauthor of the Manāḳ ḥib ) and also al-Fattāl al-Nīsābūrī.

In his work, al-Ṭ Ḥūsī attempts to modify the radically rationalist and pragmatic positions of al-Murtad Ḥā (positions already present in embryonic form in the work of al-Mufīd): rehabilitation of the first traditionists, validity of traditions attested by a single authority so long as these are conveyed by reliable sources and conditional validity of traditions conveyed by transmitters professing “deviant” doctrines. In politics, serving an unlawful government (in this instance, the Abbāsid caliphate) is in ʿcertain circumstances desirable, and collaboration with a power claiming that its authority derives fromthe Ḥidden Imām (a clear reference to the Buwayhids) can be commendable, but neither the one nor theother is ever obligatory (as was apparently advocated by al-Murtad Ḥā). At the same time, al-Ṭ Ḥūsī has constant recourse to reasoned argumentation based on i tiḥāddd jd and he begins to sketch the notion of the“general representation” ( al-niyāba al- āmmaʿ ) of the Ḥidden Imām entrusted to juristtheologians who may, if the need arises, exercise the prerogatives traditionally reserved for the historical Imāms. In completing and modifying the work of al-Mufifd and of al-Murtad Ḥā, al-Ṭ Ḥūsī succeeded in endowing Imāmī law with a structure and a scope of activity practically independent of the figure of the Imām. Ṭhus his work was to provide rationalist Imāmism, known from the following century onward as al-

us ḥūliyya , with solid intellectual bases, enabling it to experience a lengthy evolution which would lead ultimately to an ever-increasing assumption of power by Imāmī mu taḥidsdd jd in the economic, social and political fields. Ṭhe immense and lasting influence of the work of al-Ṭ Ḥūsī earned him the honorific nickname of ay Sd hd kd hd al-Ṭ ḥā ifaʾ [ al-Imāmiyya ] or simply al- aySd hd kd hd .

In his Fiḥrist , al-Ṭ Ḥūsī gives a list of 43 of his own works; later he would have composed several more (Ṭ Ḥihrānī, introd. to Ṭibyān ). Ṭhey are devoted to exegesis (3 titles), law (11), the foundations of law (2), ḥ ḥadītd hd (3), ri āldd jd (3), theology and heresiography (16), prayers and Imāmī piety (5), historiography (2), replies to the questions of disciples (3) [introd. by Wā iz Ḥ-zāda to ʿ al- umal wa ’l- uḳ ḥūdḎjd ʿ ]. Ṭhe following list is confined to the best known of these works (and the most widely available editions): al-Istibs ḥār and Ṭaḥ īb dd hd al-aḥ ḥḳām , ed. al- arsān, Na af, respectively 1375-6 and 1378-82, which form KD hD dD jDwith the Kāfī of al-Kulaynī (329/949-1) and the Kitāb man lā yaḥ ḥd ḥuruḥu ’l-faḳ ḥīḥ of Ibn Bābawayh al-S Ḥadūk Ḥ (381/991), the Four Canonical Books ( al-ḳutub al-arba aʿ ) of Imāmī ḥ ḥadī ; td hd al-Ṭibyān fī tafsīr al-K ḥur ānʾ (first great Imāmī rationalist commentary; ed. awk Ḥī and Āmilī, Na af 1376-83, 10 vols., SD hD ʿ dD jDwith introd. by Ā ā Buzurg gD hD al-Ṭ Ḥihranī); Fiḥrist ḳutub al- ī asd hd ʿ (ed. Sprenger and Abd ʿ al-ḤḤak Ḥk Ḥ, Calcutta 1848, repr. Ma had 1972); sD hD Kitāb al- aybaGd hd (on the occultation of the Ṭwelfth Imām, ed. Na af 1385); dD jD Ri āldd jd (revised summary of al-Ka ī’s sD hD sD hD Ma rifat ʿ al-nāḳ ḥilīn , Na af ¶ 1381); dD jD al-Iḳ ḥtis ḥād fīmā yata allaḳ ḥ bi ’l-i tiḳ ḥādʿ ʿ , Beirut 1406; al-Amālī , Na af 1384; dD jD Uddat ʿ al-us ḥūl , Na af 1403 (these dD jDthree last works concern ḥ ḥadītd hd and dogma); al-Mabsūt ḥ fi ’l-fiḳ ḥḥ , ed. Bihbūdī, repr. Ṭehran 1387-8; al-Niḥāya fī mu arrad dd jd al-fiḳ ḥḥ wa ’l-fatāwā , Beirut 1390; al- umal wa ’l- uḳ ḥūd fi ’l- ibādātDd jd ʿ ʿ (with introd. and Persian tr. by Wā iz Ḥ-zāda, Ma had 1374; ʿ sD hD Mis ḥbāḥ ḥ al-mutaḥa iddd jd dd jd (in two versions— al-ḳabīr and al-s ḥa īrgd hd —on Imāmī piety, Ṭehran 1398; (the two works entitled Du ā ʿ ʾ al- aw an dd jd sd hd al-ḳabīr and al- aw an dd jd sd hd al-s ḥa īrgd hd , mentioned by Ḥidayet Ḥosain in EI 1, are not al-Ṭ Ḥūsī’s and are probably drawn from the Mis ḥbāḥ ḥ of al-Kaf amī [9th/15th century]).ʿ

(Mohammad Ali Amir-Moezzi)

BibliographySince the biographical dictionaries are compiled in alphabetical order, it will be sufficient to refer to these s.n. Ṭ Ḥūsī or Muḥ ḥammad b. al-ḤḤasan al-Ṭ Ḥūsī

see among others Ibn ahrā ūb, SD hD sD hD Ma ālim ʿ al- ulamāʿ ʾ Ṭehran 1934

Āmilī, ʿ A yān ʿ al- ī asd hd ʿ , Damascus-Beirut 1935-63

Ardabīlī, āmi Dd jd ʿ al-ruwāt, KḤumm 1953

ḤḤillī, Ri āldd jd , Na af 1961dD jD

Bah Ḥr al- Ulūm, ʿ al-Fawā id ʾ al-ri āliyyadd jd , Na af n.d. Among the Sunnī dictionaries, see e.g. Ibn dD jDḤḤa ar, dD jD Lisān al-mīzān

Ziriklī, A lāmʿ

Kātib Celebī, Ka f sd hd al-z ḥunūn

[Subkī, Ṭ ḥabaḳ ḥāt al- āfi iyyasd hd ʿ , iii/51 (al-Ṭ Ḥūsī is regarded here as a āfi ī; one wonders whether this SD hD ʿwas a tactical dissimulation on his part, from the period when he was still living in urāsān]). Among KD hDhistoriographical works, see sub anno 448 (flight of al-Ṭ Ḥūsī to Na af) or 460 (year of his death), e.g. dD jDIbn al-A īr, tD hD Kāmil

Ibn al- awzī, DD jD Muntaz ḥam

Ibn Ka īr, tD hD Bidāya

Ibn allikān, KD hD Wafayāt

Ibn al- Imād, ʿ a arāt.Sd hd dd hd See also Ibn al-Nadīm, Fiḥrist, Ṭehran 1971, index, s.v.

al- at Ḥīb, KD hD Ṭa rī Ba dādʾ kd hd gd hd , ii, 184-217.

Among modern studies, see the 102-page introd. by al-Ṭ Ḥihrānī to al-Ṭ Ḥūsī’s Ṭibyān, in ād-nāma-yi ϒay Sd hd kd hd al-Ṭ ḥā ifaʾ . . . Ṭ ḥūsī, Ma had 1348/1970sD hD

R. Brunschvig, Les us ḥūl al-fiqḥ imâmites à leur stade ancien, in Le sḥiisme imâmite, Colloque de Strasbourg, Paris 1970

M. Ramyar, Al-Sḥaiḳḥ al-Ṭusi, ḥis life and worḳs, Ph.D. thesis, Univ. of London 1971, unpubl.

Ḥ. Löschner, Die dogmatiscḥen Grundlagen des scḥi itiscḥen Recḥtsʿ , Erlangen-Nuremburg-Cologne 1971, index, s.n.

M.J. McDermott, Ṭḥe tḥeology of al-Sḥaiḳḥ al-Mufīd, Beirut 1978, index

S.A. Arjomand, Ṭḥe Sḥadow of God and tḥe Hidden Imam, Chicago-London 1984, 32-65

Ḥ. Ḥalm, Die Scḥia, Darmstadt 1988, 62-73, Eng. tr. Sḥiism, Edinburgh 1991, 56-8

E. Kohlberg, A medieval Muslim scḥolar at worḳ. Ibn Ṭ ḥāwūs and ḥis library, Leiden 1992, index

M.A. Amir-Moezzi, Le guide divin dans le sḥi isme originelʿ , Paris 1992

idem, Remarques sur les critères d’autḥenticité du ḥaditḥ et l’autorité du juriste dans le sḥi isme ʿimâmite, in SI, lxxxv (1997), 22 ff.