What is the primary role of the Four Deputies in Twelver Shia Islam?

The Four Deputies are believed by the Twelvers to have successively represented their twelfth Imam, Muhammad al-Mahdi, during his Minor Occultation, a period spanning from 874 to 941 CE. This means they acted as intermediaries between the Hidden Imam and his followers.

By what other names were the Four Deputies known in Arabic?

In addition to 'Four Deputies', these individuals were also known as the Gates (Arabic: abw'ab), the Sufara (Arabic: sufara, meaning 'emissaries'), or the Wukala (Arabic: wukala, meaning 'agents'). These terms highlight their role as direct communicators or representatives.

What was the political situation of the tenth and eleventh Shia Imams under the Abbasid caliphate?

The tenth and eleventh Shia Imams, Ali al-Hadi and Hasan al-Askari, were held under close surveillance in the garrison town of Samarra by the Abbasids. Shia sources frequently attribute the poisoning of these two Imams to the Abbasid authorities.

How did the Abbasid caliphate's authority change during the time of the tenth and eleventh Imams?

During this period, the Abbasid caliphate experienced a significant decline in imperial authority, with power rapidly shifting into the hands of the Turks, a transition that became particularly pronounced after the reign of al-Mutawakkil.

What actions did the Abbasid caliph al-Mutawakkil take against the Shia community?

The Abbasid caliph al-Mutawakkil initiated a violent prosecution of the Shia community, partly in response to renewed opposition from the Zaydi sect, a branch of Shia Islam.

How did al-Mu'tamid's policies affect the eleventh Imam, Hasan al-Askari?

Al-Mu'tamid, continuing the restrictive policies of his predecessor, reportedly kept the eleventh Imam, Hasan al-Askari, under house arrest, preventing him from receiving any visitors. This isolation limited his direct contact with his followers.

How did Hasan al-Askari communicate with his followers despite being under house arrest?

Despite being under house arrest, Hasan al-Askari primarily communicated with his followers through an established network of representatives. Among these representatives was Uthman ibn Sa'id.

Who was Uthman ibn Sa'id, and what was his nickname?

Uthman ibn Sa'id was a representative of Hasan al-Askari. He adopted the disguise of a seller of cooking fat to avoid detection by Abbasid agents, which earned him the nickname al-Samman.

Why did the caliphate impose restrictions on al-Askari, according to Muhammad Husayn Tabatabai?

According to Muhammad Husayn Tabatabai, these restrictions were placed on al-Askari because the caliphate had become aware of traditions among the Shia elite that predicted the eleventh Imam would father the eschatological Mahdi, a messianic figure.

When did the Minor Occultation begin and end, and what was its approximate duration?

The Minor Occultation began immediately after the death of al-Askari in 260 AH (874 CE) and lasted for approximately seventy years, concluding around 329 AH (941 CE).

What claim did Uthman al-Amri make immediately after the death of al-Askari?

Immediately after al-Askari's death, Uthman al-Amri claimed that the eleventh Imam had a young son named Muhammad, who had entered a state of occultation (ghayba) due to the Abbasid threat to his life.

What was the significance of Muhammad al-Mahdi's expected rise, according to a Shia tradition attributed to Ja'far al-Sadiq?

According to a Shia tradition attributed to the sixth Imam, Ja'far al-Sadiq, the threat to Muhammad al-Mahdi was particularly significant because he was expected to rise and actively lead, unlike his predecessors who often practiced religious dissimulation (taqiya) and maintained a politically quiescent stance.

What was Muhammad al-Mahdi's only public appearance during the Minor Occultation?

Twelver sources detail that Muhammad al-Mahdi made his only public appearance during this period to lead the funeral prayer for his father, al-Askari, rather than his uncle, Ja'far.

Where is the occultation of al-Mahdi said to have taken place?

The occultation is said to have occurred in the family home in Samarra, where a mosque now stands. Beneath this mosque is a cellar (sardab) that contains a well, known as Bi'r al-Ghayba, meaning 'well of the occultation,' into which al-Mahdi is believed to have disappeared.

What were the various terms used to refer to an agent during the Minor Occultation?

During the Minor Occultation, an agent (wakil) was referred to by several terms, including deputy (na'ib), emissary (safir), and gate (bab), all signifying their role as a link to the Hidden Imam.

Who was the first of the Four Deputies, and what was his full name?

The first of the Four Deputies was Abu Muhammad Uthman ibn Sa'id al-Asadi, who was also known as Uthman al-Amri.

How old was Uthman ibn Sa'id when he first served as an agent for the tenth Imam, Ali al-Hadi?

It is reported that Uthman ibn Sa'id was only eleven years old when he first began serving as an agent for the tenth Imam, Ali al-Hadi.

When was Uthman ibn Sa'id appointed as a representative by the eleventh Imam, al-Askari?

Uthman ibn Sa'id was appointed as a representative by the eleventh Imam, al-Askari, in 256 AH (869–70 CE), following the death of al-Hadi.

What was Uthman ibn Sa'id's relationship with the eleventh Imam, al-Askari?

Uthman ibn Sa'id became the closest associate of the eleventh Imam, al-Askari, and was highly regarded for his trustworthiness by both al-Hadi and al-Askari.

How did Uthman ibn Sa'id manage to collect religious donations for al-Askari while avoiding Abbasid agents?

Uthman ibn Sa'id disguised himself as a seller of cooking fat, using the containers to conceal religious donations which he then secretly delivered to al-Askari.

What significant role did Uthman ibn Sa'id play after al-Askari's death?

After al-Askari's death in 260 AH (874 CE), Uthman ibn Sa'id performed the funeral rites for the eleventh Imam, an honor that suggests he had received prior permission from al-Askari for this important duty.

How was Uthman's claim to be the agent of the Hidden Imam received by the Shia community?

As al-Askari's closest associate, Uthman's claim to be the agent of the Hidden Imam was largely accepted by the local representatives and the broader Shia community, although there were some initial doubts among the Shia regarding his authority to collect and distribute religious donations.

What was one of Uthman's responsibilities in his capacity as caretaker of the imamate office?

In his new capacity as the caretaker of the office of imamate, Uthman received petitions from followers and provided responses, sometimes in written form, acting as a channel of communication.

When did Uthman al-Amri die?

The precise date of Uthman al-Amri's death is not definitively known, but it is believed that he died around 880 CE, not long after the passing of al-Askari.

Who succeeded Uthman al-Amri as the second deputy?

Uthman al-Amri was succeeded in his role as deputy by his son, Abu Ja'far Muhammad.

How was Abu Ja'far Muhammad appointed as an agent for Muhammad al-Mahdi?

According to Shaykh Tusi in his *Rijal*, the eleventh Imam, al-Askari, had appointed Abu Ja'far and his father as agents for his son, Muhammad al-Mahdi, in the presence of a group of Yemeni followers.

What was Abu Ja'far Muhammad's significant contribution during his approximately forty-year term as deputy?

Abu Ja'far Muhammad is credited with the significant achievement of unifying the mainstream Shia community behind al-Askari's son as the twelfth Imam, who was in concealment.

Who assisted Abu Ja'far Muhammad in his efforts to spread Twelver beliefs?

Abu Ja'far Muhammad received assistance from Abu Sahl al-Nawbakhti, a renowned Twelver theologian of that era, whose connections with the Abbasid court were instrumental in spreading Twelver beliefs.

What notable book did Abu Ja'far Muhammad write?

Among other works on Islamic jurisprudence, Abu Ja'far Muhammad authored *Kitab al-Ashriba*, which literally translates to 'book on beverages'.

When did Abu Ja'far Muhammad die?

Abu Ja'far Muhammad died in either 304 or 305 AH, which corresponds to 917 or 918 CE.

Where did the office of deputyship relocate to, and when did this move occur?

Sometime after 279 AH (879 CE), the office of deputyship relocated from Samarra to Baghdad, mirroring the movement of the Abbasid court.

What external support did the Twelver leadership in Baghdad receive during this period?

The Twelver leadership in Baghdad could rely on the support and protection of certain powerful Twelver families, such as the Ibn al-Furat and Banu Nawbakht families, who were in the service of the Abbasids, particularly during the caliphates of al-Muqtadir and al-Radi.

Who was the third of the Four Deputies?

The third of the Four Deputies was Abu al-Qasim al-Husayn ibn Ruh al-Nawbakhti, commonly referred to as Ibn Ruh al-Nawbakhti.

What was Ibn Ruh al-Nawbakhti's relationship with the second agent, Abu Ja'far?

Ibn Ruh al-Nawbakhti was a close associate of the second agent, Abu Ja'far, indicating a strong connection within the deputyship.

Why was Ibn Ruh al-Nawbakhti respected in the Abbasid court and among Twelvers?

He was highly respected in the Abbasid court due to his close ties with Abu Sahl al-Nawbakhti, the leader of the influential Nawbakhti family. Among the Twelvers, he was admired for his scrupulous adherence to religious dissimulation (taqiya), which is the practice of concealing one's religious beliefs in times of persecution.

How was Ibn Ruh al-Nawbakhti designated as the successor to Abu Ja'far?

Abu Ja'far designated Ibn Ruh as his successor in 917 CE in the presence of several notable Twelvers, explicitly stating that this appointment was commanded by the Hidden Imam.

What confirmed Ibn Ruh's appointment, and what did this confirmation suggest?

Ibn Ruh's appointment was immediately confirmed with a note from the Hidden Imam, as documented by Tusi in his *Kitab al-Ghayba*. According to Sachedina, this immediate confirmation may suggest that there was some initial dissatisfaction with his appointment among certain factions.

What significant event regarding communication with the Hidden Imam occurred during Ibn Ruh's term?

During Ibn Ruh's term as deputy, communications with the Hidden Imam, which had lapsed for approximately twenty-five years, were notably resumed.

Under which Abbasid caliphates did Ibn Ruh's term as deputy overlap?

Ibn Ruh's term as deputy overlapped with the caliphates of al-Muqtader (reigned 908–932), al-Qahir (reigned 932–934), and al-Radi (reigned 934–940).

Why was Ibn Ruh temporarily imprisoned by al-Muqtadir?

Following the downfall of the influential Twelver family Banu al-Furat in 306 AH (918 CE), Ibn Ruh was temporarily forced into hiding and later imprisoned in 312 AH (924–25 CE) by al-Muqtadir for financial reasons.

Who challenged Ibn Ruh's authority, and what were his claims?

An associate of Ibn Ruh named Abu Ja'far Muhammad ibn Ali al-Shalmaghani challenged his authority. Al-Shalmaghani claimed to be the rightful agent of the Hidden Imam and subsequently denounced the entire concept of occultation as a lie.

How was Ibn Ruh's authority reaffirmed after al-Shalmaghani's challenge?

Ibn Ruh's authority was significantly strengthened after he received another note attributed to the Hidden Imam, which specifically denounced al-Shalmaghani's claims.

When did Ibn Ruh al-Nawbakhti die, and where was he buried?

Ibn Ruh al-Nawbakhti died in 326 AH (937 CE) and was subsequently buried in Baghdad.

Who was the fourth and final of the Four Deputies?

The fourth and final agent was Abu al-Hasan Ali ibn Muhammad al-Samarri, also known as Abu al-Husayn al-Samarri.

How long did Abu al-Husayn al-Samarri hold the office of deputy?

Abu al-Husayn al-Samarri succeeded Ibn Ruh in 326 AH (937 CE) and held the office for approximately three years.

What significant communication did al-Samarri receive shortly before his death?

Al-Samarri received a letter from al-Mahdi shortly before his death in 329 AH (941 CE), which carried profound implications for the Shia community.

What did the letter from al-Mahdi to al-Samarri announce?

The letter predicted al-Samarri's death in six days and announced the commencement of the complete (tamma) occultation, a period later designated as the Major Occultation (al-ghaybat al-kubra).

What conditions did al-Mahdi's letter specify for his return?

The letter, ascribed to al-Mahdi, stated that the complete occultation would persist until God granted him permission to manifest himself again, which would occur at a time when the earth would be filled with tyranny and injustice.

What warning did al-Mahdi's letter include regarding future deputies?

The letter from al-Mahdi explicitly warned that any individual claiming to be the deputy of the Imam from that point forward was to be considered an imposter, effectively ending the direct deputyship.

What was a key characteristic of the letters received by the four agents and other Shia figures?

These letters, including the one received by al-Samarri, are said to have exhibited the same handwriting, which was interpreted as evidence that they were all written by the Hidden Imam himself.

What were the primary duties of the Four Deputies during the Minor Occultation?

During the Minor Occultation, the Four Deputies functioned as the de facto leaders of the Shia community. Their responsibilities included managing religious and financial affairs, collecting and distributing religious taxes, conveying religious questions to the Hidden Imam, and publicly disseminating his responses.

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Introduction

Defining the Deputies

In Twelver Shi'ism, the Four Deputies (Arabic: ٱلنُّوَّاب ٱلْأَرْبَعَة, an-Nuwwāb al-ʾArbaʿah) were a succession of four esteemed individuals. They are believed to have served as direct representatives of the twelfth Imam, Muhammad al-Mahdi, during a crucial seventy-year period known as the Minor Occultation (874–941 CE).

Titles and Roles

These deputies were known by several significant titles, each reflecting a facet of their profound connection to the Hidden Imam and the Twelver community:

Gates (Arabic: أَبْوَاب, abwāb): Signifying their role as conduits to the Imam.
Emissaries (Arabic: سُفَرَاء, sufarāʾ): Highlighting their function as messengers.
Agents (Arabic: وُكَلَاء, wukalāʾ): Indicating their delegated authority and responsibility.

Their collective role was indispensable in maintaining the spiritual and communal cohesion of the Twelver Shia during the Imam's concealment.

Historical Context

Abbasid Surveillance

The tenth and eleventh Shia Imams, Ali al-Hadi and Hasan al-Askari, faced severe restrictions under the Abbasid Caliphate. They were held under close surveillance in Samarra, a garrison town, reflecting the Abbasids' apprehension regarding their influence and potential for dissent. Shia sources often attribute the deaths of these Imams to poisoning by Abbasid authorities.

Political Climate

This period was marked by the deterioration of the Abbasid caliphate, with imperial authority increasingly shifting into the hands of Turkish military leaders, particularly after the reign of al-Mutawakkil. Al-Mutawakkil's era saw violent persecution of the Shia, partly fueled by renewed Zaydi opposition, setting a precedent for restrictive policies against the Imams.

Covert Communication

Al-Mu'tamid, al-Mutawakkil's son, continued these restrictive policies, reportedly keeping the eleventh Imam, al-Askari, under house arrest with limited visitors. Consequently, al-Askari relied heavily on a clandestine network of representatives to communicate with his followers. One notable figure was Uthman ibn Sa'id, who famously disguised himself as a seller of cooking fat (hence his nickname al-Samman) to evade Abbasid agents and deliver messages and religious donations.

The Mahdi Expectation

The heightened surveillance and restrictions on al-Askari were likely driven by the Abbasid caliphate's awareness of traditions among the Shia elite. These traditions foretold that the eleventh Imam would father the eschatological Mahdi, a divinely guided leader whose advent would bring justice and equity. This prophecy made al-Askari's household a focal point of imperial concern.

The Minor Occultation

The Beginning of Concealment

Following the death of al-Askari in 874 CE, Uthman al-Amri announced that the eleventh Imam had a young son, Muhammad, who had entered a state of occultation (Arabic: ghayba). This concealment was deemed necessary due to the severe Abbasid threat to his life, a threat specifically linked to prophecies of Muhammad al-Mahdi's eventual rise, distinguishing him from predecessors who practiced religious dissimulation (Arabic: taqiya) and maintained political quietude.

A Sole Public Appearance

Twelver traditions recount that Muhammad al-Mahdi made his only public appearance to lead the funeral prayer for his father, a significant act that bypassed his uncle, Ja'far. This event served as a crucial, albeit brief, manifestation of his existence and spiritual authority before his prolonged disappearance.

The Well of Occultation

The occultation is traditionally believed to have occurred in the family home in Samarra. Today, a mosque stands on this site, beneath which lies a cellar (Arabic: sardab) concealing a well, known as Bi'r al-Ghayba ('well of the occultation'). It is into this well that al-Mahdi is said to have vanished, marking the physical commencement of his hidden state.

The Era of Deputies

The Minor Occultation (Arabic: al-ghaybat al-sughra), spanning approximately seventy years (260-329 AH / 874–940 CE), was characterized by the successive leadership of four agents. Each agent, known as a deputy (Arabic: na'ib), emissary (Arabic: safir), or gate (Arabic: bab), served as the sole intermediary between the Hidden Imam and his followers, ensuring the continuity of spiritual guidance.

The Four Deputies

Uthman ibn Sa'id al-Asadi (d. 880 CE)

Abu Muhammad Uthman ibn Sa'id al-Asadi was a trusted confidant of both the tenth and eleventh Imams, Ali al-Hadi and Hasan al-Askari. He began serving as an agent for al-Hadi at the young age of eleven and later became al-Askari's closest associate. His dedication earned him high praise from both Imams for his trustworthiness.

To circumvent Abbasid surveillance, Uthman adopted the disguise of a cooking fat seller, earning him the nickname al-Samman. In this guise, he collected religious donations, cleverly concealing them within fat containers before delivering them to al-Askari. After al-Askari's death, Uthman performed the funeral rites, a significant honor, and subsequently claimed to be the agent of the Hidden Imam, Muhammad al-Mahdi. His long-standing association with the Imams led to widespread recognition of his authority among the Shia community, though some doubts regarding his financial authority persisted. He is believed to have died around 880 CE.

Abu Ja'far Muhammad ibn Uthman (d. 917/918 CE)

Abu Ja'far Muhammad, Uthman's son, succeeded his father as the second deputy. Like his father, he had previously served as a representative for al-Askari. Traditions state that al-Askari appointed both Uthman and Abu Ja'far as agents for his son, Muhammad, in the presence of Yemeni followers.

Abu Ja'far served for approximately forty years, a period during which he is credited with unifying the mainstream Shia community behind the concept of al-Askari's son as the concealed twelfth Imam. He was aided in this crucial task by Abu Sahl al-Nawbakhti, a prominent Twelver theologian whose connections within the Abbasid court helped disseminate Twelver beliefs. Abu Ja'far also contributed to Islamic jurisprudence, authoring works such as Kitab al-Ashriba (Book on Beverages). He passed away in 917 or 918 CE. During his tenure, the center of the deputyship shifted from Samarra to Baghdad, mirroring the movement of the Abbasid court, and benefiting from the support of influential Twelver families like Ibn al-Furat and Banu Nawbakht.

Abu al-Qasim al-Husayn ibn Ruh al-Nawbakhti (d. 937 CE)

Abu al-Qasim al-Husayn ibn Ruh al-Nawbakhti was a close associate of the second deputy, Abu Ja'far. He commanded significant respect within the Abbasid court due to his strong ties with Abu Sahl al-Nawbakhti, a leading figure of the influential Nawbakhti family. Ibn Ruh was also highly regarded among Twelvers for his strict adherence to religious dissimulation (taqiya).

In 917 CE, Abu Ja'far formally designated Ibn Ruh as his successor in the presence of notable Twelvers, asserting that this appointment was directly commanded by the Hidden Imam. This appointment was reportedly confirmed by a written note from the Hidden Imam, which some scholars suggest indicates initial dissatisfaction among some followers. This marked the resumption of direct communications with the Hidden Imam after a twenty-five-year lapse.

Ibn Ruh's term coincided with the caliphates of al-Muqtader, al-Qahir, and al-Radi, during which he often enjoyed favor with their viziers. However, he faced challenges, including temporary hiding and imprisonment in 924–925 CE by al-Muqtadir for financial reasons, following the downfall of the Banu al-Furat family. During this time, a former associate, Abu Ja'far Muhammad ibn Ali al-Shalmaghani, falsely claimed deputyship and denounced the occultation, but was swiftly condemned by the Twelvers. Ibn Ruh's authority was further solidified by another note from the Hidden Imam. Another controversial figure, al-Karkhi, a disciple of al-Askari, was also condemned in a rescript attributed to al-Mahdi. Ibn Ruh died in 937 CE and was buried in Baghdad.

Abu al-Hasan Ali ibn Muhammad al-Samarri (d. 941 CE)

Abu al-Hasan Ali ibn Muhammad al-Samarri succeeded Ibn Ruh as the fourth and final deputy in 937 CE, holding the office for approximately three years. Compared to Ibn Ruh, less is known about al-Samarri and the other two earlier deputies.

Shortly before his death in 941 CE, al-Samarri reportedly received a pivotal letter from al-Mahdi. This letter foretold al-Samarri's death within six days and, more significantly, announced the commencement of the complete (Arabic: tamma) occultation, later termed the Major Occultation (Arabic: al-ghaybat al-kubra). The letter explicitly stated that this complete occultation would persist until God granted al-Mahdi permission to reappear, at a time when the world would be consumed by tyranny. Crucially, the letter also warned against any future claims of deputyship, declaring such claimants as imposters. The consistent handwriting across this and other letters to the four agents and prominent Shia figures suggested their divine origin. Scholars like Sachedina suggest that the Shia community lacked a prominent figure to succeed al-Samarri, contributing to the transition to the Major Occultation.

Deputies' Duties

Community Leadership

During the Minor Occultation, the Four Deputies effectively served as the spiritual and administrative leaders of the Twelver Shia community. Their responsibilities extended to overseeing both the religious and financial affairs of the faithful, ensuring continuity and guidance in the absence of the visible Imam.

Intermediary Role

A primary duty of the deputies was to act as intermediaries between the Hidden Imam and his followers. They were entrusted with collecting religious taxes (such as Khums), conveying questions and petitions from the community to al-Mahdi, and then publicly disseminating his responses. This communication channel was vital for maintaining the Imam's spiritual presence and authority.

Attributed Miracles

To solidify their legitimacy and reinforce the belief in their divine connection, certain miracles were attributed to these agents. These included instances of foreknowledge of future events. Such occurrences were perceived by the faithful as direct evidence of their initiation and special connection with the Hidden Imam, further strengthening their standing within the community.

Beyond the Four

Early Perspectives

Early Shia sources did not always limit the number of agents to precisely four. For instance, al-Kulayni (d. 941 CE), in his work Kafi fi elm al-din, mentions written decrees from the Hidden Imam addressed to various pious men, including the first two deputies. He also refers to other trusted individuals of the Hidden Imam operating in different cities, beyond the recognized four deputies.

The Canonical Four

The concept of four successive agents gained prominence and became canonical in later Twelver scholarship, notably in the works of Ibn Babawayh (d. 991-92 CE) and Tusi (d. 1067 CE). Scholars like Klemm suggest that the idea of a single, sole agent representing the Hidden Imam became popular during the tenure of the third agent, and was then retrospectively applied to the first two. Sachedina posits that this later emphasis on the "Four Deputies" (al-nuwwab al-arba') likely stemmed from their significant influence in Baghdad, which was the central hub of Shia activity at the time, and was also adopted for reasons of expediency.

Rejected Claimants

While the four deputies were recognized, there were also individuals who falsely claimed to be agents of the Imam and were officially rejected by the Imamite community. A notable example is Ibn Nusayr, known for his associations with the Ghulat (Arabic: ghulāt), meaning 'exaggerators' or 'extremists', who held extreme views regarding the Imams. Such rejections were crucial in maintaining the doctrinal integrity of Twelver Shi'ism during the occultation.

Related Concepts

Further Exploration

To deepen your understanding of the Four Deputies and their historical context, consider exploring these interconnected topics within Twelver Shi'ism:

Imamate in Twelver doctrine
Ahl al-Bayt
Minor Occultation
Occultation (Islam) or ghayba
Kitab al-Ghayba (al-Nu'mani)
Kitab al-Ghayba (al-Tusi)
Wikalah (Network of agents)

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References

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Guardians of the Hidden Imam

💡 Dive in with Flashcard Learning! 💡

Introduction ℹ️

📜 Defining the Deputies

🗣️ Titles and Roles

Historical Context 🏛️

⛓️ Abbasid Surveillance

turbulent Political Climate

🤫 Covert Communication

prophecy The Mahdi Expectation

The Minor Occultation 🌌

⏳ The Beginning of Concealment

funeral A Sole Public Appearance

🕳️ The Well of Occultation

🤝 The Era of Deputies

The Four Deputies 👥

1️⃣ Uthman ibn Sa'id al-Asadi (d. 880 CE)

2️⃣ Abu Ja'far Muhammad ibn Uthman (d. 917/918 CE)

3️⃣ Abu al-Qasim al-Husayn ibn Ruh al-Nawbakhti (d. 937 CE)

4️⃣ Abu al-Hasan Ali ibn Muhammad al-Samarri (d. 941 CE)

Deputies' Duties ⚖️

🌐 Community Leadership

✉️ Intermediary Role

✨ Attributed Miracles

Beyond the Four ➕

📚 Early Perspectives

evolution The Canonical Four

🚫 Rejected Claimants

Related Concepts 🔗

📚 Further Exploration

Teacher's Corner 🧑‍🏫

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References

📜 References

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Disclaimer ⚠️

📜 Important Notice

Dive in with Flashcard Learning!

Introduction

Defining the Deputies

Titles and Roles

Historical Context

Abbasid Surveillance

Political Climate

Covert Communication

The Mahdi Expectation

The Minor Occultation

The Beginning of Concealment

A Sole Public Appearance

The Well of Occultation

The Era of Deputies

The Four Deputies

Uthman ibn Sa'id al-Asadi (d. 880 CE)

Abu Ja'far Muhammad ibn Uthman (d. 917/918 CE)

Abu al-Qasim al-Husayn ibn Ruh al-Nawbakhti (d. 937 CE)

Abu al-Hasan Ali ibn Muhammad al-Samarri (d. 941 CE)

Deputies' Duties

Community Leadership

Intermediary Role

Attributed Miracles

Beyond the Four

Early Perspectives

The Canonical Four

Rejected Claimants

Related Concepts

Further Exploration

Teacher's Corner

True or False?

Test Your Knowledge!

Gamer's Corner

Discover other topics to study!

References

Feedback & Support

Disclaimer

Important Notice