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ses amendements subséquents.EARLY DOCTRINE OF THE SHI°AH, ACCORDING TO THE SHI°I SOURCES
Lynda G. Clarke
Institute of Islamic Studies
McGill University, Montreal
duly 1994
A thesis submitted to the Faculty of Graduate Studies
and Research in partial fulfillment of the requirements
of the degree of Ph.D.
(c) L. Clarke, 1994National Library Bibliothoque nationale
du Canada
of Canada
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nage cee
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Geschomnry, ‘creoMcGilt University.
FACULTY OF GRADUATE STUDIES AND RESEARCH
‘AUTHOR'S NAME: Clear le nda G,
DEPARTMENT: ee DEGREE SOUGHT: arte)
dies
‘TITLE OF THESIS:
Eeewr|y Dectring of the Shi-ab, Accerding &
SHORT TITLE OF THESIS: CO na) am =
(70 chars. or less)
Authorization is hereby given to McGill University to make Permanent Address of Author:
this thesis available to readers in the McGill University Library
cor other rary, ether in Rs present form or in reproduction. S821 Palas ki
‘The author reserves other publication rights, and neither the
thesis nor extensive extracts from it may be printed or
‘otherwise be reproduced without the author's written
permission. The authorization is to have effect.on the date
(Given below unless a deferral of one year is requested by the
author on submitting the thesis.ABSTRACT
Well before the Occultation of the Twelfth imam in
330/942 and before the time of the great Shiet
theologians such as al-Shaykh al-Mufid (d. 413/1022),
the Shieah had constructed their own integral and
elaborate system of thought. This thought is expressed
in the sayings of the Shi°i imams, recorded in hadith
collections gathered in the traditionist centres of
Kufah and Qum. It is apparent when these narratives are
pieced together that the Shii system as presented by
the shitah themselves bears little resemblance to the
descriptions of the heresiographers. At the centre of
the Shi*i worldview is the relation between the imams
and the community. The imams’ constitution is
altogether supernatural, and they succeed to the whole
of the prophetic knowledge, while the Shieah, who were
created of the same substance as the imams, are the
bearers and beneficiaries of that knowledge. ‘The imams
continue to receive intelligence from God so that they
know every thing and are able to address themselves to
every circumstance, while the Shi°ah must resort to no
one else to guide them. God is known only through the
imams and they conduct their followers to Paradise
while others are left for the Fire. There is, however,
evidence of revision of belief already in the time of
the first traditionists. The definition of faith is
emended so as to allow the non-Shieah a place in
Paradise and enable the Shi°ah to integrate into the
larger community. The confinement of the imams by the
Abbasids and the lesser Occultation lead to
reconsideration of the question of authority: human
reason is given a greater role as the shieah set about
thinking how to evaluate the words of the imams already
recorded. Kalam, a field of enquiry formerly
forbidden to the faithful Shieah due to the necessity
of absolute submission to the statements of the imams,
is sanctioned so that dicta concerning theology are
issued under their names. Tradition now moves away
from predestinarianism, and other features of post-
Occultation Shiism are prefigured. Early Shi°t
tradition presents the record of a community moving
from exclusivism and rigid traditionalism toward
greater social and intellectual integration.