Mohamad Ali Harissi, “Thousands Attend Funeral of Lebanon Ayatollah”, Agence France-Presse, Beirut, 6 July 2010. Accessed online: <http://www.google.com/hostednews/afp/article/ALeqM5jLTcI7TKr1ixpyICNK9OWit-j2pg>, accessed 1 January 2013. See also Pa­­trick Galey, “Hundreds of Thousands Attend Funeral for Sayyed Fadlallah”, The Daily Star, Beirut, 7 July 2010. Accessed online: <http://www.dailystar.com.lb/News/Politics/Jul/07/Hundreds-of-thousands-attend-funeral-for-Sayyed-Faḍl Allāh.ashx#axzz2furcT827>, ac­­ces­sed 25 September 2013. Obviously enough, the extent of the mourning for such a figure reflects on his stature. See Meir Litvak, Shiʿi Scholars of Nineteenth-Century Iraq: The ʿUlama⁠ʾ of Najaf and Karbala⁠ʾ (Cambridge: Cambridge University Press, 1998), 98.

 Mohamad Ali Harissi, “Thousands Attend Funeral of Lebanon Ayatollah”, Agence France-Presse, Beirut, 6 July 2010. Accessed online: <http://www.google.com/hostednews/afp/article/ALeqM5jLTcI7TKr1ixpyICNK9OWit-j2pg>, accessed 1 January 2013. See also Pa­­trick Galey, “Hundreds of Thousands Attend Funeral for Sayyed Fadlallah”, The Daily Star, Beirut, 7 July 2010. Accessed online: <http://www.dailystar.com.lb/News/Politics/Jul/07/Hundreds-of-thousands-attend-funeral-for-Sayyed-Faḍl Allāh.ashx#axzz2furcT827>, ac­­ces­sed 25 September 2013. Obviously enough, the extent of the mourning for such a figure reflects on his stature. See Meir Litvak, Shiʿi Scholars of Nineteenth-Century Iraq: The ʿUlama⁠ʾ of Najaf and Karbala⁠ʾ (Cambridge: Cambridge University Press, 1998), 98.)| false
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 Louër, Transnational Shia Politics, 109. See also Sajjad Rizvi, “Political Mobilization and the Shiʿi Religious Establishment (Marjaʿiyya)”, International Affairs 86 (6) (2010), 1308n24.

 Louër, Transnational Shia Politics, 109. See also Sajjad Rizvi, “Political Mobilization and the Shiʿi Religious Establishment (Marjaʿiyya)”, International Affairs 86 (6) (2010), 1308n24.)| false
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 E.g. Saskia Gierling, “The ‘Marjaʿiya’ in Iran and the Nomination of Khamanei in December 1994”, MES 33 (1997), 779; Walbridge, “Introduction”, 5; Lynda Clarke, “The Shiʿi Construction of Taqlīd”, Journal of Islamic Studies 12 (2001), 55; Robert Gleave, “Conceptions of Authority in Iraqi Shi’ism: Baqir al-Hakim, Ha’iri and Sistani on Ijtihad, Taqlid and Marja’iyya”, Theory, Culture and Society 24 (2007), 77n24. According to Lynda Clarke, “The Shiʿi Construction”, 55ff., the concerns are: the reliability of taqlīd of someone who cannot testify to their opinion (an objection rendered redundant by the ubiquitous publishing of the risāla ʿamaliyya, Clarke notes, and now the advent of the website, I would add); that the authoritativeness (ḥujjiyya) of the mujtahid disappears with death as with senility and insanity; and, the most commonly cited in my own experience, that the changing circumstances of life continuously demand new interpretations of the religious law (see also Gleave, “Conceptions of Authority”, 77n24). More sociologically, the principle would serve to protect the interests of the scholarly class itself, for with no need for the opinions of a living mujtahid it would be threatened with extinction. See also Said Amir Arjomand, The Shadow of God and the Hidden Imam: Religion, Political Order, and Societal Change in Shiʿite Iran from the Beginning to 1890 (Chicago: Chicago University Press, 1984), 140, cited by Ahmad Kazemi Moussavi, Religious Authority in Shiʿite Islam: From the Office of Mufti to the Institution of Marjaʿ (Kuala Lumpur: International Institute of Islamic Thought and Civilization, 1996), 86.

 E.g. Saskia Gierling, “The ‘Marjaʿiya’ in Iran and the Nomination of Khamanei in December 1994”, MES 33 (1997), 779; Walbridge, “Introduction”, 5; Lynda Clarke, “The Shiʿi Construction of Taqlīd”, Journal of Islamic Studies 12 (2001), 55; Robert Gleave, “Conceptions of Authority in Iraqi Shi’ism: Baqir al-Hakim, Ha’iri and Sistani on Ijtihad, Taqlid and Marja’iyya”, Theory, Culture and Society 24 (2007), 77n24. According to Lynda Clarke, “The Shiʿi Construction”, 55ff., the concerns are: the reliability of taqlīd of someone who cannot testify to their opinion (an objection rendered redundant by the ubiquitous publishing of the risāla ʿamaliyya, Clarke notes, and now the advent of the website, I would add); that the authoritativeness (ḥujjiyya) of the mujtahid disappears with death as with senility and insanity; and, the most commonly cited in my own experience, that the changing circumstances of life continuously demand new interpretations of the religious law (see also Gleave, “Conceptions of Authority”, 77n24). More sociologically, the principle would serve to protect the interests of the scholarly class itself, for with no need for the opinions of a living mujtahid it would be threatened with extinction. See also Said Amir Arjomand, The Shadow of God and the Hidden Imam: Religion, Political Order, and Societal Change in Shiʿite Iran from the Beginning to 1890 (Chicago: Chicago University Press, 1984), 140, cited by Ahmad Kazemi Moussavi, Religious Authority in Shiʿite Islam: From the Office of Mufti to the Institution of Marjaʿ (Kuala Lumpur: International Institute of Islamic Thought and Civilization, 1996), 86.)| false
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 Lara Deeb, An Enchanted Modern: Gender and Public Piety in Shi’i Lebanon (Princeton: Princeton University Press, 2006), 71. So too Robert Gleave (having first noted that “following a dead marjaʿ […] is something normally forbidden”), finds that Ayatollah Kaẓim al-Ḥāʾirī also rules it permitted to follow a dead marjaʿ if the most learned living scholar finds it so. As Gleave says, “This question seems of merely technical interest, until one reads Ha⁠ʾiri’s fatwas in which he validates those who continue to support Muhammad Sadiq al-Sadr (who was killed in 1999) through precisely this mechanism, thereby acquiring Sadiq al-Sadr’s numerous supporters”. Gleave, “Conceptions of Authority”, 77n24.

 Lara Deeb, An Enchanted Modern: Gender and Public Piety in Shi’i Lebanon (Princeton: Princeton University Press, 2006), 71. So too Robert Gleave (having first noted that “following a dead marjaʿ […] is something normally forbidden”), finds that Ayatollah Kaẓim al-Ḥāʾirī also rules it permitted to follow a dead marjaʿ if the most learned living scholar finds it so. As Gleave says, “This question seems of merely technical interest, until one reads Ha⁠ʾiri’s fatwas in which he validates those who continue to support Muhammad Sadiq al-Sadr (who was killed in 1999) through precisely this mechanism, thereby acquiring Sadiq al-Sadr’s numerous supporters”. Gleave, “Conceptions of Authority”, 77n24.)| false
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 Deeb, “Sayyid Muhammad Husayn Fadlallah”, 406; Browers, “Fadlallah”, 26. In the early conversations I had with the offices, the unwelcome possibility was mentioned that, where a new marjaʿ held different opinions from the former, previous actions, such as prayers for example, might have to be re-done; but that does not seem to have emerged as a problem since. This is a point dealt with in the fiqh discussions, although most authorities do seem lenient (Khūʾī seems to have been relatively strict in this regard) (see e.g. Mirʿī, Jāmiʿ al-aḥkām, 18, section 16; Sīstānī, Minhāj, vol. 1, 13, section 17; Faḍl Allāh, Fiqh al-sharīʿa, vol. 1, 22, section 43, al-Masāʾil (2005 ed.), vol. 1, 19, question 3; Fayyāḍ, the Q&A pages cited above, question 20).

 Deeb, “Sayyid Muhammad Husayn Fadlallah”, 406; Browers, “Fadlallah”, 26. In the early conversations I had with the offices, the unwelcome possibility was mentioned that, where a new marjaʿ held different opinions from the former, previous actions, such as prayers for example, might have to be re-done; but that does not seem to have emerged as a problem since. This is a point dealt with in the fiqh discussions, although most authorities do seem lenient (Khūʾī seems to have been relatively strict in this regard) (see e.g. Mirʿī, Jāmiʿ al-aḥkām, 18, section 16; Sīstānī, Minhāj, vol. 1, 13, section 17; Faḍl Allāh, Fiqh al-sharīʿa, vol. 1, 22, section 43, al-Masāʾil (2005 ed.), vol. 1, 19, question 3; Fayyāḍ, the Q&A pages cited above, question 20).)| false
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 Munā Sukkariyya, ʿAn sanawāt wa-mawāqif wa-shakhṣiyyāt: hākadhā taḥaddath… hākadhā qāl (interviews with Ayatollah Muḥammad Ḥusayn Faḍl Allāh). Beirut: Dār al-Nahār, 2007), 220f.

 Munā Sukkariyya, ʿAn sanawāt wa-mawāqif wa-shakhṣiyyāt: hākadhā taḥaddath… hākadhā qāl (interviews with Ayatollah Muḥammad Ḥusayn Faḍl Allāh). Beirut: Dār al-Nahār, 2007), 220f.)| false
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 Contra Moussavi, Religious Authority, 271. For some other instances of ad hoc appointment or election to the marjaʿiyya see Litvak, Shiʿi Scholars, 46, 54f., 93.

 Contra Moussavi, Religious Authority, 271. For some other instances of ad hoc appointment or election to the marjaʿiyya see Litvak, Shiʿi Scholars, 46, 54f., 93.)| false
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 Litvak, Shiʿi Scholars, 90.

 Litvak, Shiʿi Scholars, 90.)| false
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 Goody, “Introduction”, 3.

 Goody, “Introduction”, 3.)| false
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 Robbins Burling, The Passage of Power: Studies in Political Succession (New York and London: Academic Press, 1974). For some attempts see Litvak, Shiʿi Scholars, 51, 54f., 70.

 Robbins Burling, The Passage of Power: Studies in Political Succession (New York and London: Academic Press, 1974). For some attempts see Litvak, Shiʿi Scholars, 51, 54f., 70.)| false
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 Litvak, Shiʿi Scholars, 31.

 Litvak, Shiʿi Scholars, 31.)| false
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 Goody, “Introduction”, 9. See Louër, Transnational Shia Politics, 65f., 93, on the controversy over Muḥammad al-Shīrāzī’s self-proclamation of marjaʿiyya status when still in his thirties and the use of lateral, rather than vertical, succession to his marjaʿiyya after his death by his younger brother Ṣādiq.

 Goody, “Introduction”, 9. See Louër, Transnational Shia Politics, 65f., 93, on the controversy over Muḥammad al-Shīrāzī’s self-proclamation of marjaʿiyya status when still in his thirties and the use of lateral, rather than vertical, succession to his marjaʿiyya after his death by his younger brother Ṣādiq.)| false
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 Rizvi, “Political Mobilization”, 1304; Reinar Visser, “The Sadrists Between Mahdism, Neo-Akhbarism and Usuli Orthodoxy: Examples from Southern Iraq”, in Lloyd Ridgeon (ed.), Shiʿi Islam and Identity: Religion, Politicians and Change in the Global Muslim Community (London: I.B. Tauris, 2012), 118f. According to Luizard, Muḥammad al-Ṣadr himself pointed to Ḥāʾirī, saying: “Let my emulators follow Ayatollah Kāẓim al-Ḥāʾirī until one of my students becomes a marjaʿ”. The Qom-based Ḥāʾirī has, however, proved incapable of fulfilling the role. Ṣadr’s followers thus apparently prefer to continue following their deceased marjaʿ rather than Ḥāʾirī, and Muqtadā al-Ṣadr’s spokesmen maintain that Ḥāʾirī himself said that was permissible (and see note above) – in case of new issues they should then refer to Muqtadā. Muqtadā has other rivals, Maḥmūd al-Ḥasanī in Karbalāʾ, and in Najaf Muḥammad al-Yaʿqūbī, one of his father’s students who has precociously proclaimed his mujtahid status and posted a video on his website where Muḥammad Ṣādiq al-Ṣadr indicates him as his heir. See Luizard, “The Sadrists”, 258, 269f.; and also Harling and Nasser, “The Sadrist Trend”, 288, 293–8.

 Rizvi, “Political Mobilization”, 1304; Reinar Visser, “The Sadrists Between Mahdism, Neo-Akhbarism and Usuli Orthodoxy: Examples from Southern Iraq”, in Lloyd Ridgeon (ed.), Shiʿi Islam and Identity: Religion, Politicians and Change in the Global Muslim Community (London: I.B. Tauris, 2012), 118f. According to Luizard, Muḥammad al-Ṣadr himself pointed to Ḥāʾirī, saying: “Let my emulators follow Ayatollah Kāẓim al-Ḥāʾirī until one of my students becomes a marjaʿ”. The Qom-based Ḥāʾirī has, however, proved incapable of fulfilling the role. Ṣadr’s followers thus apparently prefer to continue following their deceased marjaʿ rather than Ḥāʾirī, and Muqtadā al-Ṣadr’s spokesmen maintain that Ḥāʾirī himself said that was permissible (and see note above) – in case of new issues they should then refer to Muqtadā. Muqtadā has other rivals, Maḥmūd al-Ḥasanī in Karbalāʾ, and in Najaf Muḥammad al-Yaʿqūbī, one of his father’s students who has precociously proclaimed his mujtahid status and posted a video on his website where Muḥammad Ṣādiq al-Ṣadr indicates him as his heir. See Luizard, “The Sadrists”, 258, 269f.; and also Harling and Nasser, “The Sadrist Trend”, 288, 293–8.)| false
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 Morgan Clarke, Islam and New Kinship: Reproductive Technology and the Shariah in Lebanon (New York: Berghahn, 2009), 194f.

 Morgan Clarke, Islam and New Kinship: Reproductive Technology and the Shariah in Lebanon (New York: Berghahn, 2009), 194f.)| false
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 Ḥusayn al-Khishn, al-Sharīʿa tuwākib al-ḥayāt: qaḍāyā islāmiyya muʿāṣira (Beirut: Dar al-Hadi, 2004); idem, al-Islām wa-l-bīʾa: khaṭawāt naḥw fiqh bīʾī (Beirut: Dār al-Hādī, 2004); idem, al-Islām wa-l-ʿunf: qirāʾa fī ẓāhirat al-takfīr (Beirut: al-Markaz al-Thaqāfī al-ʿArabī, 2006); idem, Fī fiqh al-salāma al-ṣiḥḥiyya: al-tadkhīn namūdhajan (Beirut: Markaz Ibn Idrīs al-Ḥillī, 2007). The online biography notes, in addition to his articles and lectures, sixteen books in all: other notable titles include one on human rights in Islam and one on non-Muslims entering mosques.

 Ḥusayn al-Khishn, al-Sharīʿa tuwākib al-ḥayāt: qaḍāyā islāmiyya muʿāṣira (Beirut: Dar al-Hadi, 2004); idem, al-Islām wa-l-bīʾa: khaṭawāt naḥw fiqh bīʾī (Beirut: Dār al-Hādī, 2004); idem, al-Islām wa-l-ʿunf: qirāʾa fī ẓāhirat al-takfīr (Beirut: al-Markaz al-Thaqāfī al-ʿArabī, 2006); idem, Fī fiqh al-salāma al-ṣiḥḥiyya: al-tadkhīn namūdhajan (Beirut: Markaz Ibn Idrīs al-Ḥillī, 2007). The online biography notes, in addition to his articles and lectures, sixteen books in all: other notable titles include one on human rights in Islam and one on non-Muslims entering mosques.)| false
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 Ḥasani, al-Maʿālim, 159–75; and see Talib Aziz, “Baqir al-Sadr’s Quest for the Marjaʿiya”, in Linda Walbridge (ed.), The Most Learned of the Shiʿa: The Institution of the Marjaʿ Taqlid (Oxford: Oxford University Press, 2001). Similar ideas had been aired by Khumaynī, Muṭahharī and others: Ann Lambton, “A Reconsideration of the Position of the Marjaʿ al-Taqlīd and the Religious Institution”, Stud. Isl. 20 (1964), 115–35; Walbridge, “The Counter-reformation”, 230.

 Ḥasani, al-Maʿālim, 159–75; and see Talib Aziz, “Baqir al-Sadr’s Quest for the Marjaʿiya”, in Linda Walbridge (ed.), The Most Learned of the Shiʿa: The Institution of the Marjaʿ Taqlid (Oxford: Oxford University Press, 2001). Similar ideas had been aired by Khumaynī, Muṭahharī and others: Ann Lambton, “A Reconsideration of the Position of the Marjaʿ al-Taqlīd and the Religious Institution”, Stud. Isl. 20 (1964), 115–35; Walbridge, “The Counter-reformation”, 230.)| false
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 Walbridge, “The Counter-reformation”, 239.

 Walbridge, “The Counter-reformation”, 239.)| false
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 Rizvi, “Political Mobilization”, 1307; Corboz, “The al-Khoei Foundation”, 105–8; Walbridge, The Thread of Muʿawiya, 99–102.

 Rizvi, “Political Mobilization”, 1307; Corboz, “The al-Khoei Foundation”, 105–8; Walbridge, The Thread of Muʿawiya, 99–102.)| false
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 Burling, The Passage of Power, 126.

 Burling, The Passage of Power, 126.)| false
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