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After Mohammad’s death, the early caliphs and their governors and commanders continued to negotiate political, military, and religious authority through the medium of the khotba (cf. Dahne, passim). Among the khotba genres at this time was the khotbat al-bayʿa, a speech delivered by the new caliph upon the former caliph’s death announcing his assumption of the caliphate, or delivered by a governor proclaiming allegiance to the new caliph. The caliphs Abu Bakr (d. 13/632), ʿOmar (d. 23/644), ʿOtman (d. 35/656), and their generals delivered many orations of a religio-political nature. Imam ʿAli b. Abi Taleb consistently used the medium of the khotba in the turbulent four years of his caliphate to negotiate power and preach piety. His khotbas are considered some of the most eloquent examples of Arabic oratory, and many pieces attributed to him have been collected in medieval compilations such as Sarif Razi’s (d. 406/1014) Nahj al-balaqa and Qazi Qozaʿi’s (d. 454/1062) Dostur maʿalem al-hekam.<ref>cf. Qutbuddin, 2012; idem, 2013</ref>
After Mohammad’s death, the early caliphs and their governors and commanders continued to negotiate political, military, and religious authority through the medium of the khotba (cf. Dahne, passim). Among the khotba genres at this time was the khotbat al-bayʿa, a speech delivered by the new caliph upon the former caliph’s death announcing his assumption of the caliphate, or delivered by a governor proclaiming allegiance to the new caliph. The caliphs Abu Bakr (d. 13/632), ʿOmar (d. 23/644), ʿOtman (d. 35/656), and their generals delivered many orations of a religio-political nature. Imam ʿAli b. Abi Taleb consistently used the medium of the khotba in the turbulent four years of his caliphate to negotiate power and preach piety. His khotbas are considered some of the most eloquent examples of Arabic oratory, and many pieces attributed to him have been collected in medieval compilations such as Sarif Razi’s (d. 406/1014) Nahj al-balaqa and Qazi Qozaʿi’s (d. 454/1062) Dostur maʿalem al-hekam.<ref>cf. Qutbuddin, 2012; idem, 2013</ref>


In the late 7th and early 8th centuries, a wide range of contexts and contents were engaged by the khotba. In [[Umayyad|Omayyad]] times, the oratorical center-stage of the caliphs was taken over by their governors and commanders. Two governors of Iraq, Ziad b. Abihi (d. 53/673) and Hajjaj b. Yusof Thaqafi (d. 95/714), became infamous for their harsh, albeit eloquent, speeches castigating the recalcitrant populations living in their domain. Historians, as well as litterateurs, have recorded Hajjaj’s rhymed address to the inhabitants of [[Kufa]] as “O people of Iraq, O people of dissension (sheqaq) and hypocrisy (nefaq).” In another renowned speech, the Omayyad conqueror of Andalusia, Tareq b. Ziad (d. after 95/714), is reported to have deliberately burnt his own ships and then to have addressed his army with the words “Where will you flee? The sea is behind you and the enemy in front.… Fight!...”.<ref>Ebn Qotayba, 1990, II, p. 87</ref> From the Omayyad period, homilies characterized as khotbas are also attributed to ascetics and theologians. The ascetic preacher Hasan Basri (d. 110/728) and Wasel b. ʿAtaʾ (d. 131/748) expounded themes of God’s oneness, pious counsel, and ubi sunt (Latin “Where are they?”), referring to generations that have died and drawing attention to the transience of human life.<ref>Jahez, III, pp. 132-34; Ebn Qotayba, 2003, III, p. 370</ref> Powerful orations were delivered by anti-establishment leaders. These included revolutionaries of two very different stripes. The Kharejites believed that mortal sins, which to them included refusal to condemn Imam ʿAli and [[Muʿawiya]] (d. 60/680), constituted apostasy. Kharejite commanders such as Abu Hamza Shari (d. ca. 130/748) and Qatari b. Fojaʾa (d. ca. 78/697) fired up their followers to fight with the assertion that all Muslims who did not subscribe to this doctrine were polytheists, legally subject to the sword. Proto-Shiʿite leaders such as Imam [[Hussain ibn Ali|Hussain b. ʿAli]] (d. 61/680) and Zayd b. ʿAli b. Hussain (d. 122/740) based their claim to legitimacy on their descent from the Prophet Mohammad and the weighty services rendered by them and their forebears to Islam. The early [[ʿAbbasid]] period saw a similar application of the khotba, with caliphs, commanders, and governors continuing to execute policy and perform religious ritual through this vehicle, as well as anti-establishment leaders advocating reform and revolt.<ref>Safwat, III, passim</ref>
In the late 7th and early 8th centuries, a wide range of contexts and contents were engaged by the khotba. In [[Umayyad|Omayyad]] times, the oratorical center-stage of the caliphs was taken over by their governors and commanders. Two governors of Iraq, Ziad b. Abihi (d. 53/673) and Hajjaj b. Yusof Thaqafi (d. 95/714), became infamous for their harsh, albeit eloquent, speeches castigating the recalcitrant populations living in their domain. Historians, as well as litterateurs, have recorded Hajjaj’s rhymed address to the inhabitants of [[Kufa]] as “O people of Iraq, O people of dissension (sheqaq) and hypocrisy (nefaq).” In another renowned speech, the Omayyad conqueror of Andalusia, Tareq b. Ziad (d. after 95/714), is reported to have deliberately burnt his own ships and then to have addressed his army with the words “Where will you flee? The sea is behind you and the enemy in front.… Fight!...”.<ref>Ebn Qotayba, 1990, II, p. 87</ref> From the Omayyad period, homilies characterized as khotbas are also attributed to ascetics and theologians. The ascetic preacher Hasan Basri (d. 110/728) and Wasel b. ʿAtaʾ (d. 131/748) expounded themes of God’s oneness, pious counsel, and ubi sunt (Latin “Where are they?”), referring to generations that have died and drawing attention to the transience of human life.<ref>Jahez, III, pp. 132-34; Ebn Qotayba, 2003, III, p. 370</ref> Powerful orations were delivered by anti-establishment leaders. These included revolutionaries of two very different stripes. The Kharejites believed that mortal sins, which to them included refusal to condemn Imam ʿAli and [[Muʿawiya]] (d. 60/680), constituted apostasy. Kharejite commanders such as Abu Hamza Shari (d. ca. 130/748) and Qatari b. Fojaʾa (d. ca. 78/697) fired up their followers to fight with the assertion that all Muslims who did not subscribe to this doctrine were polytheists, legally subject to the sword. Proto-Shiʿite leaders such as Imam [[Hussain ibn Ali|Hussain b. ʿAli]] (d. 61/680) and Zayd b. ʿAli b. Hussain (d. 122/740) based their claim to legitimacy on their descent from the Prophet Mohammad and the weighty services rendered by them and their forebears to Islam. The early [[Abbasid]] period saw a similar application of the khotba, with caliphs, commanders, and governors continuing to execute policy and perform religious ritual through this vehicle, as well as anti-establishment leaders advocating reform and revolt.<ref>Safwat, III, passim</ref>


Most orators were men, but public khotbas were also delivered in unusual and distressful situations by women. Examples of female orators from the early period include four of high rank: The Prophet Mohammad’s daughter [[Fatima]] (d. 11/632) gave an impassioned speech to Abu Bakr and his associates asserting her right to inherit the lands of Fadak and her husband ʿAli’s right to succeed Mohammad. Mohammad’s widow ʿAʾesa (d. 58/678) gave speeches praising her father Abu Bakr, and later, inciting the Basrans to fight Imam ʿAli in the Battle of the Camel (al-Jamal). The Prophet’s granddaughters Zaynab (d. 62/682) and Omm Koltum (d. after 62/682) delivered strong orations to the Kufans and Syrians in the aftermath of the Karbala tragedy, condemning the Omayyads’ killing of their brother Imam Hussain.<ref>Ebn Abi Taher, pp. 3-29</ref>
Most orators were men, but public khotbas were also delivered in unusual and distressful situations by women. Examples of female orators from the early period include four of high rank: The Prophet Mohammad’s daughter [[Fatima]] (d. 11/632) gave an impassioned speech to Abu Bakr and his associates asserting her right to inherit the lands of Fadak and her husband ʿAli’s right to succeed Mohammad. Mohammad’s widow ʿAʾesa (d. 58/678) gave speeches praising her father Abu Bakr, and later, inciting the Basrans to fight Imam ʿAli in the Battle of the Camel (al-Jamal). The Prophet’s granddaughters Zaynab (d. 62/682) and Omm Koltum (d. after 62/682) delivered strong orations to the Kufans and Syrians in the aftermath of the Karbala tragedy, condemning the Omayyads’ killing of their brother Imam Hussain.<ref>Ebn Abi Taher, pp. 3-29</ref>
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==Bibliography==
==Bibliography==
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* Abu ʿOtman Jahez, al-Bayan wa’l-tabyin, ed. ʿAbd-al-Sallam Mohammad Harun, 4 vols., Cairo, 1985.
*Jahangosa-ye Kaqan: tarik-e Sah Esmaʿil, ed. Deta Moztar, Islamabad, 1971.
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*Abu ʿOtman Jahez, al-Bayan wa’l-tabyin, ed. ʿAbd-al-Sallam Mohammad Harun, 4 vols., Cairo, 1985.
* Taher b. Saleh Jazaʾeri, Sarh kotab Ebn Nobata ʿAbd-al-Rahman b. Mohammad b. Esmaʿil, d. 374 AH, ed. Ahmad Farid Mazidi, Beirut, 2007.
*Jamharat kotab al-ʿarab fi’l-ʿosur al-ʿarabiya al-zahera, ed. Ahmad Zaki Safwat, 3 vols., Cairo, 1933–34.
* Kotab al-jomʿa wa’l-ʿidiya, Cairo, 1998.
*Taher b. Saleh Jazaʾeri, Sarh kotab Ebn Nobata ʿAbd-al-Rahman b. Mohammad b. Esmaʿil, d. 374 AH, ed. Ahmad Farid Mazidi, Beirut, 2007.
* Abu Nasr Mo’ayyad fi’l-Din Sirazi, Sirat al-Moʾayyad fi’l-Din, ed. Mohammad Kamel Hussain, Cairo, 1949.
*Kotab al-jomʿa wa’l-ʿidiya, Cairo, 1998.
* Idem, Majales Moʾayyadiya, ed. Hatem Hamid-al-Din, Mumbai, 2005.
*Abu Nasr Mo’ayyad fi’l-Din Sirazi, Sirat al-Moʾayyad fi’l-Din, ed. Mohammad Kamel Hussain, Cairo, 1949.
* Mohaqqeq Helli, Saraʾeʿ al-Eslam fi masaʾel al-halal wa’l-haram, ed. ʿAbd-al-Hussain Mohammad-ʿAli, Najaf, 4 vols., 1969.
*Idem, Majales Moʾayyadiya, ed. Hatem Hamid-al-Din, Mumbai, 2005.
* Hussain-ʿAli Montazeri, Kotbaha-ye namaz-e jomʿa-ye Qom, Tehran, 1982; available at http://www.imamatjome.com/Sermons/SermonsLatestList.aspx?AemeId=381
*Mohaqqeq Helli, Saraʾeʿ al-Eslam fi masaʾel al-halal wa’l-haram, ed. ʿAbd-al-Hussain Mohammad-ʿAli, Najaf, 4 vols., 1969.
* Nasr b. Mozahem Menqari, Waqʿat al-Seffin, ed. ʿAbd-al-Sallam Harun, Cairo, 1981.
*Hussain-ʿAli Montazeri, Kotbaha-ye namaz-e jomʿa-ye Qom, Tehran, 1982; available at http://www.imamatjome.com/Sermons/SermonsLatestList.aspx?AemeId=381
* Qazi Ahmad Qomi, Kolasat al-tawarik, ed. Ehsan Esraqi, 2 vols., Tehran, 1980-84.
*Nasr b. Mozahem Menqari, Waqʿat al-Seffin, ed. ʿAbd-al-Sallam Harun, Cairo, 1981.
* ʿAbd-al-Hussain Navaʾi, ed., Sah Tahmasb Safawi: majmuʿa-ye asnad wa mokatabat-e tariki, hamrah ba yaddastha-ye tafsili, Tehran, 1989.
*Qazi Ahmad Qomi, Kolasat al-tawarik, ed. Ehsan Esraqi, 2 vols., Tehran, 1980-84.
* Qazi Noʿman b. Mohammad, Daʿaʾem al-Eslam wa dekr al-halal wa’l-haram wa’l-qazaya wa’l-ahkam ʿan ahl bayt Rasul Allah (SA), ed. Asaf ʿAli-Asgar Fayzi, 2 vols., Beirut, 1991; tr. Asaf Fayzee and Ismail Poonawala, as The Pillars of Islam, 2 vols., New Delhi, 2002-2004.
*ʿAbd-al-Hussain Navaʾi, ed., Sah Tahmasb Safawi: majmuʿa-ye asnad wa mokatabat-e tariki, hamrah ba yaddastha-ye tafsili, Tehran, 1989.
* Qazi Qozaʿi, Dostur maʿalem al-hekam wa maʾtur makarem al-siam, ed. and tr. Tahera Qutbuddin as A Treasury of Virtues: Sayings, Sermons, and Teachings of ʿAli, New York, 2013.  
*Qazi Noʿman b. Mohammad, Daʿaʾem al-Eslam wa dekr al-halal wa’l-haram wa’l-qazaya wa’l-ahkam ʿan ahl bayt Rasul Allah (SA), ed. Asaf ʿAli-Asgar Fayzi, 2 vols., Beirut, 1991; tr. Asaf Fayzee and Ismail Poonawala, as The Pillars of Islam, 2 vols., New Delhi, 2002-2004.
* Ali-Akbar Hasemi Rafsanjani, Kotbaha-ye namaz-e jomʿa, 9 vols., Tehran, 1360-
*Qazi Qozaʿi, Dostur maʿalem al-hekam wa maʾtur makarem al-siam, ed. and tr. Tahera Qutbuddin as A Treasury of Virtues: Sayings, Sermons, and Teachings of ʿAli, New York, 2013.
* Sarif Razi, Nahj al-balaga (an anthology of speeches, letters, aphoristic remarks, and homilies traditionally attributed to Imam ʿAli b. Abi Taleb), ed. Qays Bahjat ʿAttar, Tehran?, 2010.
*Ali-Akbar Hasemi Rafsanjani, Kotbaha-ye namaz-e jomʿa, 9 vols., Tehran, 1360-
* Mohammad b. Jarir Tabari, Taʾrik al-rosol wa’l-moluk, ed. Mohammad Abu’l-Fazl Ebrahim, 10 vols., Cairo, 1960-69; tr. by various scholars as The History of al-Tabari, 40 vols., Albany, New York, 1985-2007.
*Sarif Razi, Nahj al-balaga (an anthology of speeches, letters, aphoristic remarks, and homilies traditionally attributed to Imam ʿAli b. Abi Taleb), ed. Qays Bahjat ʿAttar, Tehran?, 2010.
* Idem, Jameʿ al-bayan ʿan taʾwil ay al-Qorʾan (accessed 5 April 2013), at http://altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=1&tSoraNo=11&tAyahNo=91&tDisplay=yes&UserProfile=0&LanguageId=1
*Mohammad b. Jarir Tabari, Taʾrik al-rosol wa’l-moluk, ed. Mohammad Abu’l-Fazl Ebrahim, 10 vols., Cairo, 1960-69; tr. by various scholars as The History of al-Tabari, 40 vols., Albany, New York, 1985-2007.
* Shah Tahmasb Safawi, see ʿAbd-al-Hussain Navaʾi.
*Idem, Jameʿ al-bayan ʿan taʾwil ay al-Qorʾan (accessed 5 April 2013), at http://altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=1&tSoraNo=11&tAyahNo=91&tDisplay=yes&UserProfile=0&LanguageId=1
* Abu ʿIsa Mohammad Termedi, Sonan: Jameʿ al-sahih, ed. Mohammad Naser-al-Din Albani, Riyadh, 1996.
*Shah Tahmasb Safawi, see ʿAbd-al-Hussain Navaʾi.
* Mohammad b. Hasan Tusi, al-Mabsut fi feqh al-emamiya, 8 vols., Tehran, 1378/1958.
*Abu ʿIsa Mohammad Termedi, Sonan: Jameʿ al-sahih, ed. Mohammad Naser-al-Din Albani, Riyadh, 1996.
* Paul Ernest Walker, ed., Orations of the Fatimid Caliphs: Festival Sermons of the Ismaili Imams: An Edition of the Arabic Texts and English Translation of Fatimid Khutbas, London and New York, 2009.
*Mohammad b. Hasan Tusi, al-Mabsut fi feqh al-emamiya, 8 vols., Tehran, 1378/1958.
* Wezarat-e ersad-e eslami, Dar maktab-e jomʿa: majmuʿa-ye kotbaha-ye namaz-e jomʿa-ye Tehran, 7 vols., Tehran, 1986-; available at http://islamicdoc.org/dl/other.html?sobi2Task=sobi2Details&catid=13&sobi2Id=1366
*Paul Ernest Walker, ed., Orations of the Fatimid Caliphs: Festival Sermons of the Ismaili Imams: An Edition of the Arabic Texts and English Translation of Fatimid Khutbas, London and New York, 2009.
* Yaqut Hamawi, Moʿjam al-boldan, 5 vols., Beirut, n.d.
*Wezarat-e ersad-e eslami, Dar maktab-e jomʿa: majmuʿa-ye kotbaha-ye namaz-e jomʿa-ye Tehran, 7 vols., Tehran, 1986-; available at http://islamicdoc.org/dl/other.html?sobi2Task=sobi2Details&catid=13&sobi2Id=1366
*Yaqut Hamawi, Moʿjam al-boldan, 5 vols., Beirut, n.d.
 
===Studies===
===Studies===
* Rula Jurdi Abisaab, Converting Persia: Religion and Power in the Safavid Empire, London and New York, 2004.
 
* Hamid Algar, “Emam-e jomʿa,” in EIr. VIII, pp. 386-91.
*Rula Jurdi Abisaab, Converting Persia: Religion and Power in the Safavid Empire, London and New York, 2004.
* Mohammad-Reza Ansari, “Kotba,” in Dayerat al-maʿaref-e Tasayyoʿ VII, pp. 168-71.
*Hamid Algar, “Emam-e jomʿa,” in EIr. VIII, pp. 386-91.
* Richard T. Antoun, Muslim Preacher in the Modern World: A Jordanian Case Study in Comparative Perspective, Princeton, 1989.
*Mohammad-Reza Ansari, “Kotba,” in Dayerat al-maʿaref-e Tasayyoʿ VII, pp. 168-71.
* 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, 1984.
*Richard T. Antoun, Muslim Preacher in the Modern World: A Jordanian Case Study in Comparative Perspective, Princeton, 1989.
* Heidar G. Azodanloo, “Formalization of Friday Sermons and Consolidation of the Islamic Republic of Iran,” Critique: Critical Middle Eastern Studies 1/1, 1992, pp. 12-24.
*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, 1984.
* ʿAli b. ʿOmar Badahdah, Mawsuʿat zad al-kotabaʾ, 7 vols., Jeddah, 2008.
*Heidar G. Azodanloo, “Formalization of Friday Sermons and Consolidation of the Islamic Republic of Iran,” Critique: Critical Middle Eastern Studies 1/1, 1992, pp. 12-24.
* Shaul Bakhash, “Sermons, Revolutionary Pamphleteering and Mobilization: Iran, 1978,” in Said Amir Arjomand, ed., From Nationalism to Revolutionary Islam, Albany, NY, 1984.
*ʿAli b. ʿOmar Badahdah, Mawsuʿat zad al-kotabaʾ, 7 vols., Jeddah, 2008.
* Bruce Borthwick, “The Islamic Sermon As a Channel of Political Communication in Syria, Jordan and Egypt,” Ph.D. diss., University of Michigan, Ann Arbor, 1965.
*Shaul Bakhash, “Sermons, Revolutionary Pamphleteering and Mobilization: Iran, 1978,” in Said Amir Arjomand, ed., From Nationalism to Revolutionary Islam, Albany, NY, 1984.
* Norman Calder, “Friday Prayer and the Juristic Theory of Government: Saraksi, Shirazi, Mawardi.” BSOAS 49/1, 1986, pp. 35-47.
*Bruce Borthwick, “The Islamic Sermon As a Channel of Political Communication in Syria, Jordan and Egypt,” Ph.D. diss., University of Michigan, Ann Arbor, 1965.
* Stephan Dahne, “Die politische Hutba in der klassischen arabischen Literatur,” Ph.D. diss., Wittenberg University, 2001.
*Norman Calder, “Friday Prayer and the Juristic Theory of Government: Saraksi, Shirazi, Mawardi.” BSOAS 49/1, 1986, pp. 35-47.
* Mostafa Derayati, ed., Fehrestvara-ye dastnevestha-ye Iran (DENA), 12 vols., Tehran, 2010, IV, pp. 885-902.
*Stephan Dahne, “Die politische Hutba in der klassischen arabischen Literatur,” Ph.D. diss., Wittenberg University, 2001.
* “Emam-e jomʿa” in Dayerat al-maʿaref-e tasayyoʿ II, Tehran, 1989, pp. 387-89.
*Mostafa Derayati, ed., Fehrestvara-ye dastnevestha-ye Iran (DENA), 12 vols., Tehran, 2010, IV, pp. 885-902.
* Asghar Fathi, “Preachers as Substitutes for Mass Media: The Case of Iran 10-5-1919,” in Edie Kedourie and Sylvia Haim, eds., Towards a Modern Iran: Studies in Thought, Politics, and Society, London, 1980, pp. 169-80.
*“Emam-e jomʿa” in Dayerat al-maʿaref-e tasayyoʿ II, Tehran, 1989, pp. 387-89.
* Patrick D. Gaffney, The Prophet’s Pulpit: Islamic Preaching in Contemporary Egypt, Berkeley, Los Angeles, and London, 1994.
*Asghar Fathi, “Preachers as Substitutes for Mass Media: The Case of Iran 10-5-1919,” in Edie Kedourie and Sylvia Haim, eds., Towards a Modern Iran: Studies in Thought, Politics, and Society, London, 1980, pp. 169-80.
* Rasul Jaʿfarian, “Namaz-e jomʿa dar dawra-ye Safawi,” in Din wa siasat dar dawra-ye Safawi, Qom, 1991, pp. 119-80.
*Patrick D. Gaffney, The Prophet’s Pulpit: Islamic Preaching in Contemporary Egypt, Berkeley, Los Angeles, and London, 1994.
* Idem, “Tarik-e namaz-e jomʿa wa mabahet-e ʿelmi-e marbut bar an dar dawra-ye Safawi,” introduction to idem, ed., Davazdah resala-ye feqhi, Qom, 2003, pp. 15-69.
*Rasul Jaʿfarian, “Namaz-e jomʿa dar dawra-ye Safawi,” in Din wa siasat dar dawra-ye Safawi, Qom, 1991, pp. 119-80.
* Idem, “Agahiha-ye ketab-senakti dar bara-ye namaz-e jomʿa,” introduction to idem, ed., Davazdah resala-ye feqhi, Qom, 2003, pp. 70-102.
*Idem, “Tarik-e namaz-e jomʿa wa mabahet-e ʿelmi-e marbut bar an dar dawra-ye Safawi,” introduction to idem, ed., Davazdah resala-ye feqhi, Qom, 2003, pp. 15-69.
* Linda Gale Jones, The Power of Oratory in the Medieval Muslim World, Cambridge and New York, 2012.
*Idem, “Agahiha-ye ketab-senakti dar bara-ye namaz-e jomʿa,” introduction to idem, ed., Davazdah resala-ye feqhi, Qom, 2003, pp. 70-102.
* Mohammad-Sadeq Mohammad Karbasi, Moʿjam kotabaʾ al-menbar al-Hussaini: Directory of Hussain Orators, 2 vols., London, 1999.
*Linda Gale Jones, The Power of Oratory in the Medieval Muslim World, Cambridge and New York, 2012.
* Nikki R. Keddie, Religion and Rebellion in Iran: The Tobacco Protest of 1891-1892, London, 1966.
*Mohammad-Sadeq Mohammad Karbasi, Moʿjam kotabaʾ al-menbar al-Hussaini: Directory of Hussain Orators, 2 vols., London, 1999.
* Joel Kraemer, Humanism in the Renaissance of Islam: The Cultural Revival during the Buyid Age, Leiden, 1992.
*Nikki R. Keddie, Religion and Rebellion in Iran: The Tobacco Protest of 1891-1892, London, 1966.
* Wilferd Madelung, “Zaydiyya,” in EI2 XI, 2002, pp. 477-81.
*Joel Kraemer, Humanism in the Renaissance of Islam: The Cultural Revival during the Buyid Age, Leiden, 1992.
* Idem, Religious Trends in Early Islamic Iran, Albany, N.Y., 1988.
*Wilferd Madelung, “Zaydiyya,” in EI2 XI, 2002, pp. 477-81.
* Andrew Newman, “Fayḍ al-Kashani and the Rejection of the Clergy/State Alliance: Friday Prayer as Politics in the Safavid Period,” in Linda Walbridge, ed., The Most Learned of the Shiʿa: The Institution of the Marjaʿ Taqlid, New York, 2001, pp. 34-52.
*Idem, Religious Trends in Early Islamic Iran, Albany, N.Y., 1988.
* Idem, “The Vezir and the Mulla: A Late Safavid Period Debate on Friday Prayer,” in Michele Bernardini, Masashi Haneda, and Maria Szuppe, eds., Études sur L’Iran Médiéval et Moderne Offertes à Jean Calmard, Eurasian Studies 1/2, 2006, pp. 237-69.
*Andrew Newman, “Fayḍ al-Kashani and the Rejection of the Clergy/State Alliance: Friday Prayer as Politics in the Safavid Period,” in Linda Walbridge, ed., The Most Learned of the Shiʿa: The Institution of the Marjaʿ Taqlid, New York, 2001, pp. 34-52.
* Ehsan Noss, al-Kataba al-ʿarabiya fi ʿasreha al-dahabi, Cairo, 1963.
*Idem, “The Vezir and the Mulla: A Late Safavid Period Debate on Friday Prayer,” in Michele Bernardini, Masashi Haneda, and Maria Szuppe, eds., Études sur L’Iran Médiéval et Moderne Offertes à Jean Calmard, Eurasian Studies 1/2, 2006, pp. 237-69.
* J. Pedersen, “Khatib,” in EI² IV, 1978, pp. 1109-11.
*Ehsan Noss, al-Kataba al-ʿarabiya fi ʿasreha al-dahabi, Cairo, 1963.
* Tahera Qutbuddin, “Khutba: The Evolution of Early Arabic Oration,” in Beatrice Gruendler and Michael Cooperson, eds., Classical Arabic Humanities in Their Own Terms: Festschrift for Wolfhart Heinrichs on His 65th Birthday, Leiden, 2008, pp. 176-273.
*J. Pedersen, “Khatib,” in EI² IV, 1978, pp. 1109-11.
* Idem, “The Sermons of ʿAli ibn Abi Talib: At the Confluence of the Core Islamic Teachings of the Qurʾan and the Oral, Nature-Based Cultural Ethos of Seventh Century Arabia,” Anuario de Estudios Medievales 42/1, 2012, pp. 201-28.
*Tahera Qutbuddin, “Khutba: The Evolution of Early Arabic Oration,” in Beatrice Gruendler and Michael Cooperson, eds., Classical Arabic Humanities in Their Own Terms: Festschrift for Wolfhart Heinrichs on His 65th Birthday, Leiden, 2008, pp. 176-273.
* Idem, “Introduction,” in Qazi Qozaʿi, Dostur maʿalem al-hekam wa maʾtur makarem al-siam, ed. and tr. Tahera Qutbuddin as A Treasury of Virtues: Sayings: Sermons, and Teachings of ʿAli, New York, 2013, pp. xiii-xxiv.
*Idem, “The Sermons of ʿAli ibn Abi Talib: At the Confluence of the Core Islamic Teachings of the Qurʾan and the Oral, Nature-Based Cultural Ethos of Seventh Century Arabia,” Anuario de Estudios Medievales 42/1, 2012, pp. 201-28.
* Haggay Ram, Myth and Mobilisation in Revolutionary Iran: The Use of the Friday Congregational Sermon, Washington, D.C., 1994.
*Idem, “Introduction,” in Qazi Qozaʿi, Dostur maʿalem al-hekam wa maʾtur makarem al-siam, ed. and tr. Tahera Qutbuddin as A Treasury of Virtues: Sayings: Sermons, and Teachings of ʿAli, New York, 2013, pp. xiii-xxiv.
* Najda Ramazan, Taʾrik al-kataba wa-ashar kotab al-rasul wa’l-sahaba, Damascus, 1998.
*Haggay Ram, Myth and Mobilisation in Revolutionary Iran: The Use of the Friday Congregational Sermon, Washington, D.C., 1994.
* Abdulaziz Abdulhussein Sachedina, The Just Ruler (al-sultan al-ʿadil) in Shīʿite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence, New York and Oxford, 1988.
*Najda Ramazan, Taʾrik al-kataba wa-ashar kotab al-rasul wa’l-sahaba, Damascus, 1998.
* Dakel Sayyed Hasan, Man la yahzorohu al-katib: bohut wa mohazarat fi’l-tafsir wa’l-tarbia wa’l-adab wa’l-taʾrik, 4 vols., Beirut, 1991.
*Abdulaziz Abdulhussein Sachedina, The Just Ruler (al-sultan al-ʿadil) in Shīʿite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence, New York and Oxford, 1988.
* Idem, Moʿjam al-kotabaʾ, 12 vols., Beirut, 1996-2009.
*Dakel Sayyed Hasan, Man la yahzorohu al-katib: bohut wa mohazarat fi’l-tafsir wa’l-tarbia wa’l-adab wa’l-taʾrik, 4 vols., Beirut, 1991.
* Rosemary Stanfield-Johnson, “The Tabarraʾiyan and the Early Safavids,” Iranian Studies 37/1, 2004, pp. 47-71.
*Idem, Moʿjam al-kotabaʾ, 12 vols., Beirut, 1996-2009.
* Devin Stewart, “The Portrayal of an Academic Rivalry: Najaf and Qum in the Writings and Speeches of Khomeini, 1964-78,” in Linda Walbridge, ed., The Most Learned of the Shiʿa: The Institution of the Marjaʿ Taqlid, Oxford and New York, 2001, pp. 216-29.
*Rosemary Stanfield-Johnson, “The Tabarraʾiyan and the Early Safavids,” Iranian Studies 37/1, 2004, pp. 47-71.
* Idem, “Polemics and Patronage in Safavid Iran: The Debate on Friday Prayer during the Reign of Shah Tahmasb,” BSOAS, 72/3, 2009, pp. 425-57.
*Devin Stewart, “The Portrayal of an Academic Rivalry: Najaf and Qum in the Writings and Speeches of Khomeini, 1964-78,” in Linda Walbridge, ed., The Most Learned of the Shiʿa: The Institution of the Marjaʿ Taqlid, Oxford and New York, 2001, pp. 216-29.
* Mohammad Asraf Thanvi, Kotobat al-ahkam le jomaʿat al-ʿamm, Deobandh, n.d.
*Idem, “Polemics and Patronage in Safavid Iran: The Debate on Friday Prayer during the Reign of Shah Tahmasb,” BSOAS, 72/3, 2009, pp. 425-57.
* Turkish Diyanet Ministry, Hutbe Dualari: Turkish Khutba Prayers, accessed May 18, 2012, at www.imamhatipogretmeni.com
*Mohammad Asraf Thanvi, Kotobat al-ahkam le jomaʿat al-ʿamm, Deobandh, n.d.
* A. J. Wensinck, “Khutba,” in EI² V, 1986, pp. 74-75.
*Turkish Diyanet Ministry, Hutbe Dualari: Turkish Khutba Prayers, accessed May 18, 2012, at www.imamhatipogretmeni.com
* Miriam Younes, Diskussionen schiitischer Gelehrter über juristische Grundlagen von Legalitat in der frühen Safawidenzeit: das Beispiel der Abhandlungen über das Freitagsgebet, Würzburg, 2010.
*A. J. Wensinck, “Khutba,” in EI² V, 1986, pp. 74-75.
*Miriam Younes, Diskussionen schiitischer Gelehrter über juristische Grundlagen von Legalitat in der frühen Safawidenzeit: das Beispiel der Abhandlungen über das Freitagsgebet, Würzburg, 2010.
 
==Source==
==Source==
* [http://www.iranicaonline.org/articles/kotba-sermon Encyclopaedia iranica]
 
*[http://www.iranicaonline.org/articles/kotba-sermon Encyclopaedia iranica]
 
[[Category: Islamic Terminologies]]
[[Category: Islamic Terminologies]]
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