Excerpts from the Chapter titled 'Life of Qazi No'man'
[Source: pp. 3-16]*
*Full citation: Selections from Qazi Noaman's Kitab-ul-Himma fi Adabi Ataba-el-a'emma or Code of Conduct for the Followers of Imam. Translated into English by Prof. Jawad Muscati (Ustad-Fil-Uloomm-Il-Arabbiya) and Khan Bahadur Prof. A. M. Moulvi, M.A. Published by The Shia Imami Ismailia Association for Africa. 1950.
In the history of the Fatmides, we know no talented family which has influenced the intellectual life of the Fatmide period in Egypt and in other countries to the extent to which the family of No'man has done. No'mans have played a great part in enriching the Fatmide period with their intellectual wealth. The gifted family has left behind books on the Fatmide period which were used as models by almost all the religious divines of the period and later writers. The writings of the family of No'man up to this day are considered to be the most authoritative information on the Fatmide Faith.
Qazi Abu Hanifatun-No'min bin Abu Abduallah Mohmammad bin Mansoor bin Hayunat-tamimi-al Maghrabi was the founder of this family. In the history of the Fatmide missionaries, he is known as Qazi No'man. In 341 A. H. (952 A.D.) when Imam Al-Moizo-le-dinillah ascended the throne, No'man rose to the height of his influence. He became a constant companion of the Imam. He was always with him whether the Imam was in the capital or outside it on his tour.
(The) Qazi was an authority on the Quran. In theology, he was so well versed that he was conversant not only with all its branches but all the differences of opinion among the theologians of different schools of thought. He was very well informed in literature, poetry and history. All those historians who happen to talk of No'man make special mention of his learning and accomplishments. His great works are the best proof of what the historians have said about him. There is no wonder then if we find his books the very best and the most authoritative works in the Fatmide Faith. Almost all the learned divines have drawn an inspiration from his works. We know no Fatmide missionary worth the name who differed from No'man in his solution of important problems in theology.
There are many instances that go to prove that No'man before he wrote any book got the necessary instructions and inspiration from Imam Al-Moizzo-le-lillah. Before he showed his works to the public, he always referred to the Imam for his approval. This is the reason why the historian Ibn Zulak callas No'man a "daa-ee". We have nothing on record to show that he ever acted as a 'daa-ee'. He was called 'daa-ee' because like a 'daa-ee', he always showed his writings to the Imam before he read them to the public.