|
161
Shammakhi, op. cit., 104-105.
162 Loc.
cit.
163
Shammakhi, op. cit., 104-105.
164 Abu
Zakariya, Siyar., 16a; Darjini, Tabaqat., 53.
165 Ibid.,
53; Abu Zakariya, op. cit., 16b.
166 ibid.,
16a; Darjini, op. cit., 53
167 Abu Amr
al-Sufi, Firaq., 53.
168 Loc.
cit.
169 Abu
Zakariya, op. cit., 16a.
170 al-Qutb,
Risalah shafiyah., 52.
171
Shammakhi, Siyar., 280; Sufi, Firaq., 53.
172 al-Mas'udi,
Muruj al-Dhahab., II, 137; Ibn Hazm, Milal., II, 112.
173 Ibn al-Nadim,
Fihrist., 258; Ibn Sallam, Bad’u l-Islam., 13.
174 The Ms.
of this book is in the possession of Aiyad al-Azzabi of Zwarah,
Libya. He was kind enough to lend me the Ms. for consultation
for this study.
175
Warijlani, Dalil., 66a; Sufi, Firaq., Ms. 2-3.
176 Sufi,
op. cit., 2.
177 Ibid.,
3.
178 Abu
Zakariya, op. cit., 15a; Darjini, op. cit., 50.
179 Ibid.,
53-55; Abu Zakariya, op. cit., 16a-17a.
180 Darjini,
op. cit., 51; Abu Zakariya, op.cit., 15a.
181 The
text of the reply of the Ibadhi scholars of Basrah is quoted by
Abu Zakariya, Siyar., 15b-16a; by Darjini, Tabaqat., 51-52; and
by Shammakhi, Siyar., 147.
182 The
Nukkarite argument on this point is preserved in al-Diwan al-ma’rud
K. al-mumtani’in min al-hudud., Ms. 6-8.
183 Darjini,
op. cit., 57; Shammakhi, Siyar., 135.
184 Ibid.,
153; Darjini, op. cit., 57. Ibn al-Saghir al-Maliki gave
different account of he war between Abd al-Wahhab and Ibn Fandin
and the reason behind it, Chronique sur les Imams Rostemides.,
17-20.
185 Abu
Zakariya, Siyar., 40b; Lewicki, Art. "Halka" in E.I.,
2nd edition.
186 For the
revolution of Ibn Kaidad, cf. Ibn Idhari, al-Bayan al-Mughrib.,
I, 216-220; Abu Zakariya, Siyar., 38a-40b; Darjini, Tabaqat.,
97-105; S.M. Sten, Art. Abu Yazid al-Nukkari", E.I.,
2nd edition, 163-164.
187 For
more detail cf. Lisan al-Din b. al-Khatib, Amal al-A'lam fi man
buyi’a qabl al-htilam., editor E. Levi-Provencal, Beirut, 1956
188 Ibn
Hazm, Milal., IV, 189. The contacts between the Nukkar and the
Umayyad dynasty in Spain started in the year 333 H. after Abu
Yazid conquered Qairawan, (Ibn Idhari, Bayan., II, 212-13).
Later, in 381 H., the Nukkar of the Berber tribe of Zanatah were
forced to cross over to Spain by their enemies the Sinhajah. Ibn
Abi Amir welcomed the Nukkar and gave them shelter and
straightened his army with their men. (Ibn Idhari, Bayan., II,
293-94; Ibn Haiyan al-Qurtubi, al-Muqtabas fi akhbar al-Andalus.,
editor al-Hijji, Beirut, 1965, 191-194).
189 This
treatise was published with other Ibadi works. No place or date
are shown on my copy. I am also using Mss. of the treatise in
my possession.
190 Ms. in
the possession of Shaikh Salim b. Ya’qub, Jerba.
191
Warijlani, Dalil., 14b-15a.
192
al-Sufi, Firaq., 56
193 The
view of the Nukkar presented here was collected from he
following sources: Abu Amr Uthman b. Khalifah al-Sufi, Firaq.,
53-56; Sualat., Ms. 41, 53, 164, 259, 232, 302; Abu Zakariya,
Siyar., 15a ff.; Abu Ammar Abd al-Kafi, al-Mujaz., Ms. II, 79
ff; Shammakhi, Siyar, 146-154; Barun Al-Azhar al-riyadiyah., 99
ff.
194 Darjini,
Tabaqat., 70.
195 Ibid.,
69; Abu Zakariya, Siyar., 24a.
196 Abu
Zakariya, op. cit., 25a; Darjini, op. cit., 71-72.
197 loc.
cit.
198 Sufi,
Firaq., 57-58.
199
Shammakhi, Siyar, 183, 224; baruni, Azhar., 167.
200
Baghturi, Siyar Mashaikh Nufusah., Ms. 124-127.
201
Shammakhi, op. Cit., 196 ff.
202
Ibid., 224
– 225
203
Darjini, Tabaqat., 88
204
Shammakhi, op, cit., 546
205
Ibid., 546
– 547
206
The form of this name as shown in some old Mss. is Naflat; the
modern Ibadhi scholar Sulaiman al-Baruni used the same form in
his work al-Azhar al-riyadiyah. (pp. 195-210). According to
some old sources, his name is Faraj and he was given the title
Naffath by Imam Aflah because he inspires people with evil
ideas. The form therefore should be Naffath from the word
نَفَثَ ( nafatha )
207
Sufi, Firaq., 5b
208
Abu Zakariya, Siyar., 29b.
209
Loc. Cit.; Darjini, Tabaqat., 79
210
Loc. Cit.
211
Abu Zakariya; op. Cit., 30a; Darjini, op. Cit., 80
212
Baruni, Azhar., 204
– 205. The
correspondence of Aflah concerning Naffath is quoted on pp. 199
– 205. The term Asaqifah, (sing. Usquff), expressing a certain
rank among Christian monks, was used probably because it was
still in use among the Berbers of Nufusah who professed
Christianity before Islam
213
Suf, Firaq, 57
214
The rule in this case, as agreed upon among the Ibadhi scholars,
is that brothers and sisters on the father’s
side inherit where there are no full brothers or sisters to
prevent them. Sons and daughters of the full brothers do not
inherit with the brothers and sisters on the father’s side. Cf.
Al-Sufi, Mukhtasar al-faraid., 8; Jitali, Fara’id., Ms. 4b
215
For these views of Naffath, cf. Sufi, Firaq., 56-57; Abu
Zakariya, op. Cit., 30a-b. Baghturi, Siyar., Ms. 97; Baruni,
Azhar., 195-196
216
Cf. My
“description
of new Ibadhi Mss.,” J.S.S., XV, 1, 65
217
Shammakhi, Siyar., 235
218
Baruni, Azhar., 210
219
Baghturi, op. Cit., 97
220
Ibn Sallam, Bad ul-Islam., Ms.60
221
Loc. Cit
222
Shammakhi, op.cit., 262
223
Loc. Cit.
224
Ibid., 366
225
Jitali, Qawaid, Ms.
226
Shammakhi, op. Cit., 262
227
Ibn Saghir, Chronique., 16
228
Sufi, Firaq., 58
229
Shammakhi, op. Cit., 262
230
Abu Zakariya, Siyar., 14b |
