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A study on ritual purity (Ṭahāra) among the Ibāḍiyya, based on the following Ibāḍī sources: K. al-Waḍʿ fī ‘l-Furūʿ of Jannāwunī; Qanāṭir al-Khayrāt of Jayṭālī; Qawāʿid al-Islām of Jayṭālī; K. al-Īḍāḥ of Abū Sākin ʿĀmir al-Shammākhī; commentary on K. al-Īḍāḥ by [Abū Muḥ.] ʿAbdl. b. Saʿīd al-Sidwīkishī; commentary on K. al-Waḍʿ by Muḥ. Abū Sitta al-Qaṣbī (see Qaṣbī al-Nafūsī, Abū ʿAbdl. Muḥ. b. ʿUmar b. Abī Sitta); K. al-Nīl of ʿAbd al-ʿAzīz b. Ibr. al-Yasjanī (see Thamīnī, ʿAbd al-ʿAzīz b. Ibr.).
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On Ibāḍī mosques in Ouargla, Mīzāb and at Jerba (with plans and photographs), on Ibāḍī cemeteries in Mīzāb, on style in Ibāḍī architecture, and finally some observations on “modernism and the movement of sheikh Ibr. Bayyūḍ” and on education in Mīzāb.
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Pp. 106-121: translation of a letter by ʿAbdl. b. Ibāḍ (2nd Ṭabaqa, 50-100 A.H.) addressed to ʿAbd al-Malik b. Marwān, on the administration of Abū Bakr, ʿUmar and ʿUthmān; from Barrādī: Kitāb al-Jawāhir, Cairo 1302/1884-5, 156-167.
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A detailed study of Barrādī’s book and a conclusion of its position among the sources for the study of the history of early Islam and the origins of the Ibāḍiyya. Rubinacci mentions in detail Barrādī’s sources and makes i.a. a comparison with Darjīnī’s Ṭabaqāt al-Mashāyikh (103-104).
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Based mainly on Sunnī sources. Furthermore, i.a., on: - Shammākhī: Siyar; - Darjīnī: K. Ṭabaqāt al-Mashāyikh; al-Siyar al-ʿUmāniyya; - ʿAbdl. b. Ḥumayyid al-Sālimī: al-Lumʿa al-Murḍiya; - Masqueray 1878a, Chronique d’Abou Zakaria; - Abū Isḥāq Ibr. b. Qays al-Ḥaḍramī: Dīwān al-Sayf al-Naqqād.
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A short description of contents and abbreviated translation of the section that deals with the Khawārij from al-Qalhātī: al-Kashf wa’l-Bayān (MS in the British Museum, Or. 2606; see for a description Rieu 1894, 121-124). Wilkinson 1976a, 143: ... Thus one soon learns that Abū Saʿīd is inevitably Abū Saʿīd Muḥ. b. Saʿīd al-Kudamī and so could never be confused with Muḥ. b. Saʿīd al-Qalhātī, as the British Museum cataloguer (Sup. Cat. of Arab MSS, 1894, 121-124) has done.
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A study of the chains of transmitters of the Ibāḍī doctrine from: - ʿAbdl. b. Yaḥyà al-Bārūnī: Risālat Sullam al-ʿĀmma wa’l-Mubtadi’īn, pp. 31-41. The Risāla was printed as an appendix to Sul. b. ʿAbdl. al-Bārūnī’s al-Azhār al-Riyādiyya, Cairo 1304/1886-7 (sic); - Muḥ. b. Zakariyyā’ b. Mūsà al-Bārūnī al-Qalʿawī: Nisbat Dīn al-Muslimīn, in appendix to Shammākhī: Siyar, 578-583, lith. Cairo 1301/1883-4. The chains, through a line of North-African transmitters, go back to ʿAbd al-Raḥmān b. Rustam or Abū ‘l-Zājir Ism. b. Darrār al-Ghadāmasī, two of the five Ḥamalat al-ʿIlm who brought the Ibāḍī doctrine to North Africa, after having acquired it in Basra from Abū ʿUbayda Muslim b. Abī Karīma al-Tamīmī (1st half 2nd/8th c.). From Abū ʿUbayda Muslim al-Baṣrī some chains descend, through Abū ‘l-Shaʿthā’ Jābir b. Zayd al-Azdī [al-ʿUmānī al-Yaḥmadī al-Jawfī al-Baṣrī], ʿAbdl. b. ʿAbbās and ʿĀ’isha, to the Prophet. ʿAbdl. al-Bārūnī gives four chains of transmitters. The first begins at the end of the 6th/12th century with Maqrīn b. Muḥ. al-Bughṭūrī to end with Abū Hārūn Mūsà b. Yūnus al-Jalālamī. Then the chain bifurcates in one chain that goes back to ʿAbd al-Raḥmān b. Rustam and another that goes back to Abū ‘l-Zājir Ism. b. Darrār al-Ghadāmasī. The second chain begins in the 8th/14th century with Abū Sākin ʿĀmir b. ʿAlī al-Shammākhī going back to Abū Hārūn al-Jalālamī. Then the chain continues with the same names as the second chain mentioned above. In essence the names of the transmittters from the eighth to the sixth century A.H. are given. The third chain begins at the end of the 10th century with Muḥ. b. Zak. al-Bārūnī al-Qalʿawī and goes back to Abū Sākin ʿĀmir al-Shammākhī. So this chain adds the names of the transmitters between the eighth and the tenth century A.H. The fourth chain of transmitters begins also at the end of the 10th/16th or the beginning of the 11th/17th century, but gives a different chain of transmitters. It begins with Abū Mahdī ʿĪsà b. Ism. and goes back to the Rustamid ʿAbd al-Wahhāb, son of ʿAbd al-Raḥmān. Qalʿawī gives the chains he acquired from Abū Sul. Dāwud b. Ibr. al-Tilātī al-Jarbī. These chains consist of five or six names, and they meet together at the name of ʿAbdl. b. ʿAbd al-Wāḥid al-Shammākhī, disciple of a disciple of Abū Sākin ʿĀmir al-Shammākhī. Then they follow the names in one of ʿAbdl. al-Bārūnī’s chains, especially the second one. Qalʿawī also gives his own chain of transmitters. In 961/1554 he travelled to the Jabal Banī Muṣʿab, where he learned the doctrine from Abū Mahdī ʿĪsà b. Ism. Beginning with this sheikh, the chain bifurcates from Abū ʿAbdl. Muḥ. b. Bakr onwards, to meet together, via the Rustamid ʿAbd al-Raḥmān and the transmitter Abū ‘l-Zājir al-Ghadāmasī, in the famous Abū ʿUbayda. The first part of the chain and the beginnings of the bifurcations are identical to the fourth chain of ʿAbdl. al-Bārūnī. The references added to certain names in the detailed lists of transmitters (127-139) are mainly to Shammākhī: Siyar; Basset 1899; Lewicki 1934b, 74. Also: Masqueray 1878a; Motylinski 1885a, 1899, 1908a, etc.
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These deliberations cover the period of 1184-1335/1770-1917. Bousquet guesses that they are an extract from the mosque’s registers, which could have been copied by a certain Smaïl b. Hadj Brahim, who is mentioned several times.
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