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P. 261: the aim of this study is to analyze the origins and the development of the Ibāḍī Madhhab and its relationship to the Sunnī schools in the early centuries of Islam. There are some important questions connected with this issue, for example, whether or not the Ibāḍī Fiqh developed independently of the Sunnī Fiqh, what was the role of the early Ibāḍī authorities and whether or not the position attributed to Jābir b. Zayd in the formation of Ibāḍī Fiqh could be accepted. I would argue that the solution depends on a critical analysis of Ibāḍī literature. It is possible, I would submit, to place these questions in the context of Islamic social and legal history. My research is based on the Ibāḍī Ṭabaqāt and Fiqh works and mainly on some Ibāḍī manuscripts, whose content seems to be early. Not only will the analysis of these texts make the process of establishment of the Ibāḍī Madhhab clearer, it will also provide a much stronger basis for the study of the early centuries of Islam. Pp. 263-264: the early Ibāḍī MSS the author refers to, and which contain Jābir b. Zayd’s legal responses and traditions, are: Jawābāt Jābir b. Zayd, Āthār al-Rabīʿ b. Ḥabīb and Futyà al-Rabīʿ b. Ḥabīb, the Traditions reported by ʿAmr b. Dīnār and ʿAmr b. Harim in parts 5 and 6 of the MS entitled Aqwāl Qatāda b. Diʿāma, K. al-Ṣalāt transmitted by Ḥabīb b. Abī Ḥabīb al-Jarmī from ʿAmr b. Harim from Jābir, included in the last part of the Aqwāl, the K. al-Nikāḥ, included in K. Nikāḥ al-Shighār by ʿAbdl. b. ʿAbd al-ʿAzīz. All these works, with the exception of Jawābāt Jābir b. Zayd, are part of a collection of Ibāḍī MSS known as al-Dīwān al-maʿrūḍ ʿalà ‘l-ʿUlamā’ al-Ibāḍiyya, which is the principal source on Ibāḍī jurisprudence in the first centuries of Islam.
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