Al-Nukkar

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Al-Nukkar ( arabic النكار, DMG on-Nukkār ) and an-Nakkara or an-Nakāriyya : 'The deniers'; one of the main branches of the Kharijite sect of the Ibadites . The name an-Nukkār comes from the fact that the members of this sect refused to recognize the second Ibadite imam of Tahert , ʿAbd al-Wahhāb bin ʿAbd ar-Raḥmān bin Rustam . The other names for this sect are 1. al-Yazidīya , derived from the name of the most important theologian of this sect ʿAbdallāh bin Yazīd al-Fazarī al-Ibāḍī 2. aš-Šhaʿabiyya or aš-Šhaġabiyya ("those who cause chaos") 3 . al-Mulḥida 4. an-Nukkāṯ 5. an-Naǧwīya or 6. Mistawa : this last name, which seems to be of Berber origin (perhaps in connection with the Berber tribe of the Meztaoua , mentioned by Ibn Ḫaldūn ), was among the Nukkār themselves the most common.

history

The Ibadite historical tradition of North Africa, which began at the end of the 11th / 5th centuries. Century by Abū Zakariyyā Yaḥyā bin Abī Bakr al-Warǧalānī, locates the first appearance of the Nukkar at the time of the election of ʿAbd al-Wahhāb and names Abū Qudāma Yazīd bin Fandīn al-Ifranī as the founder of the sect, which later became the controversial Scholar Shuʿaib bin al-Muʿarrif from Cairo joined. According to this tradition, the origins of the Nakkari sect are closely linked to the Maghreb. On the other hand, from the Ibadite theological sources one can infer founders other than Ibn Fandīn and Shuʿaib. From passages of the Kitāb al-Siyar by Abu al-ʿAbbās aš-Šammāḫī one can recognize among these persons the representatives of three different tendencies, or rather three more schisms within the Ibadiyya. The synthesis of their ideas seems to have been the work of Shuʿaib after the death of Ibn Fandin. The earliest was the schism of ʿAbd Allah bin ʿAbd al-ʿAzīz, Abū al-Muʿarriǧ, Ḥātim bin Manṣūr and Šuʿaib, to whom the Nakkari sect owed its legal principles. The date of this secession is to be set much earlier than the revolt of Ibn Fandin. According to the Ibadi books, they split from the Ibadiyya in the time of Abū ʿUbaida Muslim bin Abī Karīma at-Tamīmī, the Ibadite imam of Basra , who lived in the first half of the 8th century. Almost at the same time as the schism of Shuʿaib and his followers, that of ʿAbd Allaah bin Yazīd al-Fazārī, the author of a theological-systematic work later adopted by the Nukkar and a traditionalist highly valued by the Ibadis, seems to have occurred. These two Ibadite schools merged with Ibn Fandins after 784-85. The Nukkār made two fundamental charges against ʿAbd al-Wahhāb: first, he had broken his promise to seek advice from other high-ranking Ibadis on important political decisions; Second, they did not consider ʿAbd al-Wahhāb to be the best religiously and morally available candidate for the Imamate and his rule as illegitimate. Thereupon both parties (the Nukkar and the ʿAbd al-Wahhābs) sent messengers to the Ibadi authorities in the Islamic East to obtain their arbitration. Then Shu Šaib bin al-Muʿarrif came to Tahert. In the beginning he supported ʿAbd al-Wahhāb, but later Yazīd bin Fandīn.

The opinion of Rabīʿa bin Ḥabīb

The important Ibadite scholar ar-Rabīʿa bin Ḥabīb, however, supported ʿAbd al-Wahhāb and declared his imamate to be legitimate. The Nukkār's accusation that ʿAbd al-Wahhāb did not include the other Ibadite dignitaries in his decisions was refuted by stating that such a requirement would make the practical implementation of the Sharīʿa impossible. He also considered the appointment of an imam, who was not at the same time the most suitable candidate for this office, justified. Islamic history offers clues for this: B. Abū Bakr became caliph , although ʿAlī ibn Abī Tālib would have been the more suitable candidate.

The revolt of Yazīd ibn Fandīn

Shuʿaib bin al-Muʿarrif thereupon incited Yazīd ibn Fandīn to revolt against ʿAbd al-Wahhāb's rule before the opinion of Rabīʿa bin achtenabīb could arrive. When ʿAbd al-Wahhāb was outside Tahert, Yazīd attacked the city, but was defeated by ʿAbd al-Wahhāb's son Aflaḥ bin ʿAbd al-Wahhāb. As a result, 12,000 followers of Yazīd and the Nukkār were killed.

Other representations

With Ibn aṣ-Ṣaġīr, a Rustamidic historian from the Maghreb, the events are presented in a different light. He attributes the uprising of Yazīd bin Fandīn more to social and political and less to religious-theological conflicts. Based on the accounts of some Ibadis, he reports that the Mizāta and Sidrāta tribes came to Tahert every spring because there were good grazing places for their cattle. During one of their visits, however, the leaders of these tribes expressed dissatisfaction because the judge and city officials had acted illegally. Thereupon they turned to ʿAbd al-Wahhāb ibn Rustam with the request to replace his corrupt subordinates with more suitable ones. After he had initially granted her request, ʿAbd al-Wahhāb was later convinced by his advisors to keep the officials in their function. When the tribal leaders came to ʿAbd al-Wahhāb again, he informed them that he could not make a decision without his advisers. The leaders accept this condition, but expressed disappointment when their demands were turned down on the advice of counselors. They had announced that the officers should not be replaced without evidence of specific misconduct. The tribal leaders then left Tahert and retired to a high place called Kidiyat an-Nukkār , which is why they and their followers were called an-Nukkār . They demanded that ʿAbd al-Wahhāb answer before them for his broken promise and that their demands be fulfilled. After an initial warning, ʿAbd al-Wahhāb finally marched to their camp and had the uprising put down.

supporting documents

  1. ^ Lewicki, T .: “al-Nukkār”, in: Bosworth et. al .: Encyclopaedia of Islam, Second Edition. Status: March 25, 2020. http://dx.doi.org/10.1163/1573-3912_islam_SIM_5973
  2. ^ Lewicki, T .: “al-Nukkār”, in: Bosworth et. al .: Encyclopaedia of Islam, Second Edition. Status: March 25, 2020. http://dx.doi.org/10.1163/1573-3912_islam_SIM_5973
  3. ↑ Cf. ِ Abī Zakarīya Yaḥyā bin Abī Bakr al-Wārǧalanī: Kitāb Sīyar al-Aʿima wa-Aḫbārihim. Commented by Ismāʿīl al-ʿArabī Beirut: Dār al-Ǧarb al-Islamī, 1982. pp. 89–90
  4. ↑ Cf. ِ Abī Zakarīya al-Wārǧalanī: Kitāb Sīyar al-Aʿima wa-Aḫbārihim. P. 91
  5. ↑ Cf. ِ Abī Zakarīya al-Wārǧalanī: Kitāb Sīyar al-Aʿima wa-Aḫbārihim. Pp. 96-96
  6. ↑ Ibn al-Ṣaġīr (d. 950): Aḫbār al-Aʾiʾma ar-rustumīyūn . Commented by Dr. Muḥammad Nāṣir. Place, publisher, year. Pp. 41-44.