Ibn Abī Zaid al-Qairawānī

Abū Muhammad ʿAbdallāh ibn Abī Zaid ʿAbd ar-Rahmān al-Qairawānī ( Arabic أبو محمد عبد الله بن أبي زيد عبد الرحمن القيرواني, DMG Abū Muḥammad ʿAbdallāh ibn Abī Zaid ʿAbd ar-Raḥmān al-Qairawānī born. 922 in Kairouan , died September 17, 996 ibid) was a Maliki legal scholar in Kairouan who, through his teaching, fatwa and extensive works, contributed significantly to the systematization of Maliki doctrine and its dissemination among the population of Ifrīqiya . Because of its paramount importance for the Maliki school of law, it has also been called "Mālik the Younger" ( Mālik aṣ-ṣaġīr ).

Ibn Abī Zaid, who himself lived under Shiite rule, prepared with his work the restoration of Sunniism in North Africa, which came to an end with the turning away of the Zīrīds from the Shiite Fatimids under al-Muʿizz ibn Bādīs in 1045. His extensive works, some of which have been preserved in copies from his time, are the only sources for recording lost Maliki writings from the productive era of the Aghlabids .

Life

Origin and education

The origin of Ibn Abī Zaid's family is uncertain: they either came from Nafza in Spain or from Nafzāwa in Ifrīqiya . He began his studies at a very young age and has heard from numerous authorities in Kairouan. His most important teacher in the field of Fiqh was Abū Bakr Muhammad Ibn Labbād (d. 944). He also conveyed most of the hadith and fiqh books to Ibn Abī Zaid, which he later relied on in his own works. The lectures that Ibn Abī Zaid attended with Ibn Labbād had the character of conspiratorial meetings, because the Shiite governor of Kairouan had placed him under house arrest and prohibited him from teaching. Other important teachers were Saʿdūn al-Chaulānī (died 935), Abū l-Fadl al-Mumsī (died 944), Abū Sulaimān al-Qattān (died 944), Abū l-ʿArab at-Tamīmī (died 944) , ʿAbdallāh Ibn Masrūr (d. 957) and Abū Ishāq as-Sabā'ī (d. 966).

Even before Ibn Abī Zaid was 20 years old, he went on an educational journey ( rīḥla ) to the east. In Mecca and Medina he studied with various hadith scholars, including Ibn al-Aʿrābī and Ahmad ibn Muhammad ibn Ziyād (d. 953), in Egypt with the Maliki Qādī Abū ʿUthmān Ahmad ibn Ibrāhīm (d. 941), who wrote the books to him of the major Iraqi Malikites.

Activity as a scholar

After his return to his homeland, Ibn Abī Zaid worked as a scholar and mufti . Al-Wanscharīsī (d. 1508) reports many of his fatwas in his al-Miʿyār al-muʿrib . Some fatwas also had a political character. In several of them, he classified the Fatimids and those who supported them as infidels . A much discussed problem of his time was the question of whether the zakāt that Muslim believers had to pay to the Fatimids was a valid zakāt under Islamic law. While Ibn Abī Zaid together with his teacher Ibn Labbād initially expressed the opinion, for reasons of usefulness, that this payment could be regarded as a valid Zakāt payment, because otherwise the Muslims would have to pay the Zakāt a second time, he later changed his mind and explained it Zakāt paid to the Fatimids was invalid, with the argument that it would be used for forbidden things and would not benefit the Muslims either.

When the revolt of the Ibadi Abū Yazīd Machlad ibn Kaidād broke out in 943 , Sunni scholars had great sympathy with him because of his hostility to the Fatimids. After Abū Yazīd took Kairouan in October 944, many of them joined his forces, including most of Ibn Abī Zaid's teachers. Many of them died fighting the Fatimids. It is not known whether Ibn Abī Zaid also fought, but he wrote a mourning poem for his teacher Abū l-Fadl al-Mumsī, who fell in battle.

In the period that followed, Ibn Abī Zaid stood out as a teacher and author of important Maliki legal works. He had a total of 71 students known by name. These included North Africans such as al-Barādhiʿī (d. 983), Abū l-Hasan al-Qābisī (d. 1012), Makkī ibn Abī Tālib Ibn Hammūsch (d. 1045) and ʿAbd ar-Rahmān al-Labīdī (d. 1049 ) and Andalusians such as Muhammad ibn Mūhib (d. 1015), the grandfather of Abū l-Walīd al-Bādschī , Ibn al-Hadhdhā '(d. 1025), Muhammad ibn ʿAbdallāh Ibn ʿĀbid al-Maʿāfirī (d. 1047) and ʿAbdallāh Ibn al-Walīd (d. 1056). Many of the Andalusian scholars visited Ibn Abī Zaid for a long time, made copies of his works and took them home with them. Ibn ʿĀbid and Ibn al-Walīd were particularly important for conveying his works to Andalus, but also the North African Ibn Hammūsch, who later emigrated to Córdoba . Ibn Abī Zaid's reputation even reached Iraq. His contemporary Ibn an-Nadīm (d. 995) mentions him in his Fihrist as "one of the great men of our time". The Ashʿarite Kalām scholar Ibn Mujāhid, the sheikh of al-Bāqillānī , requested copies of two of his legal works in 979 in a letter to Ibn Abī Zaid.

Together with other scholars, Ibn Abī Zaid used to visit the Sabt Mosque in Kairouan, where mystical sessions were held weekly. However, for fear of the ruling Fatimids, he kept these visits a secret.

Death and offspring

Ibn Abī Zaid died on Sha'baan 30, 386 (= September 17, 996) shortly after noon. His disciple al-Qābisī presided over the funeral ceremony the next day, which was attended by innumerable people. Ibn Abī Zaid was buried in the earth of his own house.

Ibn Abī Zaid had two sons: Abū Bakr Ahmad and Abū Hafs ʿUmar. The former handed down his father's books and was briefly appointed Qādī of Kairouan in 1043 by al-Muʿizz ibn Bādīs . A daughter is also mentioned in various sources.

Ibn Abī Zaid's tomb later became a favorite destination for pilgrims . It is located in a narrow and winding alley in the old town of Kairouan that bears his name and is known to this day as Maqām Sīdī Abū Muhammad . The foundations of his house can still be seen there.

Works

A total of 35 works by Ibn Abī Zaid al-Qairawānī are known. In the following, only those works are mentioned whose content is tangible:

The Risāla

Ar-Risāla ("The Epistle, the Tract"), also known as Bākūrat as-Saʿd ("Beginning of Happiness") and Zubdat al-Maḏhab ("Quintessence of Madhhab" ), is a summary of Maliki legal doctrine for educational purposes Chapter the author deals with the question of the definition of faith , takes a position on God's attributes and rejects the doctrine of the composition of the Koran . The Kairouan historiographer ad-Dabbāgh (d. 1300) reports that Ibn Abī Zaid wrote the work in the year 938 / In 939, when he was only 17 years old, at the request of his teacher as-Sabā'ī, who wanted him to write a “concise book on the beliefs of the Ahl as-sunna along with Fiqh and etiquette”, “so that the children of Muslims learn this. ”Other scholars, on the other hand, claimed that he had written the work for the educator Muhriz ibn Chalaf (d. 1022), who later became the patron saint of Tunis under the name Sīdī Mahrez . HR Idris suspects that they are two different Editors of the Risāla acted, which Ibn Abī Zaid dedicated to different people. In his opinion, only the more recent version of the work has survived, in the preface of which Ibn Abī Zaid speaks from the position of an experienced and respected scholar. According to Idris, the Risāla is to be understood as a “work of propaganda” and as a Maliki counterpart to the Daʿāʾim al-Islām of the well-known Ismaili Qādīs Abū Hanīfa an-Nuʿmān .

The work spread not only quickly in the Islamic West, but was also received with enthusiasm in the teaching circles of the Malikite Abū Bakr al-Abharī (d. 985) in Baghdad. It is said that the first copy of the work in this circle was sold for twenty gold dinars . In later generations, too, it was widely used in Maliki teaching. A vast number of manuscripts of the work can be found in the libraries of sub-Saharan Africa . For centuries it was the basic introductory text for Islamic law. Until the 18th century it appeared almost standard in the biographies of West African scholars as one of the texts they studied. Abdullahi dan Fodio mentions it a total of six times in his autobiographical text Īdāʿ an-nusūḫ . His brother Uthman Dan Fodio also mentions the text frequently in his writings. It is still used as a textbook at the Azhar in Egypt, the Zaitūna in Tunisia and the Qarawīyīn University in Morocco. Because of its great importance in Maliki education, the book has also received frequent commentary. The Moroccan scholar al-Hasan al-Zain al-Filālī counts a total of 134 comments. It was also printed several times in Cairo.

AD Russell and Abdullah al-Mamun Suhrawardy presented for the first time excerpts from the work with an English translation under the title First steps in Muslim jurisprudence (London 1906), including the chapters on marriage , the waiting period ( ʿidda ) and inheritance law as well as short excerpts from others Chapters (see the digitized version ). Edmond Fagnan translated the work into French for the first time under the title "Risala: ou Traité abrégé de Droit Malékite et Morale Musulmane" (Paris 1914) (see the digitized version ). Léon Bercher created a second French translation in the book La risâla ou epître sur les éléments du dogme et de la loi de l'Islâm selon le rite mâlikite (Alger 1945), which also contains the original Arabic text and has seen numerous reprints. A first complete English translation with commentaries appeared in Minna (Nigeria) in 1992 under the title The Risâla: treatise on Mâlikî law of ʿAbdallâh Ibn-Abî-Zayd al-Qayrawânî (922-996) . It was created by Joseph Kenny. Due to its great importance among the Muslims in northern Nigeria, the Risāla was also translated into the Hausa language .

The Kitāb an-Nawādir wa-z-ziyādāt

The Kitab an-Nawadir wa-z-Ziyādat ʿalā mā fī l-Mudauwana min ġairi-hā min al-ummahāt ("Strange and additions to the Mudawwana from other basic works") in 19 volumes is Ibn Abī Zaid's actual main work and the most important legal compendium of the Maliki fiqh since the Mudauwana of Sahnūn ibn Saʿīd . In the book, which is designed as a supplement to Mudauwana , the doctrinal opinions of Mālik ibn Anas and his disciples are compiled, which are contained in the Malikite basic works ( ummahāt ), namely the Wāḍiḥa of ʿAbd al-Malik ibn Habīb (d. 852), the Mustaḫraǧa of al-ʿUtbī (d. 869), the books of Ibn Sahnūn (d. 870), the Maǧmūʿa of Ibn ʿAbdūs (d. 874) and the Mauwāzīya of Ibn al-Mauwāz (d. 882). These main sources are never quoted verbatim in the work, but always only paraphrased. Numerous other sources are also used. Ibn Abī Zaid presents the madhhab- internal Ichtilāf on various legal issues , discusses the individual doctrines, explains their difficulties and finally shares his own weightings .

The work was one of the Maliki books, the burning of which was ordered by the anti-Malikite Almohad ruler Abū Yūsuf Yaʿqūb al-Mansūr . Nevertheless, numerous manuscripts of the text have survived. Some copies were made in Kairouan and Sousse during Ibn Abī Zaid's lifetime . A 15-volume edition of the works of 'Abd al-Fattah Ḥulw was published in 1999 in Dār al-Garb in Beirut digitized .

The chapter on jihad was evaluated by Mathias von Bredow. Based on this, he has shown that the Mālikīya Kairouan, when discussing jihād and Siyar topics, often resorted to Hanafi ideas and showed similarities with Ash-Shaibānīs Siyar theories. Ibn Abī Zaid has also taken into account the legal doctrine of al-Auzāʿī in many places .

Muḫtaṣar al-Mudauwana and al-Ǧāmiʿ

• Muḫtaṣar al-Mudauwana wa-l-Muḫtaliṭa , excerpt from the Mudauwana of Sahnūn as a collection of around 50,000 legal questions sorted by subject, probably written before 979. The work, which was later superseded by the exodus of his student al-Barādhiʿī, has come down to us in manuscripts. Some Kairouan fragments date from the author's time. Like the Kitāb an-Nawādir , the work belonged to the Maliki books whose burning was ordered by Abū Yūsuf Yaʿqūb al-Mansūr.
• al-Ǧāmiʿ fī s-sunan wa-l-ādāb wa-l-ḥukm wa-l-maġāzī wa-t-taʾrīḫ wa-ġair ḏālika , traditional collection which actually forms the final part of Muḫtaṣar al-Mudauwana . The purpose of the book, which begins with a comprehensive ʿAqīda , was to give an overview of the traditions ( sunan ) that can be traced back to the first Muslims and to give them an overview of the illegal innovations of the four most important non-Sunni sects, namely the Qadarīya , the Murji '. a , the Kharijites and the Shiites . As in the Kitāb an-Nawādir , the author cites his primary sources with a careful listing of the respective channels of transmission. In addition to the books mentioned there, this also includes the Muwaṭṭā by Mālik ibn Anas and the book of the same name by ʿAbdallāh ibn Wahb . The book played an important role in the defense of the medical legal practice ( ʿamal ) and contributed significantly to the fact that this was given more weight within the Maliki school of law than the prophetic hadith, which was only handed down by a chain of sources. Makkī ibn Abī Tālib, a highly educated student of Ibn Abī Zaid, passed the work on to the Malikites in Cordoba . It was edited twice: by Muḥammad Abū l-Aǧfān and ʿUṯmān al-Biṭṭīḫ (Tunis / Beirut 1982) digitized version and by AM Turki (Beirut 1990) with numerous corrections for the first edition.

The Kitāb aḏ-Ḏabb ʿan maḏhab Mālik

It is a defense of the Maliki teaching direction with regard to various basic questions and legal applications against attacks by a Shafiite . The work, which is compiled without a recognizable system, deals primarily with legal questions from the area of ​​family, marriage, inheritance and divorce law, as well as some aspects of commercial law. For the individual legal questions, the Shafiite teaching position is rejected with recourse to the Medinan legal conception, the Koran and the Hadith . Among the sources that Ibn Abī Zaid most frequently cites here are the legal writings of ʿAbd al-Malik ibn Habīb and the Baghdad Maliki scholar Ismāʿīl ibn Ishāq al-Jahdamī al-Qādī (d. 895).

Only one copy of the text has come down to us, which is in the Chester Beatty Library . This copy was made by the Andalusian Muhammad ibn ʿAbdallāh Ibn ʿĀbid al-Maʿāfirī at the beginning of Shaʿbān 371 (= beginning of February 982). He took it to Cordoba while Ibn Abī Zaid was still alive, where it later came into the possession of the famous Maliki scholar Muhammad ibn ʿAttāb (d. 1071).

The manuscript contains several "foreign" passages that offer insights into everyday life as a Kairouan scholar around the middle of the 10th century:

1. Between part II. And III. the manuscript contains a correspondence between Ibn Abī Zaid and the aforementioned scholar Ibn Mujāhid. Ibn al-Mujāhid, in his letter dated 9th Dhū l-Qaʿda 368 (June 8, 979), asks Ibn Abī Zaid to send him copies of his Muḫtaṣar al-Mudauwana and of the Kitāb al-kabīr al-mabsūṭ ( = Kitāb an-Nawādir wa-z-ziyādāt ). The reply is dated to 1st Shā'bān 369 (February 21, 980). In it Ibn Abī Zaid promises to send two copies of Muḫtaṣar al-Mudauwana with his disciples to Ibn al-Mujāhid and al-Abharī via Mecca. From Kitaab at-Nawādir time but only the chapter on the lay purity and the part from the chapter about the ritual prayer before.
2. An address for the marriage of Ibn Abī Zaid.
3. Recommendations to a student for a trip to Iraq with regard to the hadith and fiqh books to be studied and purchased there. The collections of traditions that Ibn Abī Zaid recommends studying include: (a) the book ( kitāb ) of al-Buchārī , that is, Saheeh al-Buchārī ; (b) the Muṣannaf of Ibn Abī Shaiba and (c) the Muṣannaf of ʿAbd ar-Razzāq as-Sanʿānī (d. 827). To refute the Hanafi and Shafiite legal doctrine, Ibn Abī Zaid recommends some works by Iraqi Malikites, including the books by Ibn al-Jahm (d. 941) and al-Abharī (d. 985), the Kitāb al-Aḥkām by Ismāʿīl al-Qādī and the corresponding summary by his student Bakr ibn al-ʿAlā '(d. 955). As regards Koran exegetical works that the student should study on his journey, he recommends the commentaries on the Koran by Ismāʿīl al-Qādī and at-Tabarī .

Other works

• Kitāb al-Istiẓhār fī r-radd ʿalā l-Fikrīya and Kašf at-Talbīs were two writings refuting a group called Fikrīyya. The latter book was specifically directed against a certain ʿAbd ar-Rahmān as-Siqillī and the miracles he claimed for himself. Al-Qādī ʿIyād reports that the Sufis and many of Ashāb al-hadīth vilified Ibn Abī Zaid because of this book. They spread that he denied the miracles of grace of the friends of God. Several scholars from al-Andalus and the East then wrote works against him, such as Abū l-Hasan ibn Jahdam al-Hamadānī, Abū Bakr al-Bāqillānī , Abū ʿAbd ar-Rahmān Schaqq al-Lail and Abū ʿUmar at-Talamankī.
• Kitāb ar-Radd ʿalā Ibn Masarra al-māriq , refutation of the philosopher and mystic Ibn Masarra (d. 931), only preserved in fragments. Although the book deals with a personality from Andalusian Islam, it does not seem to have found any resonance in al-Andalus.
• Munāqaḍat Risalat al-Baghdadi al-Mu'tazilī , in response to a letter of the Egyptian scholar'Alī ibn Ahmad al-Baghdadi, who described himself as Malikit and the scholars of Kairouan to take over the Mu'tazilite teaching as well as rejection of the doctrine of Abu l-Hasan al- Ashʿarīs asked. Ibn Abī Zaid rejected in his answer the request of al-Baġdādī and went into it on the various Muʿtazilite teachings, which he tried to refute individually.
• al-ʿAqīda au ǧumla muḫtaṣara min wāǧib umūr ad-diyāna , a summary of Islamic dogma and ritual.
• Kitāb Qiyām Ramaḍān wa-l-iʿtikāf , writing about the night prayer in Ramadan and the Iʿtikāf .
• a Qasīda for the resurrection ,
• a Qasīda in praise of the Prophet.
• Al-Qādī ʿIyād also mentions a work on the Iʿjāz of the Koran , a treatise on the prohibition of disputes and a refutation of the Qadarīya .

literature

Arabic sources

• Ibrāhīm ibn ʿAlī Ibn Farḥūn: Kitāb ad-Dībāǧ al-muḏahhab fī maʿrifat aʿyān ʿulamāʾ al-maḏhab . Cairo 1972. Vol. I, pp. 427-429. Digitized
• ʿAbd ar-Raḥmān ad-Dabbāġ, al-Qāsim Ibn Nāǧī: Maʿālim al-īmān fī maʿrifat ahl al-Qairawān . Al-Maktaba al-ʿatīqa, Tunis 1978, Vol. III, pp. 109-121. Digitized
• Al-Qāḍī ʿIyāḍ : Tartīb al-madārik wa-taqrīb al-masālik li-maʿrifat aʿlām maḏhab Mālik . Wizārat al-Auqāf, Rabat 1965–83. Vol. VI, pp. 215-22. Digitized
• Abū Iṣḥāq aš-Šīrāzī: Ṭabaqāt al-fuqahāʾ . Ed. Iḥsān ʿAbbās. Dār ar-Rāʾid al-ʿArabī, Beirut, 1970. p. 160 digital copy

Secondary literature

• ʿAlī al-ʿAlawī: Ibn Abī Zaid al-Qairawānī: ḥayātuhū wa-manhaǧuhū al-iǧtihādī min ḫilāl an-nawādir wa-z-ziyādāt . Dār Ibn-Ḥazm li-ṭ-Ṭibāʿa wa-n-Našr wa-t-Tauzīʿ, Bairūt, 2009.
• Muhammad aṭ-Ṭāhir al-Magūz: A critical edition of fourteenth part of Kitāb an-Nawādir wa az-ziyādāt by Ibn Abi Zayd Al-Qayrawānī 310 AH - 386 AH Doctoral dissertation Exeter University, 1989, available here .
• H. Yunus Apaydın: "İbn Ebû Zeyd" in Türkiye Diyanet Vakfı İslâm Ansiklopedisi Vol. XIX, pp. 451a-453a. Digitized
• Mathias von Bredow: The Holy War (ǧihād) from the perspective of the Mālikitic school of law . Steiner, Stuttgart, 1994. pp. 1-6. Digitized
• Carl Brockelmann : History of Arabic Literature. Leiden 1937-1949, Vol. I, pp. 187f, Supplement-Vol. I, pp. 301f.
• Al-Hādī ad-Dirqāš: Abū-Muḥammad ʿAbdallāh Ibn-Abī-Zaid al-Qairawānī: ḥayātuhu wa-āṯāruhu wa-kitāb an-nawādir wa-ziyādāt . Dār Qutaiba, Beirut, 1989.
• Mohammad Fadel: "Authority in Ibn Abī Zayd al-Qayrawānīs Kitāb al-nawādir wa-l-ziyādāt ʿalā mā fī l-Mudawwana min ghayrihī min al-ummahāt: The Chapter of Judgments. (Kitāb al-aqḍiya)" in Maurice A. Pomerantz, Aram A. Shahin (eds.): The Heritage of Arabo-Islamic Learning: Studies Presented to Wadad Kadi . Brill, Leiden, 2015. pp. 207-226.
• José María Fórneas: "Recepción y difusión en al-Andalus de algunas obras de Ibn Abī Zayd al-Qayrawānī" in José María Fórneas (ed.) Homenaje al Prof. Darío Cabanelas Rodríguez, OFM, con motivo de su LXX aniversario . Granada: Universidad de Granada, 1987. pp. 315-344.
• Hady Roger Idris: "Note sur l'identification du dedicataire de la Risala d'Ibn Abi Zaid al-Qairawani" in Les cahiers de Tunisie 1 (1953) 63-68.
• HR Idris: "Deux juristes kairouanais de l'epoque zīrīde: Ibn Abī Zayd et al-Qābisī" in Annales de l'Institut d'Études orientales de l'Université d'Alger 1954. pp. 122-198; specifically 124-172.
• Hady Roger Idris: La Berbérie orientale sous les Zīrīdes, X ^e -XII ^e siècles. Adrien-Maisonneuve, Paris, 1962. pp. 718-730 and pp. 733-743.
• HR Idris: "Ibn Abī Zayd al-Ḳayrawānī" in The Encyclopaedia of Islam. New Edition . Vol. III, p. 695.
• Joseph Kenny, "Mālikī law and the Risāla of Ibn Abī Zayd al-Qayrawānī" in Hamdard Islamicus 6.3 (1983): 63-71.
• Miklos Muranyi : Materials on Malikite Legal Literature . Harrassowitz, Wiesbaden, 1984. pp. 30-112.
• Miklos Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa up to the 5th century. H .: bio-bibliographical notes from the mosque library of Qairawān . Harrassowitz, Wiesbaden, 1997. pp. 234-264.
• Fuat Sezgin : History of Arabic Literature. 1. Volume: Qur'ānwissenschaften, Hadīṯ, Geschichte, Fiqh, Dogmatik, Mystik up to approx. 430 H. Leiden 1967, pp. 478–481.
• Abdel Magid Turki: "Défense de la tradition du Prophète ( sunna ) et lutte contre l'innovation blâmable ( bidʿa ) dans le mâlikisme: du Muwaṭṭa 'de Mâlik (-179/795) au K.al-Ğâmiʿ d'Ibn Abî Zayd al-Qayrawânî (-386/996) "in Studia Islamica 87 (1998) 5-34.

Individual evidence

1. ↑ Aš-Šīrāzī: Ṭabaqāt al-fuqahāʾ . 1970, p. 160.
2. ↑ Idris: "Ibn Abī Zayd al-Ḳayrawānī" in EI² Vol. III, p. 695a.
3. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 235.
4. ↑ ad-Dabbāġ / Ibn Nāǧī: Maʿālim al-īmān 1978, Vol. III, p. 109.
5. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 248.
6. ↑ Al-Qāḍī ʿIyāḍ: Tartīb al-madārik . 1981, Vol. V, pp. 293f.
7. ↑ For an overview of Ibn Abī Zaid's teachers cf. Al-Magūz: A critical edition of fourteenth part of Kitāb an-Nawādir wa az-ziyādāt . 1989, pp. 41-43.
8. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, pp. 235, 257f.
9. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 236.
10. ↑ Al-Magūz: A critical edition of fourteenth part of Kitāb an-Nawādir wa az-ziyādāt . 1989, pp. 41-43.
11. ↑ Al-Magūz: A critical edition of fourteenth part of Kitāb an-Nawādir wa az-ziyādāt . 1989, p. 46f.
12. ↑ Al-Magūz: A critical edition of fourteenth part of Kitāb an-Nawādir wa az-ziyādāt . 1989, pp. 39f, 80f.
13. ↑ Al-Qāḍī ʿIyāḍ: Tartīb al-madārik . 1981, Vol. V, p. 308.
14. ↑ Bredow: The Holy War (Jihād) . 1998, p. 5.
15. ↑ Al-Magūz: A critical edition of fourteenth part of Kitāb an-Nawādir wa az-ziyādāt . 1989, pp. 91-101.
16. ↑ Fórneas: "Recepción y difusión en al-Andalus de algunas obras de Ibn Abī Zayd al-Qayrawānī". 1987, p. 334.
17. ↑ Idris: Note on identification . 1953, p. 66.
18. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 251.
19. ^ Hady Roger Idris: La Berbérie orientale sous les Zīrīdes. Paris, 1962. p. 694.
20. ↑ ad-Dabbāġ / Ibn Nāǧī: Maʿālim al-īmān 1978, Vol. III, p. 118.
21. ↑ Al-Magūz: A critical edition of fourteenth part of Kitāb an-Nawādir wa az-ziyādāt . 1989, pp. 64f, 94.
22. ↑ Cf. Bredow: The Holy War (ǧihād) . 1998, p. 6.
23. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 236.
24. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 236.
25. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 236.
26. ↑ ad-Dabbāġ / Ibn Nāǧī: Maʿālim al-īmān 1978, Vol. III, p. 111.
27. ↑ Idris: "Note sur l'identification . 1953, p. 64.
28. ↑ Idris: "Note sur l'identification . 1953, p. 67f.
29. ↑ See Idris in EI² Vol. III, p. 695a.
30. ↑ ad-Dabbāġ / Ibn Nāǧī: Maʿālim al-īmān 1978, Vol. III, p. 111.
31. ^ Cf. Kenny: "Mālikī law and the Risāla of Ibn Abī Zayd al-Qayrawānī". 1983, p. 68.
32. ↑ Al-Magūz: A critical edition of fourteenth part of Kitāb an-Nawādir wa az-ziyādāt . 1989, p. 108.
33. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 236f.
34. ^ Sezgin: History of Arabic literature. Vol. I, pp. 478-481.
35. ^ Cf. Kenny: "Mālikī law and the Risāla of Ibn Abī Zayd al-Qayrawānī". 1983, p. 68.
36. ↑ On the title cf. Muranyi: Materials on Malikite Legal Literature . 1984, pp. 30-32.
37. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 244.
38. ↑ Muranyi: Materials on Malikite Legal Literature . 1984, p. 31.
39. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 245.
40. ↑ See the overview in Muranyi: Materials on Malikitic legal literature . 1984, pp. 81-103.
41. ↑ Apaydın: "İbn Ebû Zeyd" in TDVİA Vol. XIX, pp. 452a-b.
42. ↑ Cf. Abū Muḥammad ʿAbd al-Wāḥid al-Marrākušī: al-Muʿǧib fī talḫīṣ aḫbār al-Maġrib . Al-Maktaba al-ʿAṣrīya, Sidon / Beirut, 2006. pp. 202f. Digitized .
43. ↑ On the manuscript collection cf. Muranyi: Materials on Malikite Legal Literature . 1984, pp. 32-45.
44. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 236.
45. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 246.
46. ↑ Apaydın: "İbn Ebû Zeyd" in TDVİA Vol. XIX, p. 452c.
47. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 237.
48. ↑ Cf. Abū Muḥammad ʿAbd al-Wāḥid al-Marrākušī: al-Muʿǧib fī talḫīṣ aḫbār al-Maġrib . Al-Maktaba al-ʿAṣrīya, Sidon / Beirut, 2006. pp. 202f.
49. ↑ Turki: "Defense de la tradition du Prophète". 1998, pp. 25, 30.
50. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 237.
51. ↑ Turki: "Defense de la tradition du Prophète". 1998, p. 33.
52. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 242.
53. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 237.
54. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 247.
55. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 247f.
56. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 246.
57. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, pp. 247, 250.
58. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, pp. 251-253.
59. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, p. 253.
60. ↑ Muranyi: Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa . 1997, pp. 253-262.
61. ↑ Cf. Al-Qāḍī ʿIyāḍ: Tartīb al-madārik . 1981, Vol. VI, p. 218.
62. ↑ Cf. Al-Qāḍī ʿIyāḍ: Tartīb al-madārik . 1981, Vol. VI, p. 219.
63. ^ Sezgin: History of Arabic literature. Vol. I, p. 481.
64. ↑ Fórneas: "Recepción y difusión en al-Andalus de algunas obras de Ibn Abī Zayd al-Qayrawānī". 1987, p. 334.
65. ↑ Al-Magūz: A critical edition of fourteenth part of Kitāb an-Nawādir wa az-ziyādāt . 1989, p. 113f.
66. ↑ Cf. Al-Qāḍī ʿIyāḍ: Tartīb al-madārik . 1981, Vol. VI, p. 218.