Abstract
This article offers a summary of a recent project aimed at the conservation and preliminary inventory of the Bin Yaʿqūb (Ben Yaqoub) family library in the village of Guīzin (Guezin) on the island of Jerba, Tunisia. The inventory, carried out from September to December 2015 with generous funding from a Collection Care and Emergency Response Grant from The Islamic Manuscript Association (TIMA), sought to insure the long-term protection of this collection as well as to compile a preliminary inventory of its contents. This article provides an overview of the survey, including its stated goals and the extent to which it realized those objectives. The second half of the article provides a preliminary inventory of the library’s contents.
Introduction
Maghribi Ibāḍī manuscript libraries represent rich archives for both the history of the Ibāḍī Muslim community and broader history of Northern Africa. Alongside the better-known manuscript collections of the Mzab valley in Algeria, a handful of family libraries on the Tunisian island of Jerba also house important collections of Ibāḍī manuscripts.1 Compared to their Algerian counterparts, however, most of the island’s collections remain unknown outside a small circle of specialists and far less effort has gone into documenting their holdings.
I offer here a summary of a recent project aimed at the conservation and preliminary inventory of one such collection in Jerba: the Bin Yaʿqūb (Ben Yaqoub) family library in the village of Guīzin (Guezin). The inventory, carried out from September to December 2015 with generous funding from a Collection Care and Emergency Response Grant from The Islamic Manuscript Association (TIMA), sought to insure the long-term protection of this collection as well as to compile a preliminary inventory of its contents. This article provides an overview of the survey, including its stated goals and the extent to which it realized those objectives. The second half of the article provides a preliminary inventory of the library’s contents.2
The Sālim b. Yaʿqūb Library
The eponymous founder of the Bin Yaʿqūb library, Shaykh Sālim b. Muḥammad b. Yaʿqūb (d. 1991), was born on the island of Jerba in Tunisia in 1903 (Figure 1). His education eventually brought him to Tunis, where he studied at the Zaytūna Mosque before continuing his studies in Cairo.3 Ibāḍī scholars, students, and traders had been making Cairo their home since the late-16th century when a waqf endowment created the Wikālat al-jāmūs (the ‘Buffalo Agency’), an Ibāḍī traders’ lodge, library, and school in the Ibn Ṭūlūn district.4 While in Cairo, Sālim studied at both al-Azhar Mosque and in the Wikāla, counting among his teachers its director (nāẓir) the Algerian reformer, journalist, and political activist Abū Isḥāq Ibrāhīm Aṭfayyish (1886–1965).5
Figure 1
Shaykh Sālim b. Yaʿqūb in his library in 1983Photo by Dr. Werner Schwartz, provided by the owner and used with his permission)
Citation: Journal of Islamic Manuscripts 8, 3 (2017) ; 10.1163/1878464X-00803002
Figure 1
Shaykh Sālim b. Yaʿqūb in his library in 1983Photo by Dr. Werner Schwartz, provided by the owner and used with his permission)
Citation: Journal of Islamic Manuscripts 8, 3 (2017) ; 10.1163/1878464X-00803002
Figure 1
Shaykh Sālim b. Yaʿqūb in his library in 1983Photo by Dr. Werner Schwartz, provided by the owner and used with his permission)
Citation: Journal of Islamic Manuscripts 8, 3 (2017) ; 10.1163/1878464X-00803002
Sālim spent his five years in Cairo collecting and copying manuscripts and printed books. By the time he returned to Jerba in 1939, he had amassed an impressive collection of both printed and manuscript materials that today makes up the core of the Bin Yaʿqūb library. Shaykh Sālim’s book, The History of Jerba (Tārīkh jazīrat Jarba), republished and reedited posthumously in three different editions, reflects the richness of the sources he collected for his library.6 Throughout the latter half of the 20th century, he shared the contents of his collection with Northern African and European researchers and the bibliographies and footnotes of many studies attest to his generosity.
The Conservation Project
Following Shaykh Sālim’s death in 1991, the library remained closed to researchers and students. In the spring of 2015, I met with the current owner of the library, the founder’s grandson Dr. Nājī Bin Yaʿqūb to discuss the possibility of developing a conservation strategy for the manuscript holdings in the library. As we talked about the potential future of the collection, he told me that his goal would be to relocate the contents of the library from his family farm in Guezin to the town of Houmt Souk, where researchers could use them. Lacking professional training in manuscripts, he had at that time not yet taken steps to survey the collection or take stock of its condition. As a preliminary step in the long-term conservation of the manuscripts in the library, I developed a proposal for a project that would allow for an assessment the current condition of the manuscripts and the total number of titles. The second part of the project would then be an inventory of those titles and the purchase of acid-free archival boxes for the manuscripts to protect them from the elements in the library. A third component of the project aimed at minor repairs to the library structure (e.g., broken windows, cracked ceilings).
With the financial support of a Collection Care and Emergency Response Grant from The Islamic Manuscript Association (TIMA), I returned to Jerba in September 2015 to take a closer look at the collection and record the total number of titles and a range of measurements for the storage boxes. At the start of the project I had understood from Dr. Nājī that the collection numbered some 100–150 titles. After an initial survey, however, it quickly became clear that the number of titles was much larger. In addition, I discovered that the bindings of many of the manuscripts had been removed since the last time a photograph of the collection had been taken in 2013 (Figure 2). Dr. Nājī explained he had removed the bindings because of pest damage and had unfortunately not taken any photographs or made any notes regarding the original bindings. Thankfully, he had not yet removed all the bindings and I could stop the process from continuing.
Figure 2
Photograph of (most of) the manuscript collection in the library of Shaykh Sālim b. Yaʿqūb in January 2015. By this point, most of the bindings had been removed and manuscripts had been placed in brown paper sleeves.Photo by author
Citation: Journal of Islamic Manuscripts 8, 3 (2017) ; 10.1163/1878464X-00803002
Figure 2
Photograph of (most of) the manuscript collection in the library of Shaykh Sālim b. Yaʿqūb in January 2015. By this point, most of the bindings had been removed and manuscripts had been placed in brown paper sleeves.Photo by author
Citation: Journal of Islamic Manuscripts 8, 3 (2017) ; 10.1163/1878464X-00803002
Figure 2
Photograph of (most of) the manuscript collection in the library of Shaykh Sālim b. Yaʿqūb in January 2015. By this point, most of the bindings had been removed and manuscripts had been placed in brown paper sleeves.Photo by author
Citation: Journal of Islamic Manuscripts 8, 3 (2017) ; 10.1163/1878464X-00803002
After taking some initial measurements of both bound manuscripts and fragments, we drew up a list of storage box measurements for purchase. Although I had initially planned to purchase the archival boxes from a local company in Tunisia, import restrictions proved much stricter than I had anticipated. In the end, it proved easier for me to fly to Paris and purchase the boxes and folders directly from Art Doctor, a company specializing in conservation equipment.7 I then returned to Jerba with the materials, where we began the inventory (Figure 3).
Figure 3
Manuscript fragments being sorted during the inventoryPhoto by author
Citation: Journal of Islamic Manuscripts 8, 3 (2017) ; 10.1163/1878464X-00803002
Figure 3
Manuscript fragments being sorted during the inventoryPhoto by author
Citation: Journal of Islamic Manuscripts 8, 3 (2017) ; 10.1163/1878464X-00803002
Figure 3
Manuscript fragments being sorted during the inventoryPhoto by author
Citation: Journal of Islamic Manuscripts 8, 3 (2017) ; 10.1163/1878464X-00803002
Inventory Summary
The preparations and inventory took place over several sessions in October, November, and December 2015. The caretaker of the library declined to allow me to carry out the inventory on site inside the library for reasons of propriety, which necessitated the transfer of the manuscript collection to the town of Houmt Souk in cardboard boxes. Having moved the manuscripts to the waiting room of his dental clinic in the center of the town, we worked from there for the remainder of the project (Figure 4). I was also told by Dr. Nājī in advance of our beginning the inventory that I was not permitted to share any images of the manuscripts since he has the intention of selling digital images of the manuscripts to researchers in the future. This is, I suspect, following the model used by the other major Ibāḍī library on the island, the El Barounia library, which sells digital images at 1 EU per page.8
Figure 4
Photograph of the author writing out inventory labels for fragments in the salon of the dental clinicPhoto by Nājī b. Yaʿqūb
Citation: Journal of Islamic Manuscripts 8, 3 (2017) ; 10.1163/1878464X-00803002
Figure 4
Photograph of the author writing out inventory labels for fragments in the salon of the dental clinicPhoto by Nājī b. Yaʿqūb
Citation: Journal of Islamic Manuscripts 8, 3 (2017) ; 10.1163/1878464X-00803002
Figure 4
Photograph of the author writing out inventory labels for fragments in the salon of the dental clinicPhoto by Nājī b. Yaʿqūb
Citation: Journal of Islamic Manuscripts 8, 3 (2017) ; 10.1163/1878464X-00803002
As a first step, we assigned inventory numbers to each title or bound volume according to the following system:
- 1. The letter sīn (س) followed by a number was assigned to each bound volume with a binding cover, whether consisting of a single or multiple titles.
- 2. The letter kāf (ك) followed by a number was assigned to each title that was either complete or near complete but lacked a binding cover. Some titles were groups of unsewn quires while others were still loosely sewn together.
- 3. The letter qāf (ق) followed by a number was assigned to each fragment that bore a written heading identifying the text.
- 4. The letters dāl ʿayn (دع) followed by a number were assigned to each unidentified fragment.
The preliminary inventory resulted in the following numerical breakdown:
-
Bound volumes: 14 (containing some 20–30 titles)
-
Complete/Near Complete Manuscripts: 23 gatherings of quires (comprising 34 titles)
-
Fragments with Headings: 296
-
Unidentified Fragments: 381
This system evolved out of discussions regarding the history of the collection. According to Dr. Nājī, most of the bound volumes of the first category (labelled sīn) were bound by a Jewish bookbinder on the island following Shaykh Sālim’s return from Cairo in 1939. Many of the texts of the second category (labelled kāf) were also bound but Dr. Nājī had recently (2014) removed them due to pest damage. As for the third category of texts (labelled qāf), I was told by Dr. Nājī that he and his brothers had written these headings on many of the fragments many years ago at the direction of their grandfather. Later in his life, Shaykh Sālim lost his eyesight and had instructed his grandsons to recite the first few lines of each text and then write the heading that he dictated to them in its top margin. At times, these headings correspond to specific titles of texts while at other times they refer simply to the genre of the text. The inventory below reproduces only the original headings with no reference to their contents. Any additions or clarifications to those headings not original to the manuscripts appear in brackets ([]). Manuscripts of the fourth category (labelled dāl ʿayn) bear no heading or other immediate indication as to their contents. Many of these fragments may very well belong to manuscripts in other categories. As I was neither given time to study these fragments in detail nor allowed to photograph them, no information on them appears in the inventory below.
Having assigned a number to each of the volumes and titles, we then began the boxing process. We placed three or four bound volumes per large box, creating separators from acid-free board to ensure that the volumes would not shift when the boxes moved. We first placed fragments in acid-free folders before grouping them into batches inside boxes. We labelled each manuscript with thin sheets of paper bearing an inventory number. We did not write inventory numbers directly on any of the manuscripts because we anticipate a full catalog (with a corresponding new system of inventory) to be made in the future.
It is important to note finally that the items listed in the inventory do not include the equally valuable personal archive of Shaykh Sālim b. Yaʿqūb himself. Unfortunately, the current owner of the library did not allow me to include those manuscripts in the project. The archive comprises hundreds of papers, notebooks, and copies of manuscripts in Shaykh Sālim’s hand and it is regrettable that these items were not included in the survey.
Preliminary Collection Inventory
The following preliminary inventory consists of the first three categories of manuscripts described above. I would like to emphasize that the titles below are those carried by the manuscripts themselves. Various factors—chiefly, time—prevented me from confirming the relationship between these headings and the contents of the manuscripts. I have also attempted to preserve the orthography of the headings original to the manuscripts (e.g. the presence or absence of a hamza, dots under a yāʾ, or the presence of a shadda). Any additions or clarifications appear between square brackets [ ] or in the footnotes. Any errors in transcription are my own.
Category One (س): Bound Manuscript Volumes (with Binding Covers)
- Inventory
-
Heading(s)
- س 1 الجزء الثاني من الكشاف تفسير القران9
- س 2 حاشية المحشي على شرح العدل والإنصاف للامام الشيخ احمد الشماخي10
- س 3 [مجموع فيه عدة نصوص غير معرّفة]11
- س 4 [مجموع فيه:]12
-
[الجزء الأول من] كتاب الموجز في أصول الدين لابي عمار عبد الكافي الوارجلاني13
-
الجزء الثالث من كتاب الايضاح في المعاملات المتوفي اخر القرن الخامس الهجري [كذا]14
-
أصول العلامة تبغورين بن عيسى الملشوطي وعليه تعليقات للشيخ يوسف ين محمد المصعبي الجربي المتوفي ١١٧٨ هـ15
-
شرح مقدمة متن كتاب النيل للشيخ عمر بن يحيى الباروني16
- س 5 كتاب السؤلات لأبي عمرو عثمان بن خليفة المارغني السوفي الإباضي المتوفي في اخر القرن الخامس هـ17
- س 6 شرح الجهالات [فيه أجزاء من شرحَيْ الملشوطي وأبو عمار عبد الكافي التناوتي]18
- س 7 [شرح الارجوزة]19
- س 8 [مجموع فيه:]
-
[جزء من] كتاب الديانات للشيخ عامر الشماخي20
-
[جزء من] كتاب الوضع21
-
[جزء من] كتاب الجامع الصحيح في الحديث22
- س 9 الجزء الثاني من تفسير هود23
- س 10 كتاب في النحو
- س 11 [مجموع فيه:]
-
[جزء من] كتاب اللقط لأبي عزيز الباروني24
-
قصيدة بخط والد الشيخ سالم بن الحاج محمد بن سعيد بن داود بن يعقوب25
-
[جزء من] بيان الشرع26
- س 12 كتابان مختصر العدل وشرحه للامام الكبير الشيخ أحمد بن سعيد الشماخي المتوفي في احدى الجمادين ٩٦٧ رحمه الله27
- س 13 روضـ[ة] المشتاق لزهرة الإشراق للشيخ عمر التلاتي28
- س 14 الجزء الثاني من كتاب الطبقات29
Category Two (ك): Complete or Near Complete Titles (without Binding Covers)
- Inventory
-
Heading(s)
- ك 1 من المدونة الكبرى مدونة ابي غانم الخراسانى30
- ك 2 من كتاب قواعد الإسلام للشيخ إسماعيل الجيطالي في الفقه31
- ك 3 الضمانات من الديوان نسخ أحمد بن رمضان [الغول؟] سنة 1200هـ32
- ك 4 السير للشماخي33
- ك 5 حاشية الشيخ محمد بن ابي ستة على الجزء الثالث من كتاب الايضاح34
- ك 6 [من] أصول الدين35
- ك 7 حاشية المحشي على مقدمة التوحيد36
- ك 8 هذه حاشية للشيخ محمد المحشي على كتاب قواعد الاسلام37
- ك 9 من كتاب شرح المنظومة الجادوية للشيخ أبي عفيف صالح الجادوي38
- ك 10 أجوبة الشيخ أحمد الشماخي39
- ك 11 فقه مالكي صاحبه [كذا]
- ك 12 كتاب الجمان في أخبار الزمان للشهيبي [كذا]40
- ك 13 [مصحف غير كامل]
- ك 14 [تفسير مؤلّفه غير معروف]
- ك 15 [مجموع فيه:]
-
تقريرات وتعليقات على مقدمة متن كتاب النيل للشيخ عمر بن يحيى الباروني41
-
سؤال الشيخ عمر الباروني الى الشيخ سعيد بن عيسى الباروني42
-
كتاب اللَّقُط [كذا] للشيخ أبي عزيز إبراهيم الباروني43
-
كتاب الرد على من زعم أن اسماء الله مخلوقه [كذا] للإمام أبي خزر بن زلتاف الإباطي [كذا] الحامي من علماء القرن الرابع هـ44
- ك 16 كتاب الاحكام من الديوان45
- ك 17 [مجموع فيه:]46
-
كتاب نكت البيان على شرح النونية وهو حاشية للعلامة الشيخ الامام الفاضل قطب الائمة محمد بن يوسف اطفيش47
-
شرح العلامة الشيخ قاسم الويراني الجربي على نونية ابي نصر48
-
شرح للقصيدة المذكوره للعلامة الويراني ايضا مكررا
-
كتاب الديانات للشيخ عامر الشماخي وشرحها [كذا]49
- ك 18 الجزء السادس من معارج الآمال على مدارج الكمال في الجنائز50
- ك 19 كتاب طبقات في المشائخ51
- ك 20 كتاب مفتاح العلوم للعلامة سكاكي وشرحه52
- ك 21 حواشي نفيسة على شباك ابن الهائم في المناسخات53
- ك 22 [مجموع فيه:]54
-
١ كتاب ابي خزر55 يغلا بن زلتاف الحامي الإباضي في الرد على من خالفه في اسماء الله56
-
٢ جوابات الائمة عبد الوهاب بن عبد الرحمن الرستمي وابنه الامام أفلح57
-
٣ كتاب [الجهالات] في أصول*58 الدين للشيخ تبغورين بن عيسى الملشوطي من علماء اوائل القرن الخامس الهجري59
-
٤ رسالة الشيخ يعيش الزواغي الجربي الى اهل أريغ من جهة قسنطينة في اواسط القرن السابع الهجري60
- ك 23 [مجموع فيه:]61
-
شرح عقيدة التوحيد للشيخ عمر التلاتي62
-
رفع التراخي شرح عمر التلاتي على مختصر الشماخي في العدل والإنصاف أصول الفقه63
Category Three (ق): Manuscript Fragments with Headings
- Inventory
-
Heading(s)
- ق 1 أصول الدين
- ق 2 كتاب في أصول الدين
- ق 3 فتوى
- ق 4 في الحساب
- ق 5 من الديوان
- ق 6 عقيدة التوحيد
- ق 7 من حاشية المحشي على صحيح الربيع [بن حبيب]
- ق 8 من جامع الصحيح في الحديث
- ق 9 من الجامع الصحيح
- ق 10 جامع الربيع
- ق 11 جامع الربيع
- ق 12 كتاب الجامع الصحيح بالحديث
- ق 13 متن صحيح الربيع
- ق 14 أسئلة وفتاوى
- ق 15 النكاح
- ق 16 من كتاب الوضع
- ق 17 قصيدة الذمياتي
- ق 18 في الخشوع في الصلاة
- ق 19 المفقود
- ق 20 أحاديث
- ق 21 كتاب ما طهر وما نجس
- ق 22 التوبة والموت والوصية
- ق 23 الطلاق
- ق 24 فتاوي [كذا] من المواريث
- ق 25 الإمامة
- ق 26 من الحج
- ق 27 من الجزء الاول من الايضاح
- ق 28 سبب رجوع الأشعري
- ق 29 رؤية الله مستحيلة
- ق 30 في الدعاء
- ق 31 اقوال البرادي
- ق 32 من كتاب الوضع
- ق 33 من اخر كتاب الوضع
- ق 34 من كتاب الوضع
- ق 35 من كتاب الرهن من الايضاح
- ق 36 في الوصايا من كتاب الايضاح
- ق 37 من ج 4 من [كتاب] الترتيب
- ق 38 مسائل تحض الحج
- ق 39 قال جابر بن زيد
- ق 40 فتاوى في النذور
- ق 41 السير
- ق 42 كتاب الدليل والبرهان
- ق 43 من كتاب الجواهر للبرادي64
- ق 44 حاشية لابي عبد الله محمد بن عمر ابي ستة شرح العقيدة
- ق 45 رسالة في اصول الدين
- ق 46 أصول الدين
- ق 47 من اصول الدين
- ق 48 الديانات اصول الدين
- ق 49 فتاوى ـ عقيدة
- ق 50 صلاة
- ق 51 مسائل [ ؟ ] في الصلاة
- ق 52 صلاة
- ق 53 صلاة
- ق 54 صلاة [مكتوب في الهامش الأيسر: فقه محشي]
- ق 55 صلاة
- ق 56 صلاة
- ق 57 الطهارات
- ق 58 الصلاة
- ق 59 الدعائم
- ق 60 من كتاب العدل والانصاف لابي يعقوب في اصول الدين
- ق 61 رسالة الشيخ عامر الشماخي رحمه الله في الديانات65
- ق 62 تاريخ
- ق 63 تاريخ
- ق 64 تاريخ
- ق 65 تاريخ
- ق 66 تاريخ
- ق 67 فقه66
- ق 68 فقه
- ق 69 فقه
- ق 70 فقه
- ق 71 فقه
- ق 72 فقه
- ق 73 فقه
- ق 74 الصوم
- ق 75 فقه
- ق 76 مبادئ الصوم
- ق 77 من كتاب الايضاح
- ق 78 محشي
- ق 79 ذكر الفرق الاسلامية للشيخ [كذا]
- ق 80 شرح السؤالات
- ق 81 الهبة والبيوع
- ق 82 فتوى
- ق 83 فتوى
- ق 84 أصول الدين أجوبة على سؤالات
- ق 85 أصول كتاب على عقيدة التوحيد لابي سليمان التلاتي
- ق 86 النونية للتلاتي
- ق 87 شرح النونية
- ق 88 اسلاميات
- ق 89 مسند الربيع بن حبيب
- ق 90 الزواج
- ق 91 الحيض
- ق 92 الجزء الثالث في البيوع
- ق 93 هذه كرارس مفترقة من حاشية المحشي الشيخ محمد بن ابي ستة على الجامع الصحيح للامام بن حبيب رحمه الله
- ق 94 في الولاية والبراءة
- ق 95 في اعمال الحج
- ق 96 في موت الغايب [ / ] في الصلح [ / ] في الاستدراج [ / ] في القسمة
- ق 97 كتاب السؤالات
- ق 98 من السؤالات
- ق 99 من كتاب السؤالات
- ق 100 كتاب السؤالات
- ق 101 كتاب السير ناقص ٢٤ صفحة من أوله
- ق 102 من سير الشماخي
- ق 103 من كتاب سير الشماخي67
- ق 104 الرؤية
- ق 105 من متن المنظومة الجادوية
- ق 106 من المنظومة الجادوية
- ق 107 كتاب اصول الدين للشيخ تبغورين بن عيسى الملشوطي الاباضي رحمه الله وهو من علماء أوائل القرن السادس الهجري
- ق 108 من كتاب الجهالات
- ق 109 كلام الشيخ تبغورين في اصول
- ق 110 جزء من كتاب الجهالات
- ق 111 أصول الدين
- ق 112 أصول الدين
- ق 113 أصول الدين
- ق 114 أصول
- ق 115 كتاب مقاييس الجروح للشيخ إسماعيل الجيطاني رحمه الله
- ق 116 في الزكاة
- ق 117 من شرح كتاب الدينات للتلاتي
- ق 118 من شرح الدينات
- ق 119 من شرح الدينات
- ق 120 من كتاب المولف في التاريخ بلوغ المعاني [كذا]
- ق 121 منظومة في فن البحث وشرحها
- ق 122 الجزء الثاني من كتاب شرح الاصول الدينية مشتملا على تلخيص معاني النونية68
- ق 123 مسائل مفيدة لأبي خزر
- ق 124 للشيخ أحمد الشماخي في الرد على الغدامسي
- ق 125 رد الشيخ قاسم الشماخي على الشيخ سليمان الجادوي
- ق 126 أحمد بن قاسم الشماخي
- ق 127 الجزء الثاني من كتاب الايضاح69
- ق 128 رسائل للشيخ أحمد بن سعيد الشماخي المتوفي ٩٢٨
- ق 129 من آثار الشيخ أحمد بن سعيد الشماخي
- ق 130 جواب الشيخ ابي العباس أحمد بن سعيد الشماخي في الحبس70
- ق 131 رسائل الشيخ احمد الشماخي في صفات الله تعالى
- ق 132 من در الشماخي على الغدامسي
- ق 133 للشيخ أحمد الشماخي
- ق 134 اعراب القران (للشماخي الشيخ احمد)
- ق 135 من اصول الدين
- ق 136 اصول الدين
- ق 137 مقدمة التوحيد اصول الدين (حاشية للمحشي)
- ق 138 أصول الدين
- ق 139 أصول الدين
- ق 140 أصول الدين
- ق 141 أصول الدين
- ق 142 أصول الدين
- ق 143 أصول الدين
- ق 144 أصول الدين
- ق 145 أصول الدين
- ق 146 أصول الدين
- ق 147 أصول الدين
- ق 148 في صفات الله أصول الدين
- ق 149 أصول الدين
- ق 150 في اصول الدين
- ق 151 أصول الدين
- ق 152 أصول الدين
- ق 153 اصول الدين
- ق 154 الرؤيا عند الاشعرية
- ق 155 أصول الدين
- ق 156 اصول الدين
- ق 157 أصول الدين
- ق 158 من كتاب الوضع أصول الدين
- ق 159 اصول الدين [ / ] الأشعرية وتناقض اقوالهم
- ق 160 من أصول الدين
- ق 161 أوراق هامة في اصول الدين
- ق 162 أصول الدين
- ق 163 اصول الدين
- ق 164 أصول الدين
- ق 165 اصول الدين
- ق 166 أصول الدين
- ق 167 اصول الدين
- ق 168 سيرة ابن عبد السلام
- ق 169 منقول من اخر كتاب الوضع في الكفارات
- ق 170 من حاشية كتاب الوضع
- ق 171 من كتاب القناطر
- ق 172 احكام الصيد
- ق 173 مسائل من شيخ سليمان بن ابي بكر الشماخي سنة 1112هـ فتاوى
- ق 174 مجهول / آثار وروايات قديمة
- ق 175 فقه
- ق 176 القسمة
- ق 177 أصول الدين
- ق 178 في توثيق في عقود البيع
- ق 179 فوائد مختلفة
- ق 180 فقه
- ق 181 فقه
- ق 182 فقه
- ق 183 اجسام الأنبياء لا تنحل بعد موتهم
- ق 184 من كتاب القناطر
- ق 185 الوصايا
- ق 186 كتاب مفيد
- ق 187 على الاثار فتاوى71
- ق 188 في المواريث
- ق 189 فرائض أبي عمار
- ق 190 الورثة والبيع
- ق 191 الهبة
- ق 192 في الميراث
- ق 193 في الميراث
- ق 194 في الميراث
- ق 195 الميراث
- ق 196 في الميراث
- ق 197 في الميراث
- ق 198 القسمه [كذا]
- ق 199 من كتاب الموجز
- ق 200 من متن الرحبية في فرائض الميراث
- ق 201 من المنظومة الرحبية في الميراث
- ق 202 من كتاب الوضع
- ق 203 من كتاب الموجز لابي عمار عبد الكافي
- ق 204 من كتاب الصوم
- ق 205 فقه
- ق 206 من كتاب قواعد الاسلام
- ق 207 حديث
- ق 208 من كتاب الطبقات للدرجيني
- ق 209 في الرهن وكيفيته
- ق 210 من كتاب تبيين أفعال العباد
- ق 211 الجزء الثاني من حاشية الجرجاني على الرازي72
- ق 212 المعاملات
- ق 213 في المعاملات
- ق 214 فقه [/] حاشية
- ق 215 الجزء 2 من البيوع من ديوان الأشياخ [كذا]
- ق 216 في البيوع من كتاب
- ق 217 في البيوع
- ق 218 البيوع
- ق 219 كتاب الطهارات
- ق 220 فتاوى
- ق 221 فتاوى
- ق 222 للـ[مـ؟]ـفيد هذه حواشي [لصيقة؟] على عصام الدين
- ق 223 الله تعالى لا يرى دنيا واخرى
- ق 224 حاشية للمحشي على كتاب الوضع
- ق 225 كتاب الجهالات
- ق 226 شرح الدينات
- ق 227 كتاب الحقوق73
- ق 228 حاشية الحفيد على عصام
- ق 229 الجزء الأول من الايضاح
- ق 230 استحالة رؤية الله
- ق 231 القضاء والقدر
- ق 232 رسالة في الكلام على الصفات للشيخ الامام الكافيجي
- ق 233 شرح التسمية في المنطق
- ق 234 الشيخ يونس بن تعاريت
- ق 235 الجزء الاول من كتاب الايضاح74
- ق 236 من كتاب الاحكام
- ق 237 كتاب سير ابي الربيع سليمان المزاتي
- ق 238 السير للشماخي
- ق 239 من كتاب سير ابي زكرياء بن ابي بكر الوارجلاني
- ق 240 من تاريخ ابي زكريا
- ق 241 الطبقات
- ق 242 من كتاب سير الشماخي نسخ ١٢٤٢ هـ
- ق 243 من كتاب الجواهر للشيخ قاسم البرادي [كذا]
- ق 244 قسمة المحاصات
- ق 245 من كتاب الاحكام للشيخ يحيى الجناوني
- ق 246 زوات الإرحام
- ق 247 من سير الوسياني
- ق 248 فتاوى على الوصـ[ية؟]
- ق 249 شرح النونية للشيخ اسماعيل الحيطاني [كذا]
- ق 250 شرح النونية
- ق 251 من شرح القصيدة النونية
- ق 252 اصول الدين شرح النونية
- ق 253 شرح النونية
- ق 254 شرح النونية أصول الدين
- ق 255 الجزء الرابع من كتاب الايضاح في الهبة
- ق 256 من كتاب قواعد الاسلام
- ق 257 فقه
- ق 258 هذه حاشية على عقيدة التوحيد للشيخ أحمد الشماخي
- ق 259 الصوم
- ق 260 فقه ما يتعلق بالصوم
- ق 261 اصول الدين
- ق 262 في الحقائق فتاوى
- ق 263 الصلاة
- ق 264 مسائل من الصلاة
- ق 265 اصول الدين
- ق 266 علماء الـ[؟]ة تاريخ
- ق 267 في النكاح
- ق 268 في الميراث
- ق 269 من كتاب رهن الايضاح عن ابي مسور
- ق 270 التاريخ فتوى
- ق 271 فتوى
- ق 272 عذاب القبر [ ؟ ]
- ق 273 فيه ما حل وما حرم
- ق 274 مسائل على راي الشافعي
- ق 275 مسائل مختلفة لعلماء مغاربة
- ق 276 كتاب الفرايد والقلائد [كذا]75
- ق 277 من كتاب الطهارة76
- ق 278 احكام قرأة [كذا] القران
- ق 279 مساجد الجزيرة جربة وعلماء تاريخ
- ق 280 رد على من يقول ابوال البهايم
- ق 281 (نكار)77
- ق 282 رسالة المارغني في الفرق الإباضية
- ق 283 مسائل تاريخية فقهيه [كذا]
- ق 284 إعراب الشيخ قاسم بن سليمان الشماخي للبيتين في طهارات للايضاح
- ق 285 رسالة ابي عمرو عثمان المارغني السوفي في فرق الاباضيه [كذا]
- ق 286 متن اللؤلؤ وهي منظومة الشيخ قاسم الشماخي في التوحيد وهنا غير تامه [كذا]
- ق 287 قطع من حاشية جمع الجوامع
- ق 288 فتاوى للشيخ سعيد الجادوي
- ق 289 اخر كراس من حاشية على صحيح الربيع
- ق 290 بقية خطبة [ ؟ ] المختار وما معها
- ق 291 ابن النظر الدعائم
- ق 292 ابن النظر
- ق 293 لابن النظر
- ق 294 بحث في القدرة والفعل
- ق 295 جواب الشيخ العالم العلامة احمد بن الحاج بن ابي القاسم المصعبي الغردواي لبعض المخالفين في الجزائر
- ق 296 باب في الاداب والحكم من كتاب المستطرف مختصرا
Category Four: Unidentified Manuscripts
As noted above, the final category (labeled dāl ʿayn) includes the remaining 381 unidentified fragments (ranging from single folios to a few quires). Unfortunately, Dr. Nājī declined to allow me to spend more than a few seconds with each of these manuscripts, giving me only enough time to assign them an inventory number. He likewise declined to allow me to take photographs that might have permitted me to study them in more detail. As a result, I was unable to include more than their total number here in the inventory.
Conclusion
The project encountered unexpected difficulties, many of which stemmed not from technical or environmental challenges but rather from differences in the perceived value of the manuscript collection. Working with private manuscript libraries often requires finding a compromise between achieving the goals and interests of scholarship and respecting the wishes of the manuscripts’ owner(s). In the case of the Bin Yaʿqūb library, the manuscripts carry scientific and sentimental value since they represent both an important collection of Ibadi texts and the life story and personal archive of the current proprietor’s grandfather, Shaykh Sālim b. Yaʿqūb. Moreover, since the owner of this library sees the collection as a potential source of revenue in the future, he perceives the manuscripts as holding an additional monetary value. Throughout the project, he often limited my access to and time with the manuscripts and this required additional, lengthy discussions on the purpose of the project. Understanding and negotiating these competing perceptions of value is an important part of the ethical dimension of working with private manuscript libraries. One must not forget, after all, that private libraries are just that: the private possessions of individuals.
Despite not being permitted to photograph the entire collection and having only limited time to study and analyze the manuscripts themselves, I believe that the project achieved its principal goals. Its purpose was twofold. First and foremost, the project was aimed at conserving the collection. All items in the library were assigned inventory numbers and placed in acid-free folders and boxes before being stored in a new aluminum storage cabinet. The project also achieved its second goal of offering an inventory list that provides researchers with a sense of the contents and state of the collection. In these ways, the project succeeded and marks a step forward in accumulating data on Ibadi manuscripts in the Maghrib.
Nevertheless, the project was from the very beginning only a preliminary step in the conservation of this important collection. Many additional family documents and perhaps even additional manuscripts remain in the library structure on the family estate. Identifying and cataloging the hundreds of fragments (both labeled and unlabeled) listed in the inventory will also require much time and effort. It is my hope that the doors of the library will be opened in the future to a team of researchers, who can work toward completing a full catalog of the manuscripts in the library and beyond these first steps described here.
Acknowledgements
The author wishes to thank Evyn Kropf, Near Eastern Studies Librarian at the University of Michigan for her support and advice on the project. In addition, many thanks to Dr. Werner Schwartz for providing me with materials and photographs on the Bin Yaʿqub library. Finally, thanks to the journal editors for their help in improving the inventory and catching typos. Any mistakes or shortcomings are my own.
Submitted January 21, 2017. Accepted for publication June 4, 2017.
On the history of the Ibāḍī communities of Jerba see: Farhat Djaabiri, Niẓām al-ʿazzāba ʿind al-ibāḍiyya bi-Jarba (L’ Organisation des azzaba chez les ibadhites de Jerba) (Tunis: Institut National d’ Archéologie et d’ Art, 1975); Virginie Prévost, “La renaissance des ibadites wahbites à Djerba au Xe siècle,” Folia Orientalia XL, 2004, 171–191; Muḥammad Maryamī, Ibāḍiyyat Jarba khilāl al-ʿaṣr al-ḥadīth (Tunis: Kullīyat al-ādāb wa-l funūn wa-l insāniyyāt bi-Manūba, 2005); Paul M. Love, “Djerba and the Limits of Rustamid Power. Considering the Ibāḍī Community of Djerba under the Rustamid Imāms of Tāhert (779–909 CE),” Al-Qantara 33, no. 2 (2012): 297–323.
The research for this article was made possible thanks to the generous funding of a Collection Care and Emergency Response Grant from The Islamic Manuscript Association (TIMA) in 2015. The views, opinions, findings and conclusions of the author(s) expressed herein are those of the author(s) and do not state or reflect the views or policies of The Islamic Manuscript Association Ltd. (‘The Association’) or its members and employees. The Association disclaims any liability or responsibility arising from or in connection with errors and omissions, as well as for the accuracy, legality, and reliability of any information contained herein.
On the life of Sālim b. Yaʿqūb, see ʿAlī al-Būjadīdī, “Al-Shaykh Sālim b. Yaʿqūb: ḥayāt rajul wa-tajribat jīl,” Majallat al-ḥayāt 12 (2012): 170–182.
The only historical monograph to date on the history of the Wikālat al-jāmūs is that by Aḥmad Muṣlaḥ, al-Waqf al-jarbī fī miṣr wa-dawruhu fī l-tanmiya al-iqtiṣādiyya wa-l-ijtimāʿiyya wa-l-thaqāfiyya min al-qarn al-ʿāshir ilā al-qarn al-rābiʿ ʿashar al-hijrīyayn (wikālat al-jāmūs namūdhajan) (Kuwait: al-Amāna al-ʿāmma lil-awqāf, 2012).
Muḥammad Ṣāliḥ Nāṣir Bābāʿammī, ed., Muʿjam aʿlām al-ibāḍiyya (Dictionnaire des hommes illustres de l’ Ibadisme, les hommes du Maghreb), vol. 2 (Beirut: Dār al-Gharb al-Islāmī, 2000), 24–26.
Sālim Bin Yaʿqūb, Tārīkh jazīrat Jarba wa-masājidihā al-ʿilmiyya, ed. Farhat Djaabiri, 2nd ed. (Tunis: Cérès Editions, 2006); Sālim Bin Yaʿqūb, Tārīkh Jarba wa-ʿulamāʾihā al-ibāḍiyya (Houmt Souk: [Independently published], 2009). Another self-published edition appeared in 2013 under the abbreviated title Tārīkh Jarba wa-ʿulamāʾihā.
Information on the company is available on their website: http:///www.artdoctor.fr/en/.
The El Barounia library belongs to the well-known Al-Bārūnī family and recently opened a new library facility in the main town of Houmt Souk, complete with a reading room, lecture hall, and accompanying printed books library. It appears to have inspired a number of other families on the island to attempt similar projects. See: http://elbarounia.com/ [accessed 7 June 2017], or https://www.facebook.com/elbarounia/.
Possibly a portion of the well-known work of tafsīr by the Persian Muʿtazilī theologian Maḥmūd b. ʿUmar al-Zamakhsharī (d. 538/1144–1145) entitled al-Khashshāf ʿan ḥaqāʾiq al-tanzīl wa-ʿuyūn al-aqāwīl fī wujūh al-taʾwīl (Beirut: Dār al-Maʿrifa, 2009).
A well-known ḥāshiya attributed to the Jerban scholar Abū ʿAbdallāh Muḥammad b. ʿUmar b. Abī Sitta al-Qaṣbī al-Sidwīkishī (d. 1088/1677). Abū ʿAbdallāh Muḥammad composed so many commentaries that he earned the moniker “al-Muḥashshī”, the glossator. The commentary is a ḥāshiya of the mukhtaṣar by Abū l-ʿAbbās Aḥmad b. Saʿīd al-Shammākhī (d. 928/1522) of the Kitāb al-ʿadl waʾl-inṣāf fī uṣūl al-fiqh by Abū Yaʿqūb Yūsuf al-Sadrātī al-Warjalānī (d. 570/1174–1175). On the ḥāshiya, see Martin H. Custers, Al-Ibāḍiyya: A Bibliography (Vol. 2: Ibāḍīs of the Maghrib), 2nd edition, vol. 2 (Hildesheim: Georg Olms Verlag, 2016), 372; 376–377.
This composite manuscript contains several fragments bound together but lack of time prevented me from identifying their titles.
The titles given here are listed on f. 1a of the composite manuscript labelled sīn 4.
Abū ʿAmmār ʿAbd al-Kāfī b. Abī Yaʿqūb b. Ismāʿīl al-Tanāwutī al-Warjalānī (d. before 570/1174), Kitāb al-mūjaz fī taḥṣīl al-suʾāl wa-takhlīṣ al-ḍalāl. See Custers, Al-Ibāḍiyya, 2:479–480.
Presumably the third volume of the famous work of fiqh by Abū Sākin ʿĀmir b. ʿAlī b. ʿĀmir b. Isfāw al-Shammākhī (d. 792/1390), Kitāb al-īḍāh. See Custers, Al-Ibāḍiyya, 2:406–411. It could also refer to a different work given that the date in the title (5th century hijrī) is much earlier.
Abū Yaʿqūb Yūsuf b. Muḥammad al-Muṣʿabī (d. 1187/1773), Ḥāshiyat al-Muṣʿabī ʿalā uṣūl Tibghūrīn. See Custers, Al-Ibāḍiyya, 2:341.
According to the title, the text is a sharḥ of the Kitāb al-nīl wa-shifāʾ al-ʿalīl by ʿAbd al-ʿAzīz b. Ibrāhīm al-Thamīnī (d. 1223/1808), on which see Custers, Al-Ibāḍiyya, 2:452–454. While several commentaries have been written on this book, I have failed to find reference elsewhere to this particular sharḥ attributed to this author.
The Kitāb al-suʾālāt is normally attributed to Abu ʿAmr ʿUthmān b. Khalīfa al-Mārighnī al-Sūfī (d. 6th/12th c.) but some have instead attributed it to his teacher, Abū al-Rabīʿ Sulaymān b. Yakhlaf al-Mazātī (d. 471/1079). See Custers, Al-Ibāḍiyya, 2:433–435.
The attribution of the Kitāb al-jahālāt is uncertain. It has long been regarded as a work of Tibghūrīn b. ʿĪsā al-Malshūṭī (d. 6th/12th c.), on whom see Custers, Al-Ibāḍiyya, 2:295–297. It is often accompanied, as it is in this manuscript, by a commentary by Abū ʿAmmār ʿAbd al-Kāfī al-Tanāwutī (d. before 570/1174). Notes from the inventory suggest this copy is accompanied by a commentary attributed to Tibghūrīn al-Malshūṭī. On similar anonymous (i.e. unattributed) manuscript copies of this work, see “Anonymous: K. al-Jahālāt” in Custers, Al-Ibāḍiyya, 2:63.
The urjūza referred to in the title is more widely known as al-Luʾluʾa. The manuscript appears to be a copy of the Sharḥ al-luʾlaʾa by Abū l-Fāḍl Qāsim b. Abī al-Rabīʿ Sulaymān al-Shāmmākhī (d. 1265/1848). See Custers, Al-Ibāḍiyya, 2:400–402. The title itself appears here in brackets because I was unable to compare my notes with an image of the first folio of this manuscript.
A part of larger work known simply as al-ʿAqīda, this is a part of the Kitāb al-diyānāt by Abū Sākin ʿĀmir al-Shammākhī (d. 792/1390). See Custers, Al-Ibāḍiyya, 2:404.
Abū Zakarīyā Yaḥyā b. al-Khayr b. Abī al-Khayr al-Jannāwanī (6th/12th c.), Kitāb al-waḍʿ [sometimes, Kitāb al-waḍʿ fī uṣūl al-fiqh or Kitāb al-waḍʿ mukhtaṣar fī l-uṣūl wa-l-fiqh]. See Custers, Al-Ibāḍiyya, 2:249–252.
The title would suggest this is the Kitāb al-jāmiʿ al-ṣaḥīḥ or al-Musnad attributed to the early Ibāḍī Imam of Basra al-Rabīʿ b. al-Ḥabīb b. ʿUmar al-Azdī (d. 2nd/8th c.), on whom see Martin H. Custers, Al-Ibāḍiyya: A Bibliography. (Vol. 1: Ibāḍīs of the Mashriq), 2nd edition, vol. 1 (Hildesheim: Georg Olms Verlag, 2016), 427. However, the first folio of this part of the manuscript introduces it as “al-juzʾ al-awwal min Kitāb al-tartīb,” which is the standard recension of this earlier work arranged by the famous Maghribi scholar of the 6th/12th c., Abū Yaʿqūb Yūsuf b. Ibrāhīm al-Sadrātī al-Warjalānī known by variant titles of the Kitāb al-tartīb fī l-ṣaḥīḥ, on which see Custers, Al-Ibāḍiyya, 2:497–500.
An early work of Ibāḍī tafsīr attributed to Hūd b. Muḥakkim al-Hawwārī (d. 3rd/9th c.?) known as the Tafsīr kitāb Allāh al-ʿAzīz li-Hūd b. Muḥakkam al-Hawwārī [also al-Huwwārī]. See Custers, Al-Ibāḍiyya, 2:161–162.
Abū [l-]ʿAzīz b. Ibrāhīm b. Abī Yaḥyā Zakarīyā al-Bārūnī (d. 746/1345–1346), Kitāb al-luqaṭ. Also known as the Luqaṭ Abī l-ʿAzīz. See Custers, Al-Ibāḍiyya, 2:112–113. Several variants of the title Kitāb al-luqaṭ appear on the ‘title page.’
According to the title, the text is in the hand of Shaykh Sālim’s father, Muḥammad b. Saʿīd (d. early 20th c.?).
Abū ʿAbdallāh Muḥammad b. Ibrāhīm al-Kindī (d. 508/1115), Bayān al-sharʿ. Given that this work includes some 73 volumes, this is no doubt a very short excerpt! See Custers, Al-Ibāḍiyya, 1:323–326.
Both this abridgement of and accompanying commentary on the famous work of Ibāḍī fiqh entitled the Kitāb al-ʿadl wa-l-inṣāf by Abū Yaʿqūb Yūsuf b. Ibrāhīm al-Sadrātī (d. 6th/12th c.) are attributed to Abū l-ʿAbbās Aḥmad b. Saʿīd al-Shammākhī (d. 928/1522).
Abū Ḥafṣ ʿUmar b. Ramaḍān al-Jarbī al-Tulātī (d. 13th/19th c.), Kitāb rawḍat al-mushtāq li-zuhrat al-ishrāq. See Custers, Al-Ibāḍiyya, 2:469.
Abū l-ʿAbbās Aḥmad b. Saʿīd al-Darjīnī (d. 670/1271), Kitāb ṭabaqāt al-mashāyikh bi-l-maghrib. See Custers, Al-Ibāḍiyya, 2:137–138. This manuscript is written in the hand of Shaykh Sālim himself, copied while he was living in Cairo in the 1930s. The colophon [f. 119a] gives the date of 11 Ramaḍān 1357 (3 November 1938).
Abū Ghānim Bishr al-Khurāsānī (d. early 3rd/9th c.), al-Mudawwana. See Custers, Al-Ibāḍiyya, 1:207–211.
Abū Ṭāhir Ismāʿīl b. Mūsā al-Jayṭālī (d. mid-8th/14th c.), Qawāʿid al-islām. See Custers, Al-Ibāḍiyya, 2:267–270.
The Kitāb al-ḍamānāt from either of two collective works: the Diwān al-ashyākh or Diwān al-ʿazzāba. Considerable confusion persists among specialists regarding these two works. See Custers, Al-Ibāḍiyya, 2:52–59.
Abū al-ʿAbbās Aḥmad b. Saʿīd al-Shammākhī (d. 928/1522), Kitāb al-siyar. See Custers, Al-Ibāḍiyya, 2:397–400.
A commentary mostly likely by Abū ʿAbdallāh Muḥammad ʿUmar b. Abī Sitta al-Sidwīkishī, known as “al-Muḥashshī.” (d. 1088/1677) on the Kitāb al-īḍāḥ of Abū Sākin ʿĀmir al-Shammākhī (d. 792/1390).
This title appears many times throughout the inventory list and at least in some instances refers to the Kitāb uṣūl al-dīn by Tibghūrīn b. ʿĪsā al-Malshūṭī (d. 6th/12th c.), also known as the ʿAqīdat Tibghūrīn b. ʿĪsā. An additional fragment of this text is included in the composite manuscript sīn 4 listed above. See Custers, Al-Ibāḍiyya, 2:297–299. The top right margin has the following added in a different hand: “fī al-shufʿa.”
A commentary by “al-Muḥashshī” (see sīn 1 above) on this ʿAqīdat al-tawḥīd, attributed to Abū Ḥafṣ ʿUmar b. Jamīʿ (d. 7th/13th c.), who is traditionally thought to have translated the work into Berber. See Custers, Al-Ibāḍiyya, 2:368; Bābāʿammī, Muʿjam aʿlām al-ibāḍiyya, 2:317–318. The words “uṣūl al-dīn” are written in a different hand in between the words “al-muḥashshī” and “ʿalā” in the title.
A commentary by al-Muḥashshī (see sīn 4 above) on al-Jayṭālī’s Qawāʿid al-islām (see kāf 2 above). Below the larger heading in a different hand: “fī-ʿibādāt.”
An anonymous commentary on the work known as al-Manẓūma al-Jāduwiyya attributed to Abū ʿAfīf Ṣāliḥ b. Zakarīyā b. ʿĪsa (d. 12th/18th c.). See Custers, Al-Ibāḍiyya, 2:240–241.
Ajwiba (responsa) attributed to Abū l-ʿAbbās Aḥmad b. Saʿīd al-Shammākhī (d. 928/1522). See Custers, Al-Ibāḍiyya, 2:389–391.
Presumably Kitāb al-jumān fī mukhtaṣar akhbār al-zamān attributed to Abū ʿAbdallāh Muḥammad al-Shāṭibī (d. 9th/15th c.), on which see “Ḥawl taʾlīf Kitāb al-jumān fī mukhtaṣar akhbār al-zamān (li-Abī ʿAbdallāh al-Shaṭībī),” Daʿwat al-ḥaqq: majalla shahriyya tuʿnā bi-l-dirāsāt al-islāmiyya, 83. Available online at: http://www.habous.gov.ma/daouat-alhaq/item/1880 (accessed on June 3, 2017).
See the fourth text in composite manuscript sīn 4 above.
Correspondence between the commentator on the previous text in the same composite manuscript and Abū ʿUthmān Saʿīd b. ʿĪsā al-Bārūnī (d. 1284/1868), on whom see Bābāʿammī, Muʿjam aʿlām al-ibāḍiyya, 2:184.
Cf. sīn 11 above.
Abū Khazar Yaghlā b. Zaltāf al-Wisyānī (d. 380/990), K. al-radd ʿalā man zaʿama anna asmāʾ allāh makhlūqa. See Custers, Al-Ibāḍiyya, 2:506.
Another book from either the Diwān al-ʿazzāba or Dīwān al-ashyākh. See kāf 3 above.
The following titles appear on a summary of the manuscript’s contents in blue ink on f.1.a.
Muḥammad b. Yūsuf b. ʿĪsā Iṭfayyish (d. 1132/1914), Ḥāshiyat sharḥ al-nūniyya. See Custers, Al-Ibāḍiyya, 2:188.
Qāsim b. Yaḥyā al-Jarbī al-Wīrānī, Sharḥ al-nūniyya. Custers, Al-Ibāḍiyya, 2:504.
See sīn 8 above.
Abū Muḥammad ʿAbdallāh b. Ḥumayyid al-Sālimi (d. 1132/1914), Maʿārij al-āmāl ʿalā madārij al-kamāl bi-naẓm mukhtaṣar al-khiṣāl. See Custers, Al-Ibāḍiyya: A Bibliography, 1:520–522.
See sīn 14 above.
A non-Ibāḍī work by Abū Yaʿqūb Yūsuf b. Abī Bakr Muḥammad al-Sakkākī (d. 626/1229), Miftāḥ al-ʿulūm. See Heinrichs, W.P., “al-Sakkākī”, in: Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 09 June 2017 http://dx.doi.org/10.1163/1573-3912_islam_SIM_6509.
A commentary by Abū Ḥafṣ ʿUmar b. Ramaḍān al-Jarbī al-Tulātī (d. 13th/19th c.) on the Shubbāk al-munāsakhāt by Aḥmad b. Muḥammad b. ʿImād al-dīn b. ʿAlī, known as Ibn al-Hāʾim (d. 815/1412). On al-Tulātī see Custers, Al-Ibāḍiyya, 2:461.
The following titles appear on a summary of the manuscript’s contents on f.1.a.
These first three words of the title were written in pencil, while the remainder of the title and the other titles in the list of contents are in blue ink.
See sīn 15 above.
ʿAbd al-Wahhāb b. ʿAbd al-Raḥmān b. Rustam (d. 208/823–824) and Aflaḥ b. ʿAbd al-Wahhāb second and third Imams of the Rustamid dynasty based in Tahert. See Custers, Al-Ibāḍiyya, 2:3 & 39; Cyrille Aillet and Muḥammad Ḥasan, “The Legal Responsa Attributed to Aflaḥ B. ʿAbd Al-Wahhāb (208–258/823–72). A Preliminary Study,” in Ibadi Jurisprudence: Origins, Developments, and Cases, ed. Barbara Michalak-Pikulska and Reinhard Eisener (Hildesheim: Georg Olms Verlag, 2015), 137–146.
The original hand listed the work as a copy of the Kitāb al-jahālāt but this was crossed out by a later hand and replaced with the words “fī uṣūl al-dīn.”
See kāf 6 above.
Yaʿīsh b. Mūsā al-Khayrī al-Jarbī al-Zawwāghī (d. 787/1385). Cf. Risālah ilā ṭalabat Arīgh, Custers, Al-Ibāḍiyya, 2:542.
The following titles appear on a summary of the manuscript’s contents on f.1.a.
Commentary by Abū Ḥafṣ ʿUmar b. Ramaḍān al-Jarbī al-Tulātī (d. 12th/18th c.). See Custers, Al-Ibāḍiyya, 2:461–462.
Another commentary by Abū Ḥafṣ ʿUmar al-Tulātī, Rafʿ al-tarākhī fī sharḥ mukhtaṣar al-Shammākhī. Custers, Al-Ibāḍiyya, 2:468–469.
An additional heading was crossed out that appears to read: “Kitāb al-jawāhir li-l-shaykh Qāsim al-Barrādī al-Jarbī fī-l-tārīkh.”
Below this main title in a different hand: “matn al-diyānāt.”
Top left margin in different hand: “masāʾil mukhtalifa.”
Additional crossed out heading: “fī uṣūl al-fiqh.”
This title comes from the incipit as the fragment has no heading in the margin.
This title comes from the colophon as the fragment has no heading in the margin.
This title comes from the incipit as the fragment has no heading in the margin.
Additional heading in a different hand: “al-mawārīth l-Abī ʿAmmār.”
This title comes from the colophon as the fragment has no heading in the margin.
This title comes from the colophon as the fragment has no heading in the margin.
This is one of multiple versions of the same title on the same folio.
This title comes from the colophon as the fragment has no heading in the margin.
This title comes from the first few lines as the fragment has no heading in the margin.
Parenthesis are original to the manuscript. An additional heading appears next to this one but I was unable to decipher it.