the people of Hadramawt, we are in between, neither with these nor with the other."106 However, all these views were regarded as the result of personal opinion which allows disagreement and does not affect the faith.107

As for the Ibadhis of North Africa, they were all of one single opinion holding that the Qur'an is created. The earliest document dealing with this question is the treatise composed by the Rustumid Imam, Abu al-Yaqzan Muhammad b. Aflah (d. 281 H.), in which he discussed the question in detail, presenting strong argumentation to support the doctrine of the creation of the Qur'an.108

The subsequent works by authors from North Africa adopted the same attitude as Imam Muhammad b. Aflah. How did it happen that the Ibadhis of North Africa adopted one clear view on this question, while the Ibadhis of the 'East' were so confused about it? Was it because of the influence of the Mu'tazilites, as already suggested by some European scholars, and if so, why was this influence so effective in north Africa and less effective in the 'East'? In support of the view held by Nallino that the Ibadhis of North Africa were influenced by the Mu'tazilites with regard to the doctrine of the creation of the Qur'an: It is possible that this influence found its way to Ibadhi theology in north Africa through Muhammad b. Aflah, the Rustumid Imam, who composed the first work on the question. It is likely that he was convinced of this doctrine while imprisoned for some time in Baghdad with one of the Abbasid Caliphs.109 Since no one of the Ibadhi Imams of North Africa prior to him had discussed the question, Abu al-Yaqzan was able to introduce his own opinion for the first time. Being the Imam of the whole Ibadhi state of North Africa, his followers unanimously accepted his view.

On the other hand, it is possible that the doctrine of the creation of the Qur'an was developed naturally and independently by Ibadhi scholars on the basis of their view of God and His attributes. However, the fact remains that the Ibadhis in their early stage did not deal with this question from this approach, and when they did, the Mu'tazilite view of the creation of the Qur'an had already spread widely among them.

THE IMAMATE:

Among the subjects which were settled in the early stage of Ibadhi theology is that of the Imamate. The Traditions reported by Jabir b. Zaid on this issue are very few. The rule of the Qurashites is mentioned in one of them as follows: "This affair, meaning the rule, will continue still yet in Quraish as long as two of them remain." (He pointed with his fingers). "But woe upon those who are infatuated with kingship (mulk)."110 However, this Tradition did not state that the Qurashites have special right to the Imamate. On the other hand, there is a