view. On the other hand, there is strong evidence that Ibn al-Husain came from Tripoli, Libya, for his followers were no Ibadhi groups in Syria at any time. The earliest Ibadhi source which mentioned Ibn al-Husain is the book of Ibn Sallam. When speaking about the Ibadhi scholars of the West (al-Maghrib) Ibn Sallam said, "And in the city of Tripoli are Ammar and his brother al-Hasan b. Ahmad b. al-Husain al-Atrabulsi b. Abi Ziyad. I met him in Ajdabia, after the year 260 A.H. on his way back from the Hajj." he further added, "Ibn al-Husain Ahmad and his party and companions adopted analogy (qiyas)." 221 In this quotation it is clear that Ibn al-Husain was of the Ibadhi scholars of Tripoli - Libya, and that he lived to the end of the third century A.H.

According to Shammakhi, Ahmad b. al-Husain and Ibn Umarah, both adopted analogy (qiyas) and followed Isa b. Umair in theology and Ibn Ulaiyah in jurisprudence. 222 Shammakhi also reported that he saw a number of books written by Ibn al-Hussain, he added that the best of them are K. al-Maqalat on theology, and K. al-Mukhtasar on jurisprudence. 223 Unfortunately neither of these two books is extant today. The latest author to mention their existence is al-Shammakhi in the above quotation. It is reported that the books of Ibn al-Husain were extant in Warijlan in the beginning of the fourth century A.H. 224 Among the Ibadhi authors of Nufusah who quoted from K. al-Maqalat is Abu Tahir Ismail b. Musa al-Jitali, in his book Qawaid al-Islam. 225 One of the early Ibadhi scholars is reported to have said, "if it had not been for Amrus b. Fath and Aflah b. Abd al-Wahhab who refuted the views of Naffath b. Nasr and Ahmad b. al-Husain, they would have won the people of the 'West (al-Maghrib) to their schools." 226

Most of the sources which dealt with the subject speak about al-Husainiyah and al-Umairiyah together. Ibn al-Saghir al-Maliki regarded al-Husainiyah as a continuation of al-Umairiyah, the followers of Isa b. Umar. 227 This view is also confirmed by Abu Amr Uthman b. Khalifah al-Sufi, who presented the views of the two groups together, 228 and by al-Shammakhi, who stated that Ibn al-Husain adopted the theological views of Bin Umar. 229 According to Abu Zakariya, Umairiyah was an independent schism from the beginning, and has no connection with the Ibadhi school, though they claim to be Ibadhis. 230 he also stated that they ascribed most of their legal opinions to Abdullah b. Mas'ud, the Companion of the Prophet. 231 As for Isa b. Umair himself, not much is known about him. Shammakhi mentioned that his disagreement with the Ibadhi Shaikhs took place during the time of Abu Ubaidah Muslim b. Abi Karimah at the same time as Abdullah b. Yazid. 232

The following are the views on which these two groups differed from the original Ibadhi movement. 233