containing (farth) is unclean. It is because of this opinion the group got its name Farthiyah.

2) Blood in the veins of the slaughtered animal is unclean, even after washing the blood of slaughtering part of the neck to which throat the butcher applies his knife (madhbah), the same is the case with the blood of the entrails.

3) The seat of the menstruating woman, and of men and women in the state of major ritual impurity, is unclean.

4) Eating the meat of the embryo (janin) of a slaughtered animal is forbidden.

5) Zakat is not to be paid except to relatives.

This group was also strongly opposed by the Wahbi scholars. Its founder died after his followers had built mosques in Warijlan and Tala.241 However, by the end of the sixth century A.H. the group had vanished completely.242

From the previous study it appears that the most important Ibadhi group besides the Wahbiyah is al-Nukkar. All other groups did not last long, while the Nukkar remained in existence up to the beginning of this century in Jerba Island, and Zwarah in Libya.

The historical relation between the two groups was one of hatred and enmity, wars even occurring between them, though sometimes they tried to live together in peace.

Those were Ibadhi groups recognised by Ibadhi authors, but non Ibadhi sources mention some other groups243 which were not known to the early Ibadhi sources on North Africa. It is likely that those groups were founded at the early stage of the movement in the 'East' and also disappeared early.

IBADHI WORKS ON THEOLOGY

Theology received great attention from the Ibadhis. Although little was done in the initial stages of the movement, the early Ibadhi Imams did not oppose this kind of study.

There were no special works written on the subject during the time of Jabir b. Zaid or Abu Ubaidah Muslim. The documents surviving from early Ibadhi leaders, such as Abdullah b. Ibadh's letter to Abd al-Malik b. Marwan, and the Sirah of Salim b. Dhakwan, were concerned mainly with the political and social changes which took place in the Muslim community, and the Ibadhis attitudes regarding them. However, they both contained the seeds of Ibadhi theology on certain matters. It is also reported that Abu Ubaidah Muslim b. Abi Karimah