in Baghy, produced the system of the Azzabah. This system is, in many aspects, similar to the organisation of the Ibadhi Shaikhs of Basrah in the times of Jabir b. Zaid and Abu Ubaidah Muslim b. Abi Karimah.46 In every Ibadhi gathering Azzabah councils were formed to look after the affairs of the people. The councils had to be formed of the best people in the community, of special qualities and for special tasks. During secrecy, the Azzabah councils exercise the full authority of the Imam in ruling the Ibadhi society in religious and social affairs. Since they were established, these councils are still in action in Wad Mzab, but in both Ibadhi communities of Jabal Nufusah and Jerba Island they were dissolved during the Ottoman rule. A detailed study of the Azzabah system, its rules and regulations, and the role it played in the Ibadhi communities and education will be an interesting one, and of great value.47

In the following few pages it is aimed to pinpoint the laws resulting from the former division of the stages of the Ibadhi community (masalik al-din) in the Ibadhi jurisprudence.

There is not much to be said about the stages of difa and Zuhur here, except that religious dissimulation (taqiyah) does not behove the Imams of Difa and zuhur;48 this rule applies to the Shurat as well.49 Among modern Ibadhi scholars, Shaikh Muhammad Yusuf Atfaiyish objected to this opinion regarding the Imam of Zuhur, "for," as he argues, "if religious dissimulation is lawful for individuals to save their lives, the question of the Imamate must be of greater importance."50

Concerning the stage of difa, it is already mentioned that the Imamate of defence (Imamat al-difa) dissolves automatically after the end of the war, but some scholars hold that the Imamate of defence can remain after the end of the war as well.51

Regarding the stage of shira, it has already been mentioned that it is a voluntary duty for more than forty persons, and that they must pray full prayer during their revolt though they are far from their original homes. In case the Shurat wanted to take over during the Imamate of defence, they have all the right to do so, for the Imam of the Shurat, for his intention of sacrificing his life for the cause of the Ibadhi community, is more entitled to the right of leadership than the Imam of difa.52 Apart from this, all the laws of the Shurat are the same as those of the Ibadhi community during kitman.53

Among the four stages, secrecy (kitman) was of great influence on Ibadhi jurisprudence in North Africa. Abu Ya'qub al-Warijlani, discussed in details the laws of kitman in his two books, al-Dalil, and al-Adl wa al-insaf. The most important aspect is the suspension of the hadd punishment during kitman. According to Warijlani, Ibadhis regarded the stage of kitman of their