AL-NUKKAR — NUKTAWIYYA 53B, 56B; E. Masqueray, Chronique D
114 AL-NUKKAR — NUKTAWIYYA 53b, 56b; E. Masqueray, Chronique d'Abou Zakaria, their Kashf al-ghitd^ and, more recently, by H.M. Algiers 1878, 53-80, 226-51, 268, 270-8, 289, 290; Balyuzi. While this conspiracy theory is clearly Abu '1-Rabi* Sulayman b. cAbd al-Sallam al- unfounded, internal evidence suggests that the history Wisyanl, Tariff, ms. no. 277 in the library of the was not written by Mirza DjanI. Recent conjectures Islamic Institute of the university of Lwow, fols. 27, favour authorship by his son or nephew, possibly in 28, 30, 31, 33-8, 46, 73, 102, 125, 128, 129, 145, collaboration with a brother, using notes prepared by 189; an anonymous IbadI chronicle contained in the him. Some version of the Nuktat al-kdf served as the same ms., fols. 218, 221, 249, 257, 265, 275, 276; basis for the later Baha°I Tdnkh-i Djadid and its recen- Abu 'l-cAbbas Ahmad b. Sacld al-DardjInl, Kitdb sions. In spite of the controversy, there can be no Tabakdt al-mashd^ikh, ms. no. 275 of the Islamic doubt that the Nuktat al-kdf remains one of the most Institute of Lwow, fols. 16a-20a, 35a-37b, 77b, important sources for the early history of Babism. 144a-b; Abu '1-Fadl al-Barradi, Kitdb al-Djawdhir al- A full discussion of the problems of authorship, muntakdt, Cairo 1302, 171-2, 174; Abu 'l-cAbbas provenance, and dating may be found in MacEoin, Ahmad al-Shammakhl, Kitdb al-Siyar, Cairo 1301, together with a list of the twelve or so manuscripts 104-5, 109-10, 119-20, 145-54, 280-2, 338, 345, now known to be in existence (Appendix 8).
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