[93] Balādhurī, pp. 124–5. [94] A. von Kremer (1), vol. i. pp. 60, 436. [95] A dirham is about fivepence. [96] Bell, pp. xxv, 173. [97] Abū Yūsuf, pp. 69–71. [98] Ṭabarī, Prima Series, p. 2055. [99] Id. p. 2050. [100] Abū Yūsuf, p. 81. [101] Balādhurī, p. 159. [102] Ṭabarī, Prima Series, p. 2665. [103] Marsigli, vol. i. p. 86 (he calls them “Musellim”). [104] Finlay, vol. vi. pp. 30, 33. [105] Lazăr, p. 56. [106] De la Jonquière, p. 14. [107] Thomas Smith, p. 324. [108] Dorostamus, p. 326. [109] De la Jonquière, p. 265. [110] Lammens, p. 13. [111] Ibn Abī Usaybiʻah, vol. i. p. 164. [112] Michael the Elder, vol. ii. p. 475. [113] Mārī b. Sulaymān, p. 71 (l. 16). Abū Nūḥ al-Anbārī wrote a refutation of the Qurʼān and other theological works (Wright, p. 191 n. 3). [114] Mārī b. Sulaymān, p. 84. [115] Hilāl al-Ṣābī, p. 95. [116] Ibn al-Athīr, vol. ix. p. 16. [117] Von Kremer (1), vol. i. pp. 167–8. Lammens, p. 11. [118] Renaudot, pp. 430, 540. [119] Von Kremer (1), vol. ii. pp. 180–1. [120] Von Kremer (1), vol. i. p. 183. [121] Caetani, vol. iii. pp. 350 sq., 387 sqq. [122] Gottheil, pp. 360–1. Goldziher: Zur Literatur des Ichtilâf al-maḏâhib, ZDMG., vol. 38, pp. 673–4. [123] On this theoretical character of much of Muslim legal literature, see Snouck Hurgronje: Mohammedanisches Recht in Theorie und Wirklichkeit. [124] Gottheil, p. 363. [125] Gottheil, pp. 358–9, however, doubts whether there is evidence for attributing this intolerance to ʻUmar II. [126] Journal Asiatique, IVme série, tome xviii. (1851), pp. 433, 450. Ṭabarī, III, p. 1419. [127] Michael the Elder, vol. ii. p. 476. Renaudot, p. 189. [128] Eutychius, II, p. 41 init. Severus (p. 139) says “two churches.” [129] Von Kremer (1), vol. ii. p. 175. [130] Michael the Elder, vol. ii. pp. 490, 491. [131] Ibn Khallikān, vol. i. p. 485. [132] Elias of Nisibis, p. 128. [133] A. J. Butler: The Ancient Coptic Churches of Egypt, vol. i. p. 181. (Oxford, 1884.) [134] Yāqūt, vol. ii. p. 662. [135] Yāqūt, vol. ii. p. 670. [136] Mārī b. Sulaymān, p. 73. [137] Ishok of Romgla, p. 266. [138] Eutychius, II, p. 58. [139] Von Kremer (1), vol. ii. pp. 175–6. [140] Butler: Ancient Coptic Churches of Egypt, vol. i. p. 76. [141] Renaudot, p. 399. [142] Ishok of Romgla, p. 333. [143] Abū Ṣāliḥ, p. 92. [144] A Dominican monk from Florence, by name Ricoldus de Monte Crucis, who visited the East about the close of the thirteenth and the beginning of the fourteenth century, speaks of the toleration the Nestorians had enjoyed under Muhammadan rule right up to his time: “Et ego inveni per antiquas historias et autenticas aput Saracenos, quod ipsi Nestorini amici fuerunt Machometi et confederati cum eo, et quod ipse Machometus mandauit suis posteris, quod Nestorinos maxime conseruarent. Quod usque hodie diligenter obseruant ipsi Sarraceni.” (Laurent, p. 128.) [145] J. Labourt: De Timotheo I, Nestorianorum Patriarcha, p. 37 sqq. (Paris, 1904.)