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En Afrique du Nord, après l’effondrement définitif de l’imamat Rustamide (777-909) conséquent à la victoire des Fatimides, la communauté ibāḍite fut contrainte de se réfugier dans les oasis reculées du Mzab algérien, sur l’île de Jerba ainsi que dans la région du Jabal Nafūsa où elle parvint à survivre en secret (kitmān), dirigée alors par un conseil des anciens (‘azzāba). Après l’effondrement politique du mouvement et une période de stagnation, on assiste à un renouveau de la production juridique ibāḍite par l’assimilation de matériaux sunnites, en partie du fait de l’exposition de l’ibāḍisme à l’influence régionale de l’école mālikite qui était alors dominante au Maghreb. À partir du IVe/Xe-Ve/XIe siècle, les autorités religieuses ibāḍites s’engagèrent dans un vaste processus de systématisation du droit et du dogme. La grande synthèse doctrinale et juridique élaborée par Abū Zakariyyā’ al-Jannāwunī et Abū Ya‘qūb al-Warjlānī aux XIe et XIIe siècles ainsi que par Abū Ṭāhir al-Jayṭālī au XIVe siècle sont les principaux résultats de cet effort. Par ce processus de systématisation, les ibāḍites maghrébins purent affronter leur homologue sunnites et mālikites tout en préservant leur identité.
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In the Qurʾān, there are several references to zinā (meaning both fornication and adultery), which stress the social ills that follow from committing such a sin. The Qurʾān makes it clear that those found guilty of zinā, regardless of their marital status, will be liable to receive a punishment of one hundred lashes, whilst slaves, married or unmarried, should receive fifty lashes (Q. 24:2). Nonetheless, the complexities surrounding the issue of adultery, and in particular the issue of its punishment, gave rise to a heated debate in the early Islamic juristic circles, which coalesced into a number of traditions conveying a growing strictness with regard to the punishment for adultery, especially towards married adulterers. In this paper I offer an interpretation of the most significant among these narrations in the early sources. In particular, I provide an account of the issue from the perspective of the early Ibāḍī sources, which are often neglected in mainstream Islamic studies, in order to trace the Ibāḍī contribution to the early juristic debate on fornication and adultery. My hypothesis is that a focus on Ibāḍī sources, which have been proven to preserve some very ancient material, provides a stronger basis for the study of the early centuries of Islam.
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In this essay, Ersilia Francesca reviews scholarship on Ibāḍī law, an understudied and marginalized subfield of Islamic legal history. She argues that recent scholarship in Ibāḍī law has demonstrated that Schact was mistaken to dismiss Ibāḍī jurists as outliers who adopted Sunnī legal norms with only a few tweaks. To the contrary, studying Ibāḍī law as a view of Islam "from the edge," she contends, enables a fuller picture of the multi-faceted process of Islamic law’s emergence. She further offers a periodization for the study of Ibāḍī jurisprudence in three chronological stages: a formative stage in Basra, an intermediate stage generated by Ibāḍī travels to Oman and the Magreb, ending in "a stage of maturity."
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It brings together diverse and exciting voices in the field of Islamic studies to challenge existing disciplinary boundaries and traditional conventions of the field. We approach Islamic studies as an integrative field, where the Muslim tradition is taken as a whole in its complexity, be it confessional, material or historical. Therefore, the conference does not privilege any approach but brings scholars from various fields and confessional specialities. We are particularly attuned to creative methods and unexplored sources investigating new questions within multiple frameworks. We are hoping to have a fresh conversation to catch up with new, invigorating scholarship in the field and take stock of the new realities imposed on us in the last two dramatic years
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This essay is part of the Islamic Law Blog’s Roundtable on Islamic Legal History & Historiography, edited by Intisar Rabb (Editor-in-Ch…
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Article Cyrille Aillet, L’archipel Ibāḍīte. Une histoire des marges du Maghreb médiéval, Lyon, CIHAM Éditions, 2022 (Mondes médiévaux). 592 p. ISBN: 978-2-9568426-4-4. was published on October 1, 2024 in the journal Der Islam (volume 101, issue 2).
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My contribution starts from a question: Why study Islam from the edge? I think that reading Islam from the edge provides with a unique opportunity to chart alternatives to the dominant and Sunnī-centric narratives on Islam. The Sunnī/“orthodox” mainstream and the sectarian/“heterodox” Islam concurred in elaborating historical readings, which are conflicting but, at same time, simultaneous and interdependent. Ibadism is a fundamental (but often forgotten) religious and legal school of Islam which represents nowadays a minority scattered between Oman and North Africa. Having formulated their views early and moved into relative isolation soon thereafter, the Ibāḍīs preserved old doctrines that are no longer extant in the mainstream tradition. Thus, their heritage has a great potential for the reconstruction of Muslim thought in the pre-modern era and for shedding new light on culture and intellectual activity in the Islamic world.
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