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paper read at a meeting in Philadelphia of the African Studies Association, 12 Nov. 1999
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Paper presented at the 35th annual meeting of the Middle East Studies Association of North America (MESA), San Francisco, 18 Nov. 2001.
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Ibadism first developed in Basra in the second century A.H. among groups of Arabian origin, especially from Oman. The earliest Ibadi texts were produced there; some have been lost, while others have been found in private Ibadi libraries in North Africa. It seems that the Ibadi community in North Africa wrote to the sect’s leaders in Basra for guidance, and that these early texts came into existence for that reason. Most of these texts remained unknown in Oman for centuries. The Ibadi textual tradition in the Arabian peninsula developed somewhat later and separately, after persecution in the late Umayyad period led to the dissolution of the Basran leadership and the migration of many Ibadis to Oman, and some to Yemen. The earliest Ibadi texts in the Arabian peninsula are letters or short treatises known as siyar (singular sira) that deal with a broad number of issues, from law and theology to rules for the Imamate. In the 3rd/9th century Ibadis produced the earliest Ibadi collections (jawami‘) of legal opinions. Abu Sa‘id al-Kudami (3rd/9th to 4th/10th century) produced the first monograph on a single topic, in which he tried to heal wounds in the Ibadi community of Oman that had been precipitated by disagreements over the deposal of an aged Imam in 272/886. Ibn Baraka (second half of the 4th/10th century) may have been the first to compose comprehensive works of Ibadi theology and law. His works were incorporated into a series of encyclopedias composed in the 5th/11th and 6th/12th centuries that consolidated Ibadi doctrine in Oman. It was only in the late 19th century that Nur al-Din al-Salimi led Ibadi theological literature in Oman toward convergence with that of North Africa, in the process creating a major change in the official Omani-Ibadi doctrine on the creation or eternity of the Qur’an. This paper will trace the development of Ibadi theological literature and the process of consolidation of an Ibadi theological tradition in the Arabian peninsula, especially with regard to three issues: association and dissociation (walaya and bara’a), free-will versus predestination, and the creation or eternity of the Qur’an.
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Ibadi works have generally been overlooked in scholarship on the development of Islamic theology (kalam). From at least the early 8th century, kalam has revolved around questions about the divine attributes and their relation to God’s unity. The distinction between the attributes of God’s essence and the attributes of His acts has usually been attributed to the Mu‘tazil? theologians Ab? ’l-Hudhayl (ca. 135/752–ca. 227/842) and al-Na???m (d. between 220/835-230/845), but a recently published text written by Ib??? theologian ‘Abd All?h b. Yaz?d al-Faz?r? soon after the death of Ib??? imam Ab? ‘Ubayda Muslim b. Ab? Kar?ma (d. between 150/767-158/775) employs these terms. This is just one indication of how Ib??? texts can offer new perspectives on the development of Islamic theology. Al-Faz?r? was fully engaged in the theological controversies of Basra and Baghdad until H?r?n al-Rash?d’s persecution of the mutakallim?n in 179/795. He wrote works refuting the ideas of other theological schools, and his ideas were followed and developed among the Maghrib? Ibadis. In Oman, early resistance to kal?m was overcome in the writings of Abu ’l-Mundhir Bash?r b. Muhammad b. Ma?b?b (d. ca. 290/908). Ib??? theology on the attributes and essence of God has generally been similar to that of the Mu‘tazila, although Omani Ib???s only came to accept the doctrine of the creation of the Qur’an in the late 19th century. This paper examines Ibadi writings on the divine attributes from the earliest available texts to the twentieth century. Ibadi responses to questions that arose concerning the divine attributes will be compared geographically and chronologically with each other and with the articulations of other schools. In modern Sunni thought, these questions are generally ignored or even deemed irrelevant, but they remained vital much longer to Ibadi scholars, for whom they were central to the definition of the faith. The theological intricacies surrounding these questions received less attention over the course of the twentieth century, but Abdul Aziz bin Baz’s public denunciation of the Ibadis as infidels for their rejection of the eternity of the Qur’an and of the possibility of seeing God led the Mufti of Oman to provide a public—and hence simplified—explanation of Ibadi teachings on these issues. Nonetheless, Omani policy under Sultan Qaboos (r. 1970-present) and current Ibadi attitudes have emphasized pan-Islamic unity, at the expense of specifically Ibadi doctrinal articulations.
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Paper presented at the Middle East Studies Association of North America (MESA) annual meeting, Anchorage, Alaska, 9 Nov. 2003.
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Although the Sultanate of Oman’s Ministry of Heritage and Culture has published many classics of Ibāḍī scholarship and small bookstores like Maktabat al-Ḍāmirī and Maktabat al-Istiqāma have also contributed many valuable publications, much Ibāḍī scholarship remains unpublished. This paper will describe the major archival sources of Ibāḍī manuscripts in Oman and Zanzibar, and will discuss the following: the types of Ibāḍī manuscripts found in various archives and libraries; what those contents tell us about Ibāḍī scholarship and readership in Oman and Zanzibar in the nineteenth and twentieth centuries; the extent to which and manner in which these manuscripts have been catalogued; the state of preservation and digitalization of the manuscripts; and the manuscripts’ accessibility to researchers and conditions of research. On this subject, Oman and Zanzibar have some points of comparability, such as the existence of private, uncatalogued collections, but there are also important points of contrast: whereas the Sultanate of Oman has a major interest in specifically Ibāḍī scholarship, for the people of East Africa Ibāḍīs, who were all of Omani descent, were often seen as foreigners, sometimes admired and sometimes hated. Arabic manuscripts, which had undoubtedly already suffered from humidity and insects, were torn apart by angry revolutionaries in the Zanzibar revolution of 1964; the remnants were boxed and hidden away in the recesses of the Zanzibar National Archives, where for years the staff insisted that they had no Arabic manuscripts. Whereas Oman has had the financial wherewithal to invest in manuscript preservation and digitalization, Zanzibar has not. Nonetheless, there are significant things to be learned from these manuscripts, including the interest that Ibāḍīs in Zanzibar had in Sunni literature, as is evident from the presence of many Sunni texts in Ibāḍī-owned waqfs. Texts by Ibāḍī scholars resident in Zanzibar in the nineteenth and early twentieth centuries indicate a broad range of scholarship, including works on Ibāḍī fiqh and theology, local herbal medicine, and a refutation of the ninth-century Nestorian Christian work known as The Apology of al-Kindi. Copies of books and manuscripts from Oman and other Arab countries may also be found. The Zanzibar Sultanate established a printing press in 1879 and published works by Ibāḍī scholars in Oman and Algeria, as well as one by a Zanzibari scholar.
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This workshop will introduce scholars to the doctrines, terminology, history and major sources on Ibadi Islam, utilizing sources in the Sultan Qaboos Collection.
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Sujet
- Bibliographie (1)
- Fitnah (1)
- Kharijisme (1)
- Réformisme (1)
- Relations -- Zanzibar -- Portugal (1)
- Vie politique -- Oman -- 1970-2020 (1)
- Zanzibar (1)
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Année de publication
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Entre 1900 et 1999
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Entre 1990 et 1999
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Entre 1990 et 1999
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Entre 2000 et 2026
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