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The cover of al-Wujūd al-Ibāḍī fī Miṣr (Maktabat Khazāʾin al-Āthār, 2018). I borrow the image here from a remarkably detailed summary of the book available in Arabic here. I recently had the pleasu…
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Saʿīd b. ʿAlī b. Taʿārit (d.1289/1872) occupies an important place in the history and historiography of Ibadi communities in the Maghrib as the author of The Epistle on the History of Jerba (Risāla…
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Thanks to the good folks over at Ibadica in Paris, I recently obtained a copy of the printed edition of the first Ibadi newspaper from Cairo, the Nibrās al-mashāriqa wa-‘l-maghāriba (ed. Ṣulṭ…
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(Tawfīq Pāsha) “Do you have wine in your country?” (Sultan Barghash) “Yes, we have wine made of date palms. The dissolute (al-fasaqa) drink it—in secret. When it gets the be…
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While visiting Tunis this month I stopped by to see my friend Mohamed Bennani, owner of what is for me one of the most eclectic and fascinating book and ephemera collections in Tunisia (the “…
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[تنبيه: الترجمة العربية ستأتي بعد] Ibadis appear in surprising places—including late-20th century Jihadist literature. This post is about an unexpected use of the story of the famous 10th-century I…
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Using the example of a recent inventory carried out in 2015 of the private library of the late Ibadi scholar and historian Salim b. Ya’qub (d.1991) in Tunisia, this presentation argues the late 19th and early 20th centuries represent a formative period for many major Ibadi manuscript collections in Tunisia. The Bin Ya’qub library, similar to manuscript collections through the Maghrib, the Sahara, and West Africa, reflects the archive-building travels and efforts of a Muslim scholar during the early 20th century and typifies a broader trend in Northern Africa toward the accumulation of large manuscript collections that today represent the main repositories of primary source material used by historians to write the history of Islam in the region. By offering a brief history of the creation of the Bin Yaq’ub library and the accumulation of its contents, the presentation suggests that thinking of the history of these and other Ibadi manuscript collections in terms of a network of scholars and books, constantly in motion, can help reshape the way historians use the texts of Ibadi archives. In addition, this paper considers the impact of the history of this and other Ibadi libraries in Tunisia on current research on pre-modern and early modern Ibadi history. In short, it considers the ways in which the story of the creation of this 20th century collection influences the ways in which we understand the history of pre-modern Ibadism.
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Unable to travel lately, I have been searching for Ibadi lithographs listed in research libraries online. .. I did not anticipate [finding] the former owner of these volumes…
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Manuscripts produced and used by Ibadi Muslim communities have been on the move in the Maghrib and beyond for over a millennium. Yet most Ibadi texts, including most extant copies of pre-modern texts, were copied from the 18th century onward. This means that any study of these manuscripts must address their early modern and modern histories, including their encounter with colonialism, their role in shaping post-independence nationalist historiographies, and contemporary efforts at manuscript documentation in the region. In this presentation, I follow the history of manuscript migration connected to Ibadi communities in the Jebel Nafusa through four intersecting themes. The first relates to the objects themselves, pausing to consider the history of their production, based on a survey of manuscript catalogs and data from recent digitization and documentation projects in the region. This dimension has migration at its core, since many “Nafusi” manuscripts were produced outside the Jebel Nafusa in other centers of Ibadi learning in Northern Africa. Continuing to follow the manuscripts as they moved through space allows us to trace the trajectories of their copyists and owners. Using exemplary private libraries today located in Djerba, Tunisia, I present a migrant manuscript trajectories that connect the Jebel Nafusa, Cairo, the Mzab Valley in Algeria, and the island of Djerba. I then turn my attention to an important but often neglected aspect of Maghribi manuscript histories; namely, their colonial legacies. Finally, I highlight the work done by local Ibadi organizations in the past two decades to document and to preserve individually and collectively owned manuscript collections.
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- Archives -- Aix-en-Provence (2)
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- Bārūnī, Sulaymān al- (1870-1940) (1)
- Bibliothèques -- Djebel Nefousa (4)
- Bibliothèques -- Djerba (21)
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