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Abstract This article aims at shedding light on the late medieval trading system in the western part of the Indian Ocean between the Gulf and the east coast of Africa, in order to offer new evidence on the so-called “Shirazi question”. I will dispute the alleged early tenth/eleventh century date of the (possibly fictitious) “Shirazi migration” to East Africa by examining the background of the socio-economic and political changes which took place between the tenth and the fifteenth century. The trade network in which Hormuz – including Qalhat – played an important part is well documented by a homogenous pottery assemblage, which combines finds from the Makran/Baluchistan coast, the Gulf, Hormuz-Qalhat, Tiwi and farther south with many places on and off the coast of East Africa. This is important for our suggestion that the Shirazi-legend should be placed in the Hormuz-Qalhat period between the twelfth and fifteenth centuries. A quantity analysis of the recorded sites between the Lamu region in the north and the Kilwa region in the south testifies to a constant rise of settlement activity or settlement expansion between the twelfth and fifteenth centuries, reaching a peak in the fourteenth century (43 out of 116 examined places) and the fifteenth century (53 out of 116 examined places). Taking these facts together, we shall turn again to the grey area between legend and historical fact.
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This volume contains twenty-three texts, most of which were written between the end of the 2nd/8th century and the end of the 3rd/9th century. The majority of them reflect the early stages of the development of the First Ibadi Imamate in 132/750 – established when the Omanis fully seceded from the central state in Baghdad until the Imamate was collapsed by the Abbasids in 280/893. The source value of these Ibadi texts for researchers and scholars specialised in Islamic studies far outweighs any importance they might attach to sectarian history per se. 1 The Epistle of Mūsā b. Abī Jābir سيرة موسى بن أبي جابر 2 Letter of Abū Mawdūd to Imam Ghassān b. ʿAbdallāh نصيحة أبي مودود للإمام غسّان بن عبد الله 3 Epistle of Abū Mawdūd Ḥabīb b. Ḥafṣ al-Hilālī to Imam Ghassān b. ʿAbdallāh سيرة أبي مودود حبيب بن حفص الهلالي إلى الإمام غسان بن عبد الله 4 Epistle of Munīr b. al-Nayyīr al-Riyāmī al-Jaʿlānī to Imam Ghassān b. ʿAbdallāh سيرة المنير بن النيّر الريامي الجعلاني إلى الإمام غسان بن عبدالله 5 Epistle of Abū Sufyān Maḥbūb b. al-Raḥīl to Imam al-Muhannāʾ b. Jayfar about Hārūn b. al-Yamān سيرة أبي سفيان محبوب بن الرحيل إلى الإمام المهناء بن جيفر بشأن هارون بن اليمان 6 Epistle of Abū Sufyān Maḥbūb b. al-Raḥīl to the People of Ḥaḍramawt about Hārūn b. al-Yamān سيرة أبي سفيان محبوب بن الرحيل إلى أهل حضرموت بشأن هارون بن اليمان 7 Epistle of Hārūn b. al-Yamān to Imam al-Muhannāʾ b. Jayfar about Abū Sufyān Maḥbūb b. al-Raḥīl سيرة هارون بن اليمان إلى الإمام المهناء بشأن أبي سفيان محبوب بن الرحيل 8 Letter from Hāshim b. Ghaylān al-Humaymī to Imam ʿAbd al-Malik b. Ḥumayd جواب مِن هاشم بن غيلان إلى الإمام عبد الملك بن حُمَيْد\سيرة 9 Epistle of Abū ʿAlī [Mūsā b. ʿAlī] to the shurāt سيرة لأبي علي للشراة 10 Letter from Hāshim b. Ghaylān al-Humaymī to Imam ʿAbd al-Malik b. Ḥumayd سيرة هاشم بن غيلان إلى الإمام عبد الملك بن حُمَيد 11 Letter from Mūsā b. ʿAlī to Imam ʿAbd al-Malik b. Ḥumayd سيرة موسى بن علي إلى الإمام عبد الملك بن حُمَيد 12 Letter from Mūsā b. ʿAlī [b. ʿAzra], Hāshim b. Ghaylān and the People of Izkī to Imam ʿAbd al-Malik b. Ḥumayd موسى بن عليّ و هاشم بن غيلان وأهل إزكي إلى الإمام عبد الملك بن حُمَيْد سيرة 13 Letter from Hāshim b. Ghaylān, Muḥammad b. Mūsā, al-Azhar b. ʿAlī, al-ʿAbbās b. al-Azhar, Mūsā b. Muḥammad and Saʿīd b. Jaʿfar to Imam ʿAbd al-Malik b. Ḥumayd سيرة من هاشم بن غيلان ومحمّد بن موسى والأزهر بن علي والعبّاس بن الأزهر ومحمّد ابني عليّ وسعيد بن جعفر إلى الإمام عبد الملك بن حُمَيد 14 Epistle of Imam al-Muhannāʾ b. Jayfar to Maʿādh b. Ḥarb سيرة الإمام المهناء بن جيفر إلى معاذ بن حرب 15 Letter from Imam al-Ṣalt b. Mālik and Muḥammad b. Maḥbūb to Aḥmad b. Sulaymān, the Imam of Ḥaḍramawt جواب من الإمام الصلت بن مالك ومحمّد بن محبوب إلى أحمد بن سليمان إمام\سيرة حضرموت 16 Epistle of Muḥammad b. Maḥbūb to the People of the Maghreb (North Africa) سيرة محمد بن محبوب لأهل المغرب 17 Epistle of Imam al-Ṣalt b. Mālik سيرة الإمام الصلت بن مالك 18 Epistle of Muḥammad b. Maḥbūb [b. al-Raḥīl] to Abū Ziyād Khalaf b. ʿAzra سيرة محمّد بن محبوب إلى أبي زياد خلف بن عزرة 19 Letter from Abū ʿAbdallāh Muḥammad b. Maḥbūb to Imam al-Ṣalt b. Mālik Regarding the People in Prison الصلت بن مالك في أهل السجن[الإمام]جواب مِن أبي عبدالله محمّد بن محبوب إلى 20 Epistle of Shaykh ʿAzzān b. al-Ṣaqr سيرة أبي معاوية عزّان بن الصقر 21 Epistle of Imam [Abū l-Yaqẓān] Muḥammad b. Aflaḥ رسالة الإمام محمد بن أفلح 22 Epistle of Abū l-Muʾthir al-Ṣalt b. Khamīs al-Kharūṣī سيرة أبي المؤثر الصلت بن خميس 23 Epistle of Abū l-Ḥasan ʿAlī b. Muḥammad al-Basyāwī Regarding Monotheism and the Imamate سيرة الشيخ أبي الحسن البسيوي
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‘Abd Allāh b. Yazīd al-Fazārī (2nd/8th century) was one of the leading early Islamic theologians. His works are still among the most reliable and accessible to scholars and this text is a significant new addition to al Fazari’s texts that were previously published (IHC. 104/IHC. 182). This present study is based on a discussion of al-Fazārī’s teachings with the title Kitāb fī al-Tawḥīd, which is a commentary on his lost work by an anonymous North African Ibadi theologian and is unique because it is among the few known works which describe the doctrine of the early Ibadis. The addition of this text to al -Fazārī’s previously discovered writings provides us with further information about the early Ibadis’ theological views; more importantly, however, it also enables us to trace the development of the terminology they used and understand how and why it changed, as well as the intellectual aspects of the Islamic theological debates during the 2nd/8th century. This study successfully establishes that the opinions of this Ibadi school of theology have remained the same from one generation to the next - among the eastern Ibadis in Oman, Yemen and Hadhramawt as well as the western Ibadis in North Africa. It refutes previous speculation which maintained that al Fazārī’s views were on the decline in Ibadi circles from the middle of the 5th/11th century, since the evidence shows that the precise opposite was the case. In fact, this study shows that his theological teachings were still being followed in the 20th century by the Ibadis in Oman and North Africa.
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1 The Book of Rebuttals / كتاب الردود 2 The Epistle to Abū Qudāma and Abū Khālid / كتاب إلى أبي قدامة وأبي خالد 3 The Book of Legal Opinions كتاب الفتيا / 4 The Book of Monotheism on the Knowledge of God / كتاب التوحيد في معرفة الله 5 The Book of Divine Expressions / كتاب العبارات الإلهية 6. The Book about Matters on Which Ignorance Is Permissible and Matters on Which Ignorance Is Impermissible / كتاب ما يسع جهله وما لا يسع جهله 7 The Book on the Categories and Regulations كتاب الأسماء والأحكام