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Background to the conflict between the Sultan in Muscat and the Imam in the interior of Oman, that fully broke out (with oil in the background) in 1954 and that was brought before the U.N. for the first time in 1957.
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Clements 1981, 82: a brief survey concentrating on the events in the 1950s and presenting the official pro Sultan view of actions against the Imamate. Landen 1967, 448: a pro-Sultanate interpretation of the differences between these two institutions as they developed since 1913.
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A study of Jannāwunī’s ʿAqīda from his K. al-Waḍʿ fī ‘l-Furūʿ, with a translation (576-595). A comparison is made with the ʿAqīda of Abū Ḥafṣ ʿUmar b. Jamīʿ (see Motylinski 1905b).
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Ḥamza al-Khārijī is: Ḥamza b. ʿAbdl. al-Shārī al-Khārijī, Ḥamza b. Atrak al-Sijistānī, Ḥamza b. Ādrāk (Ādarak).
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[Some Ibāḍi texts]. On Qalhātī, Abū ʿAbdl. Muḥ. b. Saʿīd: K. al-Kashf wa’l-Bayān fī Sharḥ Iftirāq al-Firaq wa’l-Adyān, of which vols. 2 and 3 (in one binding) are in the library of the British Museum (Or. 2606; Rieu 1894, 121-124); Kutluay says (p. 148) that he intends to publish at the first available opportunity the last part of the section on the history of the Madhāhib, with a Turkish translation. Furthermore, Kutluay mentions, with short observations: Ibn al Naẓar’s Dīwān (British Museum, Or. 2434, 73 ff.; Rieu, 209); Ḥaḍramī, Abū Isḥāq Ibr. b. Qays’s K. mā lā yasaʿu Jahluhu (British Museum, Or. 3744, 117 ff; Rieu, 762); a titleless work by Darwīsh b. Jumʿa al-Maḥrūqī of which only 19 chapters of the total of 87 are present (British Museum, Or. 2085, 70 ff.); a Sharḥ on the Dīwān of Ibn al-Naẓar, of which the author is not clear and of which the first volume is missing (British Museum, Or. 2915, 193 ff.). Of the first two works Kutluay mentions the contents.
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Autographed, stencilled.* Farṣūṣ 1992, 47: written in reaction to the failures in an article in the Egyptian journal al-Muṣawwar, which had published an article entitled man hum al-Khawārij. This article was published when Sayyid Quṭb was put on trial and had said that he had been inspired by the slogan lā Ḥukma illā li’llāh of the Khārijites. Jaʿbīrī 1987, 782: MS. An article of 8 pp., 28x15 cm., 28 lines, 1386/1966. The author answers three questions: belong al-Ibāḍiyya al-Wahbiyya to the Khawārij? Are they killers and shedders of blood of the Ahl al-Tawḥīd and are they aggressive against them? Who were the leaders in those days?
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The old-Berber name for God, equivalent of Allāh, was Yākush/Yākūsh or Yūsh. It is not known whether this was a pre-islamic name that was later identified with Allāh, or a new term created for the idea of the One and Unique God. References are being made to i.a. Lewicki 1934a, Marcy 1936 and Motylinski 1905a.
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On the last pagans among the Berbers in the period of the 8th-11th century A.D., the cult of rocks, stones and water, the belief in protective ghosts and in mythical demons, the cult of footprints and trails of blood, and on magical admonitions and prohibitions. The main sources for this study are Ibn Sallām through Shammākhī: K. al-Siyar, Basset 1899 (which is based on Shammākhī, o.c., 598-600), and Masqueray 1878a (Warjlānī, Abū Zak. Yaḥyà b. Abī Bakr: K. al-Sīra wa-Akhbār al-A’imma).
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pp. 72, 77-89 (Ibāḍī MSS)
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Based on Anonymous: Dhikr Asmā’ baʿḍ Shuyūkh al-Wahbiyya, in appendix to Shammākhī: Siyar (pp. 588-598), complemented with other sources, notably Darjīnī: Ṭabaqāt al-Mashāyikh, Shammākhī: Siyar, Masqueray 1878a, and other Siyar books. First Lewicki treats a short list of authors mentioned at the end of Dhikr Asmā’ baʿḍ Shuyūkh al-Wahbiyya (pp. 89-94), then he edits and comments on the text of Tasmiyat Shuyūkh Nafūsa, which constitutes the first part of Dhikr Asmā’ and which contains a list of more than 90 personalities of the tribe Nafūsa (pp. 94-120).
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