Rechercher

Pour les papes il était inévitable dentretenir des relations avec le monde arabo-musulman, oriental bien entendu lÉgypte et le Moyen Orient mais aussi occidental lEspagne et le Maghreb . Ainsi dès 1199, Innocent III sadressait-il au "Miramolin, roi du Maroc". Quelque deux cent et une lettres, rédigées au cours des XIIIème et XIVème siècles et pour la plupart enregistrées dans les registres des Archives secrètes du Vatican, permettent déclairer la position du Saint-Siège face au Maghreb. Pour mener à bien leur politique et garder des liens avec les fidèles partis en terre lointaine, les papes écrivirent aux souverains chrétiens ou musulmans , envoyèrent des messagers par delà la mer Méditerranée, encouragèrent les œuvres des frères dans cette partie du monde et installèrent un évêché à Marrakech. Ils soutinrent régulièrement les tentatives dexpansion du christianisme en Afrique du Nord mais là nétait pas leur seule préoccupation. Ils se soucièrent également des chrétiens qui demeuraient au Maghreb, quils soient marchands, mercenaires ou captifs. La papauté eut à concilier ces deux aspects et dut sadapter à la réalité de la vie de ces communautés en terre dIslam

This book describes in detail numerous geological sites throughout the mountains of Oman and the United Arab Emirates (UAE) in Eastern Arabia. The region is well known for its oil and gas reserves in the desert interior, and Permian-Mesozoic shelf carbonates exposed in the mountains of the Musandam peninsula, Jebel al-Akhdar and Saih Hatat, where deep wadi canyons provide impressive three-dimensional views into the crust. The region has numerous globally important geological sites, including the world's largest and best-exposed ophiolite complex, the Semail Ophiolite, which is a vast thrust sheet of Cretaceous ocean crust and upper mantle emplaced onto the Arabian continental margin. Other sites include spectacular fossil localities, subduction zone metamorphic rocks (eclogites, blueschists, amphibolites), fold-thrust belts, giant sheath folds and Precambrian salt domes, as well as the huge sand dunes of the Rub al'Khali, the Empty Quarter, and the separate Wahiba (Sharkiyah) sandsea of Eastern Oman. Written by Mike Searle, who has worked on geological research projects throughout Oman and UAE almost every year since 1978, this book describes the field geology of each site and includes a wealth of maps, field photos and diagrams illustrating key features. It also discusses the history of exploration of Arabia and the search for its hidden geological secrets. The book provides the geological basis for the establishment of a series of World Heritage Sites, National GeoParks and Sites of Special Scientific Interest (SSSI) throughout the region. As such, it is of interest to geologists, tourists, mountaineers, trekkers, rock climbers and naturalists.

The downfall of the first Omani imamate in 280/885 represented the beginning of clashes between Ibāḍī ideology and the emerging family dynasties in different Omani provinces. The dynastic rulers sought to abolish the imamate system in the country, which led to serious conflict between distinguished political families and Ibāḍī scholars. Perhaps Wajīhid's reign in the fourth/tenth century symbolizes this best. This important family's rule of the country brought about fundamental changes in the areas of politics and commerce, which in turn has occupied the interest of many historians and archaeologists. This paper focuses on the emergence of the Wajīhid, their relations with Omani Ibāḍīs, and the subsequent political and economical changes in Oman. Finally, the paper examines this development in relation to the centre of the caliphate in Baghdad, the Būyids and Qarmatians (Carmathians).

The politico-economic involvement of Omani families in the Gulf region in the period of Makramid rule in Oman (385–442/995–1050) deserves further study. My research into this family has highlighted the political involvement of Oman in the interaction between the Gulf and Iran in this period. It also revealed another dimension, i.e. shipping through the Gulf and the use by Omani families of the old trade routes, starting from Soḥār, to Sīrāf and thence to al-Ābilah, and ending in Baṣrah. The trade network linking all these cities was mostly operated by the ships owned by Omani families and run by their employees. Although the Makramids dominated this trade, it should be noted that other Omani families were also involved in it. The weakness of Makramid rule was mainly due to the family's concentration on economic activities and its reluctance to become involved in military action. Consequently, they remained under Buyid authority throughout their rule in the coastal region of Oman. Yet we cannot deny that Mihiyār's praise of the Makramids for protecting and defending Oman referred to genuine actions on their part and was not simply empty compliments. Makramid rule defended coastal Oman effectively and extended into other parts of the country, especially under Abū ʾl-Qāsim and his son Abū ʾl-Jaysh. I conclude this paper with a table of the Makramid dynasty.

This paper examines the period from the 12th to the 17th centuries when Oman was ruled by the Nabhānī dynasty. Though the origin and history of this state remain largly obscure, some facts may be deduced from the historical records of Oman. Recent researchers have claimed that Omani historians have paid more attention to the influence of religion on Omani historical writing than to other important aspects of this dynasty's history. However, it should be noted that Omani chronicles hardly predate the 17th century, so even major events before that remain largely unrecorded, and Omani historians cannot be blamed for the consequent lack of documentation. This paper presents a new hypothesis on the origin of the Nabhānī dynasty, based on a re-examiniation of the various available sources such as fiqh, poetry and histories, and points out some of the pitfalls which await the unwary researcher in this field.

‮يمكن أن تُسهم دراسة مخطوطات الباسي الإباضيّة منها، رغم ما شابها من ضياع، في إعادة تأريخ المكتبة، كما يمكنها أن تلقي ضوءا على تاريخ العائلة في علاقتها بالإباضيّة مدّا وجزرا. فضلا عن أهميّة دراسة المجموعات الإباضيّة في الكشف عن حركة صور تلقّي العلوم والمعارف وتبادلها داخل الفضاء الجزيريّ وتأثرها بالفضاءات المتاخمة لها وعن علاقات الجوار والتّثاقف بين إباضيي جربة مع غيرهم مغربا ومشرقا، وتشي بعمق تواصلهم المغاربيّ والمتوسطيّ. ويصير المخطوط تبعا لذلك خزّانا للأفكار والرّؤى والتصوّرات، لا يقلّ أهميّة عن التّحف المتحفيّة والمباني المعماريّة، ومختلف مكوّنات التّراث الماديّ وغير الماديّ الأخرى. تلك هي ملامح الحركة الدّؤوب التي تتكشّف من خلال دراسة مجموعات المخطوطات الإباضيّة بجربة، والتي تنمّ عن ثقافة المخطوط عند الإباضيّة، وتبرز مكانة العلم والتعلّم في الجزيرة، وفي حوض البحر الأبيض المتوسّط عموما. وقد أسهم مشروع رقمنة مكتبة الباسيّين بجربة في التفطّن إلى مجموعة من المخطوطات الإباضيّة على جانب كبير من الطّرافة والقيمة العلميّة تبرز هذا التّفاعل الحيّ بين إباضيّة جربة وغيرها من مناطق العلم والمعرفة، كما تؤكّد على علوّ شأن آل الباسي ومؤسّسيها الحاج سالم وعثمان تحديدا، وتكشف عن تنوّع مصادر مخطوطات الباسي وحرص القائمين عليها على جلبها ونسخها وعنايتهم بتجليدها وحفظها‬‎</p></section>

This article focuses on letters in private Ibadi libraries and their importance for understanding the primary means of communication among Ibadi communities in the premodern Maghrib. Using the example of a letter from the 7th/13th-century Ibadi Shaykh Abū ʿAbdallāh al-Ṣidghiyānī from the island of Djerba (Tunisia) to the Ibadis of Warjalān (Algeria), it seeks to highlight the importance of the archive of unedited Ibadi manuscript letters. This corpus of correspondences has not received the care and maintenance it merits because these letters do not belong to a recognized volume or book and are today located in private libraries unavailable to the public. The article also uses the example of al-Ṣidghiyānī’s letter to emphasize the importance of the manuscript letters and their role in maintaining intellectual ties among the Ibadi cities of the Maghrib. This brief article consists of two parts. The first part offers a general presentation of the archive where the letter is today held: the El Barounia Library in Djerba, Tunisia. The second part presents the manuscript and its author in their historical context.</p></section>

L’ article vise à passer en revue et à comprendre la culture ibadite de la population de Djerba dans le domaine de la production des actes de <em>waqf</em> à l’ époque moderne. À l’ origine, les résidents de Djerba utilisaient des contrats de <em>waqf</em> oraux et coutumiers conclus au nom de la « congrégation des fidèles de la mosquée » et sous le titre du <em>waqf</em> général. Leurs contrats de <em>waqf</em> ont évolué dans de nombreuses et différentes directions. La majorité de ces contrats sont devenus écrits en raison de l’ influence du voisinage malékite dont la présence sur l’ île remonte à l’ époque hafside. Certains de ces contrats sont cependant restés coutumiers, et ils sont devenus des <em>waqf</em>s publics associés aux zaouïas, comme ce fut le cas avec les malékites. D’ autres ont été transférés de la coutume et de l’ oral à des documents écrits à caractère officiel agréé par le pouvoir judiciaire malékite. Les ibadites ont eu recours à produire des actes de <em>waqf</em> conformes aux valeurs de la science du témoin et à la jurisprudence malékite. La diaspora ibadite djerbienne, dont la relation sociale est régie par ses institutions du pouvoir local (<em>niẓām al-ʿazzāba</em>), a produit des actes qui respectent les valeurs de l’ école de jurisprudence malékite.

This article examines the circulation of manuscripts in the Mzab Valley in southern Algeria during the 9th–10th/15th–16th centuries in an attempt to identify the most prominent copyists in the region. The primary aim of the paper is to highlight the importance of manuscripts for the Mzab’s Ibadi Muslim community in this period and to demonstrate its impact on the intellectual and cultural life of the region.

Within the framework of studies concerning the importance of European manuscript collections for Ibadi history, this article aims at retracing the history of an archive put together by the French scholar Auguste Bossoutrot (1856–1937). This archive gathered a quantity of materials on the Arabic and Berber languages collected during his life. In particular, some of the manuscripts contain parts of a long religious work in Berber (<em>Kitāb al-Barbariyya</em>), discovered in the island of Djerba (Tunisia) among the Ibadi community of the island towards the end of the nineteenth century. This text was firstly discovered and reported to the scientific community by another French scholar, A. De Calassanti-Motylinski (1854–1907), but his untimely death prevented him from publishing it and the whereabouts of the manuscripts that contained it remained unknown until the discovery of Bossoutrot’s papers, which contained the longest extant copy of the work (about 900 pages).

In his short description of the western part of the island of Jerba, al-Idrīsī (in his K. Nuzhat al-Mushtāq fī Ikhtirāq al-Āfāq) mentions Antījān. This toponym is well known by the Ibāḍite historians since the first Jerban Ḥalqa was founded at this place at the end of the 11th century.