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This paper provides insight on the ways in which the country of Oman could be best equipped to foster peace in the Middle East based on their history and unique theological approach to Islam. It uses Yemen as a case study.
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جعل الموقع والطبوغرافيا والتاريخ المذهبي والتنوع السكاني1 من واحة نفطة وحدة حضرية واجتماعية مختلفة عن باقي المجتمعات الواحية ، في بعض الجوانب كواحات غدامس وواحات بلاد المغرب الأوسط، فعلى المستوى الزراعي ميزت الواحة، كباقي واحات الجريد، زراعة الطوابق التي لم تقتصر على غراسة النخيل فقط، أما على المستوى التجاري، التي كانت صحراوية بالأساس، فلقد مثلت فترة تواجد الإباضية بالمجال العهد الذهبي للتجارة ذلك لتردد تجار إباضية ربض قنطرارة ودرجين على بلاد السودان رغم أن رحلاتهم لم تكن تجارية فقط بل كانت تبشيرية أيضا لنشر المذهب الإباضي وما زالت ألقاب إباضية بلاد السودان موجودة بالمدينة إلى الآن2، وبقيت الطبونيميات الإباضية بالمجال الزراعي دليلا على ذلك. كما كانت تجارة مبادلة التمر بالقمح في بلاد تالة سببا في تشيع أهل نفطة خلال العصر الوسيط
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Usaha masyarakat Arab khususnya dari Oman menyebarkan Islam ke Kepulauan Melayu telah membuahkan hasil yang banyak. Masyarakat Melayu menerima dakwah yang disampaikan oleh Oman sehingga ramai dalam kalangan orang Melayu memeluk Islam. Mengikut sejarah, rakyat Oman hadir sebagai pedagang untuk berniaga di Tanah Melayu, khususnya dikenali sebagai Malaysia dan Indonesia. Peninggalan sejarah seperti Masjid Oman dan pakaian seperti pakaian masyarakat Oman terserlah dalam kalangan masyarakat Melayu. Persoalannya, bagaimana masyarakat Oman boleh menjinakkan hati orang Melayu dengan Islam? Apakah langkah yang telah mereka lakukan untuk dapat membawa hati orang Melayu kepada Islam? Berdasarkan persoalan tersebut, kertas kerja ini bertujuan menganalisis usaha-usaha yang dilakukan oleh Oman dalam menyebarkan agama Islam dalam kalangan masyarakat Melayu. Untuk mencapai matlamat ini, reka bentuk kajian kualitatif asas bersama kaedah pengumpulan data iaitu kaedah kajian dokumen digunakan untuk mendapatkan data sekunder. Data-data ini kemudiannya dianalisis menggunakan kaedah analisis kandungan. Hasil kajian ini menunjukkan tentang sejarah Oman, kepentingan komersialnya, dan minat orang Oman dalam menyebarkan seruan Islam di kawasan luas Lautan Hindi. Kajian ini dapat memberi penjelasan tentang usaha Oman dalam menyebarkan Islam di Nusantara Melayu, pengaruh budaya dan sosial.
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In 317/929, ‛Abd al-Raḥmān III, the Umayyad ruler of al-Andalus, proclaimed himself caliph. During his reign, he managed to build a very specific political relationship between the Iberian peninsula (al-Andalus) and the opposite shore of the Mediterranean (al-‛idwa), or "the Far Maghrib." Many of these alliances he forged there were with local Berber emirs. Fortunately, some of the letters attesting to these were preserved, especially in the Muqtabis fī aḫbār ahl al-Andalus of Ibn Ḥayyān al-Qurṭubī (377/987–469/1076). This article discusses the rhetorical and discursive strategies that were deployed by the Maghrāwa emir Muḥammad b. Ḫazar (fl. 310/920–340/950) through a letter he sent to the Andalusian court of Córdoba in 317/929–930. To justify his allegiance to the Umayyad caliphate, he made arguments that were common in the medieval Islamic world, alongside others more specific to his own identity, agency, strategy, location, history and culture.
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This article examines rhetorical strategies in letters from rulers to rebels as part of a complex system of early Islamic conflict resolution. It offers a historical, historiographical, and literary analysis of two case studies (late seventh and early ninth century), locating them within a broader discourse of political authority and opposition that was couched in the covenantal lexicon of the Qurʾan and also included the safe-conduct (amān) and oath of allegiance (bayʿa). Beyond the two main case studies, the article suggests a common template of letters to rebels that grants insight into the political culture of the early Islamic period.
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Dr. Gaiser discusses his research on Ibadi Muslims and early Muslim sectarianism, and suggests books for further reading.
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هذه الورقة البحثية هي تَحقيق ودِراسة لمخطوط، من ثلاثِ نسخ موجودة في خزانة أيوب حاج سعيد بغارداية، وهو عبارة عن قصيدة في الحَثِ على طلب العلم أرسلها سعيد بن سليمان الدرجيني إلى ابنه أبي العباس أحمد الدرجيني عندما كان طالبا للعلم بوارجلان مطلع القرن السابع هجري/ الثالث عشر ميلادي، واعتمدنا في دِراستها التَحَقُقَ من مُؤلفها ووصفِ الأوضاع العامة التي أُلفت فيها، ثم عرض نصها، وأشرنا إلى مختلف الجوانب التي تضمنها فحواها. وكان غايتنا مما سبق إلقاء الضوء على هذه القصيدة إذ لم تُخَصَ بالتحقيق والدراسة من قبل، وكل ما ورد من أعمال منشورة كان فقط الإشارة إليها أو كتابة الأبيات الأولى منها، وعليه كانت مبادرتنا في نشرها كاملة للقارئين واستشفاف العبر والمعاني منها. This research paper is an investigation and study of a three-copy manuscript in AyoubHadj Said's closet in Ghardaia.It is a poem in urging the pursue for knowledge sent by Said Ben Suleiman al-Dardjini to his son Abu Abbas Ahmed al-Dardjini when he was a student in Ouarglan at the beginning of the 7th AH/13thAD century. In its study, we relied on verifying its author and describing the general conditions in which it was composed, then presenting its text and referring to the various aspects of its content.Our purpose was to shed light on this poem, as it's never been investigated and studied before.All of the published works were only to refer to it or to write the first verses of it.Therefore, our initiative was to publish it in full to the readers and to explore the lessons and meanings of it.
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