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Prince Khalid bin Barghash Al BuSa'idi was an Arabian prince and an offspring of Al-BuSa'idi family who ruled Muscat and Zanzibar. His father, second ruler of Zanzibar, exerted great effort with the British in order to crown his son as his hire, but his effort met with failure. In 1890 Zanzibar was declared a protectorate and the British influence became more dominating in interfering in the internal affairs, as well as in the throne inheritance issue. Supported by Zanzibar people and coastal inhabitants, Prince Khalid led two attempts to seize the throne, the first of which was in 1893, but the British believed that the coronation should serve the higher British interests, and that the inheritance of the throne would be purely a British matter. At the turn of the twentieth century, he defied the might of imperial Britain at the height of its power and succeeded in the second attempt in 1896 in capturing the ruling castle and declared himself as the Sultan of Zanzibar. The British asked him to abdicate, but he refused. Their sword, therefore, took control and finally settled the questions of internal affairs and the throne inheritance. The Anglo-Zanzibar war, and the bombardment of the ruling castle forced the British deposed Sultan to take shelter in the German Consulate. A British candidate was placed on the throne. Sayyid Khalid was transferred to German East Africa and was not allowed with his family members to come back to Zanzibar. He lived a homeless and a miserable life until he gave up his claims. He was, therefore , allowed to live in Mombasa until his death in 1927.

My contribution starts from a question: Why study Islam from the edge? I think that reading Islam from the edge provides with a unique opportunity to chart alternatives to the dominant and Sunnī-centric narratives on Islam. The Sunnī/“orthodox” mainstream and the sectarian/“heterodox” Islam concurred in elaborating historical readings, which are conflicting but, at same time, simultaneous and interdependent. Ibadism is a fundamental (but often forgotten) religious and legal school of Islam which represents nowadays a minority scattered between Oman and North Africa. Having formulated their views early and moved into relative isolation soon thereafter, the Ibāḍīs preserved old doctrines that are no longer extant in the mainstream tradition. Thus, their heritage has a great potential for the reconstruction of Muslim thought in the pre-modern era and for shedding new light on culture and intellectual activity in the Islamic world.

أنّ الصحافة الجزائرية (الأهالية) في الجنوب كان لها دور ريادي في الحركة الوطنية (1926 -1938) إذ تعدّ أحد السبل التعبير عن معالم الأمة ؛ التي تعرضت إلى الطمس والمسخ في فترة الاحتلال؛ ولعل من بين هذه الشخصيات نذكر الشيخ العلامة إبراهيم أبي اليقظان، إذ يعد هذا الأخير من بين أهم الأعلام البارزة في تاريخ الجزائر المعاصر . وشخصيتهِ الإصلاحية لعبت دورا بارزا في سبيل نصرة القضية الوطنية، و يُعدّ من أبرز ممن واجهوا السياسة الفرنسية،حيث عمد على ترسيخ الإصلاح في العمل الصحفي بالتعبير عن هموم الأمة الجزائرية والإفصاح عن اهتمـــــــــاماتها. ونشـــــــــــر الشيخ أبو اليقظان مقالات وبحوث في جرائد ومجلات عــربية سواء في الجزائر أو تونس؛ نذكر على سبيل المثال: الفاروق، الإقدام، الشهاب،الزهراء ، النديم . وحاول من خلالها نشر الوعي بين سكان الجزائر عموما ووادي مزاب على وجه الخصوص .والغرض من هذه الدراسة هو الوقوف على مآثر الشخصيات التي أسهمت في المجال الصحـفي في الفترة المهمة من تاريخ الحركة الوطنية (1926 -1938) والتي كانت أحد السبل لإعادة الأمل في نفوس، فكانت صحف الشيخ أبي اليقظان مجالا مفتوحا أمام نشاط مجموعة المثقفين الجزائريين الذين كان يُرتقب من خلال إسهاماتهم في الرفع من إدراك والإمساك بزمام القضية الوطنية. The Algerian press (Al-Ahali) in the south had a leading role in the national movement (1926-1938), as it is one of the ways to express the features of the nation, which was obliterated and deformed during the period of occupation, and perhaps among these personalities we mention Sheikh Ibrahim Abi Al-Yakdhan, as the latter is among the most important prominent figures in the history of contemporary Algeria. His reformist personality played a prominent role in supporting the national cause, and he is considered one of the most prominent of those who faced French politics, as he consolidated reform in journalistic work by expressing the concerns of the Algerian nation and disclosing its interests. Sheikh Abu al-Yaqkdhan published articles and research papers in Arab newspapers and m l-Iqddam, Al-Shihab, Al-Zahra Al-Farouk, A and Al-Nadim. Through it, he tried to spread awareness among the inhabitants of Algeria in general and the M'zab Valley in particular. The purpose of this study is to stand on the exploits of personalities who contributed to the field of journalism in the important period of the history of the national movement (1926-1938), which was one of the ways to restore hope in the souls, the newspapers of Sheikh Abi Al-Yakdhan agazine

ملخص البحث: تظهر أهمية البحث في كونه كاشفا لمنهج تربوي معاصر اعتنى بتخريج جيل قرآني يحمل هداية القرآن في واقعنا المعاصر، مع التفاتة أصيلة لمعطيات العصر وتحولاته المختلفة، إضافة إلى رصد جملة من المواقف الحية التي عاشها كاتبا البحث مع الشخصية التي يدور حولها البحث وهي شخصية الشيخ حمود بن حميد الصوافي -حفظه الله تعالى- أحد الأعلام الأغيار في العالم العربي والإسلامي، وتسعى الصفحات البحثية للإجابة عن جملة أسئلة -وهي تجلي مشكلة البحث وتبرزها سعيا لمعالجتها- منها: من هو الشيخ الصوافي؟ وما المنهج الذي سلكه في التعامل مع القرآن وعلومه؟ وكيف كون الشيخ حمود بن حميد الصوافي منهجا أخذ جواهره من معالم التربية القرآنية الإيمانية ليكون مسلكا حصيفا لكل مرب ينشد التكامل في تربية الجيل الحاضر؟ ويهدف هذا البحث إلى جملة مقاصد، أهمها: التعريف بالشيخ حمود بن حميد الصوافي بصورة موجزة، مع إبراز كيفية التعامل مع القرآن وعلومه وبيان جملة من المواقف الحية والتطبيقات العلمية الدالة على تكوين جيل قرآني وقد سلك البحث منهجين: أولهما تاريخي وثانيهما وصفي تحليلي، وقد خلص البحث إلى نتائج أبرزها:  ما ظهر من أثر بالغ للقرآن الكريم اختلط بلحم الشيخ وعظمه منذ نع

ملخص: إن انتشار الفكر الاباضي مبكرًا في أجزاء متفرقة من ليبيا كان له أثر كبير في ربط الصلات فيما بينها، وهذه الدراسة تتناول عرضًا بطابع تاريخي تحليلي حول الصلات الفكرية بين(اباضية فزان جنوبًا واباضية جبل نفوسة في الشمال الغربي) منذ القرن الثاني حتى القرن الرابع الهجري، إذ ساد المذهب في تلك الأنحاء وشهدت القرون الأولى من التاريخ الإسلامي لتلك المواطن كثيراً من الأحداث والمظاهر التي عكست عمق الصلة الفكرية وابعادها المصيرية بين اباضية الإقليمين كإرسال الدعاة وتبادل المؤلفات والفتيا والمراسلات وعقد الحلقات وإقامة الإمامات، وتكمن الإشكالية في معرفة طبيعة الصلات الفكرية بين اباضية فزان وجبل نفوسة وأهدافها؟ والعوامل التي وطدتها؟ وهل تأسست إمامات اباضية فيه؟ وهذا ما ستجيب عنه الدراسة التي توصلت إلى عدة نتائج منها أن المذهب الاباضي كان له دور في توثيق الصلات بين مناطق ليبيا كجبل نفوسة وفزان، وأن اباضية فزان اقاموا إمامات (كتمان ودفاع )عندما استدعت الضرورة لإقامتها على نهج الفكر الاباضي بمباركة من أئمة جبل نفوسة الذين سبقوهم بإقامة تلك الإمامات بالجبل. Abstract: The early spread of Ibadi thought in various parts of Libya had a major impact in linking the links between them. This study deals with the historical and analytical nature about the intellectual links between (Ibadism in Fezzan in the south and Ibadi in Jabal Nafusa in the northwest) from the second century until the fourth century AH, as The doctrine prevailed in those areas, and the first centuries of the Islamic history of that country witnessed many events and manifestations that reflected the depth of the intellectual connection and its fateful dimensions between the Ibadis of the two regions, such as sending preachers, exchanging writings, fatwas, correspondence, holding circles, and establishing imams, and this is what the study will answer, which reached several results, including that: The Ibadi sect played a role in strengthening ties between regions of Libya, such as Jabal Nafusa and Fezzan. The Ibadis of Fezzan established imams (concealment and defense) when necessary to establish them according to the approach of Ibadi thought, with the blessing of the imams of Mount Nafusa who preceded them in establishing those imams in the mountain.

This article aims to provide a forward-looking vision by comparing the Omani and Malaysian experiences in records management and archives, and highlighting the common aspects between them despite the time difference in their establishment. The problem of the study can be formulated in the following question: What are the similarities and differences between the Omani and Malaysian experiences in records management and archives? The study seeks to highlight the importance of investing in the similarities between the two experiences in order to serve workers and specialists in the field in particular, and the field of records and archive management in general. The study relies on the survey methodology by examining the two experiences and describing each experience through several points represented in origin, international standards, and electronic management of records, regional branches, and attention to oral history, private documents, conferences and exhibitions. The study community consists of the authority responsible for supervising this field in both countries, as the National Records and Archives Authority represents the authority responsible for supervising the system in the Sultanate of Oman and the Malaysian National Archives in the Federal Kingdom of Malaysia. Among the most prominent findings of the article: There is a great similarity between the two experiences in many aspects, despite the old Malaysian experience in the management of records and archives.

This paper attempts to highlight the growing significance of heritage tourism. It begins by defining some notions and concepts in relation to the scope of the work including tangible and intangible heritage. It tries, then, to identify some issues endangering heritage, and it presents some measures to preserve and promote it. The study moves forward to address the local heritage. Known for its natural, historical, architectural, and cultural assets, Ghardaia is considered one of the most fascinating Algerian heritage destinations that attract tourists and researchers interested in exploring North African and Islamic culture. The culture in Ghardaia is deeply rooted in tradition, and the province has a rich history of sophisticated arts, crafts, carpets, clothes, music, oases,festivals, and different cultural practices that have been passed down through generations. It is a UNESCO World Heritage Site renowned for its distinctive buildings constructed in intricate geometrical patterns forming fortified villages, or ksour. Like many desert regions, Ghardaia offers a portrait of a distinct and well-preserved way of life in a harsh arid environment

L’articolo esplora i progetti subsahariani dell’architetto André Ravéreau (Limoges 1919-Aubenas 2017), che costituiscono una delle molte declinazioni del Movimento Moderno in Africa. Allievo di Auguste Perret, Ravéreau fu influenzato anche da Le Corbusier, tanto da ripercorrere le sue tracce compiendo un viaggio per studiare l’architettura sahariana della Valle del M’Zab, resa nota all’occidente dai carnets de voyage di Le Corbu del 1931-33. Negli anni Sessanta Ravéreau si trasferisce in Algeria, dove lavora per circa vent’anni, ricoprendo cariche importanti, dal 1965 al 1973 è Architecte en chef des monuments historiques d’Algérie. A partire dagli anni Settanta il lavoro lo porterà a spingersi in Africa Subsahariana, dove riceve commesse per edifici scolastici e sanitari in Mali, Mauritania e Burkina Faso; partecipa al concorso per il progetto dell’Ambasciata francese in Uganda. Nella scoperta di questa “nuova Africa”, Ravéreau porta con sé l’esperienza appresa nel M’Zab, che trasferisce nei suoi progetti subsahariani, approdando a nuove soluzioni “tropicali” sempre fortemente contestualizzate. , The paper investigates the Sub-Saharan works of architect André Ravéreau (Limoges 1919-Aubenas 2017), as interpretations of the Modern Movement in Africa. A student of Auguste Perret, Ravéreau was strongly influenced by Le Corbusier, so much so that he followed in his footsteps by making a journey to study the Saharan architecture of the M'Zab Valley, made known to the West thanks to Le Corbusier's 1931-33 Carnets de voyge. In the 1960s Ravéreau moved to Algeria, where he worked for about twenty years, holding important positions, from 1965 to 1973 he was Architecte en chef des monuments historiques d'Algérie. From the 1970s onwards, his work took him beyond the Algerian desert, to Sub-Saharan Africa, where he received commissions for school and health buildings in Mali, Mauritania and Burkina Faso; he then took part in the competition for the French Embassy project in Ouganda. In his discovery of this “new Africa”, Ravéreau brings with him the experience learned in the M'Zab, which he transfers into his sub-Saharan projects, arriving at new "tropical" solutions always strongly contextualized.

Britain's military presence in the Middle East underwent a significant transformation by the 1960s, characterized by contractions to establish smaller bases in Aden and the Gulf; however, the British military marked a significant change in contrast to its former stronghold at the Suez base. These bases protected vital oil interests and fulfilled Britain's obligations to local rulers. However, political developments within the Gulf and the Arabian Peninsula increasingly challenged Britain's strategic position. These evolving dynamics necessitated a re-evaluation of both diplomatic and military strategies leading to the most far-reaching anti-British revolution, the Dhofar Revolution in Oman.   The scholarly discourses concerning the end of the revolution have highlighted the reintegration of the Dhofar society that was actively engaged in the revolutionary struggles of broader Omni society. Nevertheless, the mechanisms employed for their success/failures have not been covered in the existing literature. Consequently, this paper aims to fill this existing gap in the literature by contextually analysing the present literature and archival documents on the Dhofar war. For this purpose, the authors extensively utilized archival documents available within the Arabian Gulf Digital Archive (AGDA) in Abu Dhabi. Moreover, the Dhofari rebel literature derived from The Gulf Bulletin fervently promoted the communist revolutionary ideology. On the other hand, the Omani government's viewpoint was extensively disseminated through its military propaganda branch, aiming to counter the rebels' influence. This paper posits that, despite the strong support from the Communist bloc, the Dhofari Revolution ultimately failed because the rebels made hastened attempts to replace the region's traditional cultural values and Islamic beliefs with their novel ideological vision. This alienated the Dhofari population, causing the rebels to lose the support of the people they aspired to lead.

Abstract In this photo essay, I use the story of a private manuscript library belonging to the al-Baʿṭūrī family in Jerba, Tunisia to reflect on my foray into the world of social codicology and the historical anthropology of rumour surrounding manuscript collections on the island. In some cases, stories about manuscripts in Jerba often have little to do with manuscripts. Instead, they convey information about the people associated with them. In other cases, rumours and stories about manuscripts contain information that is anachronistic, contradictory, or even blatantly untrue. Drawing inspiration from Luise White’s work on vampire narratives in colonial East Africa, I maintain that the rumors about manuscripts and libraries need not contain information that is true in order to convey important information about people and manuscripts in Jerba.

Evangelical missions to Oman and the contemporarily Christianity-Islam relationship