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ج1: المرحلة الليبية ج2: مرحلة عمان والعراق 1342-1359هـ/1924-1940م
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Chapter 4 discusses the literary heritage of one of the least discussed sects in Islamic history, Ibāḍism. The Ibāḍīs portray ʿAlī as having been a righteous Muslim and a legitimate caliph until the end of the battle of Ṣiffīn. At that point, they believe, he took an ignoble turn to misguidance in his quest for power. This image of ʿAlī differs from ʿUthmānī and Umayyad portrayals of him as vicious and sinful throughout his life. This chapter draws primarily on the Kitāb al-Dalīl of Abū Yaʿqūb al-Wārjalānī (d. 570/1175), an influential Ibāḍī scholar, complemented by expressions of anti-ʿAlid views in other authoritative Ibāḍī historical works. These texts demonstrate that the Khārijī legacy of anti-ʿAlidism survives even in the contemporary world.
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This article looks at the process through which the Ibadi Mzabi community in the Algerian desert "minoritized" itself during the colonial period, leading into the 1948 elections to represent the Mzab Valley on the newly created Algerian Assembly. This representation legally and effectively incorporated the Mzab into French Algeria and ended its special status as a French protectorate. Mzabi self-minoritization, Ghazal argues, was a process of performative differentiation based on a sectarian identity. It was initiated by the colonized and negotiated with the colonizer, emerging at the intersection of colonialism and the institutionalization of political representation in colonial Algeria. Ghazal defines this process as self-minoritization to attribute a proactive role for, and more agency to, the colonized in claiming a "minority" identity and negotiating a special status within the colonial order.
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Typically, siyar in the Islamic tradition are biographical texts outlining the life and times of individuals, whether scholars or otherwise. Siyar are not known to offer coherent historical narratives, nor are they complete historical chronicles. They are usually compiled in an incremental manner, passing from one generation to another, creating a chain of individuals and/or communities across time and space. Despite their prominence, they have mostly served the historical profession, more or less, as biographical dictionaries. Ibadi siyar in North Africa belong to this same genre and have served a similar purpose. Paul Love’s book uses an innovative methodology in his analysis of siyar that changes the way historians can use and read these texts.
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Chapter 4 discusses the literary heritage of one of the least discussed sects in Islamic history, Ibāḍism. The Ibāḍīs portray ʿAlī as having been a righteous Muslim and a legitimate caliph until the end of the battle of Ṣiffīn. At that point, they believe, he took an ignoble turn to misguidance in his quest for power. This image of ʿAlī differs from ʿUthmānī and Umayyad portrayals of him as vicious and sinful throughout his life. This chapter draws primarily on the Kitāb al-Dalīl of Abū Yaʿqūb al-Wārjalānī (d. 570/1175), an influential Ibāḍī scholar, complemented by expressions of anti-ʿAlid views in other authoritative Ibāḍī historical works. These texts demonstrate that the Khārijī legacy of anti-ʿAlidism survives even in the contemporary world.
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