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Kaylani, N. M. (1979). Politics and religion in ʿUmān: a historical overview. International Journal of Middle East Studies, 10, 567‑579. Fonds Martin Custers.
Lewicki, T. (1979). Les origines et l’islamisation de la ville de Tādmakka d’après les sources arabes. Revue française d’histoire d’outre-mer, 66(242‑243), 163‑168. Fonds Martin Custers.

the town of Tādmakka was an important Berber market lying on the southern edge of the Sahara in the area of the Adrar of Hoghas. The vast ruins of this town called El Souq are still visible. Tādmakka maintained relations at a great distance. According to al-Bakrī (1068), the caravan routes linked it with the towns of Qayrawān and Tripoli on the one hand and with the great political and trade centres of the western Sudan, Kawkaw (Goa) and Ghāna (Kumbi Saleh), on the other. Tādmakka was already flourishing in the 9th century. It was there that was born about 884, Abū Yazīd Makhlad b. Kaydād, the famous “man with an ass”, who was the son of a Berber merchant from Bilād al-Jarīd and belonging to a branch of the Zanāta. The Ibāḍī sources note also the presence of other Berber-Ibāḍī merchants from Zanāta, sometimes very rich. According to Ibn Ḥawqal (973-975) the inhabitants of the kingdom of Tādmakka called Banū Tānmak (Tādmak) belonged to a branch of the Ṣanhāja and were of black origin crossed with whites. On the contrary, the inhabitants of the capital of the kingdom, whom Yāqūt calls Zakrām (Akrām, for Aghram: castle) were of Zanāta origin. They were mostly Ibāḍī merchants from Djerid and other Ibāḍī districts of North Africa. As for the Ṣanhājan inhabitants of the Tādmakka kingdom, they long remained pagans and only became Moslem in the year 1109-1110, after the islamization of the town of Ghāna.
Fiğlali, E. R. (1978). Hâricîliğin doğuşu ve fırkalara ayrılışı. Ankara Üniversitesi Ilâhiyat Fakültesi Dergisi, 22, 245‑275. Fonds Martin Custers. https://dergipark.org.tr/tr/pub/auifd/issue/71541/1151323

[The arising of Khārijism and its break-up into sects].

Consulter sur dergipark.org.tr
Hawting, G. R. (1978). The significance of the slogan Lā Ḥukma illā li’llāh and the references to the Ḥudūd in the Traditions about the Fitna and the murder of ʿUthmān. Bulletin of the School of Oriental and African Studies, 41, 453‑463. Fonds Martin Custers.
Fiğlali, E. R. (1976). Ibâdiye’nin siyâsî ve itikâdî görüşleri. Ankara Üniversitesi Ilâhiyat Fakültesi Dergisi, 21, 323‑344. Fonds Martin Custers. https://dergipark.org.tr/tr/pub/auifd/issue/71531/1151148

[The political and religious ideas of al-Ibāḍiyya].

Consulter sur dergipark.org.tr
Kelly, J. B. (1976). Hadramaut, Oman, Dhufar: the experience of revolution. Middle Eastern Studies, 12(2), 213‑230. Fonds Martin Custers. https://doi.org/10.1080/00263207608700318
Lewicki, T. (1974). Les noms propres berbères employés chez les Nafūsa médiévaux (VIIIe-XVIe siècle). (Observations d’un arabisant). Deuxième partie. Folia Orientalia, 15, 7‑21. Fonds Martin Custers.
Lewicki, T. (1973). Les noms propres berbères employés chez les Nafūsa médiévaux (VIIIe-XVIe siècle). (Observations d’un arabisant). Première partie. Folia Orientalia, 14, 5‑35. Fonds Martin Custers.
Lewicki, T. (1971). The Ibāḍites in Arabia and Africa. Cahiers d’Histoire Mondiale, 13(1), 51‑130. Fonds Martin Custers.

The Ibāḍī community at Basra in the seventh to ninth centuries and the origins of the Ibāḍī states in Arabia and Africa. The Ibāḍīs in North Africa and the Sudan to the fourteenth century. On p. 81 a map of the Ibādī realm in North Africa in the Middle Ages. P. 99 note 77: the Ibāḍī collection of Smogorzewski in Lwów is now in Cracow. See Būʿaṣbāna 1991.
Lewicki, T. (1971). Un État soudanais médiéval inconnu: le royaume de Zāfūn(u). Cahiers d’études africaines, 11(1), 501‑525. Fonds Martin Custers.

The kingdom of Zāfūn was probably situated in the southern Sahel, between the Senegal river and the ruins of Koumbi Saleh. It became independent in 1076 A.D., after the Almoravids had conquered Ghana. Its flourishing started in the second quarter of the 12th century, when the king succeeded in dominating several nomadic Berbers in the western Sahara, who were part of the confederation of the Almoravids. In this period an important commercial route between western Sudan and the western Maghrib was realised. In 1150 the domination of the king of Zāfūn over the petty black states of the western Sudan ceased and the kings of Ghana overpowered Zāfūn again (Catalogue African Studies Centre in Leiden).
Lewicki, T. (1970). Les origines de l’Islam dans les tribus berbères du Sahara occidental: Mūsà ibn Nuṣayr et ʿUbayd Allāh ibn al-Ḥabḥāb. Studia Islamica, 32, 203‑214. Fonds Martin Custers.
Lewicki, T. (1968). Un royaume ibāḍite peu connu: l’État des Banū Masāla (IXe s.). Rocznik Orientalistyczny, 31(2), 7‑14. Fonds Martin Custers.
Kutluay, Y. (1967). Ibâdilere ait bazı metinler. Ankara Üniversitesi Ilâhiyat Fakültesi Dergisi, 15, 141‑149. Fonds Martin Custers.

[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.
Lewicki, T. (1966). Sur le nom de Dieu chez les Berbères médiévaux. Folia Orientalia, 8, 227‑229. Fonds Martin Custers.

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.
Lewicki, T. (1966). Survivances chez les Berbères médiévaux d’ère musulmane de cultes anciens et de croyances païennes. Folia Orientalia, 8, 5‑40. Fonds Martin Custers.

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).
Lewicki, T. (1965). Prophètes, devins et magiciens chez les Berbères médiévaux. Folia Orientalia, 8, 3‑27. Fonds Martin Custers.
Lewicki, T. (1964). Traits d’histoire du commerce transsaharien: Marchands et missionnaires ibāḍites en Soudan occidental et central au cours des VIIIe-XIIe siècles. Etnografia polska, 8, 291‑311. Fonds Martin Custers.
Lewicki, T. (1961). Ibaditica I. Tasmiya shuyūkh Nafūsa. Rocznik Orientalistyczny, 25(2), 87‑120. Fonds Martin Custers.

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).
Lewicki, T. (1960). Quelques extraits inédits relatifs aux voyages des commerçants et des missionaires ibāḍites nord-africains au pays du Soudan occidental et central au Moyen Âge. Folia Orientalia, 2, 1‑27. Fonds Martin Custers.

Extracts with detailed annotations from: - Abū Zakariyyā’ Yaḥyà b. Abī Bakr al-Warjlānī: Kitāb al-Sīra wa-Akhbār al-A’imma (4-7); - Abū ‘l-Rabīʿ Sul. b. ʿAbd al-Sallām al-Wisyānī: Kitāb al-Siyar (10-17); - Anonymous: Siyar al-Mashāyikh (18-27). On pp. 2-4, 7-10, 17-18 detailed information on the authors and on the MSS (from the Smogorzewski collection, in 1960 in Cracow).
Lewicki, T. (1959). Les Ibāḍites dans l’Arabie du Sud au moyen-âge. Folia Orientalia, 1, 3‑17. Fonds Martin Custers.

Based mainly on Sunnī sources. Furthermore, i.a., on: - Shammākhī: Siyar; - Darjīnī: K. Ṭabaqāt al-Mashāyikh; al-Siyar al-ʿUmāniyya; - ʿAbdl. b. Ḥumayyid al-Sālimī: al-Lumʿa al-Murḍiya; - Masqueray 1878a, Chronique d’Abou Zakaria; - Abū Isḥāq Ibr. b. Qays al-Ḥaḍramī: Dīwān al-Sayf al-Naqqād.

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