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Çaycı, A. (1982). Guma isyanı öncesinde Fransa’nın Trablusgarb siyaseti. Belleten, (182), 323‑335. Fonds Martin Custers. https://doi.org/10.37879/belleten.1982.323

[France’s Tripolitania policy before the rebellion of Ghūma]

Consulter sur belleten.gov.tr
Collot, C. (1978). Moufdi Zakaria, nationaliste algérien et chantre du Maghreb arabe. Revue de l’Occident musulman et de la Méditerranée, (25), 139‑141. Fonds Martin Custers.
Chaouech, S. (2001). La réaction kharidjite et la naissance des royaumes indépendants du Maghreb (IIe-IIIe H./VIIe-IXe J.C.). Revue de la Faculté des Lettres de Tetouan, 11, 232‑246. Fonds Martin Custers.
Chabert, A. (1961). Le comportement économique des musulmans. Une exception: les Mozabites. Revue d’Histoire Économique et Sociale, 39(3), 330‑351. Fonds Martin Custers.

A survey of Mīzābī commercial activity in Mīzāb and, especially, outside Mīzāb, with official statistical data
Cazenave, É. (2005). Maurice Bouviolle, peintre-écrivain du M’zab, Beauvais, 1893-Marseille, 1971. Le Saharien, (174), 38‑40. Fonds Martin Custers.
Cadenat, P. (1959). Découverte à Tihert-Tagdempt d’un “Dénéral” d’époque fatimide. Revue Africaine, (103), 346‑347. Fonds Martin Custers.
Amara, A. (2008). Remarques sur le recueil ibadite-wahbite Siyar al-masa’ih : retour sur son attribution. Al-Andalus Magreb, 15, 31‑40. Fonds Martin Custers. https://rodin.uca.es/xmlui/handle/10498/8017

Consulter sur rodin.uca.es
Albayrak, I. (2005). Içimizdeki öteki: tefsirde Hâricî (Ibâdî) algılamasına dair genel bir değerlendirme. Usûl, 4(2), 7‑38. Fonds Martin Custers. www.usuldergisi.com/sayi_4/USL2005201-IAlb

Internal outsider: re-evaluating the notion of Khawārij (Ibāḍīs) in exegetical tradition. The author describes the notion of Khawārij in classical Tafsīrs (Suyūṭī, Ṭabarī, Ibn Kathīr, al-Qurṭubī etc.). While discussing the closeness of Ibāḍī Fiqh to Sunnī Fiqh, the author refers to the Tafsīr of Hūd b. Muḥakkim al-Hawwārī and Muḥ. b. Yūsuf Iṭfayyish’ Taysīr al-Tafsīr and Hīmyād al-Zād (see Maghrib), as well as to Saʿīd b. Aḥm. b. Saʿīd al-Kindī’s al-Tafsīr al-Muyassar (see Mashriq). This article is concerned with reasons why the Khawārij, having lost their power and followers, are seriously criticized in Sunnī exegetical tradition. Perhaps Muslim intellectuals try to establish some kind of self-control to prevent any disorder in the Muslim community. Thus they label every movement that causes trouble among the Muslims as “Khārijite”. The notion of the Khawārij remained unchanged through the ages in classical literature, and was even repeated by Muḥ. Ḥusayn al-Dhahabī (q.v.) in his al-Tafsīr wa’l-Mufassirūn. Finally the author puts the question why the Ibāḍīs, who do not have the characteristics of the primitive Khawārij, today still are often called Khawārij.
Erul, B. (2003). Hicrî II. asırda rivayet üslubu (III) er-Rabî’ b. Habîb (ö. 175-180) ve rivayet-dirayet açısından el-Câmi’i. Ankara Üniversitesi Ilâhiyat Fakültesi Dergisi, 44, 27‑68. Fonds Martin Custers.

[Tradition methods in the 2nd century A.H. (III) al-Rabīʿ b. Ḥabīb (d. 175-180) and his al-Jāmiʿ in the light of the Riwāya-Dirāya relationship].
Sheriff, A. M. H. (2002). The spatial dichotomy of Swahili towns: the case of Zanzibar in the nineteenth century. Azania: Archaeological Research in Africa, 36‑37, 63‑81. Fonds Martin Custers.
Bernini, S. (2001). The Anglo-Sanusi war (1915-1916). The Maghreb Review, 26(1), 22‑46. Fonds Martin Custers.
Sajjad, R. (2001). [Recens. de Review : Cook, Michael: (2000) Commanding right and forbidding wrong in Islamic thought. Cambridge: Cambridge University Press, 2000, (xvii, 702 pp.; 23x15 cm.). ISBN 0521661749., par M. Cook]. Transcendent Philosophy, 2(2), 93‑96. Fonds Martin Custers.
Soghayroun, I. (2001). The Arab and Swahili culture in historical perspective. Some important links in “The history of the Mazrūʿīs in East Africa” by Shaykh al-Amīn b. ʿAlī al-Mazrūʿī. Sudanic Africa, 12, 15‑32. Fonds Martin Custers. http://www.jstor.org/stable/25653355

This paper presents Shaykh al-Amīn’s history of the Mazrūʿīs -an Omani tribe which was brought to Mombasa in about 1698- and evaluates its intellectual legacy to East Africa. Although the manuscript concentrates on the history of the Mazrūʿīs in East Africa, it comprises considerable material pertaining to other groups that played an important role in the history of the area. The Mazrūʿī history describes the interal factional struggles in Oman and its impact on East African Arab and Swahili communities. It also sheds light on the Portuguese and their policy during the period of their domination of the East African coast.

Consulter sur www.jstor.org
Bang, A. K., & Vikør, K. S. (2000). A tale of three shambas. Part II. Sudanic Africa, 11, 1‑24. Fonds Martin Custers.

In this article three cases before the Sultan’s Court for Zanzibar and Pemba are presented over inheritance involving the possession of shambas, farms and farmhouses in the agricultural areas (from the Zanzibar National Archive, files HC8/1-140). For the Ibāḍiyya, the main legal text was K. al-Nīl wa-Shifā’ al-ʿAlīl of ʿAbd al-ʿAzīz b. Ibr. al-Muṣʿabī al-Thamīnī (1130-1223/1718-1808). To this, the most frequently used commentary was Sharḥ al-Nīl by Muḥ. b. Yūsuf Iṭfayyish (1260-1332/1820-1914). Another much used work on Ibāḍī inheritance law was the Mukhtaṣar by the Omani author Abū ‘l-Ḥasan ʿAlī b. Muḥ. al-Bisyawī. Pp. 8-9: information on the Ibāḍī Qāḍī ʿAlī b. Muḥ. al-Mundhirī (1866-1925).
Salimi, A. al-. (2000). min Maṣādir al-Tārīkh wa’l-Thaqāfa, al-Siyar al-ʿUmāniyya. نزوى: مجلة فصلية ثقافية, (24), 79‑94. Fonds Martin Custers. http://nizwa.com/volume24/p79_94.html

Consulter sur nizwa.com
Bang, A. K., & Vikør, K. S. (1999). A tale of three shambas. Shāfiʿī-Ibāḍī legal cooperation in the Zanzibar protectorate. Part I. Sudanic Africa, 10, 1‑26. Fonds Martin Custers.

In this article three cases before the Sultan’s Court for Zanzibar and Pemba are presented over inheritance involving the possession of shambas, farms and farmhouses in the agricultural areas (from the Zanzibar National Archive, files HC8/1-140). For the Ibāḍiyya, the main legal text was K. al-Nīl wa-Shifā’ al-ʿAlīl of ʿAbd al-ʿAzīz b. Ibr. al-Muṣʿabī al-Thamīnī (1130-1223/1718-1808). To this, the most frequently used commentary was Sharḥ al-Nīl by Muḥ. b. Yūsuf Iṭfayyish (1260-1332/1820-1914). Another much used work on Ibāḍī inheritance law was the Mukhtaṣar by the Omani author Abū ‘l-Ḥasan ʿAlī b. Muḥ. al-Bisyawī. Pp. 8-9: information on the Ibāḍī Qāḍī ʿAlī b. Muḥ. al-Mundhirī (1866-1925).
Costa, Paolo M. (1999). Monumental Evidence of the Ancient Jewish Community at Sohar (Oman). ARAM Periodical, 11‑12, 131‑144. Fonds Martin Custers. https://doi.org/10.2143/ARAM.11.1.504455
Francesca, E. (1999). From the individualism to the community’s power: the economic implications of the Wilāya/Barā’a dynamic among the Ibāḍīs. Annali Dell’Istituto Universitario Orientale Di Napoli, 59(1), 69‑77. Fonds Martin Custers.

At the end of the article, p. 75: among the Mozabites, Wilāya and Barā’a represent a religious transformation of tribal politics. The notables’ authority could not exist without a social structure founded in the clan. Each clan designates its representatives in the Jamāʿa and its notables, who direct the group’s business, form a restricted assembly which meets in the presence of one of the members of the Ḥalqa (Bourdieu 1962, 41-42). This connection between religious solidarity and agnatic groups’ power assures that community ties remain very strong even among emigrants. Particularism and individualism are banished and each Ibāḍī has a strong feeling of belonging to “the chosen people”, distinguished by their rigor and intransigence. In terms of organization of entrepreneurial activity, the solidarity existing among the Mozabites is converted into commercial cooperation. The business establishments in the Tell are generally the property of the family group, and in most cases the employees are members of the owner’s family or else come from the same clan or city. This family organization of the business enterprise, thanks to the very limited costs, allows the Mozabites to sell at competitive prices. Moreover, mutual aid is praticed in every possible occasion (Bourdieu 1962, 48; Chabert 1961, 348). In this way, fidelity to the traditional social structure, far from being an obstacle to their competitiveness in the capitalistic system, rather favours it and makes it easier.
Baḥḥāz, I. (1998). Thalāthu Rasā’il Makhṭūṭa ḥawla al-Ibāḍiyya al-Mīzābiyyīn bi’l-Jazā’ir fī ‘l-ʿAhd al-ʿUthmānī. Revue d’Histoire Maghrébine, 25(89‑90), 239‑252. Fonds Martin Custers.

The Ottoman period in Algeria was from 1515-1830. These three letters are from the private library of Muḥ. al-Ḥājj Saʿīd b. Ayyūb in Ghardaïa, Mīzāb. The first letter (Dhū ‘l-Qaʿda 1206/1792) contains a complaint from the Mīzābīs to the Dāy Bābā Ḥasan (1791-1798) about the intention of Ṣāliḥ Bāy, Bāy of Constantine (1771-1792), to subdue the Mīzābīs and their families, to lead their women and children into captivity, and subsequently to exterminate them, probably for no other reason then their belonging to the Ibāḍī Madhhab. The second letter (Muḥarram 1207/Aug. 1792) is a letter of thanks for the Dāy’s help. The third one (end of Ṣafar 1207/1792), to al-Ḥājj ʿAlī b. ʿAbd al-Laṭīf, Siḥr of the Dāy and their mediator with the Dāy, “expresses the acknowledgment of what is beautiful by its writers”; it contains the aforementioned complaint and the Mīzābīs’ gratitude.
Haarmann, U. (1998). The dead ostrich. Life and trade in Ghadāmes (Libya) in the nineteenth century. Die Welt Des Islams, 38(1), 9‑94. Fonds Martin Custers.

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