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Amat, C. (1884). L’Esclavage au M’zab. Étude anthropologique des nègres. Bulletin de la Société d’anthropologie de Paris, 3(7), 689‑698. Fonds Martin Custers.
Amat, C. (1884). Anthropologie des M’zabites. Bulletin de la Société d’anthropologie de Paris, 3(7), 587‑600. Fonds Martin Custers.
Allouche, I. S. (1936). Deux épîtres de théologie abadite. Hespéris, 22, 57‑88. Fonds Martin Custers.

Translation from Kitāb al-Dalīl li-Ahl ‘l-ʿUqūl by Abū Yaʿqūb Yūsuf b. Ibr. al-Warjlānī (lith., Cairo). Pp. 59-74: Réfutation de la doctrine ashʿarite des attributs divins et de la non création du Kor’ān (Warjlānī, vol. 1, 36-54). Pp. 75-88: Épītre du juriste ʿAbd al-Wahhāb b. Muḥ. b. Ghālib b. Numayr al-Anṣārī au juriste éminent Abū ʿAmmār ʿAbd al-Kāfī b. Abī Yaʿqūb b. Ism. al-Tanāwutī dans laquelle il sollicite de ce dernier son avis sur certaines questions posées par les Sunnites, relatives à la promesse et à la menace divines et la vision de Dieu (Warjlānī, vol. 1, 54-72).
Vehkavaara, M. (1997). Entering the exciting: the distinctive features of al-Ibāḍīya. Studia Orientalia, 82, 129‑144. Fonds Martin Custers.

Based on research at Jerba and Zanzibar. Deals in part with the issue of whether al-Ibāḍiyya forms part of al-Khārijiyya. Gives considerations about what al-Ibāḍiyya really is. Among the author’s sources are Muʿammar 1988 and Quṭbiyya 1992. P. 140 note 28: while Sachau 1894 could write at the end of the nineteenth century that Zanzibar had eight Ibāḍī and two Shāfiʿī judges, presently there is one judge for each of the ten districts plus a chief Qāḍī and an assistant chief Qāḍī, which makes a total of 12 judges, the majority of whom are Shāfiʿīs. And to make the task of the Zanzibari legal counsellors even more difficult, they not only have to keep up with the latest Ibāḍī scholarship but also be informed in the doctrines of the other Muslim minorities, such as the Shīʿite ones. Stockreiter 2002, 52, writes that after the revolution, which put an end to the reign of the Sultan, Ibāḍī judges and Ibāḍī courts were abolished.
Veccia Vaglieri, L. (1953). Traduzione di passi riguardanti il conflitto ʿAlī-Muʿāwiya e la secessione khārigita dal Kitāb al-Jawāhir di al-Barrādī. Annali dell’Istituto Universitario Orientale di Napoli, 5, 1‑98. Fonds Martin Custers.

Translations with comments and annotations from: Barrādī: K. al-Jawāhir (lith., Cairo 1302/1884-5, 111-147) (1-73); Shammākhī: K. al-Siyar (Cairo 1301, 45-56) (74-87); Naṣr b. Muzāḥim al-Minqarī: Waqʿat Ṣiffīn (88-92); index of names and Arabic terms in Veccia Vaglieri 1952 and in this article (92-98).
Veccia Vaglieri, L. (1952). Il conflitto ʿAlī-Muʿāwiya e la secessione khārigita riesaminati alla luce di fonte ibāḍite. Annali dell’Istituto Universitario Orientale di Napoli, 4, 1‑94. Fonds Martin Custers.

the ʿAlī - Muʿāwiya conflict is a historical moment which is interesting not only owing to the very serious consequences it brought in the Islamic world, but because it gives rise to a lot of problems still unsolved or whose solution is not satisfactory. The islamists had till now for the study of the Caliphate of ʿAlī availed themselves only of philo-alid or philo-umayyad sources. The author has observed, in the course of her reading Ibāḍī texts, that two of them, the Jawāhir of al-Barrādī and the Siyar of al-Shammākhī, have handed down to us on this period of history very ancient Khārijite or philo-khārijite traditions taken from K. al-Nahrawān which was probably composed during the first half of the 2nd century A.H. The above said traditions have been of great importance to the author for two reasons, i.e.: they allowed her to fix the point of view of the Khārijites, a vague point till now; and have supplied her with the key to enable her to understand many passages of other sources (Ṭabarī, Balādhurī, Dīnawarī, Yaʿqūbī, Masʿūdī, etc. already studied by the islamists, and the Waqʿat Ṣiffīn of Naṣr b. Muzāḥim almost not utilized till now, while it supplies with information of the greatest importance).
Freund, W. S. (1986). Les Jerbiens en Tunisie. Réminiscences d’un sociologue allemand devant une recherche inachevée. Revue de l’Institut des Belles Lettres Arabes, (157), 31‑57. Fonds Martin Custers.

Abstract (p. 57): departing from his book of 1970, the author explains the reasons that made him doubt the validity of Weber’s sociological models and categories for understanding the economic success of Jerban (and Mīzābī) merchants. In a second part of his article the author indicates guidelines for a more objective sociological understanding of the Jerban phenomenon.
Folayan, K. (1972). The Tripolitan war: a reconsideration of the causes. Africa: Rivista Trimestrale Di Studi e Documentazione Dell’Istituto Italiano per l’Africa e l’Oriente, 27(1), 615‑626. Fonds Martin Custers.
Ghali, A. el-. (1996). Le rôle des arabes dans les révoltes des berbères khāridjites (IIe siècle Hégire-VIIIe siècle). Cahiers de Tunisie, 49(173), 61‑83. Fonds Martin Custers.
Eickelman, D. F. (1985). From Theocracy to Monarchy: Authority and Legitimacy in Inner Oman, 1935-1957. International Journal of Middle East Studies, 17(1), 3‑24. Fonds Martin Custers.
Ducène, J.-C. (2003). Une nouvelle description de Ṣuḥār (ʿUmān) extraite d’un manuscrit inexploité du Kitāb Ṣuwar al-Aqālīm d’al-Iṣṭaḫrī. Arabica, 50(1), 109‑113. Fonds Martin Custers.
Craufurd, C. (1919). The Dhofar District. The Geographical Journal, 53(2), 97‑105. Fonds Martin Custers. https://doi.org/10.2307/1779539
Cotheal, A. I. (1854). Treaty between the United States of America and the Sultân of Masḳaṭ: The Arabic Text. Journal of the American Oriental Society, 4, 341‑356. Fonds Martin Custers.
Bouzid, L. (2002). Une lettre adressée par Ghouma al-Mahmoudi au Consul d’Angleterre à Tunis. Revue d’histoire Maghrébine, 29(105), 63‑67. Fonds Martin Custers.
Blyth, R. J. (2000). Redrawing the Boundary between India and Britain: The Succession Crisis at Zanzibar, 1870–1873. The International History Review, 22(4), 785‑805. Fonds Martin Custers. https://doi.org/10.1080/07075332.2000.9640916

The succession crisis in Zanzibar, which eventually brought Barghash b. Saʿīd to the throne, and its broader significance, being the disputes over foreign policy between the government of India and the government of Bombay, and the rivalries between both of them and the foreign office and the colonial office.
Bierschenk, T. (1989). Oil interests and the formation of centralized government in Oman, 1920-1970. Orient, 30(2), 205‑219. Fonds Martin Custers.
Baldissera, E. (1996). [Recens. de Review : Biancifiori — Works of Architectural Restoration in Omanby Maria Antonietta Biancifiori, par M. A. Biancifiori]. Quaderni di Studi Arabi, 14, 223‑225. Fonds Martin Custers.
Bhacker, M. R. (1991). Family strife and foreign intervention: causes in the separation of Zanzibar from Oman: a reappraisal. Bulletin of the School of Oriental and African Studies, 54(2), 269‑280. Fonds Martin Custers. https://doi.org/10.1017/S0041977X00014786

The nineteenth-century rise of Zanzibar under the ruling Albusaidi Dynasty of Oman owed its origins primarily to the solid foundations of commercial activity laid down in Muscat in the preceding century. In the subsequent development of the Omani economy, in Omani territories in both Arabia and Africa where the dictates of the Omani political/tribal system did not allow for any centralization of authority, local communities and tribal groups resisted the domination of the Albusaidi rulers as they strove to bring under their own control the benefits of burgeoning trade. The opposition of the major Omani groups in East Africa, the Mazāri‘a of Mombasa and the Banū Nabhān of Pate, to the Albusaidis and the eventual success of the Omani rulers in dismantling and neutralizing this opposition are fairly well documented. However, the sustained challenge of Hilāl b. Sa‘īd to the reign of his father Sa‘īd b. Sulṭān, the Albusaidi ruler of Oman and Zanzibar and their dependencies from 1806 to 1856, has hitherto been neglected, despite the fact that Hilāl's resistance in East Africa was the greatest internal threat to Sa‘īd after that posed by the Mazāri'a and had dire consequences for the subsequent course of Oman's history. The conflict between father and son set in train a course of events that led inexorably to the 1861 British-sponsored dismemberment of Oman into two Sultanates, one in Arabia and the other in East Africa.
Bekri, C. (1957). Le Kharijisme berbère. Quelques aspects du royaume rustumide. Annales de l’Institut des Études Orientales de l’Université d’Alger, 15, 55‑108. Fonds Martin Custers.
Baldissera, E. (1998). Il mausoleo dell’Imàm Aḥmad bin Saʿīd al-Būsaʿīdī e le sue iscrizioni (Al-Rustāq-Sultanato di Oman). Quaderni di Studi Arabi, 16, 89‑124. Fonds Martin Custers. http://www.jstor.org/stable/25802849

Rustāq, ancient capital of Oman, in the eighteenth century was home of Imam Aḥmad bin Saʿīd, the founder of the al-Būsaʿīdī dynasty which has held power since then, when internal strife and a civil war weakened the Yaʿāriba rule and Persians took advantage of the confused situation and occupied Masqaṭ. But Aḥmad bin Saʿīd defeated them and Oman flourished under his government. At his death his son and successor Saʿīd built for him a mausoleum near the famous fort of the city and it was place of pilgrimage until the end of nineteenth century, when it was abondened. After the restauration of 1990 it got again its ancient splendour. With a short historical note and a presentation of the life and work of the Imam, this study presents the sepulcral monument and its inscriptions on five tombstones.

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