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Short comments on sources for the history of Oman, i.e. Omani Siyar works, written by contemporary Omani politicians or scholars (such as Sīrat al-Bisyānī); the Nasab sources which deal with the history of Oman in a genealogical framework (such as al-ʿAwtabī’s Ansāb al-ʿArab); and the local chronicles which deal with the history of Oman in chronological order (such as al-Izkawī’s Kashf al-Ghumma). Of the first category the following works are mentioned: the Sīra of Shabīb b. ʿAṭiyya al-ʿUmānī; the Sīra of Abī ‘l-Mu’thir al-Ṣalt b. Khamīs al-Kharūṣī: K. al-Aḥdāth wa’l-Ṣifāt; the Sīra of Abū ‘l-Ḥasan ʿAlī b. Muḥ. al-Bisyānī: al-Ḥujja ʿalà man abṭala al-Su’āl fī ‘l-Ḥadath al-wāqiʿ bi-ʿUmān; the Sīra of Aḥm. b. ʿAbdl. al-Riqayshī al-Izkawī: Miṣbāḥ al-Ẓalām. Of the second category, the Nasab works: Abū ‘l-Mundhir Salma b. Muslim al-ʿAwtabī al-Ṣuḥārī: K. Ansāb al-ʿArab. And of the local chronicles: Sirḥān b. Saʿīd al-Izkawī: Kashf al-Ghumma al-jāmiʿ li-Akhbār al-Umma; Ibn al-Ruzayq: al-Fatḥ al-Mubīn fī Sīrat al-Sāda al-Būsaʿīdiyyīn; ʿAbdl. b. Ḥumayyid al-Sālimī: Tuḥfat al-Aʿyān bi-Sīrat Ahl ʿUmān.
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On page 171: a description of the contents of the 40 paragraphs of the MS the author studied for his article (Kashf al-Ghumma). Pp. 179-186: the text of chapter 22 (Dhikr Intishār al-Madhhab al-Ibāḍī bi-Arḍ al-Maghrib wa-Dhikr A’immatihim wa-ʿUlamā’ihim).
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Clements 1994, 152: a detailed study of Ibadhism during its medieval and modern history in Oman. Discusses the religious and political codes of Ibadhism and the history of its development in Oman and, in particular, the relationship between the elective Imamate and the interests of the Sultanate as a monarchic institution. Oman is particularly relevant to the study of Ibadhism as it is the only country with an Ibadhi majority; Ibadhism represents a much mellowed and moderate branch of the Kharijis of the first Muslim century. The Kharijis are examined to determine the development of contemporary Ibadhism, and this is followed by an account of its spread into Oman, the development of the Imamate and the struggle for political power between the Imamate and the Al Bu Said dynasty.
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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.
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[The arising of Khārijism and its break-up into sects].
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[The political and religious ideas of al-Ibāḍiyya].
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Especially food and language are being treated. The former treats the food eaten by the nomadic and sedentary people, prohibited food (poultry, eggs, fish) and certain particular practices, e.g. eating dog’s flesh. The latter deals with data on phonetics and grammar, lexical material about the various Berber languages, adaptations of the Arabic alphabet, onomastics, toponymy, etc.
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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.
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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).
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