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Les femmes, les homosexuels et les athées sont dans le collimateur des autorités et du grand mufti, qui prêchent uniquement la modération intermusulmane, entre ibadites et sunnites, explique ce mensuel spécialisé sur les questions de citoyenneté et de libertés dans le Golfe et le monde arabe.

تحتل عمان المرتبة الأولى بين دول الخليج في تمثيل الأقليات، حسب مؤشر المشاركة السياسية في الخليج الصادر عن مركز البيت

"In The Echoes of Fitna, Aaron M. Hagler engages in a close reading of the fitna narratives of three related texts: al-Tabari's Tarikh al-rusul wa-l-muluk, Ibn al-Athir's al-Kamil fi al-tarikh, and Ibn Kathir's Kitab al-bidaya wa-l-nihaya. Because the latter two texts' presentations of the fitna follow al-Tabari's so closely, moments of divergence in the texts are understood as clear markers of the later historians' goals, perspectives, and literary-narrative strategies. The analysis of these changes demonstrates that the desire to reframe the meaning of Karbala is central to Ibn al-Athir's and Ibn Kathir's narrative construction, and that-while they left al-Tabari's versions of key events intact-small, even minute changes to contextual expository moments fundamentally change their meaning"

Dans l'Antiquité, Meninx était le chef-lieu de l'île de Djerba qui a donné son nom à l'île. Cette vaste ville portuaire, située dans un golfe protégé, était l'un des plus importants centres de production de pourpre en Méditerranée et devint l'une des plus grandes métropoles d'Afrique du Nord romaine. En 2015, un projet de recherche archéologique a été initié en coopération entre l'Institut d'archéologie classique de l'Université de Munich et l'Institut national du patrimoine, Tunisie, afin d'explorer le développement urbain de ce site antique jusqu'alors peu connu. Dans un premier temps, une prospection géophysique à grande échelle a permis de clarifier la structure du site urbain. Lors de deux campagnes de recherche sur le terrain en 2017 et 2018, des fouilles ciblées ont été menées, qui ont permis, grâce à leur riche matériel, de jeter un regard exemplaire sur différents domaines de la vie urbaine à toutes les périodes de l'histoire de l'habitat, de l'époque punique à l'Antiquité tardive (IVe siècle av. J.-C. à VIIe siècle après J.-C.). De plus, des recherches archéologiques sous-marines ont permis d'obtenir pour la première fois des informations sur les installations portuaires de Meninx. Le présent ouvrage propose une synthèse des multiples résultats de ces recherches. Il en ressort que Méninx, avec ses contacts économiques régionaux et suprarégionaux, jouait un rôle central pour l'île, qui faisait office de carrefour entre les réseaux commerciaux maritimes méditerranéens et le continent tout proche, avec ses routes commerciales menant au Sahara. Dans son rôle de centre de production et de commerce, Meninx se distinguait nettement des autres métropoles côtières tripolitaines, Sabratha et Lepcis Magna, par le fait que la vie urbaine était entièrement centrée sur la mer et ses ressources.

This chapter analyzes the development of constitutionalism in Oman over three historic phases. It examines the establishment of the modern Omani state, and sheds light on the power struggle between the absolutist ruler, Sultan Saʿid bin Taimur al-Saʿid, and his reformist brother, Tariq bin Taimur al-Saʿid, the first serious attempt to introduce constitutionalism in Oman calling for limiting the Sultan’s power and transforming Oman into a constitutional monarchy. It details first how British authorities intervened as intermediaries in this power struggle, bolstering the Sultan’s powers and entrenching absolutist monarchy in Oman. The chapter then examines the events surrounding the late Sultan Qaboos’s issuance of the Basic Law – enacted during his twenty-sixth year in power – and situates it as a response to internal and external pressures within Oman and in the Gulf region in the mid-1990s. The chapter moves then to describe a movement for greater power-sharing emerging as part of Arab Spring-inspired protests in 2011 and describes some of the minor constitutional amendments enacted by Sultan Qaboos that year, which did little to alter the status quo. Finally, it examines the Sultan’s passing away in January 2020, the appointment of Sultan Haitham as successor, and his enactment of a new constitutional document intended to stabilize governance in Oman and devolve some authority to his inner circle, while largely avoiding a larger disruption of power dynamics.

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.

Italian libraries and museums house a large number of Arab and Islamic manuscripts, but only a few of them have Ibāḍī collections. The central municipal library Biblioteca Sormani, located in Milan, retains a group of Ibāḍī Islam manuscripts, known as Griffini. I have selected, among the others, a poem written by ‘Alī b. al-Ḥāǧǧ Ibrāhīm Muḥammad al-Nalūtī, whose script I have studied, focusing on the vocalization. I have analyzed each verse, deciphering as much as possible and providing a commentary. This poem is composed of thirty-eight verses, mostly about ḥamāsah (war poetry) and madīḥ (praise) and is written in semi-classical Arabic. The introductory verse is composed in al-raǧaz metre: mustafʿilun mustafʿilun mustafʿilun.

Throughout the second century AD, the civic centres of the wealthy coastal cities of Africa Proconsularis underwent deep-rooted changes. Up to this point local stone had been largely employed for their buildings, but from the Hadrianic period onwards there was an increasing use of marbles, which were imported with considerable efforts and at great expense. These marbles came primarily from Italy, Greece, and Asia Minor, and brought with them new architectural concepts, as well as architects and artisans who have been generally identified as ‘Italian’ and ‘Eastern’ in past scholarship. This article will examine a temple, a structure presumed to be a portico, and a basilica from the harbour city of Meninx, located in southern Djerba (Tunisia). The exceptionally good preservation of these buildings’ architectural components and the documentation produced during their on-site recording in 2017–18 allow for a detailed understanding of their original building processes. This will show how mobile the building industry of the Roman Empire was during the second century AD, which in turn challenges any attempts of an overly schematic territorial placement of architectural concepts, building traditions, and the provenance of the artisans themselves., إلقاء نظرة على أعمال البنائين : المهندسين المعماريين والحرفيين الأجانب والرخام في مننكس (جربة), يوهانس ليبس, خلال القرن الثاني الميلادي، خضعت المراكز المدنية للمدن الساحلية الغنية في أفريقيا بروكونسولاريس لتغييرات عميقة الجذور. وحتى تلك اللحظة، كان الحجر المحلي مستخدماً إلى حد كبير في مبانيها، ولكن منذ عصر هادريان وما بعده كان هناك استخدام متزايد للرخام، والذي تم استيراده بجهد وتكلفة كبيرين . جاءت هذه الكتل الرخامية بشكل أساسي من إيطاليا واليونان وآسيا الصغرى، وجلبت معها مفاهيم معمارية جديدة، بالإضافة إلى مهندسين معماريين وحرفيين تم تحديدهم في الدراسات السابقة عموماً على أنهم ”إيطاليون “ و ”شرقيون “. ستفحص هذه المقالة معبداً، ومعلم يُفترض أنه رواق، و باسيليكا من مدينة المرفأ مننكس الواقعة في جنوب جربة (تونس ). حيث سمح الحفظ الاستثنائي الجيد على المكونات المعمارية لهذه المباني والوثائق التي تم إنتاجها أثناء التوثيق في الموقع في 2017–2018 على فهم تفصيلي لعمليات البناء الأصلية. و سيوضح هذا كيف كانت صناعة البناء في الإمبراطورية الرومانية متحركة خلال القرن الثاني الميلادي، و التي بدورها تتحدى أي محاولات مفرطة لوضع اطار إقليمي تخطيطي لمفاهيم معمارية، وتقاليد بناء، و موطن الحرفيين أنفسهم .

In the world of Islamic terminologies “Khawarij” is truly one of the most infamous. Historically it denotes one of the most notorious factions to ever exist in all of Islamic history. And considering the way the term “Khawarij” (or “Khariji” in the singular) has been used, and how it is still in use today—in polemically charged and heresiographical writings—it only paints a picture of extremism, brutally, and deviance, such that most Muslims know only this contrived negative image. For modern Ibadis, Khawarij as an identity marker concerning their origins is highly disputable. And given the portrayal of the Kharijites in Muslim literature, it is completely understandable as to why they have chosen to distance themselves from such a label. But are what we deem to be characteristics of Kharijism, based on descriptors found in Islamic literature, historically sound? Or does the information for what we believe to be the intrinsic hallmark of Kharijite behavior, tell us more about the author's intentions rather than the historicity of Kharijism? And are allegations of Ibadis being from the Kharijites, or having a Kharijite origin, a gross lie used to slander members of that community. Or is there any truth to such a claim, and that the Ibadi attempt to disentangle themselves from the Kharijites is nothing more than a sleight of hands to say the least?