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Peterson, J. E. (1985). The islands of Arabia; their recent history and strategic importance. Arabian Studies, 7, 23‑36. Fonds Martin Custers.
Peterson, J. E. (1979). British financial advisers in Muscat during the interwar period. Arabian Studies, 5, 131‑140. Fonds Martin Custers.
Peterson, J. E. (1976). The revival of the Ibāḍī Imāmate in Oman and the threat to Muscat 1913-1920. Arabian Studies, 3, 165‑188. Fonds Martin Custers.
Marshall, B. (1985). Bertram Thomas and the crossing of Al-Rubʿ Al-Khālī. Arabian Studies, 7, 139‑150. Fonds Martin Custers.
Johnstone, T. M. (1978). A St. George of Dhofar. Arabian Studies, 4, 59‑66. Fonds Martin Custers.
Johnstone, T. M. (1975). Oath-taking and vows in Oman. Arabian Studies, 2, 7‑18. Fonds Martin Custers.
Johnstone, T. M. (1974). Folklore and folk literature in Oman and Socotra. Arabian Studies, 1, 7‑24. Fonds Martin Custers.
Dostal, W. (1975). Two South-Arabian tribes: al-Qarā and al-Ḥarāsīs. Arabian Studies, 2, 33‑42. Fonds Martin Custers.
Carter, J. (1975). Graves of three descendants of Badr Bū Ṭuwayriq in Ẓafār of Oman. Arabian Studies, 2, 211‑212. Fonds Martin Custers.
Birks, J. S. (1978). Development or decline of pastoralists: the Banī Qitab of the Sultanate of Oman. Arabian Studies, 4, 7‑19. Fonds Martin Custers.
Bidwell, R. (1978). Bibliographical notes on European accounts of Muscat 1500-1900. Arabian Studies, 4, 123‑160. Fonds Martin Custers.
Bates, M. L. (1974). Unpublished Wajīhid and Būyid coins from ʿUmān in the American Numismatic Society. Arabian Studies, 1, 171‑175. Fonds Martin Custers.
Rizvi, S. (2020). Ibadi Texts for the 2nd/8th Century. The Muslim World Book Review, 40(3). https://www.mwbr.org.uk/review/ibadi-texts-for-the-2nd-8th-century

A quarterly publication of the Islamic Foundation, Markfield, Leicestershire, UK. This journal aims to present the Muslim viewpoint on books and issues which concern Islam and Muslims.

Consulter sur www.mwbr.org.uk
Azri, K. al-. (2010). The 20th Century Islamic Legal Reform of the Family Law with the Focus on Oman’s Response to Modernity. Journal of Middle Eastern and Islamic Studies (in Asia), 4(1), 58‑73. Fonds Martin Custers. https://doi.org/10.1080/19370679.2010.12023148

This article explores the socio-economic changes that occurred in Muslim societies from the late 18th, 19th to the 20th centuries and how these changes contributed to the reformation of Shari‘a Law. The focus of this article will be on Omani society in the 20th century but prior to 1970. The main question that I attempt to answer is how Oman has reacted to modern change in the 20th century. I argue that although reform is an important phenomena in Islamic law, and many Muslim societies have experienced legal changes towards equality within the Shari‘a Family Law, Oman has remained distant from such changes.
Azri, K. al-. (2010). Change and Conflict in Contemporary Omani Society: The Case of Kafa’a in Marriage. British Journal of Middle Eastern Studies, 37(2), 121‑137. Fonds Martin Custers. https://doi.org/10.1080/13530191003794707

This article explores the conﬂict between Omani traditional culture1 and modern change by examining the practice of kafa’a2 in present-day Oman. kafa’a—which refers to the notion that the husband’s family should be equal or superior in terms of social, religious or economic background to the wife’s family if the marriage is to be accepted—exempliﬁes a type of social and legal inequality that is at odds with State rhetoric on equality but congruent with the type of hierarchical social structure traditionally valued by Omanis, which tolerates a high degree of inequality between individuals and groups. I argue that the recognition of kafa’a as a condition of marriage in Article 20 of the Omani Personal Status Law serves to, in effect, reinforce traditional tribal and religious cultural practices in Oman.
Amara, A. (2005). Texte méconnu sur deux groupes hérétiques du Maghreb médiéval. Arabica, 52(3), 348‑372. Fonds Martin Custers. http://www.jstor.org/stable/4057739

Consulter sur www.jstor.org
Allen, Jr, C. H. (1982). The State of Masqat in the Gulf and East Africa, 1785-1829. International Journal of Middle East Studies, 14(2), 117‑127. Fonds Martin Custers. http://www.jstor.org/stable/163199

Consulter sur www.jstor.org
Allen, Jr, C. H. (1981). The Indian merchant community of Masqaṭ. Bulletin of the School of Oriental and African Studies, 44(1), 39‑53. Fonds Martin Custers. https://doi.org/10.1017/S0041977X00104392

In 1836 the Arabian traveller J. R. Wellsted described the Hindu community of Masqaṭ, 'Umān, as constituting ‘a body of the principal merchants’ of that port. By the 1870s the Indian merchants dominated the commercial life of Masqaṭ and had replaced the Āl Bū Sa'īd rulers of the town as the paramount economic power in 'Umān. While this community has much wider significance than their pivotal role in the commerce of Masqaṭ and 'Umān (the Indian merchants in Masqaṭ were a component of the great Indian Ocean trading network, and as Hindus and Shī'īs in a Sunnī, more properly Khārijī, country they offer potential insights into the status of minority groups in Muslim states) the focus of this study is the more specific problem of their origins, development and social and economic activities in Masqaṭ to the end of the nineteenth century.
Aillet, C. (2011). Tāhart et les origines de l’imāmat rustumide: matrice orientale et ancrage locale. Annales Islamologiques, 45, 47‑78. Fonds Martin Custers.
Abu Ezzah, A. M. (1995). Imam ʿUmar b. al-Haṭṭāb of Oman and Banū Ğabr of Al-Ḥasā. Proceedings of the Seminar for Arabian Studies, 25, 1‑13.

The focal point of this paper is three personalities who were in contact with each other during the last quarter of the ninth century of the Higra (fifteenth century AD). They are the Ibadi Imam 'Umar b. al-Hattäb al-Harüsi of Oman, Agwad b. Zämil al-Gabri, Emir (also King or Sultan) of al-Has, and King Sulaymän b. Sulaymän al-Nabhani of Oman. The sources are mainly Omani, with a few others. It is to be borne in mind that the source material is very scanty, especially for the major point of this paper. It goes without saying that circumstantial evidence has also been used. As is well known, the period extending from the sixth to the ninth centuries (twelfth to fifteenth centuries AD) has been considered a dark age of Arabian Gulf history, but new light has started to dispel the darkness little by little, thanks to the efforts of a few Arab and foreign researchers. It is hoped that this paper will add a modest contribution to the past and future efforts in this direction. Before grappling with the problem of Imam 'Umar b. al-Hattab, we need to illuminate the background of the theatre. This will help us understand and analyse the complex situations.

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