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تهدف هذه الدراسة إلى التعرف على الجهود المبذولة في خدمة تراث القطب أطفيش في الماضي والحاضر، سواء في مجال تحقيق المخطوطات أو الفهرسة أو الطباعة، أو النشر. وتهدف أيضاً إلى بيان خصائص المرحلتين، وآخر ما تم التوصل إليه في خدمة تراث القطب، كما تهدف إلى تقييم هذه الجهود وتحفيز الباحثين على مواصلة المشوار. لذلك، كانت إشكالية الدراسة كالآتي: ما هي الجهود المبذولة في خدمة تراث القطب أطفيش في الماضي؟ وما هي أهم الإنجازات التي تمت في الحاضر؟ ثم هل كان للمستشرقين دور في خدمة تراث القطب؟ وهل ساهمت تلك الجهود في إبراز كل تراث القطب أطفيش في الواقع أم لا يزال الأمر محتاجا إلى جهد أكبر؟ للإجابة على هذه الأسئلة المطروحة، اعتمد الباحث المنهج التاريخي من خلال عرض الأعمال المبذولة في حياة أطفيش وبعد وفاته ثم عرض المشاريع المنجزة في الحاضر وفق ترتيب زمني، والمنهج الوصفي والاستقرائي من خلال تتبع ما كتب في مجال تراث القطب أطفيش وعرضه؛ ثم المنهج التحليلي عند نقد وتقييم هذه المجهودات. توصل الباحث إلى عدة نتائج، ومنها: حظي تراث القطب أطفيش باهتمام كبير من قبل المسلمين والمستشرقين وحتى من غير أتباع المذهب الإباضي، اختلفت طرق خدمة تراث القطب في حياته وبعد وفاته، حيث كان الاهتمام أكثر بفهرسة مخطوطاته بعد وفاته وتحقيق بعض منها.

يتطرق المقال إلى إشكالية طالما أثارت الجدل، وهي كيفية خضوع منطقة وادي مزاب لسلطة الاحتلال الفرنسي، والتي كانت مختلفة بعض الشيء عن طريقة خضوع مناطق أخرى، وذلك نتيجة اختلاف وضعية المنطقة الجغرافية والاقتصادية في جزائر ما بعد الحكم العثماني. استخدمنا في هذا المقال المنهج التاريخي بالاعتماد على استقراء مصادر متنوعة ومهمة خاصة تقارير الأرشيف الوطني الفرنسي، وكتابات المعاصرين، وبعض الكتابات المحلية يعود بعضها إلى مرحلة الاحتلال الفرنسي وعلى رأسها كتاب مفدي زكرياء حول تاريخ وادي مزاب. وبذلك فإن المقال يحمل في ثناياه حيثيات طريفة عن قضايا مختلفة، منها حقيقة علاقة مزاب بشريف ورقلة محمد بن عبد الله.

The cultural and social structure of the early Islamic society led to the emergence of various groups and sects at that time.One of these groups was the Kharijites, who themselves were categorized,and some of them went to extremes,some to extremes, and some to moderation.Ibadiyya is one of the groups that emerged from these developments. By the end of the fourth century, some regions of the Islamic world,‌including; It included Iran,‌Saudi Arabia,‌Andalusia,‌Africa,‌Yemen and Oman. But they all stagnated for cultural,‌political,‌and social reasons after a while,‌and only two geographical areas,‌North Africa and the Arab country of Oman,‌provided the environment for them to survive.‌The heights,‌deserts and remoteness of Oman from the main centers of the Caliphate, the flight and exile of the opposition to Oman, the unrest in Oman during the Umayyad era,‌the efforts of the Ibadi imams to spread the invitation outside Basra,‌the presence of prominent Ibadi figures in Oman,‌closeness The kinship between Oman and Basra, the conformity of the system of electing the Imam with the system of electing the chief of the tribe in Oman,... were among the factors and grounds for the formation and continuation of Ibadiyya in Oman. In this research,‌the main question has been answered by descriptive-analytical method and through a library study: What were the backgrounds and causes of the formation and continuation of the Ibadiyya religion in Oman?The hypothesis of the article is that social,geographical,political and intellectual factors and contexts have led to the formation and continuation of the Ibadi religion in Oman.

Jeudi 26 novembre 2020 - Le projet vise à entamer une enquête exploratoire et pluridisciplinaire sur les Juifs de Djerba en Méditerranée (Djerba, Marseille, Israël). Il s’appuie sur et rend hommage au travail de Lucette Valensi, et à son étude monographique (avec Abraham Udovitch, 1984) des « Last

From the 17th-20th centuries, Ibadi Muslims from the Maghrib traveled to Ottoman Cairo to seek financial, spiritual, or intellectual gain. At the center of their community lay a trade agency, school, residence, and library known as the “Buffalo Agency” (Wikālat al-jāmūs), located just around the corner from the famous Ibn Tulun Mosque. Using the Agency’s manuscript library as its material and geographic anchor, this project sketches the lives of Ibadi merchants, students, and scholars to show how Maghribi Ibadis participated in the legal, intellectual, and commercial worlds of Ottoman Cairo.

The digitization of archives is usually approached from the starting point of the physical archives, looking toward the end user experience. Libraries give figures for how much of their collections they have digitized, yet assessing the extent of digitization in a given archive or library tells only part of the story. Beyond the perspective of the archivist—who is concerned with the progress so far made in digitizing a given collection—is the interest of the user investigating Ibadism online, a user who may be an Arabic-speaking student or English-speaking scholar, and many in between. As such, a review of the online experience for this user is desirable. This paper first contextualizes Ibadi studies in the larger movement towards mass digitization of libraries and then investigates on a more general level the state of Ibadism online, from the perspectives of the researcher and student. Rather than a catalog of what sources have been digitized, this paper surveys the Ibadi materials currently available online filtered by their ease of use and discovery. I break the field of Ibadi studies online into two main groups: digitized Ibadi sources, such as those by classical authors and modern scholars, from both official outlets and informal sharing sites, and religiously-oriented sites where Ibadi Muslims communicate outside of traditional platforms of publication. Throughout, I focus on the availability of materials online to a user interested in classical and contemporary Ibadism in order to approach the questions of how Ibadism is presented on the internet and where further development is warranted from the perspective of the online user.

Using the example of a recent inventory carried out in 2015 of the private library of the late Ibadi scholar and historian Salim b. Ya’qub (d.1991) in Tunisia, this presentation argues the late 19th and early 20th centuries represent a formative period for many major Ibadi manuscript collections in Tunisia. The Bin Ya’qub library, similar to manuscript collections through the Maghrib, the Sahara, and West Africa, reflects the archive-building travels and efforts of a Muslim scholar during the early 20th century and typifies a broader trend in Northern Africa toward the accumulation of large manuscript collections that today represent the main repositories of primary source material used by historians to write the history of Islam in the region. By offering a brief history of the creation of the Bin Yaq’ub library and the accumulation of its contents, the presentation suggests that thinking of the history of these and other Ibadi manuscript collections in terms of a network of scholars and books, constantly in motion, can help reshape the way historians use the texts of Ibadi archives. In addition, this paper considers the impact of the history of this and other Ibadi libraries in Tunisia on current research on pre-modern and early modern Ibadi history. In short, it considers the ways in which the story of the creation of this 20th century collection influences the ways in which we understand the history of pre-modern Ibadism.

The following semilegendary account of conversion in West Africa comes from the pen of Abū al-ʿAbbās al-Darjīnī, an Ibāḍī Muslim scholar, jurist, and poet from a Berber family in what is now west-central Tunisia. The Ibāḍīs are the major surviving representative of Kharijite Islam, the smallest of the religion’s three major early branches after Sunnism and Shiʿism. Today Ibāḍīs live mainly in Oman and Algeria. The book that contains this account, Kitāb Ṭabaqāt al-Mashāyikh, is al-Darjīnī’s principal work. It was written in response to a request from some Ibāḍī scholars of Oman for information concerning Ibāḍī history and learning in...