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Abstracts

ʿAbd al-Majīd, ʿAfāf al-Sayyid. (2014). al-Ḥuḍūr al-ʿUmānī wa-Dawruhu fī Daʿm al-Tawājud al-Hindī fī Zinjibār. In al-Mu’tamar al-Duwalī : al-Dawr al-ʿUmānī fī ‘l-Sharq al-Ifrīqī, 11-13 Dec. 2012. Buḥūth al-Mu’tamar (Vol. 1, pp. 122–147). Sultan Qaboos University. Fonds Martin Custers.
al-Mu’tamar al-Duwalī : al-Dawr al-ʿUmānī fī ‘l-Sharq al-Ifrīqī, 11-13 Dec. 2012. Buḥūth al-Mu’tamar (Vols. 1–2). (2014). Sultan Qaboos University. Fonds Martin Custers.
Tamazghīn, M. b. D. (2014). Mawqiʿ al-Qur’ān wa-Tafsīrihi fī Juhūd Abī Isḥāq Iṭfayyish. Al-Minhāj, 3, 182–205. Fonds Martin Custers.
Nāṣir, M. Ṣāliḥ. (2014). Qirā’a bi-Imʿān fī Rasā’il Abī Isḥāq ilà Abī ‘l-Yaqẓān (1341-1385/1923-1965). Al-Minhāj, 3, 295–327. Fonds Martin Custers.
مصلح, أ. ب. م. (2014). رحلات الشيخ ابي اسحاق اطفيش. المنهاج, 3, 428–448. Fonds Martin Custers.
Mayḥī, ʿAbd al-Ḥaqq. (2014). Juhūd al-Shaykh Abī Isḥāq Iṭfayyish fī ‘l-Ḥaḍāra al-Islāmiyya fī Sharq Ifrīqiyā. Al-Minhāj, 3, 449–465. Fonds Martin Custers.
Maʿrūf, B. (2014). al-Ibāḍiyya wa’l-Khawārij min Wujhat Naẓar al-Shaykh Abī Isḥāq Iṭfayyish. Al-Minhāj, 3, 127–136. Fonds Martin Custers.
Ḥammūda, M. b. al-Ḥājj B. (2014). al-Shaykh Abū Isḥāq Iṭfayyish al-Jazā’irī fī Tūnis. Al-Minhāj, 3, 487–522. Fonds Martin Custers.
Ḥujjāj, Q. b. Ḥammū. (2014). al-Shaykh al-ʿĀlim al-ʿĀmil Abū Isḥāq Iṭfayyish, (1886-1965) Nāshiran wa-Kātiban Ṣuḥufiyyan: Dirāsa Kammiyya Waṣfiyya maʿa Waqfa ʿalà baʿḍ Maʿālim al-Ittijāh al-Taghyīrī li-Abī Isḥāq. Al-Minhāj, 3, 206–294. Fonds Martin Custers.
Būrūrū, I. b. ʿUmar. (2014). Manhaj al-Shaykh Abī Isḥāq fī ‘l-Daʿwa ilà ‘llāh. Al-Minhāj, 3, 409–426. Fonds Martin Custers.
Būʿaṣbāna, ʿUmar b. Luqmān. (2014). al-Shaykh Abī Isḥāq Ibrāhīm Iṭfayyish Muḥaqqiqan. Al-Minhāj, 3, 98–126. Fonds Martin Custers.
Bayyāla, ʿAbdallāh. (2014). Jawlāt Abī Isḥāq fī Mawāṭin al-Ibāḍiyya bi’l-Maghrib. Al-Minhāj, 3, 466–486. Fonds Martin Custers.
Shaykh Bālḥājj, Q. b. A. al-. (2014). al-Qaḍāyā al-Jazā’iriyya fī Majallat al-Minhāj li’l-Shaykh Abī Isḥāq Iṭfayyish. Al-Minhāj, 3, 57–67. Fonds Martin Custers.
Bājū, M. b. Ṣāliḥ. (2014). Abū Isḥāq Iṭfayyish Faqīhan. Al-Minhāj, 3, 355–408. Fonds Martin Custers.
Bajjāḥī, ʿĪsà. (2014). ʿAlāqat al-Shaykh Sulaymān Bāshā al-Bārūnī bi’l-Shaykh Abī Isḥāq Iṭtfayyish. Al-Minhāj, 3, 68–96. Fonds Martin Custers.
Baḥḥāz, I. (2014). Abū Isḥāq Iṭfayyish wa-Majallatuhu al-Minhāj. Al-Minhāj, 3, 137–180. Fonds Martin Custers.
Bābā ʿAmmī, M. (2014). al-Abʿād al-Manhajiyya li-Waḥdat al-Muslimīn fī Fikr Abī Isḥāq Iṭfayyish: Majallat al-Minhāj Namūdhajan. Al-Minhāj, 3, 328–354. Fonds Martin Custers.
Abū Bakr, Ṣālih. (2014). al-Qaḍiyya al-Filasṭīniyya fī ‘l-Minhāj ʿinda ‘l-Shaykh Abī Isḥāq Ibrāhīm Iṭfayyish. Al-Minhāj, 3, 30–56. Fonds Martin Custers.
al-Minhāj (Vol. 3). (2014). Fonds Martin Custers.
Akhtar, I. (2014). Negotiating the Racial Boundaries of Khōjā Caste Membership in Late Nineteenth-Century Colonial Zanzibar (1878–1899). Journal of Africana Religions, 2(3), 297–316. https://doi.org/10.5325/jafrireli.2.3.0297

This article explores late nineteenth-century identity formation and caste boundaries among the Khōjā of colonial Zanzibar. The central concern regarding children born to a non-Khōjā parent was what status, particularly regarding rights of inheritance, the multiracial children born of these relationships had within the caste structure. The case of Nasur Jesa v. Hurbayee suggests that the attitude toward these children was inconsistent; sometimes they were embraced, and at other times they were shunned by the Khōjā community. The Khōjā caste schism in the late nineteenth century and the arrival of Aga Khan III in 1899 further complicated the practice of exogamy. The Sunni and Ithnā ʿAsharī Khōjā further opened their communities through exogamy and continued the practice of plural marriage. At the same time, a command from Aga Khan III to the Āgākhānī Khōjā led to the reinstatement of traditional caste endogamy and a prohibition of interracial marriage. Therefore, both the demographic realities of Zanzibar and the politics of caste affected how the Khōjā interacted with multiracial members of their community and whether they included or excluded them within the caste structure.

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