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Min Qaḍāyā al-ʿAqīda (10 pp.); Qaḍiyyat Khalq al-Qur’ān (2 pp.); al-Asmā’ wa’l-Ṣifāt (5 pp.); Ru’yat Allāh (7 pp.); al-Wilāya wa’l-Barā’a wa’l-Wuqūf (5 pp.); Ḥukm al-Qunūt fī ‘l-Ṣalāt (2 pp.); Ra’y al-Ibāḍiyya fī Rafʿ al-Aydī fī ‘l-Ṣalāt (8 pp.); Ḥukm Āmīn fī ‘l-Ṣalāt (6 pp.); al-Qirā’a fī ‘l-Ẓuhr wa’l-ʿAṣr (3 pp.).
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On 19 Ram. 1425/2 Nov. 2004 Saʿīd b. Bālḥājj Sharīfī, known as al-Shaykh ʿAddūn, passed away. An obituary, by Muṣṭ. Ṣāliḥ Bājū, on www.mzab-online.com, dated 6 November 2004 (Nov. 2007) (11 pp.).* Also on ww.mzab-online.com, dated 11 Nov. 2004, a short biography (2 pp.) (Nov. 2007).* He wrote: Maʿhad al-Ḥayāt, Nash’atuhu wa-Taṭawwuruhu. His biography (1902-2004) and a list of his articles in the newspapers of Abū ‘l-Yaqẓān Ibr., on www.el-hayat.org (Jan. 2010).*
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A statistical study of one of the most important libraries in Mīzāb (1210 MSS). An inventory of this library was completed in Sept. 2000, as tenth in a series of inventories of MSS in libraries in Wādī Mīzāb (Dalīl Makhṭūṭāt Wādī Mīzāb). Of the following libraries that are (more or less) accessible for researchers the inventories are not yet finished [at the time of writing this paper]: Makt. al-Shaykh Ḥammū Bābā Umūsà, Makt. Maʿhad ʿAmmī Saʿīd and Makt. al-Ḥājj Masʿūd Bābakr al-Ghardāwī, all three in Ghardaïa; Makt. al-Quṭb al-Shaykh Iṭfayyish, Makt. al-Istiqāma, Makt. al-Ḥājj Ibr. Ūzikrī, all in Beni Isguen; Makt. al-Salaf in Melika; Makt. al-Shaykh Bālḥājj in Guerara; Makt. al-Nahḍa in El Ateuf.
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On pp. 11-13, the first of the two Berber poems of Abū Fālgha (Jabal Nafūsa, first half 19th c.). On pp. 16-25, the Berber poem of Shaʿbān al-Qannūshī (Ziane, not far from Ghīzen at Jerba, end 18th c.).
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This a preliminary catalog of the Arabic manuscripts held at the Association pour la Sauvegarde de l’Île de Djerba (ASIDJ) on the island of Djerba, Tunisia. These manuscripts (bound volumes and assembled collections of fragments, representing many more titles) are all stored in acid-free boxes or folders. All items are housed in the association’s library in a former zawiya in the city of Houmet Souk. The association also has a sizeable collection of family and other documents in manuscript form that are awaiting cataloging—in case you are interested! Many of the manuscripts carry content related to the history of Ibadism (e.g. MS 013) and the history of Djerba (e.g. MS 01). For example, chronicles or legal compendia containing cases of disputes in Djerba, where there has been a sizeable Ibadi population for centuries.
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Since the fall of the Qadhafi regime, Libyan armed groups have emerged as the de facto power holders in many parts of the country. Much of the existing research on Libyan non-state armed groups has looked at the relation between the armed groups and the central authorities, or between the armed groups and other powerful actors. This article is based on fieldwork in four cities in Western Libya and shows that the armed groups should be understood as locally grounded actors. Several armed groups from local communities are seen as legitimate powerholders, because of their role during and after the revolution. Many of the armed groups also originate from the same ethnic and social group as the people they set out to rule, which creates a tacit social contract between the militias and the local population. I argue that the main factor which determines how the rule of armed groups in Libya plays out is the legacy of the Qhadafi regime and the revolution. This may have implications for the future organization of the Libyan state.
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Le Ksar de Tafilelt dans la vallée du Mzab : Une expérience urbaine entre tradition et modernité
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- Abū ‘l-Yaqẓān, Ibrāhim (1888-1973) (1)
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