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pp. 171-174 (polemic against the Murji’a in the Sīrat Sālim b. Dhakwān (see Cook 1981 and references there); pp. 174-179 (K. al-Irjā’); pp. 405-416 (the Ibāḍī community in Kūfa).
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Pp. 48-55 on the MS of Ibr. b. Saʿīd al-ʿIbrī (d. 1975) on the history of the ʿIbriyyūn.
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The Yemeni Arab family of al-Muhallab b. Abī Ṣufra and his descendants played a leading role in the early Islamic period under the Umayyad dynasty of Caliphs (661-750), acting as military commanders and governors, and continued to flourish under the succeeding Abbasid dynasty. The Omani historian Salāma b. Muslim al-ʿAwtabī al-Ṣuḥārī probably wrote in the later 11th century A.D., and in his K. al-Ansāb deals with important South- Arabian families such as the Muhallabids. Dr. Martin Hinds has provided a translation of and commentary on the relevant section of this history, utilising four manuscripts of the Ansāb and by his extensive reference to these and by his remedying the deficiencies of the uncritical printed text (Oman, 1981-1984). The whole study throws light on the course of early Islamic history in its phase of conquest and expansion and on the part of the South-Arabian tribal groups within it.
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Examination of the biographies of some ʿUlamā’ reveals their tendency to isolate themselves in networks that are very much closed to the original coastal Swahilis, and sometimes without taking into consideration the traditional clivages between Sunnites and Ibadites. Most scholars identify themselves as Arabs and keep the autochtons culturally at a distance. Analysis of the formation of a series of chains of ʿUlamā’ (from the beginning of the 19th century) suggests that the process of education of the ʿUlamā’ is accompanied with great mobility between the centres of religious learning in East Africa (Anjouan, Grand Comores, Lamu, Mombasa, Zanzibar) and in Arabia or Ḥaḍramawt. A great master can claim a long chain of ʿUlamā’ and a great diversity in education. Also kinship relationships play a very important role (Catalogue of the African Studies Centre, Leiden).
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Departing from precise historical and geographical examples, the author tries to explain the simultaneous or successive articulations between the relationship networks, the alliances and the commercial networks of the sections of the Omani al-Ḥārithī tribe in East and Central Africa. The al-Ḥarithī tribe has some 10.000 members and is composed of 31 sections among which five beduin sections (a list on p. 177). The tribe is characterized by an extreme mobility in space and in time, but despite massive emigration at certain times the tribal structures, apparently, have remained stable.
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Photocopy of pp. 69, 100-101 (Ibāḍīs).* Speaking of the presence of Islamic rites and schools in the journal, Deheuvels writes of the Ibāḍīs, who counted more than 100.000 persons in Algeria in the 1970s, that their participation in al-Aṣāla has been minimal; only the Faqīh and historian Sul. b. Dāwud b. Yūsuf (see Ibn Yūsuf) has been associated regularly with the journal.
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The nineteenth-century rise of Zanzibar under the ruling Albusaidi Dynasty of Oman owed its origins primarily to the solid foundations of commercial activity laid down in Muscat in the preceding century. In the subsequent development of the Omani economy, in Omani territories in both Arabia and Africa where the dictates of the Omani political/tribal system did not allow for any centralization of authority, local communities and tribal groups resisted the domination of the Albusaidi rulers as they strove to bring under their own control the benefits of burgeoning trade. The opposition of the major Omani groups in East Africa, the Mazāri‘a of Mombasa and the Banū Nabhān of Pate, to the Albusaidis and the eventual success of the Omani rulers in dismantling and neutralizing this opposition are fairly well documented. However, the sustained challenge of Hilāl b. Sa‘īd to the reign of his father Sa‘īd b. Sulṭān, the Albusaidi ruler of Oman and Zanzibar and their dependencies from 1806 to 1856, has hitherto been neglected, despite the fact that Hilāl's resistance in East Africa was the greatest internal threat to Sa‘īd after that posed by the Mazāri'a and had dire consequences for the subsequent course of Oman's history. The conflict between father and son set in train a course of events that led inexorably to the 1861 British-sponsored dismemberment of Oman into two Sultanates, one in Arabia and the other in East Africa.
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