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Résumés

بوحجام, م. ب. ق. ن. (2012). الخطاب الديني في شعر أبي مسلم البهلاني في إطار مدرسة الإحياء. In ع. ا. السالمي, م. ك. ا. إمام, ر. السيد, & س. ب. ه. الخروصي (Éds.), ندوة الخطاب الديني في شعر أبي مسلم البهلاني الرواحي (p. 87‑139). وزارة الأوقاف والشؤون الدينية.
نصر, ع. ج. ج. (2012). آداب السلوك الصوفي في خطاب أبي مسلم الشعري. In ع. ا. السالمي, م. ك. ا. إمام, ر. السيد, & س. ب. ه. الخروصي (Éds.), ندوة الخطاب الديني في شعر أبي مسلم البهلاني الرواحي (p. 71‑85). وزارة الأوقاف والشؤون الدينية.
الكندي, م. ب. ح. (2012). الخطاب الديني ونسق المرجعيات في شعر أبي مسلم البهلاني. In ع. ا. السالمي, م. ك. ا. إمام, ر. السيد, & س. ب. ه. الخروصي (Éds.), ندوة الخطاب الديني في شعر أبي مسلم البهلاني الرواحي (p. 37‑69). وزارة الأوقاف والشؤون الدينية.
جرار, م. ف. م. (2012). الخطاب الإلهي في شعر أبي مسلم البهلاني ملامح وظواهر. In ع. ا. السالمي, م. ك. ا. إمام, ر. السيد, & س. ب. ه. الخروصي (Éds.), ندوة الخطاب الديني في شعر أبي مسلم البهلاني الرواحي (p. 19‑36). وزارة الأوقاف والشؤون الدينية.
اللواتي, إ. ب. ص. (2012). صورة الرسول في خطاب أبي مسلم البهلاني الشعري في ضوء بنية قصيدة المديح النبوي. In ع. ا. السالمي, م. ك. ا. إمام, ر. السيد, & س. ب. ه. الخروصي (Éds.), ندوة الخطاب الديني في شعر أبي مسلم البهلاني الرواحي (p. 9‑18). وزارة الأوقاف والشؤون الدينية.
السيابي, ع. ا. ب. ر. (2012). فقه التوقع عند الشيخ أبي نبهان الخروصي. In ندوة تطور العلوم الفقهية (Éd.), اعمال ندوة تطور العلوم الفقهية: فقه التوقع (p. 353‑373). وزارة الأوقاف والشؤون الدينية.
علام, ش. إ. (2012). منهج الفقه العماني في معالجة القضايا المعاصرة. In ندوة تطور العلوم الفقهية (Éd.), اعمال ندوة تطور العلوم الفقهية: فقه التوقع (p. 289‑344). وزارة الأوقاف والشؤون الدينية.
مزهودي, م. (2012). المصالح بين المالكية والإباضي وفقه التوقع. In ندوة تطور العلوم الفقهية (Éd.), اعمال ندوة تطور العلوم الفقهية: فقه التوقع (p. 191‑214). وزارة الأوقاف والشؤون الدينية.
Lewcock, R. (1980). Three problems in conservation: Egypt, Oman and Yemen. In R. Holod (Éd.), Conservation as Cultural Survival (p. 66‑77). The Aga Khan Awards.
Declich, L. (2001). The Arabic manuscripts of the Zanzibar National Archives: sources for the study of popular Islam in the island during the 19th century. In B. Scarcia Amoretti (Éd.), Islam in East Africa: new sources (p. 47‑56). Herder. Fonds Martin Custers.
Declich, L. (2011). La tipografia sultaniale di Zanzibar (1880-1897) e la “rinascita” della tradizione giuridica ibadita (M. Papa, G. M. Piccinelli, & D. Scolart, Éds.; Vol. 1, p. 181‑213). Edizioni Scientifiche Italiane.
Declich, L. (2008). I giuristi šafi‘iti nel sultanato di Zanzibar. In P. Pisi & B. Scarcia Amoretti (Éds.), Religione e politica: mito, autorità, diritto (p. 451‑460). Nuova cultura.
Valensi, L. (2005). L’horizon culturel des Juifs d’Afrique du Nord : une réalité chatoyante. In D. Biale (Éd.), Les cultures des Juifs: Une nouvelle histoire (p. 781‑820). Éditions de l’Éclat. https://www.cairn.info/les-cultures-des-juifs--9782841621125-page-781.htm

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Buzakhar, M., & Buzakhar, M. (2016). Issa Ahmed Said Mugsi: A short biography. In A. M. Di Tolla (Éd.), La Lingua nella Vita e la vita della lingua : Itinerari e percorsi degli studi berberi. Miscellanea per il Centenario di studi berberi a « L’orientale » di Napoi Scritti in onore di Francesco Beguinot (p. 241‑244). Unior.
Buzakhar, M., & Buzakhar, M. (2015). Ancient place names in the Adrar n Infusen. A field study in Kabaw. In A. M. Di Tolla (Éd.), La Lingua nella Vita e la vita della lingua : Itinerari e percorsi degli studi berberi. Miscellanea per il Centenario di studi berberi a « L’orientale » di Napoi Scritti in onore di Francesco Beguinot (p. 117‑128). Unior.
Fouéré, M.-A. (2016). La généalogie des récits de l’esclavage à Zanzibar: Histoire contestée et patrimoine controversé au marché aux esclaves. In D. Juhé-Beaulaton, D. Guillaud, Y. Girault, & M. C. Cormier-Salem (Éds.), Ambivalences patrimoniales au Sud. Mises en scène et jeux d’acteurs. Karthala.
Simonen, K. (2021). Epilogue. In K. Simonen (Éd.), Ancient Water Agreements, Tribal Law and Ibadism: Sources of Inspiration for the Middle East Desalination Research Centre – and Beyond? (p. 181‑184). Springer International Publishing. https://doi.org/10.1007/978-3-030-85218-4_8

International negotiations based on pure national interest cannot provide sustainable models for treaty-making when global issues, like nuclear weapons or climate change, are at stake. The Iran nuclear deal is a case in point as it was easily set aside by the Trump administration. Increasing risks of the deal failing and its likely consequences, proliferation of nuclear weapons and regional conflict, are bound to have negative repercussions for other treaty regimes hanging on a thread, like the Treaty on the Non-Proliferation of Nuclear Weapons. National interest is not an intelligent model for international treaty making in this context. Like in the falaj microcosms, the genuine accommodation of the interests of everyone is likely to produce durable outcomes. Serious engagement by all parties to the negotiation as well as reconciliation of past animosities are also necessary requirements for successful negotiation. The role of skilful mediators, drawing from best customary practices, becomes a requisite throughout the negotiation process.

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Simonen, K. (2021). Falaj and Agreement. In K. Simonen (Éd.), Ancient Water Agreements, Tribal Law and Ibadism: Sources of Inspiration for the Middle East Desalination Research Centre – and Beyond? (p. 85‑110). Springer International Publishing. https://doi.org/10.1007/978-3-030-85218-4_4

Omani irrigation channel (qanat falaj) construction is very old. The identity of the original qanat builders is still debated by the research community. An Omani legend ties the existence of specific daudi falaj to the times of King Solomon of the Old Testament. Persian Achaemenid Shahs and Sasanian Shahs actively encouraged channel construction in the region. Whomever the original builders were, these systems have provided communities in the northern Omani interior with water for irrigation and domestic use for at least 1500–2000 years. Villages form microcosms in which a falaj organization has a clear social and economic structure, based on an accurate and fair system of water distribution. Over 3000 falaj are still very much in use, providing over one third of irrigation water today. Unlike meticulous regulation in Persia proper, Omani irrigation law was devoid of unnecessary legislation. Customary principles and Islamic law were consolidated into a harmonious whole. This was accomplished the Islamic legal scholars, the ulama. Fair dealing, consultation and collective responsibility created relative harmony at the level of the villages. Most disputes, if any, were settled in consultation with falaj officials, wakil and arif.

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Simonen, K. (2021). Historical Landscapes. In K. Simonen (Éd.), Ancient Water Agreements, Tribal Law and Ibadism: Sources of Inspiration for the Middle East Desalination Research Centre – and Beyond? (p. 15‑52). Springer International Publishing. https://doi.org/10.1007/978-3-030-85218-4_2

Omani civilization is very old. Early Bronze Age civilization in the fourth millennium BC unified the whole Oman peninsula from the Abu Dhabi islands to Ra’s al-Hadd and Masirah Island. Coastal regions were in constant touch with the outside world as boats, loaded with copper, diorite and frankincense travelled far, from the south-eastern shores of Africa along the coast of the Indian Ocean rim. In contrast, villages in the Hajar mountains formed isolated pockets in the valleys and on the slopes of the mountains. Regardless, the irrigation was a matter for the village where agreements over irrigation systems were negotiated and managed on a customary basis. The governing power, whether it was a religious Imam, a secular king, a sultan or a foreign occupier, was a factor in the village reality. At times this was beneficial, as under the First unitary Imamate in the eighth to ninth century, when customary law and Islamic law on irrigation were consolidated into a harmonised whole. At times, the collapse of central power and subsequent internal fighting between the tribes resulted in significant destruction and the abandonment of settlement. The birth of a modern Omani state in the latter half of the twentieth century under Sultan Qaboos signalled a break with the past, except for the culture, which continues to live in the traditions and laws of the people of the land.

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Simonen, K. (2021). Ibadi Islam and the Imamate Tradition. In K. Simonen (Éd.), Ancient Water Agreements, Tribal Law and Ibadism: Sources of Inspiration for the Middle East Desalination Research Centre – and Beyond? (p. 53‑83). Springer International Publishing. https://doi.org/10.1007/978-3-030-85218-4_3

The roots of Ibadism can be traced back to the times of the fourth and last of the rightly guided Caliphs, Ali Abi bin Talib. Two important secessions took place from the mainstream Sunni Islam during Ali’s time: that of the Shia and that of the Kharijite, a loose grouping of different sections from which also the Ibadis would emerge later on. Oman and North Africa became strongholds for the developing Ibadi school of thought. The North African Ibadi Rustamid Imamate lasted until 296 AH/909 AD when it was overthrown by the Shiite Fatimids. Since then, the Ibadi African communities formed isolated pockets in Algeria, Libya and Tunisia but were never able to establish an Ibadi imamate again. In Oman, matters were different as Ibadism became the unifying factor for the tribes. Later came the wars of independence from the central Caliphate with the establishment of Ibadi Imamates. Imamate governance signified the imposition of rule of law—like conditions in the country, after years of unchecked tribal rule. The Ibadi Imamate was a supra tribal state, in that its legitimacy and power derived directly from tribal support. Islamic governance was based on law, starting with the choice of the Imam by consultation. Islamic legal scholars, the ulama, and the Imamate officials would influence the Omani cultural landscape, encouraging consultation and fairness in the conduct of everyday affairs.

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