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تُعَدَّ الأخلاق الإسلامية ركيزة أساسية في بناء الحضارات وضبط سلوك الأفراد وتماسك الجماعات؛ إذ تُشكِّل الإطار المرجعي الذي يوجّه الخطاب الديني والسياسات المجتمعية. وتمثل سلطنة عُمان أنموذجًا متميزًا في هذا المجال؛ حيث استطاعت عبر تاريخها أن تجمع بين التأصيل الشرعي والفكري للأخلاق وتجلياتها العملية في الواقع الاجتماعي والمؤسسي. وقد انعكس ذلك في تراثها العلمي والفقهي، وفي السلوك المجتمعي الذي حافظ على تماسك المجتمع واستقراره. تتمثل مشكلة البحث في التساؤل عن الكيفية التي تحوّل بها هذا التأصيل النظري إلى ممارسات عملية قابلة للرصد والتقويم في المجتمع العُماني، ومدى قدرة هذا النموذج على مواجهة التحديات الراهنة، مثل: التحولات الثقافية والرقمية والعولمة. ويهدف البحث إلى تحليل الأسس الشرعية والفكرية للأخلاق في التجربة العُمانية، والكشف عن آليات ترجمتها إلى ممارسات اجتماعية ومؤسسية، مع إبراز دور السياسات الوطنية الحديثة ورؤية عُمان 2040 التي جعلت الهوية والقيم محورًا استراتيجيًّا للتنمية الشاملة. يعتمد البحث على المنهج الوصفي التحليل  

تهدف هذه الدراسة للكشف عن جهود الشيخ إبراهيم بيوض في الإصلاح الاجتماعي، في المجتمع الميزابي خاصة، والقطر الجزائري عامة، بعد أن حاول الاستعمار الفرنسي - بكل ما أوتي من قوة القضاء على مقوماته، من دين، ولغة، وتاريخ، من خلال مخططاته الاستعمارية الاستيطانية التغريبية التنصيرية، حيث وقف الشيخ بيوض بفكره الإصلاحي الشامل، وتجربته العملية الرائدة في الميدان الاجتماعي والتربوي والتعليمي والصحفي، متصديا لتلك الحملات الرامية لضرب الوحدة الوطنية، وزرع الفرقة بين أوساط الشعب الجزائري، وذلك من خلال خطبه ودروسه المسجدية والتعليمية في معهده، ومن خلال مقالاته في الصحف الإصلاحية العربية الجزائرية، التي يستند فيها إلى القرآن الكريم والسنة النبوية، و احتكاكه بمجتمعه ومعرفته العميقة بأمراضه، فأسهم بفعالية في الإصلاح والتغيير من أوضاع المجتمع الجزائري، بما لا تزال آثاره إلى يومنا هذا. Abstract: This study aims to shed light on the efforts of SHEIKH IBRAHIM BIYOUDH in the realm of social reform, particularly within the Mozabite community and more broadly across Algeria. His work came in response to the relentless attempts of French colonialism—which employed all its might—to eradicate the foundations of Algerian identity, including its religion, language, and history, through its settler-colonial, Westernizing, and missionary agendas. In the face of these aggressive campaigns, SHEIKH IBRAHIM BIYOUDH stood firm with his comprehensive reformist vision and his pioneering practical experience in the social, educational, pedagogical, and journalistic fields. Through his sermons, mosque lessons, and educational efforts at his institute, as well as his writings in Algerian Arab reformist newspapers, he staunchly opposed these efforts aimed at undermining national unity and sowing division among the Algerian people. Drawing upon the Qur’an, the Sunnah of the Prophet, and his close engagement with his society and deep understanding of its afflictions, SHEIKH IBRAHIM BIYOUDH played an active and enduring role in reforming and transforming the conditions of Algerian society—an impact that remains evident to this day.

The Fatimid era in the Islamic Maghreb represents a decisive historical phase marked by profound sectarian tensions and accelerated political transformations that reshaped the region’s structures of authority, governance, and collective identity. The expansion of the Fatimid Ismaili mission during the early 4th century AH/10th century CE did not occur in an ideological vacuum; rather, it interacted dynamically with an already diverse doctrinal landscape characterized by Sunni, Ibadi, Kharijite, and tribal affiliations. These interactions generated a complex pattern of alliances, resistances, and conflicts that transcended purely theological disagreement and evolved into broader struggles over political legitimacy, sovereignty, and control of space. This study adopts a historical-analytical approach to examine the nature and implications of sectarian conflict in the Islamic Maghreb during the Fatimid period. It explores how doctrinal disputes intersected with tribal structures and local power centers, contributing to the reconfiguration of political authority and the emergence of new governance models. Particular attention is given to the role of Ibadi movements and the establishment of the Rustamid state, as well as to major uprisings such as the revolt of Abu Yazid Makhlad ibn Kidad, which embodied a dual confrontation—both sectarian and political—against Fatimid rule. The study argues that sectarian conflicts during the Fatimid era functioned as instruments of political mobilization and state formation rather than mere reflections of religious divergence. By analyzing these conflicts within their social, tribal, and geopolitical contexts, the paper demonstrates how the Islamic Maghreb became a laboratory for competing models of authority that left a lasting imprint on the region’s historical trajectory. The findings contribute to a deeper understanding of the relationship between doctrine and power in medieval Islamic history and highlight the central role of the Maghreb in shaping broader Islamic political developments.

The study addresses the Omani cultural and intellectual movement in East Africa during the reign of Sultan Barghash bin Said (1870–1888), and his desire to achieve an Omani intellectual renaissance in East Africa, specifically in Zanzibar. This was pursued through the introduction of the printing press, which marked a unique transformation that contributed to the outreach of Omani and Arab culture. The study addresses the factors that led to the emergence of the idea of the Royal Printing Press, highlight its most significant intellectual publications, and explain its impact in Zanzibar’s society specifically, and in East Africa in general. The importance of the research lies in shedding light on the influence resulting from the establishment of the Royal Printing Press in East Africa. The research focus is reflected in presenting the reasons that led to the idea of introducing a printing press in Zanzibar, by exploring the contributing influences that supported the scientific and cultural renaissance in East African society and its role in stimulating intellectual thoughts and scientific awakening. The study will rely on the analytical method by examining and analyzing the conditions that played a role in motivating Sultan Barghash bin Said to introduce the printing press in Zanzibar and its impact on society. It will also utilize the descriptive method by presenting the most prominent productions, publications, and bulletins printed by the Royal Printing Press. The study concludes that the social environment in which the Omani Sultan grew up in, played a role in enhancing his interest in scientific and cultural pursuit. In addition, the cultural impact of the printing press extended through the preservation of Omani and Arab heritage through the diversity of its publications.

قامت السلطات الاستعمارية الفرنسية منذ احتلالها للجزائر سنة 1830 م على محاولة إذابة المجتمع الجزائري في الكيان الفرنسي، وإحكام سيطرتها عليه، فعملت على تنفيذ العديد من الإجراءات في مختلف الميادين من أجل إنجاح مخططاتها الاستعمارية من بينها الميدان الديني محاولة نشر المسيحية عن طريق سياسة التنصير للقضاء على الهوية الوطنية والديانة الإسلامية، خاصة وأن رين ِّ المبش لقوا الدعم والسند من طرف السلطة الفرنسية،كما أنهم وجدوا في الجزائر أرضا خصبة لبث دعوتهم مع انتشار الفقر والأمية.وهذا ما أدى إلى بروز هيئات دينية في الجزائر وقفت بالمرصاد لهذه السياسة، ولعبت الدور المنوط بها في مواجهة كل ما يؤثر على الهوية الجزائرية،ومن بينها هيئة العزابة التي كانت لها مواقف بارزة.في منع هذا المشروع مبرزة خطر التبشير المسيحي على المجتمع الجزائري عموما والميزابي خصوصا

Georges H. Parent (1937-2014) was one of Belgium's most active and prolific naturalists during the second half of the 20th century and the beginning of the 21st century, having published more than 300 articles and books, some of which were very voluminous. His work focused on the fauna, mainly herpetofauna, and vascular flora of Belgium, but also on the neighboring territories of the Grand Duchy of Luxembourg, Germany, and northeastern France, particularly French Lorraine. These field investigations were accompanied by extensive bibliographic and biographical research and were supplemented by educational works on biology and publications on the protection of biodiversity and nature.

ABSTRACT This study presents a new epigraphic inscription from Ḥimā (Najrān, Saudi Arabia), which records the arrival of an individual from ʿUmān during the reign of Abīyathaʿ Ghaylān, king of the Amīr tribe. Written in a South Arabian script but showing non‐Ancient South Arabian—possibly Hasaitic—linguistic features, the inscription provides rare evidence of trans‐Arabian mobility and diplomatic relations during the Hellenistic period. By contextualizing this text alongside other inscriptions and coins from southern and eastern Arabia, the article explores the political role of Abīyathaʿ, the integration of the al‐Asd tribe and the significance of long‐distance networks involving Gerrha and Mleiha. A newly discovered graffito referencing the gentilic Ġr‐ite also contributes to ongoing debates on the ancient name of Gerrha. The use of regnal and Seleucid‐era dating in these inscriptions offers further insight into evolving chronological systems across pre‐Islamic Arabia.

Scholars and students of the history and politics of the Sultanate of Oman will in all likelihood acknowledge John E. Peterson as the doyen of their field, being active in the study of this Gulf state for just over fifty years. Oman’s Transformation after 1970 is a follow-up to his 2007 book Oman’s Insurgencies, which provided a detailed historical account of the Jebel Akhdar (1955–59) and Dhofar (1963–c.1976) rebellions and the counter-insurgency campaigns Sultans Said bin Taimur (1932–70) and Qaboos bin Said (1970–2020) waged with British support to defeat them.Over the past fifty-five years, Oman has evolved from an impoverished tribal state under Britain’s informal imperial influence to a fully sovereign, prosperous, but absolute monarchy. It has close ties to the Western powers and other members of the Gulf Co-operation Council (GCC), while playing an active role in regional diplomacy and preserving a semblance of neutrality (Oman has, for example, acted as a mediator between the US and the Islamic Republic of Iran and has tried to broker peace between the Houthis and their enemies in Yemen). Although the Sultanate did experience some internal unrest during the 2011 “Arab Spring” (442–44), it has not only emerged as one of the most stable states in the Middle East but also managed a peaceful transition of power after Qaboos’s death in January 2020. This was not an outcome that contemporary observers would have anticipated in the context of both Qaboos’s seizure of power in a palace coup in July 1970 or his regime’s struggle for survival against insurgent movements both in the Southern province of Dhofar and Northern Oman.1

المشروع في جوهرهِ تجسيد واضح لمبادرة الاقتصاد الاجتماعي التضامني، التي ترمي إلى وضع استراتيجية واضحة تمكِّن من الاستغلال الأمثل للموارد المادية والبشرية، وتقاوم هنّات المنوال الليبرالي ونقائصه الفادحة على مستوى تحقيق الإدماج المهني والاجتماعي لكافة الشرائح، خاصة غير الحاصلين على الشهادات منهم.

Abstract The East African coast has long been recognized as a cosmopolitan region, where different cultures and peoples met and exchanged ideas, goods and knowledge. The culture that developed there from the seventh century ce was shaped by these relations, often referred to under the term Swahili, and many of the coastal residents engaged in Islamic practice, long-distance trade, conspicuous consumption of valued goods, and spoke a common language. This paper investigates the presence of slaves and migrants from the East African interior, through pottery assemblages uncovered at two eleventh- to fifteenth-century ce sites in northern Zanzibar: Tumbatu and Mkokotoni. These are groups of people not usually discussed in relation to medieval Swahili towns, and slavery has been especially difficult to study archaeologically on the coast. Through a material culture of difference, I argue that enslaved and non-elite migrants can be recognized and allow for a fuller understanding of socio-economic and cultural complexity in Swahili towns.

Abstract This paper explores alternative political imaginaries, envisioned communities, and forms of resistance as articulated in the Arabic newspaper al-Umma: ǧarīda ʿarabīyya taṣduru kull yawm ǧumʿa (Al-Umma: An Arabic Newspaper published every Friday), published and edited by Sheykh Abū al-Yaqẓān (d. 1973), a former student of the Ibadite reformist scholar Muḥammad Aṭṭfiyaš (d. 1914), in Algiers in 1933. It examines how the periodical fashioned itself as an embodiment of the umma (nation) and how its readership formed a community around it. This analysis draws on Jutta Ernst and Oliver Scheiding’s perspective on periodicals, which posits that they function as assemblages that transcend their physical form, becoming expressions of social networks and communities. Focusing on the periodical’s characteristics and features, its language, editorials, symbols, and calls to action, the paper demonstrates how al-Umma was transformed into a subject associated with the umma for its readers. Using Birgit Meyer’s concept of aesthetic formations as a framework, this paper investigates how the newspaper helped construct and embody a pan-Maghrebian identity in 1930s Algeria, beyond the notion of a fixed, bounded social entity.

Un accord de financement de cinq ans a été récemment signé entre l’Agence de Protection et d’Aménagement du Littoral (APAL), l’ONG locale AJEM (Association Jlij pour l’Environnement Marin) et le Fonds &qout;The MedFund&qout; pour soutenir la cogestion de la zone de protection marine &qout;Jerba Ras Rmel&qout;, a…