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Abstracts

Michel, K. (2012). Cheveux et poils dans le judaïsme. Anthropology of the Middle East, 7(2), 39–56.
Shefler, G. (2012, May 18). A Successful Jewish Return to Tunisia. Wall Street Journal.
Bang, A. K. (2012). Zanzibari Islamic knowledge transmission revisited: loss, lament, legacy, transmission – and transformation. Social Dynamics, 38(3), 419–434. https://doi.org/10.1080/02533952.2012.756724

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سعد الله, أ. ا. (2012). سليمان باشا الباروني والجزائر. مجلة الدراسات التاريخية, 14, 255–270.

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Labanca, N. (2012). La guerra italiana per la Libia: 1911-1931. Il mulino.
Ibn Idrīsū, M. b. M. (2012). Qirā’a fī ‘l-Masīra al-Tarbawiyya li’l-Shaykh Ṣāliḥ Laʿlī (14 Dec. 1870-13 Oct. 1928). Yawm Dirāsī ḥawla Shakhṣiyyat al-Shaykh al-Ḥājj Ṣāliḥ b. ʿUmar Laʿlī”, Saturday 19 Muḥarram 1432/25 Dec. 2010.
Kirchner, A. (2012). État actuel de la langue mozabite - résultats d’un sondage. In D. Ibriszimow, R. Vossen, & H. Stroomer (Eds.), Études Berbères VI: Essais sur la syntaxe et autres articles. Actes du 6. Bayreuth-Frankfirt-Leidener Kolloquium zur Berberologie. Bayreuth, 19-21 Juillet 2010. (pp. 175–190). Köppe. Fonds Martin Custers.

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Dell’Aquila, F. (2012). Rupestrian mosques. In C. Crescenzi & R. Caprara (Eds.), Cultural rupestrian heritage in the circum-Mediterranean area: common identity - new perspective. The rupestrian settlements in the circum-Mediterranean area (pp. 53–56). Università degli Studi di Firenze. Fonds Martin Custers.
Ḥaḍramī, A. I. I. b. Q. al-. (2012). Kitāb al-Dalā’il wa’l-Ḥujaj, Ta’līf al-ʿAllāma al-Shaykh Abī Isḥāq Ibrāhīm b. ʿAbdallāh al-Ḥaḍramī (t. baʿda 475/1082) (A. Ḥammū Karrūm & ʿUmar b. Aḥmad Bazīn, Eds.). Ministry of Heritage and Culture. Fonds Martin Custers.

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Mundhirī, ʿAlī b. Muḥammad b. ʿAlī al-. (2012). Jawāb al-Risāla al-Nasṭūriyya (S. b. M. Shaybānī, Ed.). Makt. Masqaṭ. Fonds Martin Custers.
Shiḥrī, M. b. M. al-. (2012). al-Maʿālim al-Athariyya li-Wilāyat Mirbāṭ. In Muntadà al-Adabī al- (Ed.), Mirbāṭ ʿabra ‘l-Tārīkh. Ḥiṣād al-Nadwa allatī aqāmahā al-Muntadà al-Adabī fī Wilāyat Mirbāṭ Yawm al-ithnayn wa’l-thulathā’ 27-28 Shawwāl 1432 H. al-muwāfiq 26-27 Sibtimbar 2011 (pp. 265–315). Ministry of National Heritage and Culture. Fonds Martin Custers.
Ṣayʿarī, ʿUmar b. ʿAbdallāh Maḥrūs. (2012). al-Ḥayāt al-Fikriyya wa’l-ʿIlmiyya li-Wilāyat Mirbāṭ. In Muntadà al-Adabī al- (Ed.), Mirbāṭ ʿabra ‘l-Tārīkh. Ḥiṣād al-Nadwa allatī aqāmahā al-Muntadà al-Adabī fī Wilāyat Mirbāṭ Yawm al-ithnayn wa’l-thulathā’ 27-28 Shawwāl 1432 H. al-muwāfiq 26-27 Sibtimbar 2011 (pp. 191–263). Ministry of National Heritage and Culture. Fonds Martin Custers.
Bālkhayr, A. b. ʿAbd al-Raḥmān. (2012). al-Mawrūth al-Shaʿbī li-Wilāyat Mirbāṭ. In Muntadà al-Adabī al- (Ed.), Mirbāṭ ʿabra ‘l-Tārīkh. Ḥiṣād al-Nadwa allatī aqāmahā al-Muntadà al-Adabī fī Wilāyat Mirbāṭ Yawm al-ithnayn wa’l-thulathā’ 27-28 Shawwāl 1432 H. al-muwāfiq 26-27 Sibtimbar 2011 (pp. 317–444). Ministry of National Heritage and Culture. Fonds Martin Custers.
ʿAmrī, S. b. K. al-. (2012). al-Makāna al-Tārīkhiyya li-Wilāyat Mirbāṭ. In Muntadà al-Adabī al- (Ed.), Mirbāṭ ʿabra ‘l-Tārīkh. Ḥiṣād al-Nadwa allatī aqāmahā al-Muntadà al-Adabī fī Wilāyat Mirbāṭ Yawm al-ithnayn wa’l-thulathā’ 27-28 Shawwāl 1432 H. al-muwāfiq 26-27 Sibtimbar 2011 (pp. 71–190). Ministry of National Heritage and Culture. Fonds Martin Custers.
ʿAmrī, M. b. S. al-. (2012). Mirbāṭ fī ʿAṣr al-Nahḍa al-Mubāraka. In Muntadà al-Adabī al- (Ed.), Mirbāṭ ʿabra ‘l-Tārīkh. Ḥiṣād al-Nadwa allatī aqāmahā al-Muntadà al-Adabī fī Wilāyat Mirbāṭ Yawm al-ithnayn wa’l-thulathā’ 27-28 Shawwāl 1432 H. al-muwāfiq 26-27 Sibtimbar 2011 (pp. 445–501). Ministry of National Heritage and Culture. Fonds Martin Custers.
ʿAmrī, ʿAbdallāh. b. ʿAlī al-. (2012). Jiyūlūjiyyat wa-Jughrāfiyyat Wilāyat Mirbāṭ. In Muntadà al-Adabī al- (Ed.), Mirbāṭ ʿabra ‘l-Tārīkh. Ḥiṣād al-Nadwa allatī aqāmahā al-Muntadà al-Adabī fī Wilāyat Mirbāṭ Yawm al-ithnayn wa’l-thulathā’ 27-28 Shawwāl 1432 H. al-muwāfiq 26-27 Sibtimbar 2011 (pp. 9–70). Ministry of National Heritage and Culture. Fonds Martin Custers.
Muntadà al-Adabī al- (Ed.). (2012). Mirbāṭ ʿabra ‘l-Tārīkh. Ḥiṣād al-Nadwa allatī aqāmahā al-Muntadà al-Adabī fī Wilāyat Mirbāṭ Yawm al-ithnayn wa’l-thulathā’ 27-28 Shawwāl 1432 H. al-muwāfiq 26-27 Sibtimbar 2011. Ministry of National Heritage and Culture. Fonds Martin Custers.
Fihris Makhṭūṭāt al-Muṣannaf … Ta’līf ... Aḥm. b. ʿAbdallāh. b. Mūsà al-Kindī (t. 557 H.) (Vol. 6). (2012). Ministry of National Heritage and Culture. Fonds Martin Custers.
Munzi, M. (2012). Italian archaeologists in colonial Tripolitania. Libyan Studies, 43, 81–110. https://doi.org/10.1017/S0263718900000066

This is a contribution to a reassessment of colonial archaeology in Libya, based on the academic and political/ ideological portraits of the archaeologists serving in the Tripolitanian and (from 1936) Libyan Soprintendenza. Italian colonial archaeologists were, often deliberately, instruments of political strategy. They searched for traces of Rome in the nationalistic context of the Libyan War, and sought to reconstruct an idealised vision of the Roman cities during the Fascist Ventennio. The essential continuity between nationalist archaeology of the Liberal period (1910–1922), characterised by the central idea of the civilising force of Rome as a tool of colonial expansion, and the Fascist archaeology of 1922–1943, in which the integration of archaeology with political aims touched on the extreme, sometimes with grotesque results, will be stressed and a chronological overview presented. Negative judgment should be nuanced by placing the colonial archaeology in its historical context, analysing its structure, remembering that its methodological backwardness was shared by metropolitan archaeology, noting the high quality of the restoration work and finally by comparing Italian fieldwork with that of other European excavations in North African or Near Eastern protectorates and colonies. It is not a case of presenting a revisionist interpretation, but of approaching the subject without prejudice.

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Ismāʿīlī, A. (2012). La théologie ibâdite omanaise du 1er / 7e au 7e / 13e siècle [Thèse de doctorat]. École pratique des hautes études.

Cette thèse renvoie à la fondation politico-théologique du mouvement kharijite aux premiers siècles de l’islam. L’école ibadite est l’un des mouvements kharijites qui représentent l’opposition politique à l’islam classique au premier siècle. Cette étude ne présente pas uniquement la pensée théologique et les racines historiques de l’école ibadite. Elle s’est employée à observer l’instant crucial de l’histoire où le texte sacré a commencé à imprégner la vie quotidienne, menant ensuite aux multiples visages de l’islam, ce que l’on nomme aujourd’hui l’islam pratique, l’islam politique, l’islam théologique, l’islam juridique, etc. Cette thèse a essaye�� de faire analyser des questions théologiques qui sont dépendantes de deux contextes distincts : 1. Un contexte philosophique qui concerne toute question philosophique empruntée à la culture préislamique, telle la théorie de l’atome. D’autres encore, davantage métaphysiques, comme la théorie de l’essence divine et ses attributs ; la théorie de l’acte humain, etc. Ces problématiques sont apparues chronologiquement au cours du 2e/VIIIe siècle. 2. Un contexte épistémologique lié au cadre sociopolitique dans lequel évolue la communauté musulmane. Sa compréhension permet d’appréhender les hiérarchies religieuses de l’être humain, autrement dit l’application des hiérarchies de la divinité à l’être humain (croyant parfois et mécréant quelquefois, pieux ou hypocrite, etc.). Cette thèse a essayé autant que possible de suivre les étapes historiques et théologiques parcourues par l’école ibadite du 1er/7e au 7e/13e siècle. Cette école est considérée comme une extension historique et politique des mouvements kharijites en général, et ce sont ces derniers qui incarnent l’opposition politique en islam, qui ont ensuite soulevé les questions théologiques liées aux termes coraniques. Studying the history of the Ibadhi school and its creed represents a crucial element in academic studies. The present study is not just one of the few academic dissertations that worked to analyze the history and theology of Ibadism thought, but also belongs to an important field about the political Islamic foundation in the early centuries. That is the Khawariji (outsiders) thought which is an important part of the opposition in the political Islam, as well as Shiite ideology in general. This dissertation attempted somewhat to cover all the historical periods of Ibadhi theological school. This school is a political, historical, and theological extension of Kawarij who founded the political Islam in the 1st century and were active in establishing the conceptual principles for theological Islam through provoking the issues about the reality of the believer, hypocrite, disobeyer, etc. 1. This dissertation studied the development of concepts, their theological connotations, and their link to the social political situation in which they were generated and developed. Then, it analyzed the theological issues related to such concepts. 2. This study observed the change of Ibadhism from being a political movement to the foundation of a theological school that could establish an independent state in Oman. 3. An attempt to document the thematic development of theological issues in Ibadhism from the 1st century to the 7th century, and study their theological concepts and connotations, and their link to the social political situation of theology in Ibadhism. 4. This study conducted thematic and time comparison with the Ash’ari and Muatazela schools though considering the development of the related theological concepts and connotations from the 1st to the 7th century. 5. This study is restricted to the most prominent theological issues which actually lead to the foundation of theology, such as the issues of atom, divine entity, action of humans, vision, creation of the Quran. These are the issues that are major in theology and distinguish theological schools.

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