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Holsinger, D. C. (1994). Islam and state expansion in Algeria: nineteenth-century Saharan frontiers. In J. Ruedy (Ed.), Islamism and secularism in North Africa (pp. 1–21). St. Martin’s Press. Fonds Martin Custers.
Ruphin, S.-M. (1993). Présence étrangère et exercice du pouvoir politique à Zanzibar, 1840-1873. In C. Coquery-Vidrovitch (Ed.), Histoire africaine du XXe siècle: sociétés, villes, cultures (pp. 45–66). L’Harmattan. Fonds Martin Custers.
Eickelman, D. F. (1991). Counting and surveying an « inner » Omani community: Hamra al-ʿAbriyin. In E. G. H. Joffé & C. R. Pennell (Eds.), Tribe and state: essays in honour of David Montgomery Hart (pp. 235–277). Middle East & North African Studies Press (MENAS). Fonds Martin Custers.
Eickelman, D. F. (1991). Traditional Islamic learning and the ideas of the person in the twentieth century. In M. S. Kramer (Ed.), Middle Eastern lives: the practice of biography and self-narrative (pp. 35–59, 148–150). Syracuse university press. Fonds Martin Custers.

Pp. 48-55 on the MS of Ibr. b. Saʿīd al-ʿIbrī (d. 1975) on the history of the ʿIbriyyūn.
Kagabo, J. (1991). Réseaux d’ulama “swahili” et liens de parenté: une piste de recherche. In F. Le Guennec-Coppens & P. Caplan (Eds.), Les swahili entre Afrique et Arabie (pp. 59–72). Karthala. Fonds Martin Custers.

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).
Le Cour Grandmaison, C. (1991). Parenté, migrations, alliances: les réseaux omani en Afrique orientale et centrale. In F. Le Guennec-Coppens & P. Caplan (Eds.), Les swahili entre Afrique et Arabie (pp. 163–177). Karthala. Fonds Martin Custers.

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.
Sheriff, A. M. H. (1991). Mosques, merchants and landowners in Zanzibar old stone town. In Histoire sociale de l’Afrique de l’Est, XIXe-XXe siècle: actes du colloque de Bujumbura, 17-24 octobre 1989 (pp. 383–402). Karthala.
Djenidi, A. (1990). Le Kharijisme et la revendication égalitaire des Berbères au Maghreb (VIIIe et IXe siècles). In M. S. Sow (Ed.), Dépendance et liberté: l’Afrique et le monde méditerranéen dans l’Antiquité (pp. 55–62). Terebi. Fonds Martin Custers.
Eickelman, D. F. (1990). Identité nationale et discours religieux en Oman. In G. Kepel & Y. Richard (Eds.), Intellectuels et militants de l’Islam contemporain (pp. 103–128). Seuil. Fonds Martin Custers.
Wilkinson, J. C. (1990). Ibāḍī theological literature. In M. J. L. Young, J. D. Latham, & R. B. Serjeant (Eds.), Religion, learning and science in the ʿAbbasid period (pp. 33–39). Cambridge University Press. Fonds Martin Custers.

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Boukous, A. (1989). Le berbère en Tunisie. In A. Youssi & A. Benhallam (Eds.), Langue et société au Maghreb: bilan et perspectives (pp. 143–150). Faculté des Lettres et des Sciences Humaines, Université Mohammed V. Fonds Martin Custers.

An estimated (1952, 1968) 1% of the Tunisian population is Berberophone, of whom 40% are located on the island of Jerba. [In 1989?] at Jerba, Berber speaking people live in Adjim, Guellala, Sadouikech, Elmai, Mahboubine and Sedghiane. Guellala is still completely Berberophone, in Sadouikech half of the population speaks Berber, in Adjim a third, and in Elmai several hundred persons.
Wilkinson, J. C. (1988). The Omani and Ibāḍī background to the Kilwah Sīrah; the demise of Oman as a political and religious force in the Indian Ocean in the 6th/12th century. In A. K. Irvine, R. B. Serjeant, & G. R. Smith (Eds.), A Miscellany of Middle Eastern articles: in memoriam Thomas Muir Johnstone 1924-1983 (pp. 131–148). Longman. Fonds Martin Custers.

Pp. 131-132: in the MNHC there is an undated MS entitled al-Sīra al-Kilwiyya. This is a composite work made up of the following items: (i) what may be called the Kilwa Sīra proper, that is a piece of rhymed prose called al-Maqāma al-Kilwiyya by Muḥ. b. Saʿīd al-Qalhātī with a commentary by Rāshid b. ʿUmar ... b. al-Naẓar; (ii) Sīra by Abū ‘l-Mundhir Salma b. Muslim al-ʿAwtabī to ʿAlī b. ʿAlī al-Kilwī and his brother al-Ḥasan b. ʿAlī al-Kilwī; (iii) a chapter entitled Bāb fī ‘l-Tawḥīd wa-Tafsīrihi ʿalà Madhhab al-Muslimīn (from a book modelled on K. al-Firdaws) by ʿAbd al-Salām ... Saʿīd b. Aḥm. b. Muḥ. b. Ṣāliḥ; (iv) al-Qaṣīda al-Ḥimyariyya, by Nashwān b. Saʿīd al-Ḥimyarī (d. 573/1178) (see GAL I, 300 (364, ed. 1943) and S I, 527-8). In this article the first two works only will be examined. Discussion will concentrate on the Omani background of these documents, since this contribution is aimed at complementing a study that has been published in the International Journal of African Historical Studies which discusses the implications of these documents for East-African history (Wilkinson 1981).
Le Cour Grandmaison, C. (1987). Note sur la transmission des droits d’eau dans les oasis de la Sharqīya. In M. Gast (Ed.), Hériter en pays musulman: ḥabus, " lait vivant ", manyahuli (pp. 163–177). Centre national de la recherche scientifique. Fonds Martin Custers.
Ess, J. van. (1984). Yazīd b. Unaisa und Abū ʿĪsà al-Isfahānī: zur Konvergenz zweier sektierischer Bewegungen. In R. Traini (Ed.), Studi in onore di Francesco Gabrieli nel suo ottantesimo compleano (Vols. 1–2, pp. 301–313). Dipartimento di studi orientali. Fonds Martin Custers.

Yazīd b. Unaisa was an Ibāḍī who started a sectarian movement predicting a new religion, in which Muslims and Jews, and perhaps also Christians, would be absorbed. Abū ʿĪsà al-Isfahānī was a Jew who started a sectarian movement, in which Muḥammad was recognized as a prophet.
Landau, J. M. (1983). An Arabic source for late Ottoman history. In J.-L. Bacqué-Grammont & P. Dumont (Eds.), Économie et sociétés dans l’empire ottoman (fin du XVIIIe-début du XXe siècle). Actes du Colloque de Strasbourg (1er-5 juillet 1980) (pp. 61–107). Centre national de la recherche scientifique. Fonds Martin Custers.

Arabic text and translation of a trip of al-Sayyid Ḥumūd b. Aḥm. b. Sayf al-Būsaʿīdī (MS in the British Library, MS Or. 8085/25). French abstract on p. 61. A preliminary report on this MS was published in Osmanlı Araştırmaları (Istanbul), I (1980), 133-136. Travel accounts written by local people can constitute important sources for the conditions of life in the Ottoman Empire. Such is the case with the MS Riḥlat al-Sayyid Ḥumūd b. Aḥm. b. Sayf al-Būsaʿīdī, written by an Arab Muslim from Zanzibar. It comprises 42 folios, 16,7x14 cm., 12 lines to each page. The literary Arabic in which the account is written is marred by errors of syntax, accidence and spelling and is interspersed with colloquialisms borrowed from the vernacular of Zanzibar. The author started out from Zanzibar on 26 Shawwāl 1288/8 Jan. 1872. He travelled first to the Ḥijāz to perform the Ḥajj. Then he visited Egypt, Palestine and Syria, reaching as far north as Damascus. Lastly, he returned to Beirut and sailed back to Port Said, where he spent fourteen days waiting for an Ottoman ship to take him home via Suez and Jeddah. Al-Būsaʿīdī is an alert traveller who realistically observes local customs, especially those related to religion. No less relevant, he has noted down a not inconsiderable number of data expressed in facts and figures. He also gives advice on how to travel.
Ess, J. van. (1982). Early development of Kalām. In G. H. A. Juynboll (Ed.), Studies on the first century of Islamic society (pp. 109–123, 230–241). Southern Illinois University Press. Fonds Martin Custers.
Talbi, M. (1982). La conversion des Berbères au Khārijisme Ibādito-Sufrite et la nouvelle carte politique du Maghreb au IIe/VIIIe siècle. In Études d’histoire ifriqiyenne et de civilisation musulmane médiévale (pp. 13–80). Université de Tunis. Fonds Martin Custers.

In this article, after an explanation of Wilāya - Barā’a, Quʿūd - Khurūj, Shirā’ and Taqiyya/Kitmān in “la théologie politique” of the Khārijites, detailed opinions follow on the introduction of Khārijism in the Maghreb (mainly based on non-Ibāḍī sources; of Ibāḍī sources Le Tourneau 1960, Darjīnī: Ṭabaqāt and Shammākhī: Siyar are mentioned). Treating the introduction of Ibāḍism in the Maghreb, al-Rabīʿ b. Ḥabīb’s Musnad or al-Jāmiʿ al-Ṣaḥīḥ in the redaction of Warjlānī is being discussed (with on page 37 note 2 a discussion of Massignon 1938). Then follow descriptions of the Berber kingdoms of Tāmasna, Tlemcen, the region of Tripoli, Sijilmāsa, Tāhart and Kairouan.
Wilkinson, J. C. (1982). The early development of the Ibāḍi movement in Basra. In G. H. A. Juynboll (Ed.), Studies on the first century of Islamic society (pp. 125–144, 241–249). Southern Illinois University Press. Fonds Martin Custers.

The internal view of the development of the Ibāḍī movement (125-126); The Khawārij beginnings (126-131); The Tafrīq of the Khawārij (131-136); The period of “intellectual” development (132-136); Proto-Ibāḍism (136-138); The organization of the Daʿwa (138-140); The Omani conversion (140-143); The Ṣufriyya-Ibāḍiyya split (143-144). At the end of his study, Wilkinson concludes: “So it can be seen that while Ibāḍī doctrine might have originated in a non-tribal milieu, it was closely linked with the political ambitions of tribal or national groups in its period of expansion. At a later stage it was able to modify the excesses of the tribal way of life in Oman, but its history was never divorced wholly from tribal politics. Indeed it could not be, for at root the concepts of the Imāma and Wilāya represented a religious transformation of tribal formulations of political power.”

Consulter le document
Wilkinson, J. C. (1980). Changes in the structure of village life in Oman. In T. Niblock (Ed.), Social and economic development in the Arab Gulf (pp. 122–134). Croom Helm. Fonds Martin Custers.
Madelung, W. (1979). The Shiite and Khārijite contribution to pre-Ashʿarite Kalām. In P. Morewedge (Ed.), Islamic philosophical theology (pp. 120–139). State University of New York Press. Fonds Martin Custers.

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