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Adam Gaiser is Professor of Religion at Florida State University (Tallahassee, Florida). Sectarianism in Islam is his third book. Gaiser’s previous writings encompass the history of early Ibāḍism and the memory of Khārijism. His new book offers refreshing perspectives on the intricate issue of sectarianism in Islam and the genesis of doctrinal diversity in the Islamicate world. The book is introduced by a comprehensive discussion of the methodological challenges associated with the study of s...
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Comme le souligne la préface d’Abdelhamid Larguèche, cet ouvrage offre la première synthèse académique dédiée à l’héritage culturel berbère de Tunisie (p. 5). Neila Saadi se consacre depuis longtemps à cette question. Dans un mémoire de fin d’études, elle avait abordé les signes et les symboles berbères, encore très présents malgré leur ancienneté et la disparition de la culture qui les avait engendrés et avait formulé ce questionnement : pourquoi une culture ancestrale dont tant d’aspects so...
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يمكن للقارئ أن يتجول بين صفحات هذا الكتاب للتعرف على الإباضيين ودورهم في القاهرة العثمانية، وهو موضوع دقيق يتعلق بفئة مهمة كان لها دورٌ بالغ الأهمية في الفترة من بداية القرن 11 هـ/17 م وحتى أوائل القرن 14 هـ/20 م من تاريخ مصر. وقد ركز على طبيعة العلاقة بين إباضية عمان وإباضية القاهرة من خلال علاقات متعددة تباينت بين علاقات تجارية وأخرى اجتماعية وثقافية، وقد ظهر أثر ذلك جليًا من خلال الكتب العمانية التي صارت أكثر تداولًا في القاهرة خلال تلك الفترة. كذلك، تتضح من خلال فصول الكتاب طبيعة العلاقة ...
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Paul Love’s second book is a history of the Ibadi community in Ottoman Cairo between the early seventeenth and mid-twentieth centuries. Long overlooked by historians, there has been a steady increase in the scholarship on Ibadi Muslims, who constitute a numerical Muslim minority but are part and parcel of the fabric of many Muslim societies from North Africa to Oman and East Africa. Love is one of the contemporary pioneering scholars of Ibadi history whose contributions have received global recognition for immensely enriching the field with new arguments, sources and methodologies.This book adds to Love’s stature and is another valuable contribution to the field. It provides us with a transregional history of Maghribi Ibadis (North African Ibadis) who were embedded in Cairo’s social, economic and intellectual life, and of the activities of a trade agency, known as the Buffalo Agency (Wikalat al-Jamus), which they founded and ran for almost three centuries. Established in the early seventeenth century in the Tulun district of Cairo, with an endowment supporting a school and a library, it functioned as a hub for the Ibadi community in Cairo until its demise in the 1930s. Love weaves the history of the Ibadi community in Cairo around the history of the Agency as it reflected the intertwined roles of Ibadi scholars and merchants, and as it embodied the Ibadi community’s history in Ottoman Cairo.
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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
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