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The cover of al-Wujūd al-Ibāḍī fī Miṣr (Maktabat Khazāʾin al-Āthār, 2018). I borrow the image here from a remarkably detailed summary of the book available in Arabic here. I recently had the pleasu…
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« Djerba, l’île enchantée » répond, certes, aux critères de « Beau Livre », de par l’élégance de sa présentation, la beauté de ses photos, le soin de sa
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L’ibāḍisme reste le parent pauvre des études d’islamologie et d’histoire des mondes musulmans médiévaux. Cet ouvrage est néanmoins une contribution supplémentaire à l’important chantier de renouvellement des études portant sur les sociétés ibāḍites maghrébines et orientales prémodernes. Désormais mieux connue grâce aux travaux pionniers de J. Wilkinson, de P. Crone et, plus récemment, de C. Aillet et d’A. Gaiser, cette école juridique, parfois considérée comme la troisième branche de l’islam,...
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The Dhofar region in the southwest of Oman is a peculiar, and special, corner of Arabia. It represents the eastern-most extent of the highland spine of Arabia which extends down the west coast and then swings eastwards through Yemen. Traditionally Dhofar had more to do with areas to its west than to the rest of Oman, with social and linguistic connections to areas in modern-day Yemen. Likewise, Dhofar is a primarily Sunni Muslim area in contrast to the Ibadism dominant in the north of Oman. T...
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A quarterly publication of the Islamic Foundation, Markfield, Leicestershire, UK. This journal aims to present the Muslim viewpoint on books and issues which concern Islam and Muslims.
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"Shurāt Legends, Ibāḍī Identities: Martyrdom, Asceticism, and the Making of an Early Islamic Community, written by Adam R. Gaiser, 2016" published on 06 Aug 2020 by Brill.
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This interesting and concise book finds its origin in Paul Love’s doctoral thesis defended in 2016 at the University of Michigan. It presents an innovative study of medieval Ibadi North-African Siyar. In the Maghrib, Siyar are books containing anecdotal and biographical information about individuals, playing the role of chronicle-style history; they function as prosopographies, collective biographies in which stories about individual members come together to form the biography of the community, constructing a North-African Ibadi tradition (p. xx). Love’s book tells the story of the compilation, adaptation and circulation of that prosopographical corpus through five scholars’ works. The pioneer is Abû Zakariyyâ’ al-Wârjalânî who provided Ibadi scholars of the second part of the eleventh century with a cohesive narrative of their history, when the community was suffering an ongoing numerical decline; he chose to write in the Arabic language at a time when use of the Berber language was also in decline. The author then studies the works of al-Wisyânî, al-Darjînî and al-Barrâdî. The last Ibadi scholar is al-Shammâkhî (d. 1522), who compiled all of the biographies of his predecessors into one collection and brought that medieval tradition of Ibadi prosopography to a close.