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The Ibāḍī community at Basra in the seventh to ninth centuries and the origins of the Ibāḍī states in Arabia and Africa. The Ibāḍīs in North Africa and the Sudan to the fourteenth century. On p. 81 a map of the Ibādī realm in North Africa in the Middle Ages. P. 99 note 77: the Ibāḍī collection of Smogorzewski in Lwów is now in Cracow. See Būʿaṣbāna 1991.
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The kingdom of Zāfūn was probably situated in the southern Sahel, between the Senegal river and the ruins of Koumbi Saleh. It became independent in 1076 A.D., after the Almoravids had conquered Ghana. Its flourishing started in the second quarter of the 12th century, when the king succeeded in dominating several nomadic Berbers in the western Sahara, who were part of the confederation of the Almoravids. In this period an important commercial route between western Sudan and the western Maghrib was realised. In 1150 the domination of the king of Zāfūn over the petty black states of the western Sudan ceased and the kings of Ghana overpowered Zāfūn again (Catalogue African Studies Centre in Leiden).
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P. 525: this short paper is an attempt to draw a profile, to describe some of the features of the ʿUlamā’ class of Zanzibar and East Africa, based on the biographies of seven prominent members of this class who lived in the 19th century. These men show a wide range of interests, from poetry to juridprudence, from commerce to mysticism. Two of them might be described as “radicals”; the others were fairly conventional. In passing I have made a few comments on some significant points: the history of the “old Arabs” in East Africa, the role of the ʿUlamā’ class in the Muslim society of this time and place, the relations of the “learned” to trade and government, the interconnections of the two Muslim sects, Ibāḍīs and Shāfiʿīs, the literary and educational accomplishments of the ʿUlamā’, the participation of some of the ʿUlamā’ in the Qādirī and Shādhilī revivals of the 1880s and 1890s, the extent of Pan-Islamic influence in Zanzibar and East Africa. I would like to suggest a few priorities for further research in this field. The seven scholars who are treated are the Sunnī ʿUlamā’: Muḥyī ‘l-Dīn b. ʿAbdl. al-Qaḥṭānī al-Wā’ilī (c. 1790-1869), Manṣab b. ʿAlī (1863-1927), ʿAlī b. ʿAbdl. b. Nāfiʿ al-Mazrūʿī (1825-1894), ʿAbd al-ʿAzīz al-Amawī (1832-1896), ʿAbdl. b. Muḥ. Bā Kathīr al-Kindī (b. 1864), Aḥm. b. Sumayṭ (1861-1925), and the Ibāḍī scholar ʿAlī b. Khamīs b. Sālim al-Barwānī (1852-1886) (pp. 534-535), who became a Sunnī and was imprisoned for that by Sayyid Barghash. He had studied under the leading Ibāḍī Qāḍīs of Zanzibar in Barghash’s time and before, Yaḥyà b. Khalfān al-Kharūṣī and Muḥ. b. Sul. al-Mundhirī, and a visiting scholar from Oman, Khamīs b. Sālim al-Khaṣībī (Khuṣaybī). Martin cites frequently from Farsy 1944 and 1942. According to Kagabo 1991, 63, Barwānī was a Sunnī and was converted to Ibāḍism by the Ibāḍī sheikh Khamīs b. ʿAlī, and became a Sunnī again.
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The period of the so-called Patriarchal Caliphs continues to be rich with questions which can be investigated only with material which often seems less than adequate. Among the more intriguing questions are those connected with the rôle of Kûfa and the emergence there of the political alignments with which representatives both of the early Umayyad caliphs and of the anti-caliph Ibn al-Zubary had later to deal, viz. the Khawârij, the Shi'a and the tribal ashrâf. The remarks in this article are intended to present a broad picture of conclusions reached in a more detailed study of the formation of these political alignments – conclusions which are based on evidence contained in the earliest Islamic historical sources available to us, notably those of al-Balâdhurî, al-Tabarî, Ibn Sa'd, Ibn A'tham al-Kûfî, Khalîfa b. Khayyât and Nasr b. Muzâhim al-Minqarî.
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Lors d’une mission dans le Jebel Nefoussa, Gioia Chiauzzi a pu enregistrer une interview qu’elle a conduite à Jadu auprès d’un agriculteur. Elle enquêtait alors sur les rites agricoles et notamment sur l’importance du rôle de l’intervention des marabouts locaux. Elle a ainsi obtenu un texte qui porte essentiellement sur une source d’eau sacrée de la région : la source de Nânnā Tâlā, une femme marabout, et sur les rites qui y sont liés. Ce texte présente un intérêt ethnologique car il traite notamment de l’ordalie et de la foi dans les propriétés de cette source.
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- Archéologie -- Mzab (1)
- Croyances populaires -- Djebel Nefousa (1)
- Démographie -- Djerba (1)
- Fitnah (1)
- Géographie -- Djerba (1)
- Judaïsme -- Djerba (2)
- Linguistique -- Zouara (1)
- Moeurs et coutumes -- Mzab (2)
- Navigation -- Oman (1)
- Qurra (1)
- Relations -- Djerba -- Pantelleria (1)
- Vie politique -- Oman (1)
- Zanzibar (4)