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Sultanate of Oman under the Rule of Haitham bin Tariq Al Said

فهذا ملخص للبحث الذي أروم الشروع فيه والذي يقوم على دراسة ( التطرف والغلو بين الكنيسة في القرون الوسطى والخوارج - دراسة مقارنة-) وكان سبب اختيار هذه الدراسة اني تلمست بعض أوجه التشابه بين تطرف وطغيان…

المنهج القرآني في تغيير الأفكار والمفاهيم ردود ابن عباسt على فكر الخوارج أنموذجاً

المنهج القرآني في تغيير الأفكار والمفاهيم يريد للإنسان أن يحصل على القناعة الذاتية المبنية على الحجة والبرهان ، في إطار الحوار الهادئ العميق. فلكل سؤال يواجه الإنسان جواب يهديه إلى الصراط المستقيم. والناظر…

المقدمة الحمدلله رب العالمين ، وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أن محمدا عبده ورسوله، صلى الله عليه وسلم وعلى آله الأطهار وصحابته الأبرار ، وعلى التابعين لهم بإحسان إلى يوم الدين. وبعد:إن…

تنفتح القصة القصيرة على عالم القصيدة مستثمرة عدداً من أدواتها الفنية على مستويات اللغة والإيقاع والبنية العامة. وتعدُّ اللغة الشعرية أهمَّ مستويات التفاعل الفني بين القصة القصيرة والقصيدة، سواء من حيث الحضور النصي، أو من حيث الوظائف الفنية التي تنهض بها. تستطلع الدراسة أشكال انفتاح القصة القصيرة في عمان على القصيدة بشكل عام، وترصد بشكل خاص خصائص الجملة الشعرية فيها عبر عدة مستويات، بدءاً من الحضور الكمي، ومروراً بمجالات السرد التي تتعالق معها وتمثل المناخ القصصي الذي تنشط فيه، وما يرافقها عندئذ من أدوات اللغة الشعرية التي تستجيب أكثر من غيرها لاحتياجات البناء القصصي، وانتهاء بالوظائف الفنية التي تسهم بها في تأثيث الفضاءَيْن المكاني والنفسي. تطبق الدراسة منهجاً أسلوبيّاً إحصائيّاً في تحليل نماذج مختارة من القصة القصيرة في عمان، بالإضافة إلى مسح وصفي عام يغطي أكثر من عشرين مجموعة قصصية.

The following paper covers a topic seldom studied in detail, namely the ruins locally known as al-Asnam (“the Idols”) of the funerary monuments from the Roman settlement of Cydamus, as well as the few related architectural elements reused as spolia in the actual town oasis of Ghadames (Libya). The dispersal of most of them and the strong deterioration of the rude mortared rubble core preserved in situ, now stripped of their ashlar masonry, make it difficult to reconstruct the lost architecture of these funeral monuments. But detailed studies of the preserved data and, going forward, the formal and metrical coincidences with best preserved tombs with arcaded portico elevating on a cubic basement conserved in the Ghirza necropolis and in other sites of predesertic Tripolitania, allows us to make reliable assumptions about the original images of these monuments. The paper will analyse the most significant spolia recorded during the surveys, such as peculiar capitals with heavy square-ended abacuses, plain and spirally fluted shafts, friezes and head-arches with carved geometric and phytomorphic patterns and iconographic subjects, mainly to re-create the virtual image of these funeral monuments and to define their chronological framework, that fits with the historical transformations and the wider cultural, social and economic dynamics of late Roman Tripolitania. The simple reiteration of flat and simplified decorative ensemble, the archaising representation of the wealth status of the client élite and the conscious references to classical models all emphasize the prestige of their monuments, which have been passed down from the late IV and V centuries. They can all be seen to be linked to the process of transmission of new models through the main caravan route still actively connecting the Libyan coast to the south of the region.

Archaeological campaigns conducted during 2016 and 2017 at the site of Inqitat (Al Hamr al-Sharqiya), in the area of Khor Rori (Dhofar), produced an interesting assemblage of jewellery of various materials. The characteristics of the site are exceptional because they show traces of occupation from (prehistoric times)/ Prehistory right up to the Islamic period. Its geographical position(location), near Sumhuram, and its socio-political situation explain why bead assemblage here is so important. The use of particular stones indicates the presence of links with the area of the Persian Gulf and the Eastern part of the Indian Ocean. Furthermore, the discovery of some tools used for the production of the beads demonstrates a local production of some of these. The long life of the site could help to identify typical materials of each period thus allowing for a more complete comprehension of Dhofar and of the international connections of the area.

Medieval times as Zafar. Placed in a strategic position for its geographical location, climate, availability of water and abundance of fodder, its long history dates back to the Bronze Age. The settlement reached its peak in Mediaeval times when it was a (a hub?) of international trade along the Indian Ocean. Many commodities were exported from the region or passed through the port. Among them a number of regional products such as: myrrh, dragon’s blood, aloe and madder, the most important being, however, frankincense and Arabian horses. Frankincense trade in Mediaeval times is barely studied despite its importance and great incomes generated by this trade during the period. The paper will present a general overview of the site of Al Baleed and its importance in the trade of frankincense, mainly in relation with the Far-eastern market with an overview of the coveted treasures from the region of Dhofar.

Stone Town’s busy streets in the 1950s became a set for photographer Ranchhod Oza, proprietor of Capital Art Studio (1930–83). I was aesthetically drawn to the numerous bicycles portrayed in these Zanzibari images, just as Oza had been at an earlier time and place. I am less interested in reading the subject of bicycles as simply a sign of Zanzibari modernity, an accoutrement that projects a fantasy of advancement via technological things. Instead, I focus on their ability to reflect various material aspects of daily life in Stone Town. Some bicycles carry people, others transport things, while still others appear as stage props, leaning up against walls while waiting (im)patiently for their owners to return. Yet in all these Oza images, they are moving still, ready to reach another chosen destination. What does the content of bicycles say about Oza’s photographic style? Can these bicycles potentially speak to Zanzibar’s placeness as a cosmopolitan Indian Ocean port city?

This article explores the problem of reading architecture as archive, with specific reference to the built environment on the island of Zanzibar. The architecture of Stone Town – Zanzibar's urban centre – is often marshalled by scholars as clear evidence of the island's complex and layered histories. This reading, however, tends to lament an erstwhile Indian Ocean cosmopolitanism at odds with both the Zanzibari past and present. In this article, I trace the contours of the island's divergent political and architectural histories and demonstrate how an archival view of architecture can obscure the very past it seeks to recover. I illustrate this tension through one particular case study: the Khoja Jamatkhana in the heart of Stone Town. I then consider the possible futures of archival readings by exploring the limits of both formal analysis and historical context through the work of contemporary artist Zarina Bhimji. If the Jamatkhana points to the restrictive capacity of archival readings of architecture, Bhimji's work opens up the archive itself as a site of abstraction, bringing into sharp relief the intricate relationship between space and history.

In 1852, Centaur, a British ship laden with indigo from Bengal, wrecked at Al Khobar off the coast of Muscat in the Persian Gulf. The essay offers the micro-history of the shipwreck to understand the working of law in the Persian Gulf. The many different experiences of individuals impacted by the same mishap but located in different geographical, social and political contexts offers a thick connectedness of things on scales both small and large. The essay brings this more textured optic of micro-history in conversation with the embracive and flexible frame of analysis of Indian Ocean studies to understand the Gulf’s flexible legal terrain and its political implications.

This article aims to study whether the increase of agricultural settlements in the Sultanate of Oman during the Late Islamic period (c. 1500-1950) was related to pre-oil globalization, as attested in the wider Gulf region. This is done by analysing the archaeological dataset of the agricultural village of Sahlat, with a focus on the ceramic material, located in the Suhar region. The assemblages collected by the Wadi al-Jizzi Archaeological Project, point to its occupation from c. 1750 to 1930. During this time period, the coastal towns of southeastern Arabia were heavily influenced by globalization processes, but the effects and reach of trade on rural communities remains poorly known. In this paper, Sahlat is compared to two contemporary sites connected to the same falaj system, and two other sites in the Gulf region. The results indicate that pre-oil globalization did not only impact coastal towns, but that rural settlements such as Sahlat experienced similar transformations. It is suggested that pre-oil globalization was not only linked to the pearling trade, but that the export of dates should also be taken into consideration when studying this topic.

The article deals with the two legends from the main traditional work on the history of Oman (18 c.). The first of the two legends relates the story of appearance of idolatry among human beings, while the second one is dedicated to the adoption of Islam by the people of Oman. The first legend is strongly bound to the written tradition, while the second one is obviously related to the Omanian folklore. The textual fragments that contain the legends are combined by passages belonging to different genres. Among them are to be noticed the remarks made by the Author of the work, which is the evidence of the transformation of the essential tradition, carried out by the Author.

Pour les Zunûj d’Arabie orientale, le rite de possession ramsat-al-leiwah est une pratique à caractère thérapeutique. Il est supposé guérir les individus des maladies et des tourments infligés par des esprits nommés as-sawâḥili. Ainsi, il n’est pas rare, au cours de ses réalisations, que des actes agressifs soient perpétrés entre esprits de possession, entre participants humains, voire entre esprits et êtres humains. Dans ces situations, les Zunûj utilisent l’expression arabe rabsha pour qualifier ces actes répréhensibles. Ce terme renvoie simultanément à deux significations : la nuisance et le chaos. Or, de leur point de vue, il est essentiel que tous – humains et esprits – observent entre eux une attitude respectueuse et sans hostilité. Cela s’accorde avec le caractère festif recherché pour le bon déroulement du rite, d’autant plus que, pour être considéré comme réussi, il doit s’achever dans la bonne entente et l’harmonie entre tous les participants humains et les esprits. C’est à partir d’un exemple extrait d’une réalisation de ce rite datant de 2009 au Sultanat d’Oman que cet article propose d’explorer les expressions de l’agressivité en contexte rituel en se fondant sur une micro-analyse de l’engagement des différents acteurs et de leurs interactions.