Abdulrahman al-Salimi – författare

This book studies the responses of the founders of twentieth-century Arab philosophical schools to the question of (primarily Western) modernisation in the Arab world, particularly with its relationship with the Arab heritage. Thus, for some intellectuals, there are calls for a new Nahda or Renaissance, for the Arabs to modernise on their own terms within their own heritage, in various forms. Others are more interested in choosing Western modernisation and accepting the inevitable consequences of secularisation.

This book studies the responses of the founders of twentieth-century Arab philosophical schools to the question of (primarily Western) modernisation in the Arab world, particularly to its relationship with Arab heritage. For some intellectuals, there are calls for a new Nahda or Renaissance, for the Arabs to modernise on their own terms within their own heritage, in various forms. Others are more interested in choosing Western modernisation and accepting the inevitable consequences of secularisation.

This book provides multiple perspectives on the modern history of Oman during the reign of Sultan Qaboos (1970 2020). It examines the theme of rebirth: of the connections between the past and the future pursued by Sultan Qaboos and his government in fields as diverse as health, religion, law, economy, heritage and diplomacy. Not overlooking the many challenges faced during Sultan Qaboos' reign and still faced by Oman the contributors engage various theories and perspectives about the country's remarkable economic, religious, educational and cultural transformations.

One of the first, timely accounts of both the modern Omani rebirth and its legacy over the entire reign of Sultan Qaboos (1970-2020). The book provides unique, wide-ranging interdisciplinary and international perspectives on modern Oman by specialists in a variety of fields from Oman, Europe and North America. Utilising a range of perspectives, all chapters connect to the theme of rebirth, of the connections between the past and the future pursued by Sultan Qaboos and his government in fields as diverse as health, religion, law, economy, heritage and diplomacy. Not overlooking the many challenges faced during Sultan Qaboos' reign and still faced by Oman, the book engages various theories and perspectives about Oman's economic, religious, educational and cultural transformations under Qaboos (d. 2020 CE).

Early Ibāḍī Theology presents the critical edition of six Arabic theological texts recently discovered in two manuscripts in Mzāb in Algeria dating from the middle of the 8th century. The texts were sent by their author, the prominent Kūfan Ibāḍī kalām theologian ‘Abd Allāh b. Yazīd al-Fazārī to North Africa where he had a large following in the Ibāḍī community later known as the Nukkār. They constitute the earliest extant body of Muslim kalām theology and are vital for the study of the initial development of rational theology in Islam. The sophisticated treatment of the divine attributes in these texts indicates that this subject developed considerably earlier in Islamic theology than previously accepted in modern scholarship.

In Ibāḍī Texts from the 2nd/8th Century Abdulrahman Al-Salimi and Wilferd Madelung present an edition of fourteen Ibāḍī religious texts and explain their contents and extraordinary source value for the early history of Islam. The Ibāḍīs constitutes the moderate wing of the Kharijite opposition movement to the Umayyad and ‘Abbasid caliphates. The texts edited are mostly polemical letters to opponents or exhortatory to followers by ‘Abd Allah b. Ibad , Abu l-‘Ubayda Muslim b. Abi Karima and other Ibadi leaders in Basra, Oman and Hadramawt. An epistle detailing the offences of the caliph ‘Uthman is by the early Kufan historiographer al-Haytham b. ‘Adi. By their early date and independence of the mainstream historical tradition these txts offer the modern historian of Islam an invaluable complement to the well-known literary sources.

The manuscript of the Aqwāl Qatāda has repeatedly attracted particular interest among modern scholars, as it raises questions concerning the early development of the Ibāḍī Basran community and the emergence of Islamic jurisprudence in Iraq. It is a unique document because it attests to the existence of a scholarly link between Sunnīs and Ibāḍīs during the early development of Islamic law. The fact that the legal responsa and traditions of Qatāda b. Diʿāma al-Sadūsī (60/680-117/735) are part of an Ibāḍī collection, in which the traditions of Ibāḍī Imam Jābir b. Zayd (d. 93/ 711) have been transmitted through ʿAmr b. Harim and ʿAmr b. Dīnār, proves that the Ibāḍī lawyers of the first generations considered Qatāda to be a faithful upholder of Jābir's doctrine. Given the lack of material available for Jābir, instructions must have been given to collect whatever was transmitted through Qatāda. Qatāda's legal responsa must have corresponded to those of the first Ibāḍī authorities, which explains why the collator of the Aqwāl Qatāda (probably Abū Ghānim al-Khurāsānī) included them in an Ibāḍī manuscript. The present volume sheds light on the relationship between the Aqwāl Qatāda and Ibāḍī authorities such as al-Rabī, Abū Ubayda, and Jābir.

These two authentic texts, which include Islamic law topics and ḥadīth of the Prophet, date from the last quarter of the 7th/1st century. As typical examples of the early Islamic literary style employed in writings about the Islamic jurisprudence and the way in which the isnāds and matns (transmitters and content- main bodies of the ḥadīth) are recorded, they offer present-day researchers in those fields an illustration of the way in which the ḥadīth were narrated during that period. Noteworthy, van Ess’s hypothesis about these texts holds plausible accuracy and helping to traces Ibadi ancestor in Basra down to early two decades of 3rd/9th century. It shows a vertically progress of the early Islamic law schools in Iraq within the regional perspective.