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هناك شخصيات مغمورة، ودراسات مفقودة في تراثنا الإسلامي عامة، وفي تاريخ الجزائر خاصة، ومن تلك الشخصيات والدراسات، شخصية الإمام هود بن محكم الهواري، الذي أتى عليه حين من الدهر، ظل فيه كنزا دفينا وركازا مخبوءا، بعيد عن الأضواء، مختفيا في دوائر الظلال، لا يكاد يرسوا على شاطئه باحث، أو يأنس لأجوائه دارس، أو يرنوا إليه قلم. وذلك بالرغم من البريق اللامع الذي تألقت به شخصيته، بوصفه علما من أعلام المدرسة الإباضية إبان القرن الثالث الهجري، ولا يزال الأمر كذلك حتى التف إليه بعض الباحثين أمثال المحقق بالحاج بن سعيد شريفي، ففتحت الطريق إلى دراسة تلك الشخصية الفذة في تاريخ الفكر الإسلامي وفي تاريخ الجزائر. من خلال هذا المنطلق أحببنا أن نسلط الضوء على شخصية هود بن محكم وسيرته، وأهم القضايا اللغوية والبلاغية التي وظفها في تفسيره وأهم ملامحها.
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The Treaty of 1853, concluded between the French and the Mizabites, has for a long time been in the heart of a wide debate among the Ibadite historians and others, but the controversy remained confined to the political and faith framework as a result, these studies did not reach the social and revolutionary role of facing colonialism. In fact, this treaty, which was more used to control certain classes of Algerians and decompose its components, had been used by the Mizabites to maintain their social coherence and preserve their properties and their identity trying to face the colonizer’s policy. The waqf was in the center of their interests and the treaty provided them with the way to prevent French confiscation as they did in many areas of Algeria. Hence, they were able to do so harnessed for education and social benefits and serve the Algerian revolutions. Several times, fabricating reasons to cancel the 1853 Treaty, France tried to intervene into the affairs of the Mizabites. It tried to confiscate the ‘awqa˃f to prevent Mizabites from helping and supporting the revolutions. It tried, also, to use of Waqf lands for the achievement of its major projects in the Algerian desert, but did not succeed, thanks to the Mizabites jihad. So how could the Ibadi of Algeria harness the treaty to serve them and serve the public interest? How did it enable them to maintain their properties? How did they manage to make them a fence to save the Islamic Waqf and conduct their affairs by themselves? And how were they able to exasperate the French regarding this matter until the issuance the Law of 1882? This is what we will try to develop in this paper.
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وفي الأخير ومن خلال هذه الدراسة التي حاولنا أن نكشف فيها عن الروابط الثقافية بين إباضية المغرب الأوسط وجبل نفوسة نستنتج بأن إباضية المغرب الأوسط وجبل نفوسة كانا معاً معقلا مهماً ومدرسة أنجبت فطاحل العلماء وأئمة الدين في المذهب الإباضي وإحتضنت نفوسة والمغرب الأوسط الدعوة الإباضية وغدت نفوسة بعد ذلك سنداً لإمامة طرابلس ثم الإمامة الرستمية بتاهرت. وإعترافا بفضل نفوسة قال الإمام عبد الوهاب رحمه الله:'' إنما قام هذا الدين بسيوف نفوسة ويقصد بها المذهب الإباضي الذي قام بأموال زناتة."
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إنّ الحكم الإسلامي الذي أقامه الرسول صلى الله عليه وسلم بعد الحدث التاريخي، حدث الهجرة المباركة من مكة المكرّمة مسقط رأسه إلى المدينة المنورة، شكّل حدثاً عظيماً في تاريخ الأمة العربية ـ الإسلامية ؛ إذ أنه كان منطلقاً لقيام الدولة الإسلامية التي أسسها الرَّسول محمد صلى الله عليه وسلم ومن هنا كانت الإمامة، تمثيلاً حياً وتطبيقاً عملياً للخلافة القائمة على حكم الشورى، وانتخاب الحاكم من بين أفراد الشعب أو من خلال من يراهم الرعية ممثلين حقيقيين لهم ، ممّن يُعرفون بأهل الحلّ والعَقْد ، عند جل المذاهب الإسلامية.
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تطور الإمامة الإباضية بالمغرب في طور الكتمان الأخير (03-05هـ/ 09-11م) نظام العزابة نظام بديل عن إمامة الظهور
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İslam mezhepleri Kur’an ve Sünnetin anlaşılma biçimleridir. Bu iki ana esas İslam mezheplerinin beslendiği temel yapı taşlarıdır. Her mezhep kendinin ‘doğru yol’ olduğu iddiasındadır. Bu anlamda mezhepler ayet ve hadisleri kendi düşüncelerine delil olarak zikretmiş, kendi düşünceleri doğrultusunda yorumlamışlardır. Yine bir mezhebi eleştiren başka bir mezhep mensubu müellif de eleştirilerine Kur’an ve hadisten dayanaklar bulmak suretiyle eleştirisini kuvvetlendirmektedir. Mezhepler tarihi kaynaklarından fırak türüne ait olan er- Red alâ ehli’l bida‘i ve’l ehvâi’d-dâlle adlı eser h.VI. yy’a ait olup müellifi Ebû Mutî Mekhul en-Nesefî’dir. Bu çalışmamızla eserdeki iman, ulûhiyet, nübüvvet, ahiret gibi konu başlıkları altındaki hadisler tespit edilecek, bu hadislere getirilen yorumlar ortaya konacaktır. Müellifin eserinde zikrettiği zühd, takva gibi konulardaki hadisler inceleme alanımıza girmeyecek, çalışmamızda zikredilen hadislerin sıhhat değeri ve kaynağının güvenilirliği incelenmeyecek, bu husus alanın uzmanına bırakılacaktır.
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