Your search

The notion of mi’râj (the heavenly journey of Prophet Muhammad) is an important non-homogenic topic, although it is not often handled in Ibadi intellectual, sīrah (biography of the Prophet) and exegetical traditions. In this article, we analyse the treatment of the subject chronologically in the Ibadi tradition. We discuss the Ibadis’ main concerns on the subject, how they differ, what inferences they make from the related verses, sīrah, hadith and exegetical (tafsir) reports, and most importantly whether they accept the notion of mi’râj. This article analyses the notion of isrâ because of its close relationship to mi’râj. In summary, there are variations on the issue of mi’râj among the North African and Omani Ibadis. Even more interesting is the existence of significant nuances among the Omani Ibadis. In short, while all North African Ibadis accept mi’raj as an event, it is observed that some Omani Ibadis accept it, while others sometimes reject it for religious and sometimes rational grounds.

Le présent travail de recherche s’intitule la mémoire à travers l’Histoire : le puzzle de la mémoire en naufrage chez Slimane Baissa : la triade de « Babour Ghraq» vise à étudier comment Slimane BENAISSA, à partir de la tirade «Nâalbou li mayhebnach », est parvenu à construire et à transmettre la mémoire plurielle des algériens. Ce travail comporte deux chapitres, dans le premier nous abordons la représentation de l’auteur et ses œuvres, et dans le deuxième chapitre nous étudions les procédés et les stratégies textuelles et théâtrales de la construction et de la transmission de la mémoire que renferme cette tirade.

يتناول هذا البحث مسألة المذاهب الإسلامية في البلاد التونسية وعلاقتها بالدولة العثمانية خلال القرن 16م. ذلك أن المسألة المذهبية عريقة في البلاد التونسية. حيث عرفت تونس عبر تاريخها الإسلامي العديد من المذاهب الإسلامية، منها السنة والشيعة والخوارج. وقد ارتبط انتشار هذه المذاهب بالتطورات السياسية التي شهدتها تونس من الفتح الإسلامي إلى حدود العهد العثماني. كما ظلت في تونس ثلاثة مذاهب إلى يومنا هذا، وهي المالكية والحنفية والإباضية. أما بقية المذاهب فلم يعد لها وجود يذكر. وقد بقي المذهب المالكي أكثر انتشارا في تونس وفي شمال إفريقيا. وعندما دخلت تونس تحت الحكم العثماني عاد المذهب الحنفي إلى الانتشار من جديد، وأصبح المذهب الرسمي للدولة. وقد انتهج العثمانيون سياسة متسامحة مع كل المذاهب في تونس. وسنقوم في هذا البحث بتحليل ثلاثة مباحث هي: أولا أهم المذاهب الإسلامية التي وجدت في تونس قبل الدخول العثماني، ثانيا الدخول العثماني إلى تونس وانعكاساته على الخارطة المذهبية فيها، ثالثا المؤسسات التي أقامها العثمانيون في تونس ودور المذاهب الدينية فيها , This research deals with the issue of Islamic sects in Tunisia and their relationship with the Ottoman Empire during the 16th century. Throughout its Islamic history, Tunisia has known many Islamic sects, including Sunnis, Shiites, and Kharijites. The spread of these sects was linked to the political developments that Tunisia witnessed from the Islamic conquest to the borders of the Ottoman era. There have remained in Tunisia three schools of thought to this day, namely Malikiyya, Hanafiyya and Ibadiyya. The rest of the sects no longer exist in Tunisia. On the other hand, the Maliki school of thought remained more prevalent in Tunisia and in the North African region. And when Tunisia entered under the Ottoman rule, the Hanafi school of thought returned to spread again, and it became the official sect of the state. The Ottomans pursued a tolerant policy with all sects in Tunisia. From this point of view, we will address our research in three sections: First, the most important Islamic sects of thought that existed in Tunisia before the Ottoman entry, second, the Ottoman entry into Tunisia and its repercussions on the sectarian map in it, and thirdly, the institutions established by the Ottomans in Tunisia and the role of religious sects in it. , Bu araştırma, Tunus'taki İslam mezhepleri konusunu ve 16. yüzyılda Osmanlı İmparatorluğu ile olan ilişkilerini ele almaktadır. Nitekim Tunus, İslam tarihi boyunca Sünnî, Şîî ve Hâricî dahil olmak üzere birçok İslam mezhebini tanımıştır. Bu mezheplerin yaygınlaşması, İslam fetihlerinden Osmanlı döneminin sınırlarına kadar Tunus'un tanık olduğu siyasi gelişmelere bağlanmıştır. Tunus'ta bugüne kadar Mâlikî, Hanefî ve İbâdî olmak üzere üç İslam mezhebi kaldı. Tunus’taki diğer mezhepler ise artık kalmamıştır. Öte yandan Mâlikî mezhebi, Tunus ve Kuzey Afrika'da en yaygın mezhep olmaya devam etti. Tunus, Osmanlı hakimiyetine girdiğinde, Hanefî mezhebi yeniden yayılmaya başladı ve devletin resmi mezhebi haline gelmiştir. Osmanlılar Tunus'ta tüm mezheplere karşı hoşgörülü bir politika izlemiştir. Bu bağlamda, bu araştırmayı üç bölümde ele alacağız: Birincisi, Osmanlı'ya girmeden önce Tunus'ta var olan en önemli İslam mezhepleri. İkincisi, Osmanlı'nın Tunus'a girişi ve bunun mezhep haritasındaki yansıması. Üçüncüsü ise, Osmanlıların Tunus'ta kurdukları kurumlarda İslam mezheplerinin rolü.

One of the most influential sects in the early history of Islam is the Kharijites. They suffered severe blows during the Umayyad period and, as their power and influence in the central lands of the caliphate diminished, they moved to more distant lands, such as North Africa.Groups of North Africans embraced the sometimes extremist political ideas of the Kharijites and succeeded in forming government in parts of the region. Examining the process by which this situation took place and the reasons for accepting Kharijite political and social ideas, it was concluded that the Kharijite anti-authoritarian ideas and beliefs were in harmony with the ideals and motives of the Barbarians, and mistreated the Barbarians who prepared them. In order to accept the teachings based on justice and freedom, the uprising against the oppression of the Umayyad governors paved the way for the acceptance of the Kharijite invitation by the Berbers and the development of foreign socio-political ideas in North Africa.

The Kharijites were the most important political-military opponents of the Umayyads, but despite their high military capability and good governing ideology, they could not find their place in the eastern lands of the Caliphate. The barbarians succeeded in gaining popularity among a significant section of the North African barbarians and disseminating their ideas. The results of this study, which is a descriptive way to answer the question of what were the ways of influencing Kharijite ideas politically and culturally in North Africa and the development of foreign thought in this region, show that Kharijites use the slogan of justice and equality that Their main principle and distinction was with other political groups of that time, as well as the use of cultural tools such as the Arabic language, organizations called "Al-Azaba" and the theories of their perpetrators and cultural claimants, as well as political methods such as invitations and active invitation centers in major cities. Use covert networks to promote their ideas and thus influence and attract fans in North Africa. In addition, taking advantage of the dissatisfaction of the original inhabitants of these areas due to the oppression of the Umayyad governors, was effective in facilitating the success of the Kharijites in their influence in North Africa