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In the Sahara, the oasis of Mzab is the home of a small minority of Berber-speaking Muslims, the Ibadis. Long time isolated, they were for the first time integrated into what became “Algeria” with French colonialism. This raised the challenge for the religious and worldly authorities of the community: Should they resist integration into the new larger entity, or should they join in a wider, national struggle for Islamic renewal? How should they relate to the foreign, French authorities? This seminar will place the Mzab in Ibadi history, and trace how the community responded to these challenges during the twentieth century.
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"يتناول هذا البحث العمارة السكنية التقليدية بمنطقة الجريد التونسي الواقعة في واحات الجريد التونسي جنوب غرب البلاد التونسية والتي تتبع ولاية توزر إداريا، يشتمل البحث على مقدمة عامة عن المسكن التقليدي وموضح بها إشكالية الدراسة وأهداف الدراسة والإطار الجغرافي والتاريخي للمنطقة، ثم تطرقت لتناول البحث على ثلاث محاور رئيسة تتمثل في: -المحور الأول: يتناول مكونات عمارة المسكن التقليدي. -المحور الثاني: يتناول مواد البناء وتقنيات البناء والعناصر الزخرفية. -المحور الثالث: يتناول التصنيف الفني لأنماط العمارة التقليدية بالمنطقة. لقد مكنني البحث في تلك العمارة بتصنيفها ضمن ما اصطلح على تسميته بالمعمار المحلي، فهوية عمارة الجريد هي نتاج لمورث محلي في عناصره الزخرفية، كما مثلت المحلية روح شخصيتها من خلال الاعتماد على مواد البناء المحلية مثل الآجر والطوب وخشب النخيل، كما مثلت أيضا البساطة في عمارة المسكن الجريد أهم الخصوصيات المعمارية التي ظهرت على المعمار التقليدي بمنطقة الجريد، ويلاحظ ذلك من خلال النموذجين اللذان وقعا الاختيار عليهما بمدينة نفطة ولقد قمت بوصفهما مع التوضيح بالأشكال واللوحات."
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نتناول في هذه الورقة العلمية المقترحة: الحلقة في نظام العزابة: المهاد التاريخي والبنى الرمزية، قراءة في نظام حلقة العزابة بجزيرة جربة في حدود القرن الخامس هجريا. وتنطلق هذه القراءة من النصوص الإباضية المؤسسة للدرجيني (ت 670ه/ 1271م) والبرادي (ت 810 ه/ 1407م)، وصولا إلى النصوص الاستشراقية اللاحقة، مستقرئين ما تستبطنه مكوناتها من دلالات وبنى رمزية. ومما لا شك فيه أن مقاربة النصوص الإباضية المؤسسة كفيلة بالكشف عن أصالة مفهوم الحلقة، وحيثيات تكونها. ما نريد الإبانة عنه في هذا المقال، من خلال دراسة الممارسات اليومية بما تحمله من طقوس اللباس والأكل وقوانين الانتظام وقواعده، لحلقة العزابة هو البحث في المهاد الذي ولد فيه مفهوم "الحلقة"، وكيفية تطوره، محاولين الكشف عن بناه الرمزية والدلالات الثقافية التي يمارسها الوعي واللاوعي الجمعي على حد سواء.
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Gaiser, A. R. (2022). Sectarianism in Islam: the Umma divided (1st ed.). Cambridge University Press.
"This is a book about intra-religious divisions among Muslims - what medieval Muslims might have called, and contemporary Muslims might call (sing. madhhab). That is to say, it is a book about how Muslims have, over the course of their long history and in the many geographical areas where they found themselves, forged and often re-forged divergent notions of what it means to be a Muslim. This process might be called "sectarianism," or even "Islamic sectarianism," though the moniker is fraught with problems, not the least of which being that several of the recognized divisions among Muslims (e.g. ) would not technically qualify as being "sects" according to the myriad scholarly definitions of that term. To account for this particular issue, this work focuses on Muslim sects and "schools," meaning here schools of thought, as a means of approaching what Muslim authors might have implied when they described these groups as At the outset, it is worth asking after the purpose of such a book? Why read it? On the face of it, it would seem that current world conditions make the answers to these questions obvious: communal unrest or outright violence in Muslim majority countries such as Iraq, Bahrain, Lebanon, Yemen, and Pakistan (to name a few) often gets articulated in sectarian terms, not only by the actors and the victims of such violence, but also by the various journalists, anchors, and writers whose task it is to report and explain these events to the rest of the world. For many popular media outlets, affiliations, such as Sunni or , offer convenient identity markers by bounding groups by their communal affiliation. These sectarian classifications are meant to "make sense" of conflict in the Islamic world by providing their readers a means to navigate that world, and they gain legitimacy as explanatory devices insofar as they reflect the ways that some Muslims articulate the underlying causes of their conflicts. Indeed, many Sunnis and among others, employ sectarian categories as a means to identify themselves, or as the basis for polemics (as a simple search of the internet will show), or as a reason to engage in violence. Journalists, then, can accurately claim that their reporting reflects "local" perceptions of the situation on the ground"--
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This article reassesses the “Khārijite” rebellion of Muṭarrif b. al-Mughīra b. Shuʿba al-Thaqafī in 77/696–97 and recontextualizes it within a different “category” of revolt. Analyzing both the history and the historiography of this uprising, the article argues that Muṭarrif’s rebellion is best understood not within a Khārijite framework, but rather as part of a series of revolts carried out by other Iraqi tribal notables (ashrāf) in the same period. This reevaluation is based, for example, on the composition of Muṭarrif’s following, which shows clear connections with other important Iraqi/eastern leaders, such as Muṣʿab b. al-Zubayr, Ibn al-Ashʿath, and Yazīd b. al-Muhallab. These connections, observable in other structural patterns common to Marwānid-era rebellions as well, point to a similarity of grievances, reactions, and aims whose salience far exceeded the context of individual revolts. More broadly, this article also seeks to challenge the received scholarly understanding of Khārijism and to question its usefulness as a category of historical analysis, suggesting instead different approaches to a renewed engagement with this phenomenon.
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