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خضعت العمارة الاسلامية في نشأتها وتطورها الى الأحكام الفقهية المستمدة من قيم الدين الاسلامي وتعاليمه ، وهذا التأثير الفقهي جعلهامتعالية عن وصف المستشرقين لها بالعبثية والفوضوية ، ويكتسي تخطيط الطرق أهمية كبيرة في بنية هذه العمارة من حيث نشأتها ووظيفتها وعلاقتها العضوية مع محيطها العمراني وبيئتها ، ومن هذا المنطلق ييسعى هذا البحث الى ابراز مدى التوافق في التأثير على العمارة الاسلامية بين المذهبين المالكي و الإباضي في المجال الجغرافي الغربي للعالم الاسلامي من جهة ، وابراز أيضا الخصوصية البيئية في التأثيرعلى العمارة لكليهما، من خلال المقارنة بين مصادر المذهبين في فقه العمران ، وبين الأحكام الفقهية المتعلقة بالطرق Abstract: The Islamic architecture had been influenced in its origin and development by the religious regulations, and its far from what the orientalists said about its irregularity and anarchy. The roads were an important elemnent in the Islamic architecture and urbanism , in its manner of building and its planning and also in its aim regarding to its relation to the natural an urban environment . this paper aims to highlight the resemblance of the Maliki and Ibadhi doctrines in the ways of regulating the roads.
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Des trois branches de l’islam, on connaît généralement le sunnisme et le chiisme. La troisième, le kharijisme, constitue une catégorie beaucoup plus difficile à cerner, mais son image dans les sources majoritaires est celle de la dissidence, voire de la déviance, politique et religieuse. Les Kharijites sont très présents dans la littérature arabe pour incarner un anti-modèle, celui du chaos politique, de la révolte permanente, de l’excès de zèle religieux et dévotionnel. A tel point que leurs leaders, qui défièrent à plusieurs reprises l’Empire omeyyade, puis abbasside, sont dépeints tantôt comme des rebelles insaisissables, tantôt comme des desperados, des bandits de grand chemin ou des fous de Dieu. Nous analyserons et déconstruirons tout d’abord cet imaginaire de la dissidence, qui participe à la construction de cet islam hégémonique que devint le sunnisme au cours des premiers siècles. Occasion pour nous de revisiter quelques récits qui structurent la narration historique en islam : le règne d’Uthmân, calife de la discorde, la bataille de Siffîn, matrice symbolique des trois branches que se reconnaît l’islam, le meurtre d’Ali, qui met en jeu la question du meurtre politique… Les Kharijites ont constitué une nébuleuse dont nous tenterons aussi de cerner les caractéristiques, de comprendre le programme politique et religieux. Mais pour cela, il faudra tenter de passer de l’autre côté du miroir en essayant d’identifier les textes et les témoignages qui documentent ce courant au plus juste. Nous nous appuierons pour cela sur la production écrite des Ibadites, leurs lointains héritiers idéologiques.
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Al centro del volume è posto il tema dell'abitare interpretato come il gesto antropologico per eccellenza: l'uomo esiste in quanto abita, e nell'abitare egli manifesta sempre il proprio specifico modo d'essere. All'interno di questa prospettiva il <<monumentale>> è emerso, più che come il tratto specifico di determinate costruzioni (i monumenti in senso stretto), come il carattere stesso di ogni costruire umano, che in quanto tale sarebbe sempre abitato dal rinvio all'altro e dunque dal simbolo. Attorno a questa ipotesi lavorano saggi che da una parte mettono in luce i fondamenti simbolici delle società umane (Cina imperiale, Antico Egitto, Mesoamerica, ecc.), dall'altra denunciano anche le derive di una rappresentazione del potere che, come accade in molta architettura contemporanea, scollandosi da ogni legame comunitario, finisce per interpretare la monumentalità solo come feticcio mercificato.
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In spite of a long-standing interest in the Ibadi community and its historical, social, religious and architectural legacy, its Ibadi scholarly literature remains largely unknown. The present research continues in the footsteps of the pioneering works of Joseph Schacht (Schacht, 1954) and Pierre Cuperly (Cuperly, 1988) on Ibadism. It aims to cast light on the Ibadi literature that represents an authentic source of information for the study of Ibadism past and present. This article analyzes an Ibadi manuscript from the twelfth century written by the scholar Abul’Abbas Ahmad. This document has been the primary reference for the most important sources of Ibadi legislation still in use by the community in its three main centers: M’zab, Djerba and Oman. The study of this document, along with other Ibadi scholarly literature on this topic, shows that this jurisprudence has regulated in detail the design, construction and management of mosques, and that this level of careful attention was due to the importance of the mosque for the instruction and organization of the community.
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