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This study aims to reveal how the factionalization of Ibāḍiyya and Nukkarīyya sects took shape within the historical process. In this regard, the emergence and development of the Ibāḍiyya madhhab in North Africa, as well as its relations with the Nukkarīyya madhhab, have been examined in detail. The position of Nukkarīyya within Ibāḍiyya has been studied with a comparative approach, taking into account the political, social, and religious structure of Ibāḍiyya in North Africa. In the first chapter, the emergence and historical development of Ibāḍiyya in North Africa were examined. Within this framework, the foundation, rise, and decline of the Rustamids State, along with the establishment of the Ibāḍī imamate system and the origins of intra-sectarian divisions, were analyzed. In addition to the socio-political structure and cultural environment of the Rustamids, fundamental issues such as Ibāḍiyya’s relationship with local tribes, its opposition discourse based on justice, and its religious organization were examined with reference to primary sources. In the second chapter, through the use of qualitative methods, the process of division within Ibāḍiyya and its sub-branches were discussed. Accordingly, the definitions and views of these factions in Ibāḍī sources and heresiographical literature were compared. Special emphasis was placed on the emergence of the Nukkarīyya, its nomenclature, leaders, doctrinal foundations, and the geographical regions in which it spread. In the third chapter, by employing textual analysis and the method of comparison, the position of the Nukkarīyya within Ibāḍiyya was analyzed, and the doctrinal and political principles of these two factions were comparatively studied. Fundamental theological issues such as tawḥīd, the names and attributes of God, khalq al-Qurʾān, and ruʾyat Allāh were examined, along with political issues such as the imamate, the qualifications required of an imam, types of imamate and the principles of the ʿAzzāba Organization (walāya, barāʾa, wuquf). As a result, the place of both factions in the history of Islamic thought and their relations with one another were re-evaluated within the methodological framework of this study, leading to several findings. Firstly, it was underlined how Ibāḍiyya, with its inclusive and institutional approach, succeeded in establishing a lasting religious-political structure in the region during the Rustamids period, whereas the Nukkarīyya, due to its doctrinal rigidity, gradually became marginalized throughout history. On the other hand, the strict doctrines developed by the Nukkarīyya concerning the theory of imamate and theological issues led to its separation from Ibāḍiyya. Nevertheless, the role undertaken by the Nukkarīyya during political crises significantly influenced regional balances. Finally, the study demonstrates that the fundamental differences between the two groups become particularly evident in their conceptions of religious authority and political legitimacy.
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Entre le IIe/VIIIe et le VIIe/XIIIe siècle, l’ibadisme maghrébin a connu une série de dissidences internes qui ont marqué son évolution politique, juridique et théologique. Cette thèse se propose d’en retracer l’histoire, tout en défendant l’idée que ces mouvements contestataires ne doivent pas être perçus comme de simples incidents marginaux, mais comme des acteurs à part entière du développement doctrinal de l’ibadisme. À travers l’analyse croisée de sources historiques, juridiques et théologiques, nous montrons que les mouvements contestataires ibadites ne furent pas de simples ruptures conjoncturelles, mais des facteurs structurants dans l’évolution de la pensée du groupe. Ces mouvements, parfois éphémères, ont contribué à redéfinir les équilibres entre pouvoir central et autonomie locale, tout en nourrissant des débats doctrinaux majeurs sur l’imamat, la nature du pouvoir, les conditions de sa légitimation, la responsabilité religieuse, ou encore la validité de certaines pratiques rituelles. Ces dissidences ont ainsi joué un rôle dans la formalisation progressive des normes de l’orthodoxie ibadite. Nous postulons que c’est dans la confrontation avec ces courants dissidents que s’est élaborée, progressivement, une orthodoxie ibadite maghrébine construite par l’exclusion, la marginalisation ou l’assimilation partielle des mouvements concurrents. En ce sens, l’étude des conflits internes offre un accès privilégié aux mécanismes de construction doctrinale et à la fabrique de la mémoire communautaire, éclairant la manière dont une tradition religieuse gère sa propre pluralité pour assurer sa cohésion, préserver sa légitimité et transmettre une mémoire collective structurante, garante de son identité sur le long terme.
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