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Nous présentons les résultats préliminaires d’un projet Tuniso-Italien de collaboration scientifique dans le domaine des études environnementales et de la recherche préhistorique et anthropologique en Tunisie méridionale mené selon une approche interdisciplinaire qui comprend la géo-archéologie, la géochronologie, la géochimie, la palynologie, la paléoanthropologie et la génétique. La zone de recherche se trouve au sud du Chott el Jérid et ses environs. Il s’agit d’une zone caractérisée par la présence de l’un des méga lacs qui existaient dans le Sahara pendant les périodes humides à la fin du Quaternaire. La région est une zone charnière entre la Méditerranée et le Sahara, donc favorable à l’étude des diffusions culturelles et des déplacements humains à travers les différentes périodes et environnements.We present the preliminary results of a Tunisian-Italian project of scientific collaboration in the field of environmental studies and prehistoric and anthropological research in southern Tunisia ruled by an interdisciplinary approach that includes geo-archeology, geochronology, geochemistry, palynology, paleoanthropology and population genetics. The research area is south of the Chott el Jerid and its surroundings, where the major physiographic feature is a large playa which contained one of the mega lakes that existed in the Sahara during wet periods in the late Quaternary. The region is a pivotal area between the Mediterranean and the Sahara, then favorable to study the cultural diffusion and humans displacements through different periods and environments.

تعتبر قبيلة لواته من أقواى القبائل الليبية وأكثرها انتشارا في ليبيا، حيث تمكنت هذه القبيلة منذ أواخر القرن الثالث الميلادي من السيطرة على المنطقة الوسطى بين المدن الثلاث والجنوب، واستطاعت التحكم في الطرق التجارية التي كانت تعتمد عليها هذه المدن في حياتها الاقتصادية، مما أدى إلى تهديد إمدادات روما من القمح، كما أنها تمكنت من السيطرة على الوديان والجبال والسهول القريبة مف مدينة لبدة الكبرى وأخذت تشن غاراتها على هذه المدينة واستطاعت هزيمة الوندال في العديد من المعارك التي خاضتها معهم، وكان لهاا الفضل في القضاء على الوجود الوندالي في إقليم المدن الثلاث، الأمر الذي جعل البيزنطيين يسيطرون عليها بكل سهولة.

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.

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.

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.

تطور الإمامة الإباضية بالمغرب في طور الكتمان الأخير (03-05هـ/ 09-11م) نظام العزابة نظام بديل عن إمامة الظهور

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.

The fall of Gaddafi’s regime in 2011 has had a significant impact on the development and implementation of different social and political reforms in Libya. During the 1969-2010 period, the Libyan regime, its political system and national policies had been set against the Amazigh, who were thus unable to develop their own social and political organizations. Since the regime change, Libyan society has been drawn into political struggle, but has also had the chance to reorganize itself. There is no doubt that Amazigh civil society has played an essential role, emerging as a cultural and political player during the revolution on the upper hills of the Infusen (Nefusa) mountain range in 2011. Moreover, the movement progressed during the post-revolutionary period as a cultural and political advocate seeking reconsideration and recognition within the country’s constitutional framework. This paper highlights recent developments in Libya, the crucial role of the Amazigh civil society during the period of the revolution and its essential movement towards the uprising that toppled Colonel Gaddafi. The paper seeks to present the methods used to mobilize people with highly ambitious goals of social and political transformation. It presents some of the aspects of how Amazigh civil society managed to benefit from the media as a tool of promotion, developing political entities and outreach at a global scale in order to influence society and public opinion, through methods including advocacy, campaigning, building partnerships and developing social and political projects.