TEOLOGY

Ibn Rachiq was distinguished from the various North African critics by the genius that made him a pioneer of this art in this country, and this is not for abundance or the uniqueness of his opinions, but because of his systematic discipline and the clarity of his vision. So we can re-read a lot of previous critical workbooks from which Ibn Rachiq provided benefits, through his workbooks. This short presentation is a specimen of poets' criticism standards where Ibn Rachiq shows a critical philosophy aware of literature and writing purposes far from external effects such as political, religious or personal data which fall outside the context of literature purposes and nature. By this method, we may understand Ibn Rachiq's way of thinking and philosophy in criticism and writing particularly since he was in an environment free of such deep-rooted Arabic criticism movement unlike other countries Resume : Ibn Rachiq était différent et particulier au autres critiques maghrébins par son intelligence qui lui rend l'un des meilleurs critiques au maghréb d'Arabe Et cela n'était pas à cause de ses opinions divers et ses propres visions mais grâce de sa méthodologie précise et de sa vision claire, La raison pour laquelle nous pouvions relire la plupart des ouvrages précédents de la critique et dans lequel Ibn Rachiq a bénéficié dans ces ouvrages, Et nous avons dans les critères de la critique des poètes à partir de cette exemplaire où Ibn Rachiq montre une philosophie critique consciente d'une visée littéraire Et la rédaction loin des facteurs extérieurs tels que les données politiques, religieux ou personnels qui sortent de la littérature et de son identité et avec cette méthode nous pouvions comprendre la pensée et la philosophie d'Ibn Rachik dans la critique et la rédaction notamment il était dans un climat qui n'a reconnu le mouvement de la critique arabe lié aux époques précédents comme les autres communautés.

This article highlights a creative texts that refer to the Algerian presence in the literary of the population of Anatolia , Through example is a poem " the song of Algeria " , Which is from the most famous Turkish folk poems that is very popular and sung on many occasions , This is because of the many values in this poem, Such nobility, courage, love, pain, the alienation, separation and other, So it's worthy for research and study, especially because it is written in a language not Arabic .

شهدت تركيا في الفترة الممتدّة بين عصر التنظيمات و قيام الجمهورية تجاذبا وصراعا سياسيا حادا كان محاولة للنهوض بالأمة الإسلامية من جهة، وفي نفس الوقت كان إرهاصا لحالة السقوط التي آلت إليها فيما بعد، حيث تفكّكت الدولة العثمانية ووقعت الكثير من الدول الإسلامية تحت وطأة الاستعمار السياسي و الثقافي، هذا الصراع دافعه الأساسي كان ثقافيا بين دعاة التجديد الحداثيين المتأثرين بالثورة الغربية المرجّحين تجديدا على شاكلتها، والمجدّدين المحافظين المعتبرين أنّ التجديد يكون في المنهج لا في المحتوى، علم الكلام كان أحد هذه الميادين التي كانت ساحة لهذا النقاش المتعلّق بسؤال النهوض؛ لكونه المحرّك للفكر الدّيني يثبت قضاياه و يدفع عنه الشبهات، هذه الدراسة تعالج بعض المحاولات التجديدية التي عرفتها الدولة العثمانية في أيامها الأخيرة ووريثتها بعد ذلك تركيا، وهي محاولات لم تنل حقها من الدراسة والتمحيص وظلت لفترات طويلة مهمّشة رغم أنّها تغذي الفكر الديني عموما والتركي خصوصا إلى يومنا هذا، وقد يكون سبب ذلك أنّها مكتوبة باللغة التركية ولم تترجم إلى العربية أو إلى لغات أخرى ليطلّع عليها الباحثون في كل العالم، لذلك حاولت الورقة قراءة واقع تيارات التجديد في علم الكلام في تركيا، وإبراز أهم أعلامه ومنظّريه، وتقييم هذه التجربة

The Ibadites are an Islamic sect that appeared in the first century AH with the events of the so-called Great Fitna, where it sided with the Kharijites, but over time it separated politically and intellectually from the Kharijites, but many researchers and scholars still treat the Ibadites as a sect of the Kharijites, although it has survived to this day, and the Kharijites have extinct out from a very early period. In this article, we will discuss an idea developed by the Ibadites, which is that they have a method of political management, not to depend on the individual represented by the president, the king or others, but the group, Under the name Azzâba, in the North African region specifically, Although they have four other ways of leadership, namely appearing (Zuhûr), hiding (Kitmân), defending (Difa) and donating (Şira), But the idea of Azzâba is a different idea, and in my opinion, it is one of the main reasons that have preserved the Ibadian entity until today in the North African region.

In the period between organizations and republic, Turkey witnessed a sharp political struggle that was an attempt to advance the Islamic nation, and it was a precursor the downfall that led to it later, represented by the disintegration of the Ottoman Empire and the fall of many Islamic countries under the political and cultural colonialism. This conflict was motivated mainly by culture between the modernist advocates of renewal affected by the Western revolution, and the conservative innovators, who considered that renewal should be in the curriculum and not in the content.İslamic Theology was one of these fields that were the subject of this discussion, This search 1

Bu makale en az iki hakem tarafından incelenmiş, Turnitin küllanılarak benzerlik raporu alınmış ve araştırma/yayın etiğine üygünlüğü onaylanmıştır. /This article was reviewed by at least two referees, a similarity report was obtained using Turnitin, and compliance with research/publication ethics was confirmed.

İbâdiyye, köken itibariyle ilk İslâm mezheplerinden olup günümüze kadar varlığını koruyabilen az sayıdaki İslam mezheplerinden biridir. İbâdiyye mezhebi günümüzde Umman Sultanlığı, Kuzey Afrika ve Tanzanya gibi farklı bölgelerde yaşam alanı bulmaktadır. Ancak İbâdîler ile ilgili yapılan araştırmalar diğer mevcut ve mensubu kalmamış fırkalara nazaran daha az sayıdadır. İbâdiyye, hicri birinci yüzyıla kadar dayanan ve büyük fitne olayları diye bilinen hadiseden sonra ortaya çıkan bir gruptur. Bu grup ilk dönemde Hâricîlerin yanında yer alırken zamanla siyasi ve düşünce yapısı itibariyle onlardan ayrılmıştır. Hâricîler erken dönemden itibaren tarih sahnesinden silinmelerine rağmen İbâdîler bugüne kadar varlıklarını sürdürmeyi başarmışlardır. Fakat birçok araştırmacı, İbâdîlerin hâlâ Hâricîlerin bir kolu olarak varlıklarını sürdürdüklerini düşünmektedir. Bu makalede Kuzey Afrika İbâdîlerinin kelâmi düşünceleri ele alınmıştır. İbâdîler genel olarak Hâricîlerden siyasi ve ideolojik olarak...

Muslims were able to interact with people of different racial and ethnic backgrounds thanks to trans-Arab conquests, which began during the rule of Hazrat Omar. During his time, Islam also expanded to Iran, Anatolia, and Africa, and even though they did not share the same language, the conquest movements continued successfully. Conflicts between the newly converted Muslim nations and the Arabs arose as a result of the conquests. During the Umayyad State, some opposition groups already in Islamic society came together more, formed significant opposition to the existing order, and sought support in areas remote from the center. Moreover, the Ibadis, who diverged from the Kharijites, is one of several oppositional groups that emerged. Abdurrahman b. Rüstem, the leader of this resistance movement, was appointed as an imam and founded the first independent Kharijite/Ibadi State in North Africa. The demography was predominantly Berber in the geography where the new state was established, and they did not force Berber to read and write in Arabic. Berber was the communication language, while Arabic served as the official language of the government because it was the language of the religion they followed. The imam of the state, Ibn Rustam, rarely brought up his mother tongue, Persian. Even though the founding imam is of Persian descent, Rustami administrators chose a moderate course by focusing on Arabic, the language of the primary sources of Islam, without declaring other languages as the official language and veering to new adventures. By adopting some common words and a Rustamian consciousness, the state resulted in greater Muslim Berbers internalizing Arabic and prevented a century.

The Ibadites are among the earliest Islamic sects in terms of emergence, And it is one of the few Islamic sects that has preserved its existence till date, Where we find them today in different regions like the Sultanate of Oman, North Africa, Tanzania and others, But despite this, the research on Ibadites remains below reasonable limit, If we compare them with other existing or extinct groups. In this article we will try to explain the basic issues in Ibadhi political thought, Because, In my opinion, this is the secret of the survival of the Ibadites to this day, because they have taken many cultural and military blows in their history, yet they have preserved their existence, rather they have been able to coexist with other groups and sects throughout history and even today, which means that they are characterised by a certain degree of moderation in their thinking, although they are part of the group of Kharijites who hold a hard political ideology as it is known in Islamic history, And this may be the reason for its disappearance, However, the Ibadites, despite their historical association with the Kharijites, differ from them in terms of the political line, at the level of application in particular. In order to extract the political thought of the Ibadites, I have used the historical method by reviewing the basic historical sources of the Ibadites such as the book of es-siyer by Ebû'l-Abbas Şemmâhî and other Ibadite sources, In particular, the Kharijites because this is the group closest to them historically and because many scholars do not distinguish between them and the Ibadites. In addition, the comparative method allows us to see the exact boundaries and methodology of Ibadite political thought.
Ibadian political thought was characterized by a number of features, the most important of which are: First, the political thought of the Ibadites is a clear thought and differs from the thought of the Kharijites since its beginnings in the first and second centuries of the Hijra. For this reason, combining Ibadites and Kharijites in political thought is a wrong position, Second: the Ibadites are an Islamic sect that can be considered moderate and close to Sunni thought because it does not consider anyone who disagrees with it as an infidel or non-Muslim, as is the case with the Kharijites. This, in my opinion, is the reason that the Ibadites have preserved their existence to this day, where we find in Islamic history that most Islamic sects with an extremist approach have disappeared over time, Third: The Ibadis do not require that the imam or caliph be from the Quraysh tribe, as the Sunnis and Shiites believe, Rather, they believe that any Muslim has the right to be an Imam for Muslims, And their concept of a Muslim includes being an Ibadi, In addition to that, they stipulate that the imam be independent and fit for the leadership from the religious and moral point of view, That is why the Ibadis give great importance to the relationship between the imam and the common people, Therefore, the approval of the public is an indication of the justice and acceptance of the Imam, But the imamate of a non-Ibadhi is permissible in some circumstances, Fourth: the Imamate is a religious matter according to the Ibadites, but it is not part of the belief system, it is one of the parts of the Shari'ah, but at a certain stage in the history of the Ibadites it was indirectly associated with matters of faith, the political thinking of the Ibadites is a flexible thinking that has to do with the people and their daily life and not with faith, One of the manifestations of this development, is the idea of the Azzâbe, which was created by the Ibadites of North Africa. This means that the presidency is not in the hands of one person, namely the Imam or the Caliph, but that the society is governed by a multi-member body or council.

هذا الكتاب
يبحث في الذاكرة المشتركة بين الشعوب، الذاكرة التي تمثّل العوامل الحضارية الثابتة التي ترسم و توجّه المستقبل،  يكشف الكتاب كذلك عن نصوص تنشر لأول مرّة باللغة العربية، تروي بعضا من تفاصيل التاريخ المشترك بين الأمّتين الجزائرية و التركية منذ الفترة العثمانية،  و تروي بشكل خاص كيف عاش الشعب التركي الثورة الجزائرية المجيدة، وتنقل حجم التفاعل الشعبي و النخبوي مع هذه الثورة التي هزّت جوانب الدنيا، وهذا وفق رؤيا مقارنة مع ما كان يكتب في الجانب العربي، و ذلك لأجل فهم عميق لما كتبه الأدباء الأتراك في سياقهم.

يعالج هذا المقال شخصية مهمّة من أعلام المذهب الإباضي وهو أبو عمرو عثمان بن خليفة المارغني السوفي(6ه)، الذي عاش في القرن السادس الهجري، وهي مرحلة ازدهار المذهب الإباضي فكريا في شمال إفريقيا، يعتبر أبو عمرو عثمان بن خليفة السوفي في وقته أهمّ متكلّم إباضيّ، نستنتج ذلك من خلال احتجاج ونقل الكتّاب الإباضيين عنه، لكن للأسف حاله كحال أغلب التراث الإباضي، حيث إنّ آثاره لم تشتهر إلا في الزمن الأخير مخطوطة، إذ نجد له كتابين، الأول بعنوان السؤالات، والثاني بعنوان رسالة الفرق، إضافة إلى مخطوطات أخرى هي شروح لكتاب السؤالات، يعتبر السّوفي المؤلّف الوحيد تقريبا من المذهب الإباضي الذي ألفّ في المقالات وتعرّض للتيارات الرئيسة في الفكر الإسلامي مثل الشيعة والجبرية والمعتزلة إضافة إلى أهل السنة، ويعبّر من خلال ذلك عن وجهة النظر الإباضية، تجاه المخالفين من الفرق الأخرى، ويطلعنا كذلك على المصطلحات التي يستخدمها الإباضيون للإشارة إلى الفرق المخالفة، من هنا تكمن أهمية أبي عمرو السّوفي ومؤلفاته خاصة كتاب رسالة الفرق، في هذه المقالة اعتمادا على هذين الكتابين وغيرها من المؤلفات التي نقلت آراء السوفي حاولنا إبراز منهجه في المقالات وموقفه من الفرق والإتجاهات المخالفة ومقارنة ذلك بالفكر الإباضي والخارجي، معتمدين على منهج الاستقراء والتحليل والمقارنة.

İbâdîler, İslâm’ın ilk dönemlerinden günümüze kadar varlıklarını devam ettirebilen fırkalardandır. Tarihsel süreçten günümüze kadar varlıklarını koruyabilmelerine rağmen gerek araştırmalarda gerekse günümüzde diğer İslâm fırkalarının gördüğü kadar ilgi görmemişlerdir. Bunun sebebi ise çok açık değildir. Çünkü İslâm tarihinde varlık ve etki bakımından İbâdîler’den daha az önemli olan birçok mezhep, fırka ve akım daha fazla ilgi görmüşlerdir. Bununla beraber bazı araştırmacıların ve araştırmaların İbâdîler’e karşı önyargılı oldukları görülmektedir. Bunun bir sebebi İbâdîler hakkında yeterli bilgiye sahip olunmamasıdır. Diğer sebebi ise İbâdîler’e karşı olan siyasî ve dini tutumlardır. Bir başka sebep daha zikredilebilir ki bu da İbâdîler’in kendilerini her zaman medyadan uzak tutmaları ve gizli hareket etmeleridir.

Skolastik felsefede ahlâkın insanın doğasında nasıl yerleşik hale geldiği ve bu süreçte Tanrının rolünün ne olduğu tartışması Antik Yunan felsefesine kadar geri götürülebilir. Bu makale, Skolastik felsefenin iki farklı dönemini temsil eden iki önemli teoloğu temel alarak ahlâkın insanın doğası ve Tanrı ile ilişkisini ele almaktadır. Skolastik felsefenin ilk dönemlerinde Thomas Aquinas, insan doğasında mündemiç bir ahlâklılık potansiyeline vurgu yapan teolojik bir doğal yasa teorisi savunmuştur. Buna karşılık John Duns Scotus insan doğasındaki ahlâklılık potansiyelini yadsımamış, fakat yine de ahlâkın ilahî emirlerle temellendiğini iddia ettiği ılımlı bir ilahî emir teorisini savunmuştur. Aquinas ve Scotus'un iki meselede ciddi bir ayrışma yaşadıkları söylenebilir. Bunlardan birincisi insandaki ahlâklı olma bilincinin insan doğasının bir parçası olarak akılda (ratio) mı yoksa iradede (voluntas) mi açığa çıktığı tartışmasıdır. Aquinas bu konuda akla vurgu yaparken Scotus belirleyici olanın akıl değil irade olduğunu düşünmüştür. Ayrışma noktalarından ikincisi On Emir'in hangi prensiplerinin doğal yasa ile bilinebileceği meselesidir. Aquinas On Emir'in tüm ilkelerinin doğal yasa ile bilinebileceğini iddia ederken Scotus, sadece ilk üç ilkenin doğal yasanın konusu olabileceğini; diğer ilkelerin ise ancak ilahî emirlerle belirlenebileceğine inanmıştır. Bu makale Skolastik felsefedeki ahlâk, insan doğası ve ilahî emirlere bakıştaki ayrışma sürecini iki önemli figür üzerinden irdelemeye çalışmıştır.