Littérature scientifique sur le sujet « Le qadarisme »
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Articles de revues sur le sujet "Le qadarisme"
Washil, Izzuddin, et Ahmad Khoirul Fata. « PEMIKIRAN TEOLOGIS KAUM SALAFÎ : Studi atas Pemikiran Kalam Ibn Taymiyah ». ULUL ALBAB Jurnal Studi Islam 19, no 2 (28 décembre 2018) : 315–42. http://dx.doi.org/10.18860/ua.v19i2.5548.
Texte intégralPutra, Ahmad. « ALUR TRANSMISSION OF RELIGIOUS KNOWLEDGE AND ISLAMIC THOUGHT DALAM ISLAMIC THOUGHT ; AN INTRODUCTION KARYA ABDULLAH SAEED TERBITAN ROUTLEDGE 2006 ». Islam Transformatif : Journal of Islamic Studies 3, no 1 (13 novembre 2019) : 73. http://dx.doi.org/10.30983/it.v3i1.1602.
Texte intégralHayawi Al-Saad, Ahmed. « The exclusion of the other in Umayyad poetry The Dhimmis, the Mawali, and the Qadaris are an example ». ADAB AL-BASRAH, 2024. http://dx.doi.org/10.56822/aabjdoi.2023.107.01.02.
Texte intégralNAMLI, Abdullah. « Is the Attribution of the Hadith ‘The Qadariyye is Majosis of this Ummah’ to the Mu‘tazila Consisting of an Ash‘ari-Maturidi Advocacy ? » Kocatepe İslami İlimler Dergisi, 11 décembre 2023. http://dx.doi.org/10.52637/kiid.1322078.
Texte intégralThèses sur le sujet "Le qadarisme"
Amar, Mourtala. « Le politique et le théologique aux premiers temps de l'islam (656-750 E.C.) : la querelle qui opposait la Murğiʾa et la Qadariyya sur le libre arbitre et la prédestination divine ». Electronic Thesis or Diss., Paris, EHESS, 2024. http://www.theses.fr/2024EHES0038.
Texte intégralThis PhD dissertation studies the quarrel between two Muslim theological-politicalfactions, namely the Murǧiʾa and the Qadariyya, over the issues of free will and divinepredestination. The Qadarites held that man is solely responsible for his actions; for them,anyone, including the caliph, who committed a cardinal sin automatically was loosing his faith.Consequently, he must either repent or be executed. The murǧiʾites, for their part, defended theidea that the actions of individuals should be referred to the judgment of God, who, the only Onecapable of judging the secrets of men. For this school of thought, faith is in no way linked tobehaviour, given that man's actions are dictated by God from all eternity, according to the thesisof divine predestination. This position prompted some medieval scholars, as well as somemodern researchers, to assert that the murǧiʾites supported the Ummayyad caliphs. According tothese scholars, the murǧiʾites' argument was that the legitimacy of the Umayyad caliphs, whosepower came under divine decree, should not be questioned and therefore absolute obedience wasdue to them, by going against divine predestination.This work attempts to understand whether theologians got involved in politics in the nameof an intrinsic relationship with the theological, or whether politicians have resorted to thereligious to legitimize their power. To do this, we have re-evaluated the principles of murǧiʾitedoctrine by studying its various branches, in order to determine the type of relationship each ofthem maintained with the Umayyad caliphs. In facts, the various revolts led by the murğiʾitesagainst the ruling dynasty contradict the idea of an alliance between the two parties. Furthermore,the involvement of non-Arab Muslims, known as mawālī, in this theological quarrel, with thesupported of the murğiʾites, requesting political and social equality deserves to be analyzed. Forthis reason, we attempt to understand why and how the social and political demands of themawālī were finely intertwined with the theological debates and issues of that time.Analysis of the status and notion of Ḫalīfat Allāh (caliph of God) is essential, as it helpsus understand whether the Umayyads referred to the term Ḫalīfa mentioned in the Qur'an becausethey considered their power sacred or not. Did the Umayyads exploit theological issues forpolitical ends to legitimize their power? How did the religious dimension justify political actions,6and how the political decisions oriented the religious dogma? Did the Umayyads’ recourse toreligion hinder the development of rational political thought?To answer these questions, we have used sources rarely used until now by researchersworking on this ancient period, namely Arabic poetry and epistolary correspondence betweenscholars and the Umayyad caliphs. The use of Arabic poetry and prose is necessary, as it enablesus to confirm or refute the information given by Muslim historiographers whose works post-datethe period under consideration
Chapitres de livres sur le sujet "Le qadarisme"
Amin, Hussein Ahmad. « Political and Social Roots of Islamic Sects ». Dans The Sorrowful Muslim's Guide, traduit par Yasmin Amin et Nesrin Amin, 145–58. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474437073.003.0007.
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