Les innovations de Naffāṯ b. Naṣr ou le troisième schisme chez les ibadites

IF 0.4 4区 哲学 Q1 HISTORY
Virginie Prevost
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引用次数: 0

Abstract

Besides the secession of the Nukkāriyya and the Ḥalafiyya, the Rustamid imam Aflaḥ (c. 823-871) had to face Naffāṯ b. Naṣr’s dissidence. After he was refused the function of Qanṭrāra’s governor, Naffāṯ publicly slandered Aflaḥ whom he mostly blamed for his expensive tastes and his lack of combativeness towards the Aġlabids. The anti-Rustamid propaganda of Naffāṯ quickly attracted a lot of Ibāḍīs to the Jarīd as well as to the Jabal Nafūsa. That enthusiasm just shows how, already during Aflaḥ’s reign, the Rustamid authority was a subject of controversy among the Ibāḍīs. Although it never caused an armed revolt, that schism really worried the Rustamid leaders. This article gathers all the facts concerning Naffāṯ in the Ibāḍī sources and tries to reconstruct his life and to draw up the list of the new opinions he proposed. The Naffāṯiyya movement is very interesting, on account of both its longevity and its geographical expansion, as well as for the great number of documents dealing with it. Those documents that appear throughout the centuries in the Ibāḍī sources allow to understand better the personality of Naffāṯ b. Naṣr, who was an intellectual rather than the leader of an organized movement.
创新-¿āNaṣṯb。r或第三个分裂教派中
除了Nukkāriyya和Ḥalafiyya的分裂之外,Rustamid伊玛目aflaama(约823-871)还必须面对Naffāṯ b. Naṣr的异议。在他被拒绝担任Qanṭrāra的州长后,Naffāṯ公开诽谤aflazai,他主要指责aflazai品味昂贵,对Aġlabids缺乏斗志。Naffāṯ的反鲁斯塔德宣传迅速吸引了许多Ibāḍīs到jarjard和Jabal Nafūsa。这种热情恰恰表明,早在阿夫拉罕统治时期,鲁斯塔德王朝的权威就已经成为Ibāḍīs争议的主题。虽然它从未引起武装叛乱,但这种分裂确实让鲁斯塔米德领导人感到担忧。本文收集了Ibāḍī资料中有关Naffāṯ的所有事实,并试图重建他的生活,并列出他提出的新观点清单。Naffāṯiyya运动非常有趣,因为它的持续时间长,地理范围广,还有大量与之相关的文件。几个世纪以来出现在Ibāḍī资料中的那些文件使我们能够更好地了解Naffāṯ b. Naṣr的个性,他是一个知识分子,而不是一个有组织运动的领导人。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
AL-QANTARA
AL-QANTARA Multiple-
CiteScore
0.50
自引率
0.00%
发文量
16
审稿时长
48 weeks
期刊介绍: Al-Qanṭara inició su publicación en 1980, como continuación de Al-Andalus (1933-1978). Al-Qanṭara está dedicada a la civilización del Islam clásico (hasta el siglo XVII incluido) con especial atención al Occidente islámico. Se publica en forma de dos fascículos anuales de unas 250 páginas cada uno. Una sección monográfica aparece en el segundo fascículo de cada año. La revista sólo solicita contribuciones para las secciones monográficas.
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