الردة/دراسة تاريخية في مرويات محمد بن اسحاق (151هـ/768م) وسيف بن عمر(180هـ/796م) ومحمد بن عمر الواقدي(207هـ/822م)

الموضوعات

تاريخ

الملخص

تعتبر دراسة حركة الردة من خلال الرواة الذين تحدثوا عنها، والتي اعتمدت على رواياتهم المصادر التاريخية في القرون الأربعة الهجرية الأولى على قدر كبير من الأهمية، ومن أشهر هؤلاء الرواة:عروة بن الزبير(94هـ/712م) الأسدي المدني، الذي كان على علاقة جيدة مع بني أمية، حيث ذكر رواياته دون اسناد، و محمد بن مسلم (124هـ/741م) ونسبه إلى بني زهرة القرشيين، وقد تمتع هذا الراوي بمكانة مرموقة لدى بني أمية حتى قيل عنه "إن صحبة الملوك أفسدته"، وقد عمل قاضياً لديهم وكان يهتم في الإسناد، وكما تناولنا الراوي محمد بن اسحق (151هـ/768م)المدني المطلبي القرشي، وقيل انه من موالي عين التمر حيث اسر خالد بن الوليد جده يسار، اتهم بالقدرية وانه معتزل وقيل شيعي وكانت علاقته بالدولة الأموية غير جيدة، ومن الرواة أيضا أبو مخنف (157هـ/773م) الازدي الكوفي وقيل تركزت أخباره التاريخية على أخبار السلف حتى نهاية الدولة الأموية، وخاصة بما يتعلق في أخبار العراق، لم ترد له راويات تظهر علاقته بالدولة العباسية وقيل انه شيعي، وتحدثنا عن سيف بن عمر(180هـ/796م) التميمي الكوفي كأحد رواة الردة حيث كانت علاقته بالدولة غامضة، ومن رواة الردة أيضاً الواقدي محمد بن عمر(207هـ/822م) مولى بني أسلم، مدني كان على علاقة جيدة بالدولة العباسية، حيث عمل قاضياً للمأمون ولكنه اتهم بالتشيع وقيل عن أسلوبه انه كان يربط الحدث التاريخي بالجغرافيا، واتبع الإسناد الجماعي، حيث كان يتحدث عن متن واحد متأثرا بمدرسة المدينة.وتناولت هذه الدراسة في الفصل الثاني مفهوم الردة لغة واصطلاحا حيث ورد من معانيه في اللغة الرجوع عن الشئ والحرمان والمنع أما اصطلاحاً فقيل المرتد المانع للزكاة،الذي لا يصلي، الكافر، مدعي النبوة.

روابط وملفات

التعريف والنوع

رقم الوثيقة

01ebbacd-66de-49cc-99a1-0a0c2df0afcc

رقم العقد

0

نوع الوسائط

Crawler

نوع المحتوى

الرسائل العلمية

صيغة المصدر

رسائل ماجيستير

نوع الملف

pdf text

أسماء الملفات

83755_1.pdf

بيانات النشر

ترجمة العنوان

Apostasy/Historical Study of The Narratings of Mohammad Ibn Ishaq(151AD/768BC) And Sayf Ibn Omar(180 AD/796 BC) And Mohammad Ibn Omar ALWaqedi(207 AD/822BC)

ألقاب المؤلفين

[{"name_ar":"جمال جوده","title_ar":"اشراف","title_en":"Supervision"},{"name_ar":"وجدان جميل علي جابر","title_ar":"اعداد","title_en":"Preparation"}]

اللغة

Arabic

المصدر والدورية

اسم المصدر

الردة/دراسة تاريخية في مرويات محمد بن اسحاق (151هـ/768م) وسيف بن عمر(180هـ/796م) ومحمد بن عمر الواقدي(207هـ/822م)

المحتوى والصفحات

عدد الصفحات

0

ترجمة الملخص

The study of Ridda Movement (Apostasy) through the narrators who spoke about it and upon whose narrations the historical resources in the first four Hijri centuries relied is considered very essential. Among those narrators was Urwa Ibn Al Zubair Al Asdi Al Madani (94 Hijri/712 A.D.) who had a good relationship with Bani Umayyeh and whose narrations were mentioned without Isnad (Reference). Another one was Muhammad Bin Muslem (124 Hijri/741 A.D.) who is from Bani Zahra in Quraish. Bin Muslem enjoyed a unique status among Bani Umayyeh so much so that he some people said that his friendship with the kings has ruined him. Bin Muslem worked as a judge for Bani Umayyeh and he was very interested in Isnad. A third narrator was Muhammad Bin Isaq Al Madani Al Madtlabi Al Qurashi (151 Hijri/768 A.D.) who was from Ain Al Tamer; Khalid Bin Al Waleed captured his grandfather, Yasar. Bin Isaq was accused of being Qadari (Fatalism), some said he was Mu’tazel, others said he was Shiite. His relationship with the Umayyad Sate was not good. Among the narrators was Abu Makhnaf Al Azdi Al Kofi (157 Hijri/773 A.D.). Historical information about him was concentrated on those of the Salaf until the end of the Umayyad State especially the information about Iraq. There have been no narrations that talked about his relationship with the Abbasid State, and it was said that he is Shiite. In this study, the researcher also talked about another narrator, Saif Bin Omar Al Tamimi Al Kofi (180 Hijri/796 A.D.) as one of the narrators of the Ridda whose relationship with the State was rather mysterious. Another narrator in the Ridda period was Al Waqidi Muhammad Bin Omar, Mawla Bani Aslam. He was Madani and had a good relationship with the Abbasid State where he worked as a judge for the Ma’moon, but he was accused of being Shiite and some said that his method of narrations relied on connecting the historical event with geography. He also followed the collective Isnad and used to talk about one text, influenced by Al Madina School. In the second chapter, the researcher talked about the definition of Apostasy (ridda) in language and dictionary. Among the definitions of this word is that it means abandoning something, deprivation or prohibition. While other meanings suggest that Al Murtad is the one who prohibits Zakat, the one who does not pray, the non-believer, and he who claims to be a prophet. In this chapter also, the researcher talked about the beginnings of Ridda some of which happened during the time of Prophet Muhammad, peace be upon him, such as that of Al Aswad Al Ansi, Musailama Al Kathab and Tulaiha Bin Khuwailed Al Asdi. Other Ridda events took place after the death of Prophet Muhammad, peace be upon him, such as that of Bani Saleem, Malek Bin Nuwairah, Qais bin Abed Yaghouth and others. Moreover, the researcher mentioned the reasons behind Ridda and the position of Madina against those who were responsible for Ridda and who it managed to take them down. Islam won the Ridda wars and Abu Baker forgave the leaders of Ridda who returned back to Islam after the wars ended. However, there were some leaders of Ridda who refused to go back to Islam including Aswad Al Ansi who was defeated by deception, and Al Fuja’a Bin Layl who was burned to death. In the third chapter, the researcher talked about the reasons of the Islamic conquest movements (Futouh). Brukelman mentioned that the reasons why the Islamic armies focused on conquests was that Abu Baker feared that Muslims will turn to tribal conflicts, so he managed to keep them occupied through filling their time with conquests outside the Arab Peninsula. Abu Baker did not allow apostates (Murtaddeen) to participate in the conquests; however, when Omar Bin Al Khattab became the Khalifa after Abu Baker, the tribes who once were among the apostates were allowed to join the Islamic armies only after they returned back to Islam. When Abu Baker was sick and just before his death, Al Muthanna Bin Haritha came to him and asked his permission to allow apostates to participate in the fighting of the Romans. Before his death, Abu Baker told Omar Bin Al Khattab to send the armies with Al Muthanna but without letting the apostates be in charge of the army which contained a hundred fighters. However, in the time of Othman Bin Affan, they were allowed to lead the army after the power of Islam had increased in the world. Among the tribes that participated in the Islamic conquests were Al-Azd, Mathhaj, Bani Saleem, Kandah and others.

إشراف وإعداد

الإشراف

جمال جوده

الإعداد

وجدان جميل علي جابر

الاقتباسات الببليوغرافية