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Al-Ismaili, Ahmed. "La théologie ibâdite omanaise du 1er / 7e au 7e / 13e siècle." Paris, EPHE, 2012. http://www.theses.fr/2012EPHE5007.
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Cette thèse renvoie à la fondation politico-théologique du mouvement kharijite aux premiers siècles de l’islam. L’école ibadite est l’un des mouvements kharijites qui représentent l’opposition politique à l’islam classique au premier siècle. Cette étude ne présente pas uniquement la pensée théologique et les racines historiques de l’école ibadite. Elle s’est employée à observer l’instant crucial de l’histoire où le texte sacré a commencé à imprégner la vie quotidienne, menant ensuite aux multiples visages de l’islam, ce que l’on nomme aujourd’hui l’islam pratique, l’islam politique, l’islam théologique, l’islam juridique, etc. Cette thèse a essayé de faire analyser des questions théologiques qui sont dépendantes de deux contextes distincts : 1. Un contexte philosophique qui concerne toute question philosophique empruntée à la culture préislamique, telle la théorie de l’atome. D’autres encore, davantage métaphysiques, comme la théorie de l’essence divine et ses attributs ; la théorie de l’acte humain, etc. Ces problématiques sont apparues chronologiquement au cours du 2e/VIIIe siècle. 2. Un contexte épistémologique lié au cadre sociopolitique dans lequel évolue la communauté musulmane. Sa compréhension permet d’appréhender les hiérarchies religieuses de l’être humain, autrement dit l’application des hiérarchies de la divinité à l’être humain (croyant parfois et mécréant quelquefois, pieux ou hypocrite, etc. ). Cette thèse a essayé autant que possible de suivre les étapes historiques et théologiques parcourues par l’école ibadite du 1er/7e au 7e/13e siècle. Cette école est considérée comme une extension historique et politique des mouvements kharijites en général, et ce sont ces derniers qui incarnent l’opposition politique en islam, qui ont ensuite soulevé les questions théologiques liées aux termes coraniquesStudying the history of the Ibadhi school and its creed represents a crucial element in academic studies. The present study is not just one of the few academic dissertations that worked to analyze the history and theology of Ibadism thought, but also belongs to an important field about the political Islamic foundation in the early centuries. That is the Khawariji (outsiders) thought which is an important part of the opposition in the political Islam, as well as Shiite ideology in general. This dissertation attempted somewhat to cover all the historical periods of Ibadhi theological school. This school is a political, historical, and theological extension of Kawarij who founded the political Islam in the 1st century and were active in establishing the conceptual principles for theological Islam through provoking the issues about the reality of the believer, hypocrite, disobeyer, etc. 1. This dissertation studied the development of concepts, their theological connotations, and their link to the social political situation in which they were generated and developed. Then, it analyzed the theological issues related to such concepts. 2. This study observed the change of Ibadhism from being a political movement to the foundation of a theological school that could establish an independent state in Oman. 3. An attempt to document the thematic development of theological issues in Ibadhism from the 1st century to the 7th century, and study their theological concepts and connotations, and their link to the social political situation of theology in Ibadhism. 4. This study conducted thematic and time comparison with the Ash’ari and Muatazela schools though considering the development of the related theological concepts and connotations from the 1st to the 7th century. 5. This study is restricted to the most prominent theological issues which actually lead to the foundation of theology, such as the issues of atom, divine entity, action of humans, vision, creation of the Quran. These are the issues that are major in theology and distinguish theological schools
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Nkurunziza, Jean de la Paix. "Similarities and differences in the doctrines of faith between Islam and Christianity." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841188&prov=M&dok_var=1&dok_ext=htm.
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Echiguer, Mohammed Haddou. "Al-Gahiz et sa doctrine mu'tazilite." Bordeaux 3, 1986. http://www.theses.fr/1986BOR30035.
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Al-gahiz, abu utman amr b. Bahr, celebre prosateur arabe, auteur d'ouvrages d'adab de theologie mutazilite et de polemique politico-religieuse, naquit a basra vers 160 776 et y mourut en muharram, 255 decembre 868 - janvier 869. A baghdad al-gahiz trouva une riche nourriture dans les multiples traductions du grec entreprises sous le califat d'al-mamun, et l'etude des philosophes de l'an- tiquite - d'aristote notamment - lui permit, a la fois, d'elargir son horizon et de mettre au point sa propre doctrine theologique qu'il avait commence d'elaborer sous la direction des grands mutazilites contemporains tels an-nazzam et tumama b. Asras qui parait avoir exerce sur lui une puissante influence (ei2, ii, al. Ajdahiz, 395, art. De ch. Pellat). Il est curieux de constater qu'abu utman est surtout apprecie comme ecrivain et non comme mutakallim mutazilite. Ceux qui se sont interesses a ses travaux, n'ont ete attires que par son adab. Nous avons pu reconstituer la doctrine mutazilite d'al-gahiz a travers ses propres ouvrages qui constituent, a defaut d'informations sures et suffisantes, une documentation de premiere main. Ces ouvrages qui ont echappe aux mains des ennemis des mutazila, a cause de leur caractere d'adab sont : kitab at-tarbi wa-t-taduir, kitab al-hayawan, kitab-al-bayan - wa-t-tabyin, kitab al-buhala et quelques epitres (rasa'il) se rapportant a notre sujet. - dans notre essai sur la doctrine mutazilite d'al gahiz, nous avons mis en relief tout ce qui le distinguait des mutazila en general et de ses maitres an-nazzam et tumama b. Asras en particulier. Cette approche nous semble englober dans l'etat ac- tuel des etudes gahiziennes le maximum de ce qui nous est accessible, dans le do- maine des theories et des opinions personnelles d'abu'utman. Al-gahiz avait un message mutazilite a transmettre a la posterite. Il l'a confie tres habilement au kitab al-hayawanAl-gahiz, abu utman amr b. Bahr, is a famous arab prose writer, author of several works of adab, mutazilit theology and politico-religious polemics. He was born in basra around 160 776 and died there in mouharram 255, december 868 january 869. In baghdad, al-gahiz found a rich cultural environment provided by numerous translations from the greek which were achieved under the califat al-mamun; moreover, the study of ancient philosophers, namely aristotle enabled him to widen his horizon and to come up with his own theological doctrine, which he had already started developing as a disciple of the great contemporary mutazilit such as an-nazzam and tumama b. Asras, who seems to have influenced him greatly (ei2 ii, al-djahiz, 395 art. De pellat). Oddly enough, abu utman is mostly valued as a writer, not a mutazilit mutakallim. Those who became interested in his work were attracted by his adab. We have been able to reconstruct al-gahiz mutazilit doctrine from his own writings, which are first hand documents, for lack of any reliable source of information these are works that have not been destroyed by the ennemy of the mutazilit, because they were perceived as works of adab. They are : kitab at-tarbi wa-t-taduir, kitab al hayawan, kitab al-bayan-wa-t-tabyin, kitab al-buhala, and few letters (rasail) that are relevant for our study. Our essay on al-gahiz mutazilit doctrine has brought out what distinguishes him from the mutazila in general, and in particular from his masters an-nazzam and tumama b. Asras. Given the state of the art in al-gahiz studies, this approach seems to cover most of what is available, as far as abu utman's theories and personal opinions are concerned. Al-gahiz had a mutazilit message to transmit to posterity, he did it very skilfully-to kitab al-hayawan
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Aly, Dia Mamadou. "La pensée théologique musulmane en Afrique de l'ouest au XIXe siècle : Al-Maqāsid as-Saniyya.. d'al-Hāgg ́Umar al-Fūtī (1212H./1797-1282H./1865)." Paris 4, 1986. http://www.theses.fr/1987PA040465.
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Agha, Tehrani Morteza. "Sayyid Ḥaydar Āmulī (719-7871319-1385) : an overview of his doctrines." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23705.
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One of the outstanding scholars of his time, Sayyid Haydar Amuli (719-787/1319-1385) played an important role in the development of Shii 'Irfan, a tradition which traces its roots back to the Prophet Muhammad and the Imams. He gave his attention to the subject at a time when the Shia Islam began to develop its characteristic set of doctrines through the efforts of 'Allama Hilli and his son Fakhr al-Muhaqqiqin in Iran and Iraq.Sayyid Haydar lived at a time of great political and social upheaval. This thesis places Amuli within this context and describes his life in some detail. Moreover, a number of problems surrounding the corpus of his writings are resolved by a complete listing of his works.
Finally, we provide an overview of his doctrines, most especially his ideas concerning the people of sharia, tariqa and haqiqa. Amuli puts great effort into reconciling these three groups, although he consistently maintains a mystical approach in his works. While Amuli accepts Ibn 'Arabis metaphysical doctrines he criticizes his teachings on walaya and Imama. This thesis deals with the issue of Imama from the point of view of Amuli in detail.
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Errera, Alfred. "Le rapport des maîtres soufis aux « peuples du Livre » et à leurs doctrines." Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040249.
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Si l'étude du regard de l'islam sur les autres religions fait l'objet d'un intérêt croissant, peu d'attention a été accordée au rapport des maîtres soufis tant au christianisme et au judaïsme qu'aux chrétiens et aux juifs. La première partie de cette étude présente une analyse de ce sujet tel qu'il a été perçu par les intellectuels occidentaux qui se sont convertis à l'islam ou qui ont consacré au soufisme des années de recherche. Dans sa deuxième partie, elle analyse les positions des maîtres soufis selon cinq aspects : leur rapport aux Écritures et doctrines des chrétiens et des juifs, leur regard sur leurs rites et coutumes, la conception de leur Salut, leur relation aux chrétiens et aux juifs en tant que personnes, et enfin leur conception du jihâd guerrier contre les pays chrétiens, ainsi que le lien que font ces maîtres entre le jihâd majeur, celui de la lutte contre l'égo, et le jihâd mineur, belliqueux. L'étude dégage la tolérance digne de la plus haute admiration de certains maîtres soufis, mais dévoile aussi des positions rigoristes, irrespectueuses des doctrines et coutumes chrétiennes et juives, et exigeant l'application stricte des règles de la dhimma. Si les maîtres soufis ont mis l'accent sur le jihâd majeur, ils ont souvent témoigné d'un soutien inconditionnel au jihâd guerrier, le percevant comme une forme extrême de sainteté, garantissant le Bonheur dans ce monde ci et dans celui à venir. La modération des dirigeants musulmans contraste fréquemment avec leur extrémismeWhile research is devoted to the attitude of Sunni Islam toward other religions, little attention has been paid to the attitude of Sufi masters to Christianity and Judaism as well as to Christians and Jews. The first part of this study provides an analysis of this topic as perceived by western intellectuals who had converted to Islam or who had dedicated years of research to Sufism. In its second part, the attitude of Sufi masters is analyzed according to five perspectives: their position regarding the Christian and Jewish Scriptures and doctrines, their view of their rituals and customs, the understanding of their Salvation, their attitude toward Christian and Jews as human beings, and finally their position regarding jihâd warfare against Christian countries, and the link these masters made between the greater jihâd, the jihâd against one's desires, and the lesser jihâd, the warlike jihâd.This study shows tolerance worthy of the greatest admiration, but also reveals rigorous and disrespectful attitudes toward Christian and Jewish doctrines and customs, calling for the application of the dhimma harshest rules. While the Sufi masters have stressed the importance of the greater jihâd, they frequently gave unconditional support to the lesser jihâd, seeing it as a paroxysmal form of holiness, guaranteeing Happiness in this world and in the next one. The tolerance of Muslim leaders frequently contrasts with some Sufi masters' extremism
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Batubara, Chuzaimah. "Islam and mystical movements in post-independence Indonesia : Susila Budhi Dharma (Subud) and its doctrines." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0017/MQ54979.pdf.
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Kassimi-Laghazali, Kanza. "Des manifestations de la libre pensée dans le monde arabo-musuman classique." Bordeaux 3, 2008. https://extranet.u-bordeaux-montaigne.fr/memoires/diffusion.php?nnt=2008BOR30057.
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Vu l’intégrisme dont souffre le monde entier en ces derniers temps, nous irons aux sources : y a-t-il une base historique qui fonde ce désarroi ? En revanche dès l’aube de l’islam, il y avait des manifestations de la libre pensée. En vue d’analyser ce phénomène de la libre pensée dans le monde arabo-musulman classique, la première partie est réservée aux cadres généraux qui l’ont engendré. Le premier cadre général représente l’état de transition qu’avait connu le monde arabe d’un réel antéislamique à un réel différent. Le deuxième cadre général représente la naissance d’un certain concept du pouvoir en islam à travers la pratique politique des califes dits : « bien guidés ». Le troisième cadre général représente l’évolution du concept du pouvoir en islam. Une pratique politique basée sur le fondement idéologique de gouverneurs soutenus par les fuqaha de la connivence. Le quatrième cadre général représente une conjoncture socioculturelle et politique, résultat de la transition échafaudée par l’islam. Dans ce cadre général détaillé à travers quatre chapitres, naquit la libre pensée de l’islam classique qui s’est manifestée à travers deux formes différentes : L’une était théorique, l’autre était pratique. La deuxième partie de notre recherche est réservée aux différentes manifestations de cette libre pensée théorique. La troisième partie est consacrée à la libre pensée pratique et révolutionnaire. Enfin nous pourrons conclure que l’extrémisme islamiste dont souffre le monde d’aujourd’hui n’a pas de fondement historique. Le monde arabo-musulman était plus ouvert sur les nations et les cultures étrangèresTo consider fundamentalism which the whole world has suffered from lately, we have to go back in time and whether there is/are any historical base(s) which could justify such confusion. On the other hand, since the rise of Islam, there have been many manifestations of freedom of thought. To analyze such phenomenon in the Arab-Muslim world, we have devoted the first part to the four general frameworks which havegenerated it. The first general framework relates to the transitional period which the Arab world witnessed, the change from an ante-Islam era to the Islamic one. The second one relates to the use of the ‘notion of power’ in Islam through the Califs’ political practice who were said to be ‘well-guided’. The third one concerns the evolution of such notion in Islam, a political practice based on governors’ ideological foundation backed up by connivance jurisconsults. The last general framework is relevant to socio-cultural and political circumstances which are the outcome of transition built up by Islam. It is within such general framework, which had been detailed in the 4 chapters, that freedom of thought saw light in its theoretical and practical forms. The second part of our research would be devoted to the study of different manifestations of such theoretical freedom of thought, while the thrid one to practical and revolutionary aspects of such freedom. Finally, we can conclude that Islamic fundamentalism which the world suffers from nowadays has no historical grounds since the Arab-Muslim world was very open as to foreign nations and cultures
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Fathimah, Siti. "Modernism and the contextualization of Islamic doctrines : the reform of Indonesian Islam proposed by Nurcholish Madjid." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0024/MQ50513.pdf.
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Hendricks, Mogamat Mahgadien. "A translation, with critical introduction, of Shaykh °Alawåi al-Risåalah al-Qawl al-Ma `råuf fåi al-Radd `alåa man Ankara al-Tasawwuf: A kind word in response to those who reject Sufism." Thesis, University of the Western Cape, 2005. http://hdl.handle.net/11394/2152.
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Magister Artium - MAThe objective of this thesis was the translation of an original defence of Sufi practice titled "A Kind word in response to those who reject sufism" by Shaykh Aòhmad ibn Muòsòtafá °Alawåi. This book was written in defence of Sufis and Sufism. This research provide some notes on the life, spiritual heritage and writings of the Shaykh °Alawåi in conjunction with a critical introduction to complement the translated text. The Shaykh's methodology applied in his ijtihåad to validate and defend the Sufis and their practices was also reviewed.
South Africa
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March, Andrew. "Islamic doctrines of citizenship in liberal democracies : the search for an overlapping consensus." Thesis, University of Oxford, 2006. http://ora.ox.ac.uk/objects/uuid:ed3b20d3-5f5a-4866-a421-c261f52dfcf2.
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This thesis examines whether Muslims qua Muslims can regard as legitimate the demands of citizenship in a non-Muslim liberal democracy. This involves asking whether requirements such as living in and being loyal to a non-Muslim state, regarding non- Muslims as political equals with whom one might co-operate socially and politically, contributing to non-Muslim welfare and participating in non-Muslim political systems can be regarded as legitimate practices. It is an exercise in what John Rawls referred to as 'conjecture', or the attempt to examine and argue for the existence of an overlapping consensus between a liberal political conception of justice or citizenship and a particular comprehensive ethical doctrine. Chapter One examines the status of conjecture in political theory and the place of the idea of an overlapping consensus in liberal justification, followed by a proposal for a methodology for this type of comparative political theory. Chapter Two deals with the precise demands liberalism places on citizens, and the particular concerns of Muslims living in non-Muslim states. I show that before we can discuss the central liberal concerns of justifying state neutrality and individual freedoms to revise one's conception of the good, it is necessary to look at a series of questions related to Muslim belonging, loyalty and solidarity in a non-Muslim state. I then present and defend a conception of liberal citizenship in response to certain challenges and concerns of Islamic political ethics. Chapters Three through Five then deal with the range of Islamic responses to the demands of liberal citizenship as I presented them. Chapter Three considers the question of residence in a non-Muslim state and whether the most common justifications for such residence can be considered compatible with liberal conceptions of a well-ordered society. Chapter Four examines the problems of political obligation and loyalty - whether Muslims can in good faith meet their obligations of loyalty to both the global community of fellow believers and their state of citizenship. Chapter Five deals with questions of recognition and solidarity - whether Muslims can recognise non-Muslims as political equals, form relationships based on justice, contribute to their welfare and participate in a common political system. All three chapters demonstrate that very strong and authentically Islamic arguments exist for accepting all of the above demands of citizenship, many being found even in medieval works of Islamic jurisprudence. Crucially, Islamic arguments shown to support the idea of an overlapping consensus also vindicate many of the claims of Rawlsian political liberalism to be a more appealing form of liberalism to non-liberals precisely because of its abstention from claims to metaphysical truth.
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Kazemi-Moussavi, Ahmad. "The struggle for authority in the nineteenth century Shiʻite community : the emergence of the institution of Marjaʻ-i Taqlīd." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39275.
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The Shi'ite orthodoxy, represented by the Usuli trend, introduced a new institution, i.e. marja'-i taqlid, in the middle of the thirteenth/nineteenth century when the struggle for the authority of the Imam was heightened by the representatives of speculative thought in Shi'ism. This institution combined the status of the most learned mujtahid with the charisma derived from the vicegerency of the Imam of the Age without committing itself to miraculous performances or directly jeopardizing the ruling establishments. The Usuli orthodoxy successfully fought the Akhbaris' detachment from the formal bases of argumentation on the one hand and the direct pretension to the authority of the Imam by the Sufis and Shaykhis on the other hand. The Usulis not only placed the marja'-i taqlid at the head of the Shi'ite learned hierarchy, but gave his pronouncements as of binding authority for the community. Marja'-i taqlid benefitted from the growth of popular religion among post-Safavid Iranians whose religious alms and charities guaranteed the financial independence of the supreme mujtahids. Marja'-i taqlid played important roles in the socio-political development of the Shi'ite people of Iran and Iraq either by legitimizing their constitutional and reformist movements or opposing colonialist and Westernizationist processes. However, in practice, the institution of marja'iyat escaped any attempts to embed the institution into the constitutional system or into any formal structure of juristic hierarchy.
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Haddad, Mohamed. "Essai de critique de la raison théologique : l'exemple de Muḥammad ʾAbduh." Paris 3, 1994. http://www.theses.fr/1994PA03A001.
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Tabbara, Nayla. "Les commentaires soufis de la sourate de La Caverne : le récit coranique comme symbole de l'itinéraire spirituel." Paris, EPHE, 2007. http://www.theses.fr/2007EPHE5013.
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Cette thèse étudie 15 différents commentaires coraniques, dont neuf commentaires soufis, de la sourate 18 intitulée la Caverne. Elle explore les différences entre ces les commentaires soufis et non-soufis, notamment dans l’interprétation des récits. Elle déduit enfin des commentaires soufis des récits de la sourate 18 les grandes lignes du cheminement spirituel, de la connaissance spirituelle et de la sainteté. La thèse offre aussi en annexe des traductions intégrales de sept commentaires soufis de la sourateThis thesis studies 15 different Qur’anic commentaries, of which 9 sufi commentaries, of the surat al Kahf (18th chapter of the Qur’an). It explores the differences between these commentaries, focusing mainly on the difference in the treatment of Qur’anic narratives between exoteric and esoteric interpretations. It finally infers from the esoteric commentaries the guidelines of spiritual wayfaring, of spiritual knowledge and of sainthood. The thesis also offers translations of seven sufi commentaries of the surah
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Diab, Issa. "L'Islam héritier des religions sémitiques : étude du phénomène abrahamique." Bordeaux 3, 2005. http://www.theses.fr/2005BOR30011.
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Mohammad inaugura sa mission par la proclamation des croyances des Honafā' abrahamiques à la Mekke. Seulement à Médine, il introduisit les "particularités islamiques", alors, des discussions polémiques avec les Nassāra et des confrontations armées contre les juifs poursuivirent. Dans chacune des trois grandes religions sémitiques, se constitua un phénomène abrahamique différent. L’Abraham du Christianisme est l’archétype de l’homme qui s’approche de Dieu, sans la Torah, par une simple action de foi. Il est aussi un archétype du Christ, le canal de la bénédiction de Dieu à tous les peuples. L’Assemblée de Jacques, qui exprime le Christianisme le plus élémentaire, avait une tradition abrahamique toratique et croyait en Jésus Christ comme homme-prophète, ce sont les deux particularités des Honafā’ et des Homos de la Sīrah. L’Abraham du Judaïsme est un personnage honorable qui révère la Torah et la Loi de la Nature (Dīn al-Fitrah). L’Abraham de l’Islam est un Imām religieux et le chef d’une ’Oummah. L’Abraham de la Médine semble être un prophète arabe et « un musulman avant l’Islam. L’explication de cette énigme se trouve dans l’analyse de la stratégie politico-religieuse de Mohammad. Les sources des « Histoires d’Abraham » dans l’Islam sont vraisemblablement la littérature apocryphe juive. L’Islam foncier n’est que le Hanifisme. Les Honafā’ sont un groupe des Nassāra, une secte de Judéo-Chrétiens d’avant l’Islam. Abraham dans l’Islam est la figure du Sémitisme par excellence. Pour qu’il puisse être une plate-forme de dialogue religieux, il faut que l’Islam adopte les résultats de la Critique historique des son « texte sacré » et se réconcilie avec la laïcitéMohammad inaugurated his mission by the proclamation of the Abrahamaic beliefs of the “Honafā'” in Mecca. Only at Medina, he introduced the "Islamic particularities". Then, polemic discussions with the “Nassāra” and armed confrontations against the Jews followed. In each of the three Monotheistic Semitic Religions, a different Abrahamaic Phenomenon was elaborated. Abraham of Christianity is the archetype of a man who comes to God, without the Torah, by a simple act of faith. He is also an archetype of Christ, the canal of God’s blessing to all the peoples. James' Assembly, that expresses the most elementary Christianity, had a Toratic Abrahamic Tradition, and believed in Jesus as a Prophet sent by God. These are two of the most important particularities of the “Honafā'” and the “Homos” of the Sīrah. Abraham of Judaism is an honorable person who respects the Torah and the Natural Law (Dīn al-Fitrah). Abraham of Islam is a religious “Imām” and an “'Oummah” Leader. Abraham of Medina seems to be an Arab Prophet and a "Muslim before Islam". The explanation of this enigma can be disclosed by the analysis of Mohammad Political and religious strategy. The sources of the Abrahamaic Stories in Islam are seemingly the apocryphal literature of the Jews. The elementary Islam is a new shape of “Hanifism”. The “Honafā'” are a group of “Nassāra”, a Jewish-Christian sect of before Islam Abraham of Islam is a Semitic figure par excellence. To be a Religious Dialogue Platform, Islam should adopt the results of the Historical Criticism applied on its Sacred Text, and be able to live in Secular Governance System
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Hendaz, Mohammed. "Les rituels funéraires dans l'Islam classique (VIIe-XIVe siècle) : études des fondements textuels et des doctrines juridiques." Paris, EPHE, 2011. http://www.theses.fr/2011EPHE5021.
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L’homme a toujours connu la mort, et le rapport qu’il entretient avec elle a engendré des comportements différents. Tantôt il l’affronte seul, tantôt avec son entourage. Face à l’inéluctabilité de la mort, le sujet se sent impuissant et désemparé. C’est en donnant un sens à cette réalité que l’islam comme d’autres religions et systèmes de pensées accompagne les faits, appelant ses fidèles à la solidarité face aux épreuves. À cet effet, l’entourage du mort se trouve mobilisé par une cause commune où la douleur doit se partager. Ceci met en avant les relations entre morts et vivants. Le concept de la mort, provoquant des réticences, est un des paramètres entraînant, en Occident, une méconnaissance manifeste du droit funéraire général et celui des musulmans en particulier. Ainsi, cette thèse étudie les réelles raisons qui font d’une pratique mortuaire un rite et de savoir qui en décide, à travers la période classique de l’islam avec, d’une part, les écrits des auteurs classiques musulmans selon leurs écoles juridiques respectives et dans un esprit de comparatisme et d’autres part sous la lumière des sources modernes. Au vu de l’exploitation de ces sources, les données collectées ont été classées en quatre catégories, en vu de faire coïncider l’étude théorique à la réalité des rites funéraires. Celle qui relève de l’accompagnement du mourant ; celle qui implique les premiers gestes et les réactions face à la mort ; celle qui porte sur le traitement des défunts liés à leur avenir eschatologique, et enfin l’action en faveur des morts. Cette étude tente de comprendre si les rites funéraires prodigués au corps-mort lui confèrent une signification ou une fonction particulièreMan has always been death, and his relationship with it has led to different behaviors. Now he faces it alone, sometimes with his entourage. Faced with the inevitability of death, the subject feels powerless and helpless. In giving meaning to the reality that Islam like other religions and systems of thought accompanies the facts, calling his followers to solidarity in the face to the tests. Also, the circle of death is mobilized by a common cause that pain must be shared. This highlights the relationship between living and dead. The concept of death, causing reluctance, is a leading parameter in the West, a manifest disregard of the right funeral general and Muslims in particular. Thus, this thesis examines the real reasons why a practice mortuary ritual and who decides, through the classical period of Islam with one hand, the writings of classical Muslim legal schools according to their respectively, and in a spirit of comparative and other hand under the light of modern sources. In view of the exploitation of these sources, the data collected were classified into four categories, saw to match the theoretical to the actual funeral rites. One that is the accompaniment of the dying ; the first one that involves actions and reactions to death, one which covers the treatment of the deceased related to their eschatological future, and finally the promotion of the dead. This study attempts to understand whether the funeral rites provided the mooring give meaning or function
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Nabti, Mehdi. "La Confrérie des Aïssâwa du Maroc en milieu urbain : les pratiques rituelles et sociales du mysticisme contemporain." Paris, EHESS, 2007. http://www.theses.fr/2007EHES0001.
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Cette thèse s’attache à l’étude de la confrérie soufie des Aïssâwa, fondée à Meknès au Maroc au 16ème siècle par Muhammad Ben Aïssâ et toujours active aujourd’hui. Elle résulte d’une enquête de terrain de onze mois effectuée au Maroc ainsi que sur l’étude de la littérature spécialisée en arabe, en français et en anglais. Les données de l’auteur proviennent d’entretiens directifs menés auprès de différentes populations cibles et de l’observation participante comme musicien lors des cérémonies des Aïssâwa à Fès et Meknès. L’approche est socio anthropologique et musicologique avec une mise en perspective historique. La thèse analyse à la fois la doctrine mystique, les pratiques sociales des affilés, les différents rituels, les techniques musicales et corporelles. Signalons la présence d’un DVD audio et vidéo montrant les cérémonies des Aïssâwa (lîla et mussem) à Fès et à MeknèsThis thesis devotes to study the Aïssâwa sufi brotherhood, founded by Muhammad Ben Aïssâ in Meknès in Morocco in the 16th century and still active today. This work is based on a eleven months investigation in Morocco and on the research on specialised books in arabic, french and english about the subject. The author’s own résults came from interviews of several people and from the musical practice inside sufis groups of the Aïssâwa brotherhood in Fès and Meknès. The approach is socio anthropological and musicological with a historical looking-out. The thesis analyses the mystical doctrine, the socials practices, the rituals, the musicals and trance techniques (bodies). Point out the provide of a DVD showing the Aïssâwa trance ritual and their pilgrimage in Fès and Meknès
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Hajibi, Lakbir. "Evolution des doctrines et de la pensée pédagogiques dans l'enseignement traditionnel au Maroc : essai d'analyse historique." Bordeaux 3, 2004. http://www.theses.fr/2004BOR30039.
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L'ensemble des thèmes étudiés dans cette thèse s'articule autour de quatre axes principaux 1er axe la place de l'enseignement traditionnel dans le microcosme éducationnel marocain. Son originalité tient à ce qu'il dépend de deux ministères : l'un " profane ", le ministère de l'éducation nationale, le second chargé spécialement de la gestion du sacré à savoir le ministère des Affaires islamiques. Approche historique, avant le Protectorat (XVIIe, XVIIIe, et XIXe siècle) durant le Protectorat (1912-1956) et pendant l'indépendance. Durant le Protectorat, deux types de tempéraments pédagogiques s'opposaient - Les conservateurs engoncés dans leurs archai͏̈smes rigoristes privilégiaient la méthode orale et les approches mnémotechniques pour la transmission des savoirs religieux. Les modernants s'étaient mobilisés pour dénoncer l'état rétrograde de l'enseignement traditionnel et cherchaient des méthodes pour adapter celui-ci à l'enseignement moderne2eme axe - Les nouvelles orientations pédagogiques de l'enseignement traditionnel - Emergence d'une situation nouvelle - manière et matières didactiques. - Naissance d'une éducation d'éveil face aux changements sociaux. - Passage d'une éducation réservée aux fils des familles des notables à une éducation de masse avec l'introduction des méthodes pédagogiques modernes et l'enseignement des disciplines dures : sciences, philosophie, éducation physique Naissance et formation d'une nouvelle classe de clercs se proposant de tout moderniser : l'espace, le temps, le religieux, la langue. . . . Et modifier le système épistémologique traditionnel de l'enseignement religieux en l'adaptant aux nécessités de la modernité. Ainsi, de théologien, le clerc devient gestionnaire voire haut fonctionnaire. Les instituts et les facultés de théologie : formateurs d'élites religieuses. 3eme axe - Le rôle particulier de Dar al Hadith al Hassaniya, institut d'enseignement et de recherche universitaire et académique de haut niveau en sciences islamiques. Les conférences ramadiennes : rassembler les membres de la communauté musulmane pour une meilleure compréhension du contenu et du message coraniques 4eme axe : L'apport épistémologique de Allal al Fassi et de ses contemporainsLe pensée théologique et socio-pédagogique de Allal al Fassi et de Mokhtar Soussi Le rôle socio-pédagogique du conseil national des Ulémas : organe consultatif en matière d'enseignement traditionnel, et jurisprudentiel (droit musulman, réforme du statut -personnel : la mudawwanaConclusion : L'enseignement traditionnel face aux défis de la modernitéThe group of themes studied in this thesis turned on four principal axes. 1st axe: The place of the traditional teaching in the Moroccan educational miccrocosm its origin takes to what depends on two ministries: the one profan, the ministry of the national education that is in charge specially of management of sacred and that of islamic affairs. Historic approach: before the 17th ,18th ,19th centuriesDuring the protectorat (1912-1956) and during the independence. During the protectorat, two types of pedagogic temperament opposed: -the conservative and the moderners, the memorial approaches for the transmission of religeous science. -The moderners mobilised to deny the retrograded state of traditional teaching and looked for the method so as to adapt that of modern teaching. 2nd the new pedagogic orientation of the tradional teaching. -Emergence of the new state: manners and pedagogic matters. -Birth of education inligthment face to the social changes. -Passage of education reserved to sons of elit families to massive education -Birth and formation of the new class of clercs to prpose modernity the space, the time the religious, the language and modify epistemological tradional system of religious teaching by adapting it to necessities of modernity. The instituts and the faculties of théology ( formators and religiougs elit). 3rd axe: the particular role of Dar al hadith al Hassania, intitut of teaching and accademic university research of high level of islamic sciences. The ramadanian conferences: unify the members of the Muslim community for the best comprhension of content and coranic message. 4th axe: the epistemologic broughts of Allal al Fassi and his contemprories The social rol of pedagogy of national causel of Ulamas(religious scientists) consultative organ in matters of tradional teaching and jurisprudential ( muslim law, reform of personal state, modawana,) The traditional teaching face to defeats of modernity
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Karadag, Mehmet. "Le bons sens, la foi et la science dans les "Paroles" de Bediuzzaman Said Nursi." Paris 4, 1985. http://www.theses.fr/1985PA040115.
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Gobillot, Geneviève. "La pensée d'Al-Hakīm Al-Tirmi_dī : Abū Abd Allāh Muhammad ibn Alī, m.318/930 : ou : De la "Profondeur des choses" : présentation du teste arabe de Gawr al-umūr, traduction et étude complète de la vie et de la pensée de l'auteur." Lyon 3, 1989. http://www.theses.fr/1989LYO31007.
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Al-hakim al-tirmidi (abu abd allah muhammad ibn ali, m. 318 930), mystique musulman du troisieme siecle de l'hegire, est presente dans la premiere partie de cette etude dans la contexte historique et geographique du hurasan de son epoque. Cette introduction est accompagnee d'une etude de la vie de l'auteur et de la bibliographie complete de ses oeuvres, avec les references des bibliotheques ou se trouvent les manuscrits. Cette premiere partie contient egalement l'etablissement du texte arabe de "la profondeur des choses", au moyen de deux manuscrits, ainsi que sa traduction. La deuxieme partie traite de l'experience spirituelle de tirmidi s'appuyant sur l'amour reciproque entre dieu et l'homme et de sa description des voies de l'election divine. La troisieme partie expose les relations entre une anthropologie spirituelle tres developpee chez cet auteur et l'accession a la connaissance des realites spirituelles. La quatrieme partie traite de la maniere dont l'homme realise sa vie spirituelle a travers ses attitudes psychologiques, l'utilisation qu'il fait du langage et sa pratique religieuse. La cinquieme partie traite de la question de la transmission de certains themes pythagoriciens et neoplatoniciens a quelques milieux spirituels musulmans hurasaniens par l'intermediaire du judaisme et du christianisme (en particulier l'origenisme). Enfin, 140 pages d'annexes contiennent a la fois des traductions de textes complets de tirmidi, et celles de traditions islamiques et de textes d'autres auteurs ayant traite les memes sujets (en particulier la legende d'adam et d'iblis et la demonologie)Al-hakim al-tirmidi (abu abd allah muhammad ibn ali, m. 318 930), a muslim mystical writer of the third century of the hegira is presented in the first part of this study in the historical and geographical background of the hurasan of his time. This introduction also includes a study of the author's life and the complete bibliography of his works, with the data of the libraries where the manuscripts are to be found. In this first part, we can also find the arabic text of "the depth of everything" established from two manuscripts, and its translation. The second part deals with tirmidi's spiritual experience based upon mutual love between god and man and his description of the ways of divine election. The third part presents the connection between a spiritual anthropology much developed by the writer and the access to the knowledge of spiritual realities. The fourth part deals with the way man accompishes his spiritual life through his psychological attitudes, the use wich he makes of language, and his religious practice. The fifth part deals with the question of the transmission of some pythagorician and neoplatonician themes to some hurasanian muslim spiritual groups through judaism and chistianity (particularly origenism). Finally, 140 pages of appendices contain translations of some tirmidi's complete texts, those of some islamic traditions and those of texts by other writers having dealt with the same subjects. .
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Iftikhar, Asif. "Jihād and the establishment of Islamic global order : a comparative study of the worldviews and interpretative approaches of Abū al-A ʻlā Mawdūdī and Jāved Aḥmad Ghāmidï." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83112.
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This study presents a comparative analysis of the interpretative approaches and the religious Weltanschauungs of two Islamic revivalists of Pakistan, especially in relation to jihad and the establishment of Islamic global order. Abu al-A'la Mawdudi (1903-1979) argues that the correct understanding of certain key Qur'anic terms makes it incumbent upon every Muslim to strive for the achievement of the basic objective of Islam, which is to establish an Islamic global order ( izhar-i din) to implement the Divine laws ( iqamat-i din) so that all un-Islamic (and, therefore, oppressive) "systems" of the world be replaced by the "ideal Islamic rule" (khilafat) of "the Islamic State." To strive fully to achieve this end is jihad, which may assume the form of an armed struggle (qital) when the situation so demands and Islamic conditions for it are fulfilled. Mawdudi gives various arguments to assert that this jihad is not a bane but a boon for mankind, and in it lies the only hope for mankind's prosperous existence in this world and the next. Contradicting Mawdudi's worldview, Javed Aḥmad Ghamidi (1951- ) asserts that the basic purpose of Islam as a religion is to purify the human soul to enable a person to worship and serve God as His true subject and servant. The qital done by the Prophet and his companions was essentially and for most part a form of Divine punishment against Divinely specified peoples for denying the truth of the Prophet's message and position after this truth had become evident to them. This form of jihad ended with the Prophet and his companions, and the only valid moral basis for qital now is to end oppression and injustice. Jihad (as qital) cannot be waged to propagate religion or merely to eradicate a non-Islamic "system." This study looks at the implications of these ideas and also delves into the concepts and interpretative approaches on which they are founded.
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El, Bachiri Leïla. "Etude des discours islamiques fondamentalistes sur la femme véhiculés par des acteurs et actrices religieux glocaux à Bruxelles: une analyse genrée des modèles sexués prônés." Doctoral thesis, Universite Libre de Bruxelles, 2011. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209927.
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Quels sont les modèles sexués prônés dans les discours islamiques par les acteurs religieux issus des courants fondamentalistes, conscientisateur des Frères Musulmans et néosalafiste, à Bruxelles? Préconisent-ils un rapport hiérarchique, complémentaire ou égalitaire entre la femme et l’homme ?L’analyse genrée de ces discours propres à chacun de ces courants, permet-elle d’identifier des différences de représentation de « la femme musulmane » ?L’émergence d’une féminisation du discours islamique à Bruxelles, au sein du courant conscientisateur des Frères Musulmans engendre-t-elle une remise en question de ces représentations et la mise en exergue des rapports sociaux de sexe ?A partir d’une recherche de terrain, qui s’est étendue de septembre 2006 à mars 2011, nous répondons à ces questions à l’aide d’un corpus constitué de plus 60 discours issus des acteurs et actrices religieux des courants fondamentalistes à Bruxelles. Ce corpus peut prétendre à l’exhaustivité.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished
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Mahallati, Mohammad Jafar. "Ethics of War in Muslim Cultures: a Critical and Comparative Perspective." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102679.
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Rules of engagement, ethics of war, and codes of chivalry are all phrases which remind one of human attempts to rein in and regulate what is perhaps the most anarchic and illogical of all human activities: organized war. The role of the great religions of the world both in propagating war through crusades and jihads as well as their attempts at transcending its savagery through images of miles Christianus or the pious ghazi has also been much discussed. The aim of this thesis is to study the ethics of war in the context of Islamic societies in the Early Middle Ages from several complementary perspectives. Our sources for the period vary greatly from decade to decade and from region to region. This has often led historians of ideas and mentalities to concentrate on one aspect to the exclusion of others. This is particularly so in the case of ethics of war where most of the argument seems to concentrate on a few passages from the Qur'an, supplemented by some quotations from manuals of ḥadith and commentaries on them in the legal textbooks of the different religious schools. That all these are crucial for an understanding of Muslim attitudes and reactions to war throughout centuries is beyond dispute. But it remains, nevertheless, a lop-sided view: neglecting large areas of debate and speculation in literature, philosophy, and mystical meditations, presented as fully-fledged arguments or as occasional remarks and observations embedded in the extant texts from the period. By evaluating these scattered sources and listening to the different voices heard through them, I hope to show some of the different attitudes and responses to the ethics of war and avoid the monolithic and doggedly timeless approach which, at its worst and most extreme, envisages a non-existing consensus among the Muslims from the rise of Islam to the beginning of this new century and neglects the evidence of regional traditions and innovative thinkers by relying solely on a handful of quotes.
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Nurbaethy, Andi. "Development of al-Ghazālī's concept of the knowledge of God in his three later works : Iḥyā, al-Munqidh, and Iljām al-Awāmm." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21247.
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This thesis studies al-Ghazali's theory of knowledge, particularly his concept of knowledge of God in his three later works: "The book of Knowledge" of the Ih&dotbelow;ya', al-Munqidh, and Iljam al-`Awamm. From his conception of knowledge of God the first book of the Ih&dotbelow;ya ', to his criticism of various approaches to attaining the knowledge of God in the Munqidh, to his assertion of the best method for attaining the knowledge of God in the Iljam, the aim of the current study is to find out which faculty of man's perception, according to al-Ghazali, is the most appropriate for accessing Divinity. Since al-Ghazali's three works studied here---were composed in different periods, and since the Iljam was completed only a few days before his death, the objective of this study is then to see if there is any change, or development, in al-Ghazali's position regarding the issue of knowledge of God during the later period of his life.
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Hallak, Aziz. "Libre arbitre et prédestination dans l'islam et le christianisme oriental arabe, VIIe-XIIIe siècle." Paris 4, 1993. http://www.theses.fr/1993PA040075.
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La relation de l'homme à Dieu est au centre de la préoccupation de toute religion. Or cette relation est conçue sous un double aspect, tantôt en termes de libre arbitre, tantôt en termes de prédétermination. C'est pourquoi cette question a été un sujet de discussion et de controverse dans l'histoire de la pensée religieuse, et elle est devenue de bonne heure un sujet de discussion entre les Mutakallimuns et les théologiens chrétiens appartenant aux différentes églises orientales. Notre travail cherche à présenter ce débat interreligieux à travers des textes venant d'auteurs chrétiens de langue arabe. Ceux-ci, tout en défendant le libre arbitre chez l'homme, cherchent à le concilier avec la toute-puissance de dieu, sa prescience et sa providence, et répondre aux questions existentielles comme le problème du mal et les inégalités entre les hommes, et présenter enfin la conception chrétienne de la relation entre Dieu et l'hommeThe human person's relationship with God is the main preoccupation of any religion. Now this relation is conceived as having two aspects: free will and predetermination. This is why this question has been the subject of discussion and controversy in the history of religious thought and became early on a subject of discussion between Muslim Mutakallimuns and Christian theologians belonging to the different eastern churches. The present work intends to introduce this interreligious debate by presenting texts of some of the Christian authors who wrote in Arabic. While defending human free will, these authors tried to reconcile it with the divide omnipotence, with god's foreknowledge and providence. At the same time, they tried to respond to existential questions like the problem of evil and the inequalities among persons. And they attempted, finally, to present the Christian conception of the relationship between God and the human person
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Thiam, Mbaye Alassane. "L'histoire de l'enseignement et de la pédagogie coranique au Fuuta-Tooro : L'école de Cilon : son histoire et son influence (XVIIIe-XXe siècle)." Paris 7, 1987. http://www.theses.fr/1987PA070137.
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Nous avons etudie dans cette these, l'histoire de l'enseignement et de la pedagogie coranique. C'est une methode generalement utilisee en afrique occidentale, particulierement au fuuta-tooro. Parmi les neuf chapitres developpes dans cette these, nous n'avons traite que le systeme classique d'education coranique du fuuta-tooro, region situee au nord de la republique du senegal. Le chapitre 1 traite les ecoles islamiques avant le 18eme siecle. Les chapitres 2, 3, 4, 5, 6, 7 et 8 sont consacres a l'histoire, a l'influence de l'ecole de cilon et aux disciples du fondateur de celle-ci. Quant au dernier chapitre, nous avons mis l'accent sur la pedagogie utilisee pour ce type d'enseignement en insistant sur les termes techniques en langue peuleIn this thesis, we have studied the history of the teaching and pedagogy of the coran. It's a method which is generally used in western africa and specifically in fuuta-tooro. Among the nine chapters of this thesis, we have just studied the classical system of the coranic education in fuuta-tooro, which is a republic of senegal. Chapter 1 deals with the islamic schools before the 18th. Chapters 2, 3, 4, 5, 6, 7 and 8 are devoted to the history and the influence of the cilon school, and also to the followers of this latters foundator. As to the chapter 9, we have stressed on the used pedagogy in this type of teaching by insisting on the technical terms used in the fulani language
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Salama, Abdel Aziz Mohamed. "Etude comparée des méthodes de spéculation, d'argumentation et de polémique sur les questions relatives à Dieu chez les théologiens chrétiens et musulmans du VIIe S. /1er S. Au XIIIe S. /VIIe S." Lyon 3, 2001. http://www.theses.fr/2001LYO31003.
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Comme l'indique le titre choisi, cette étude a pour objet de la comparaison des méthodes de spéculation, d'argumentation et de polémique, utilisées par les théologiens chrétiens et musulmans du VIIe siècle /Ier siècle de l'hégire jusqu'au XIIIe siècle /VIIe siècle de l'égire exclusivement sur les questions relatives à Dieu. Elle peut s'inscrire donc sous la rubrique de la discipline des religions comparées. Dans un premier temps, nous nous attachons à étudier en détail les rapports entre les principales questions abordées dans ce dialogue et les méthodes utilisées. Il était question donc de passer en revue toutes les méthodes logiques utilisées autour de la question de Dieu depuis la pensée grecque antique. Chemin faisant, il nous était permis de dresser un aperçu à caractère historique de l'évolution des idées et des méthodes pratiquées autour de la question de Dieu. On a tenté dans un deuxième temps de savoir l'influence de la pensée grecque sur les théologiens chrétiens et musulmans et de savoir par la suite l'originalité de chaque champ.
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Bah, Alioune. "Réception théologique et philosophique de l'islam en Europe à l'époque moderne." Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAC037.
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Le but de cette thèse est de questionner les perceptions et les représentations théoriques dominantes de l’islam en Europe. Le cadre temporel qu’elle investit est celui de l’époque moderne, c’est-à-dire depuis la fin de l’influence arabe en Espagne et le début de la présence territoriale des turcs en Europe jusqu’à notre époque ponctuée de revendications laïques. Elle cherche surtout à comprendre les différentes courbes marquant l’évolution de la représentation de l’islam en les solidarisant avec les enjeux théologiques et politiques dont la prégnance caractérise les analyses sociohistoriques, philosophiques et anthropologiques. L’orientation de la recherche a consisté à mettre l’accent sur les querelles théologico-politiques qui traversent l’Europe et d’évaluer l’influence des turcs dans la géopolitique européenne à partir du XVIème siècle. D’un point de vue théologique, les études révèlent que le sujet islamique est bien présent dans les oppositions entre humanistes et réformistes, mais également entre ceux-ci et les catholiques. La vision apologétique chrétienne se développe en ce sens aussi bien en théologique qu’en philosophie et introduit dans l’analyse religieuse la question des droits naturels et par conséquent celle de la religion naturelle. Nos investigations ont permis de découvrir un ensemble de jugements relativisant l’islam dans la philosophie des Lumières et dans la philosophie allemande. Aussi, le lien de l’islam avec la modernité ne fait pas l’économie des questions de la laïcité et plus globalement de la sécularisation. Si les préoccupations politiques en milieu islamique montrent une pratique différente, la promotion de l’individu et de la raison sont partout mise en valeur. Le contexte actuel de la mondialisation suscite beaucoup de questions sur le vivre ensemble, l’altérité et cristallise la réflexion vers la réviviscence de l’éthique de la responsabilité en invitant l’individu à se décentrer de son univers de référence pour entrer en dialogue constructif avec autruiThe purpose of this thesis is to question the perceptions and the dominant theoretical representations of Islam in Europe. The temporal frame in which Islam invests is the modern period, since the end of the Arabic influence in Spain and the beginning of the territorial presence of Turkish in Europe until our period punctuated with laic demands. It tries especially to understand the various curves marking the evolution of influence and representation of Islam by showing solidarity with the theological and political stakes which are characterized in socio-historic, philosophic and in anthropological analyses. The orientation of the research has consisted in the emphasis of the theological and political quarrels which cross Europe and to estimate the Turkish influence in the European geopolitics from the XVIth century. From a theological point of view, the studies reveal that the Islamic subject is omnipresent in the oppositions between humanists and reformists, but also between these and the Catholics. The Christian apologetic vision develops this way as well in theology as a philosophy that introduces into religious analysis the question of natural rights and consequently that of the natural religion. Our investigations allowed discovering a set of judgments by putting in perspective Islamic philosophy of the Lights and in German philosophy as well. So, the link of Islamic faith and philosophy with the modern does not save questions of secularism normore globally does it spare secularization. If the political concerns in the Islamic environment show a different practice, the promotion of the individual and the reason are highlighted everywhere. The current context of the globalization arouses many questions. The basic questions are how to live together in a pluralistic society without the alienation of persons of different cultures and creeds. It crystallizes the reflection towards the reviviscence of ethics and responsibility by inviting the individual to move away of his or her reference universe or comfort zone into a constructive dialogue with others
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Delamatta, JoEllen C. "The affinities in Muslim theology in relation to the Christian doctrine of the Holy Spirit." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Houot, Sandra. "Sens et médiation : contribution du magistère du s̆ayh Sa‘īd Ramadān al-Būtī à une compréhension de l'Islam contemporain." Thesis, Paris 3, 2009. http://www.theses.fr/2009PA030010.
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L’objet de cette thèse porte sur le magistère délivré par le clerc syrien, autorité du sunnisme contemporain, Muhammad Sa‘īd Ramahān al-Būtī, né en 1929. L’intérêt porté, via une traduction au plus près des sources écrites et orales, privilégie l’« islamologie appliquée » et la démarche pluridisciplinaire qu’elle induit pour saisir la complexité d’une pensée en situation. En convoquant depuis une trajectoire singulière des lieux complémentaires d’une pluralité identitaire, les « hybrides » de la biographie comblent un déficit de connaissance de l’histoire contemporaine des relations qu'entretiennent la sphère religieuse et l’État syriens dont le conflit, ressenti comme tabou, qui opposa l’exécutif à la frange islamiste. Au prolongement, le terrain d’expérimentation d’une médiation éthique montre l’implication subjective du clerc par un déplacement du factuel vers les possibles d’un compromis de régulation. Inscrite dans le « discours religieux » qu’éclaire l’ordre graphique, en vertu du passage d’un univers théologique à un énoncé idéologique, l’expression contemporaine de la réflexion du šayh Sa‘īd s’articule autour d'une unité communautaire idéalisée. L’apport conceptuel de la psychanalyse groupale, associé à une pragmatique discursive, contribue à prendre la mesure de formations et de processus défensifs, au moyen d’usages métaphorisés du corps, dont l’acmé, l’« esprit de corps » désincarnant et redoublé par le caractère virtuel de l’Internet, reverse le conflit dans l’axiologique. À rebours, les contingences traitées dans les fatwā-s et l’expérience intime de la corporéité, mesurée à l’aune du « souci de l’autre », donnent à penser les présents enjeux éthiquesThis thesis deals with the teaching given by the Syrian scholar, Muhammad Sa‘īd Ramadān al-Būtī, born in 1929 and an authority on contemporary sunnism. Our concern, through a close translation of his written and oral works, privileges « applied islamology » and a multidisciplined method which it induces in order to grasp the complexity of a thought in progress. While mentioning, from a pecular path, places complementary of a plural identity, the « hybrids » of his biography fill a shortage in our knowledge of the contemporary history about the relationship between the Syrian religious sphere and the state, among which the conflict felt as a taboo and opposing the Executive and the islamist fringe. Following this factor, the experimental field for an ethical mediation shows the subjective involvement, through a shifting from the facts towards a possible compromise for a set of regulations. The contemporary expression for šayh Sa‘īd’s thinking, in keeping with the « religious discourse » which is enlightened by the graphic signs thanks to a changeover from a theological field to an ideological wording is stated around an idealized community unity. The conceptual contribution of the group psychoanalysis associated with a discursive pragmatics shows a defensive process by means of various metaphors for the body, among which at the height the « esprit de corps », being disembodied and emphasized by the virtual aspect of Internet, pours the conflict into an axiology. In return, the contingencies mentioned in the fatwā-s and the inmost experiencing of the corporeity, according to the idea of « care » set us thinking about the present ethical issues
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Hamidoune, Mohamed Amine. "La pratique de la "prière sur le prophète" en Islam : Analyse philologique et implications doctrinales." Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3124.
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Cette recherche se propose de suivre le développement en islam de la piété centrée sur la figure du Prophète, à travers la pratique de la « prière sur le Prophète ». Elle part de la place de cette prière dans les textes fondateurs et dans la tradition juridico-théologique. Elle se livre ensuite à l'analyse philologique d'un choix significatif de formules de « prière sur le Prophète » (taṣliya, pl. taṣliyāt ) depuis le début de l'islam jusqu'au XIXème siècle, en mettant l'accent sur la tradition maghrébine, marocaine plus précisément. Il s'agit non seulement de recenser ce que disent ces formules sur Muhammad, son caractère, ses vertus, sa fonction prophétique, son rôle spirituel, mais encore de relever les implications doctrinales de ces textes. Ce travail d'analyse aboutit à une synthèse thématique montrant le développement progressif, surtout à partir du XIIème siècle, de formules de prière qui mettent en valeur la dimension métaphysique et cosmique du Prophète plus précisément de la « Lumière » ou de la « Réalité muhammadienne ». Les maîtres soufis qui composent ces taṣliyāt mettent ainsi le Prophète au coeur de la doctrine et de la pratique spirituellesThis research project aims to chart the development of Islamic piety centered on the figure of the Prophet, through the practice of the « prayer on the Prophet ». It begins with the prayer itself which is present in the founding documents of the legal-theological tradition. It continues with a philological analysis of a significant selection of prayer formulas (taṣliya, pl.taṣliyāt ) spanning the beginning of Islam through to the 19th century, with a special emphasis on the traditions of the Maghreb, specifically Morocco. The purpose of such an overview is to identify what these formulas reveal about Muhammad, his character, his virtues, his prophetic office and spiritual role, as well as uncover the doctrinal implications of these texts. This analysis leads to a thematic synthesis showing the progressive development, particularly from the 12th century on, of prayer formulas that put emphasis on the metaphysical and cosmic dimensions of the Prophet, more precisely of the « Light » or « Muhammadan reality ». The Sufi masters who composed these texts thus put the Prophet at the heart of both doctrine and spiritual practice
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Guarraoui, Mohamed el Amine. "La sunna : droit, société et politique dans la doctrine réformiste (19ème - 20ème siècle)." Thesis, Paris 2, 2015. http://www.theses.fr/2015PA020036.
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A partir du moment où l'on reconnaît que le délai entre la mort du prophète Muhammad et la mise en plusieurs et différents corpus de la Sunna est un délai de plusieurs décennies, il devient inévitable de reconnaître en même temps que le hiatus entre les deux entités (les dires et faires du prophète et leurs reflets dans le scripturaire) ne sont pas seulement d'ordre formel. Toutefois, l'institution théologique classique a réussi, non seulement à minimiser les conséquences de ce clivage et à faire de ces corpus établis le reflet sacralisé de la deuxième source du droit en Islam, mais elle a réussi aussi à établir un mur infranchissable, entre le lecteur et tout ce qui lui permet d'accéder directement aux interrogations légitimes et rationnelles, concernant la nature de la Sunna et son sens même lors de son surgissement et de sa mise en corpus. Notre travail tente une relecture historique de l'apport des maîtres réformistes en matière de Sunna par rapport aux autres sources de l'orthodoxie islamique à savoir le Coran l'ijmâ' et l'iitihâd. Une relecture, d'abord dans ce hiatus que nous avons signalé, pour essayer d'en évaluer l'importance et les implications; ainsi nous avons pu démontrer que les maîtres réformistes ont pu dépasser pour la première fois dans l'histoire, les tensions, les contradictions, les immobilismes, les affrontements et les protagonismes avec une reprise critique de tous les fondements (usûl) de la pensée islamique y compris, le Coran et la Sunna. Une critique ouverte à la pensée scientifique vers de nouveaux modes d'intelligibilité et d'appropriation du réel, afin de transgresser tous les tabous faussement sacrés. Ce travail nous a permis enfin de constater l'arrêt brusque et brutal de l'action des maîtres réformistes qui fut la force tranquille d'une réelle « critique de la raison islamique », pour laisser le champ libre à deux formes « d'extrémisme » destructeur, celui de l'Etat et celui de l'Individu marginalisé. Dès lors peut-on encore parler de la renaissance d'un autre combat entre raison théologique dogmatique et raison « scientiste » sans foi ni loi ?From the moment we accept that many decades passed between the death of the Prophet Muhammad and the collecting of the many different texts interpreting the Sunna, we must also accept that the gap between the two entities (the words and the acts of the Prophet and their reflection in the Scriptures) is not merely of a formai nature. However, the classical theological institutions have managed not only to minimize the consequences of this division and make this established corpus into the second source of jurisdiction in Islam, but also to build an impenetrable wall between the reader and everything that aliows him to raise legitimate and rational questions concerning the nature of the Sunna and its meaning, including its appearance and its collection. Our work suggests a historical reconsideration of the works of reformist scholars in terms of the Sunna compared with the other sources of Islamic orthodoxy, that is the Koran, the Ijma' and the Ijtihad. Firstly, a reconsideration of the gap that we mentioned, in order to try to evaluate its importance and implications. In this way we have shown that the reformist scholars had, for the first lime in history, overcome the tensions, contradictions, stagnation, clashes and protagonisms with a new critical approach to ail the foundations (usul) of Islamic thought, including the Koran and the Sunna. Acritique open to scientific thought towards new ways of intelligibility and appropriation of the real, in order to surmount all the taboos sanctified without legal ground. Secondly, this work enabled us to perceive the swift and brutal interruption in the work of the reformist scholars, who were a peaceful force of the one real « criticism of the Islamic mind » to leave some space to two forms of destructive « terrorism » -that of the state and that of the marginalized individual. Since then, can we still talk about the renaissance of another combat between the dogmatic theological mind and the supposed faithless and lawless « scientific » mind?
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Rojas, Lizama Nury Angélica. "Viviendo el Islam — Jóvenes chilenos en búsqueda de una identidad." Tesis, Universidad de Chile, 2009. http://repositorio.uchile.cl/handle/2250/135754.
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Memoria de título conducente al Título de PeriodistaEl 12 de septiembre de 2001, un día después del ataque a las Torres Gemelas del World Trade Center , las autoridades del establecimiento educacional Instituto Hebreo Doctor Chaim Weizmann, ubicado en la comuna de Lo Barnechea, decidieron suspender las clases y evacuar el colegio. La determinación se basó en medidas de seguridad, aunque no hubo una amenaza concreta. “Hasta el recinto, ubicado en la Avenida Las Condes, llegaron decenas de madres extremadamente nerviosas, las que debieron ser calmadas por el personal de seguridad del establecimiento” , señalaba la prensa ese día. Lo mismo ocurrió en el Colegio Internacional Nido de Águilas, ubicado en la misma comuna, donde estudian principalmente hijos de funcionarios extranjeros, en especial, de empleados de empresas estadounidenses. Al otro lado de la ciudad, tres argentinos fueron obligados a descender de un avión por órdenes del capitán. En el Aeropuerto Internacional Arturo Merino Benítez, en la comuna de Pudahuel, el sheij argentino Abdul Karim Paz, quien viajaba de regreso a Buenos Aires junto a su señora, Masuma Asad, y su suegra, María Salih de Assad, fueron obligados a descender del vuelo 527 de Lufthansa. “Tras realizar todos los trámites de embarque y subirse al avión, el capitán solicitó hablar con Paz. Nos dijo que no podíamos viajar por todo lo que estaba ocurriendo y le pregunté cuál era la relación con nosotros y me respondió que era por una cuestión de seguridad, explicó el involucrado (…) Para Masuma Assad, lo que ocurrió es una vergüenza. Nos discriminaron por nuestra vestimenta” . Estas imágenes muestran el efecto que los ataques terroristas ocurridos en Estados Unidos provocaron a nivel internacional. En Chile, por ejemplo, algunos musulmanes en Iquique fueron investigados por funcionarios de la policía civil, incluso estuvo involucrado el FBI, para averiguar supuestos movimientos de Al Qaeda en nuestro país. “El despliegue del aparato de contrainteligencia en la zona se debía a que se sospechaba que en esa zona se encuentran personas ligadas al grupo fundamentalista (…) La diligencia se realizó en hermético secreto y tendría por objetivo, según trascendidos, investigar un inusual movimiento de personas provenientes desde Arabia Saudita, Pakistán y otros países donde se practica el Islam, las que han llegado en las últimas semanas hasta este puerto y que en sus reuniones públicas y oraciones en la mezquita han exteriorizado una actitud militante proclive a la causa de Saddam Hussein” . Los musulmanes comenzaron a ser protagonistas de las noticias de un modo negativo, aunque ya ocupaban un lugar en las portadas de los periódicos en relación al conflicto árabe-israelí . A partir de los ataques al World Trade Center, se experimentó un nuevo patrón de orden mundial, con la aparición de los musulmanes fundamentalistas Estados Unidos y otros países occidentales comenzaron a vivir en una constante guerra contra el Islam, preocupándose aún más por la seguridad, aunque esos ataques terroristas hayan sido ocasionados por grupos radicales islámicos. Estos episodios llevaron a que las personas identificaran a todos los musulmanes con radicales religiosos como, por ejemplo, aquellos que militan en el Hamás, organización nacionalista sunní que tiene como objeto el establecimiento de un estado islámico en Palestina; Hezbollah, cuyo nombre significa “partido de Dios”, organización islamista libanesa prosiria y proiraní que cuenta con un brazo político y otro militar; y el Al-Qaeda, movimiento de resistencia islámica, teniendo como líder a Osama Bin Laden. Es así que, todo aquel que tuviera nacionalidad árabe o fuera de religión musulmana era considerado un terrorista, por los medios de comunicación principalmente, que implantaba la violencia y propagaba el terror en la población. Los estereotipos abundaron y la discriminación aumentó. Aunque, efectivamente, existen fanáticos religiosos que interpretan El Corán, la mayoría de los entrevistados para este trabajo aseguran que el Islam siempre ha fomentado la paz. Consideran el asesinato como uno de los pecados más graves y que los ataques suicidas y terroristas son atroces crímenes cometidos en contra de gente inocente. El conflicto palestino-israelí tiene una de sus consecuencias más visibles en los refugiados que no tienen derechos sociales, políticos, económicos y de propiedad; la guerra en Irak y Afganistán e, incluso, los talibanes, grupo fundamentalista árabe, son los primeros acercamientos que los occidentales tienen de ese mundo desconocido, haciéndonos creer que así se vive el Islam en la vida real. Nuestro país no estuvo exento de estas repercusiones, por lo que muchos adoptaron medidas para salvaguardar su seguridad y la de los suyos.
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Walters, Albert Sundararaj. "Contemporary presentations of the Trinity in an Islamic context : a Malaysian case study." Thesis, University of Birmingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368798.
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Sebti, Meryem. "L'élaboration d'une doctrine de l'âme humaine par Ibn Sina." Paris, EPHE, 2001. http://www.theses.fr/2001EPHE5005.
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@La psychologie d'Ibn Sina établit que l'homme est constitué de deux substances hétérogènes: L'âme substance simple et spirituelle et le corps, substance immatérielle et corruptible. L'âme est un principe sépare qui confère l'actualité au corps à titre de perfection, mais elle n'est instaurée dans l'existence que lorsqu'un corps est disposé à la recevoir. Elle tire de cet attachement un bénéfice en réalisant son accomplissement propre en partie grâce aux données sensorielles transmises par le corps. Cette doctrine tout en affirmant l'indépendance de l'âme confère au corps un rôle important dans la construction de l'individualité de la personne dans le processus d'acquisition de la science. Cette double exigence génère de nombreuses tensions: le problème de l'unité de la personne et de son individualité, la question de l'accès d'une substance matérielle au sensible, l'impossibilité pour l'âme d'un retour complet sur soi. Ce travail analyse les efforts conceptuels élaborés pour résoudre ces dificultés et tente de saisir la signification de l'exigence philosophique d'Ibn Sina pour lequel l'effort intellectuel est non seulement une thérapie de l'âme mais la voie même du salut.
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Moreno, Cyrille. "Analyse littérale des termes dîn et islâm dans le Coran : dépassement spirituel du religieux et nouvelles perspectives exégétiques." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC042/document.
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Notre recherche examine du point de vue théorique et critique l’herméneutique contemporaine et montre que toute compréhension d’un texte n’est pas nécessairement une interprétation. Notre étude modélise ensuite une approche textuelle non-herméneutique et le concept novateur de sens littéral, puis propose une méthodologie rationnelle dite Analyse Littérale du Coran permettant la résolution intratextuelle dudit sens littéral dans le Coran par le Coran. Cet algorithme prend en compte la totalité des éléments sémantiques et des rapports intratextuels et intertextuels ainsi que les limites de la mise en jeu de ces derniers. Nous avons alors réalisé l’analyse exhaustive des termes-clefs dîn et islâm dans le Coran. Les résultats obtenus diffèrent radicalement des productions connues et, outre les implications sur l’histoire du Coran et de ses liens réels avec l’Islam, ils mettent en évidence d’inédits paradigmes d’une théologie coranique inclusive et de nouvelles perspectives exégétiquesOur research examines from a theoretical and critical point of view the contemporary hermeneutics and shows that all comprehension of a text is not necessarily an interpretation. Our study then models a textual non-hermeneutic approach and the innovative concept of the literal meaning and then proposes a rational methodology called The Literal Analysis of the Qur’ân allowing the intratextual resolution of this literal meaning in Qur’ân by the Qur’ân. This algorithm takes into account the totality of the semantic elements and the intratextual and intertextual relations as well as the limits of involving the latter. We have then made a comprehensive analysis of the key terms dîn and islâm in the Qur’ân. The results radically differ from known productions and, besides the implications on the history of the Qur’ân and its real ties with Islam, they reveal novel paradigms of an inclusive qur’anic theology and a new exegetical perspective
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Ahmad, Yakzan. "L'Islam et le droit de la guerre : positions doctrinales." Nice, 2012. http://www.theses.fr/2012NICE0018.
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Cette étude explore la problématique des positions doctrinales de la loi islamique et celles du droit de la guerre et s'articule autour de trois axes principaux, à savoir la guerre entre lareligion et l’Etat, le droit à la guerre et le droit dans la guerre en Islam. Face à des violents affrontements dans un monde où l’Islam est devenu la référence la plus citée dans la plupart des conflits armés, face aussi au malentendu qui se développe entre Occident et monde musulman et qui engendre des circonstances défavorisant la coexistence globale des sociétés et la promotion des valeurs communes, ce travail essaie, à partir d’un corpus réunissant des textes arabes originaux, généraux et spécialisés, d’apporter des clarifications et d’analyser les différents éléments juridico-culturels ou juridico-religieux qui sont en rapport avec le droit de la guerre et notamment le Droit International Humanitaire. L’objectif final est de dégager des approches permettant de comprendre au mieux les dispositions de la guerre en Islam et les différentes pratiques belliqueuses dans le but d’envisager un projet de conciliation entre les règles du Droit International Humanitaire et al-shari‘ah, et essayer de faire respecter les règles du Droit International Humanitaire auprès de toute partie déclarant appartenir à l’Islam et participant d’une sorte ou d’autres aux différents conflits armés actuelsThis study explores the problematic of doctrinal positions of Islamic law and the law of war and focuses on three main axes, namely the war between religion and state, the law of war and the law in war in Islam. Faced with violent clashes in a world where Islam has become the most cited in most armed conflicts, also faced with the misunderstanding which is developing between the West and the Islamic world and generating unfavorable circumstances for their coexistence and the promotion of common values, this work attempts to provide clarifications and to analyze different juridico-cultural and juridico-religious elements which are in relation with the law of war, particularly the International Humanitarian Law. The ultimate goal is to identify some approaches to best understand the rules of war in Islam and various warlike practices in order to consider a draft conciliation between the rules of International Humanitarian Law and al-shari'ah, and try to push any party claiming to belong to Islam and participating of one kind or other in different actual armed conflicts to respect the rules of International Humanitarian Law
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Sangaré, Youssouf. "La notion de khatm al-nubuwwa (scellement de la prophétie) en Islam : genèse et évolution d'une doctrine." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC037.
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La notion de scellement de la prophétie (khatm al-nubuwwa) est une doctrine centrale en Islam. R. Blachère (m. 1973) parle d’un « dogme théologique de valeur primordial ». Cependant, comme toute doctrine, celle-ci a une histoire qui, en l’occurrence, remonte aux débats survenus à la mort de Muḥammad pour savoir si la prophétie s’arrêtait ou continuait après lui. C’est un passage coranique, le Cor 33, 40, où l’épithète khātam est appliqué à Muḥammad, qui sera au coeur de ces débats et, par la suite, alimentera, jusqu’au VIIIe/XIVe siècle, de multiples controverses autour de la question de la prophétie et de l’héritage prophétique, de l’excommunication (al-takfīr), du consensus (ijmā‘), de la sainteté (al-walāya), etc. Toutefois depuis le XIXe siècle, plusieurs auteurs musulmans se proposent de renouveler les termes du débat à ce sujet. Sous leur plume, la notion de khātam al-nabiyyīn (sceau des prophètes) ou khatm al-nubuwwa (scellement de la prophétie) devient révélateur d’un ensemble de questions qui dépassent le seul fait de savoir si la prophétie continue ou s’arrête après Muḥammad. Par le biais de cette notion, c’est le rapport de l’Islam à la raison, à l’histoire, à la modernité qu’ils interrogent. Nous nous proposons donc de dresser, dans cette recherche, un tableau précis de la réception de ce passage coranique dans les premiers siècles et de ses relectures modernes et contemporaines. Une telle approche nous permettra de suivre, de manière concrète, l’évolution de la pensée islamique sur une doctrine fondamentale. Elle permettra aussi de montrer comment, dans la pensée islamique contemporaine, des auteurs tentent de soustraire le texte coranique des problématiques remontant aux premières générationsThe concept of finality of prophethood is a central doctrine in Islam. R. Blachère (d. 1973) talks about a “theological dogma of primary value”. However, like for all doctrines, this one has a background which goes back to the debates following Muḥammad’s death. Precisely, the debates were aimed at knowing if the prophecy was sealed after him? The crucial point of those debates concerns a passage from the Qur’ān, the Q. 33, 40, in which the epithet khātam is applied to Muḥammad. Indeed, numerous polemical debates had been fed by this passage up to the 8th/14th century concerning the question of prophecy, prophetic heritage, excommunication, consensus, sainthood, etc.However, since the nineteenth century, several Muslim thinkers proposed to renew the terms of the debate. In their writing, the concept of khātam al-nabiyyīn (seal of prophethood) or khatm al-nubuwwa (finality of prophethood) becomes indicative of a set of questions going beyond knowing if prophecy stops or continues after Muḥammad. Through this concept, they examine the relationship between Islam and Reason, Religion and History, Islam and Modernity, etc. In this study we raise a precise picture of the different interpretations of this concept both those developed in the earliest centuries of Islam and those written by modern and contemporary Islamic thinkers. Such an approach will allow us to follow concretely the evolution of the Islamic thought over a fundamental doctrine. It will also allow to highlight how, in the contemporary Islamic thought, some thinkers are trying to free the Qur’ānic text from issues goes back to the first generations of Islam
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Hoover, Jon. "The doctrine of God according to Athanasius and Al-Ashʻarī comparing a Christian theologian and a Muslim theologian /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Denizeau, Aurélien. "La doctrine stratégique et diplomatique de l'islam politique turc (2002-2016)." Thesis, Sorbonne Paris Cité, 2019. http://www.theses.fr/2019USPCF008/document.
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Issu de l’islam politique turc, le Parti de la Justice et du Développement [Adalet ve Kalkınma Partisi, AKP], arrivé au pouvoir en 2002, a suscité l’intérêt des observateurs internationaux par une politique étrangère active. Si celle-ci semble répondre à une certaine cohérence, elle a aussi connu, entre 2002 et 2016, de nombreuses évolutions. L’AKP tire sa vision stratégique et diplomatique des expériences de gouvernement antérieures, des idéologies conservatrices qui ont marqué le pays au XXe siècle et de la pensée de plusieurs intellectuels, dont le plus influent est Ahmet Davutoğlu, conseiller du Premier ministre puis ministre des Affaires étrangères (2009-2014). Le premier mandat de l’AKP (2002-2007) voit ce parti explorer différentes options stratégiques. Puis se met en place une doctrine qui s’appuie sur quelques grands principes, comme la pacification des relations de voisinage, une diplomatie pro-active et l’utilisation de tous les outils à disposition pour rayonner à l’échelle régionale puis globale. L’objectif est de mettre la Turquie au cœur des échanges commerciaux locaux, en s’appuyant sur son influence grandissante au Moyen-Orient pour peser auprès de ses partenaires internationaux. Les révolutions arabes de 2011 poussent l’AKP à repenser sa doctrine. Le pays se veut désormais un exemple au sein duquel valeurs traditionnelles et démocratie conservatrice peuvent cohabiter, ainsi qu’un soutien des Frères Musulmans, qui portent cette vision dans le monde arabe. Mais en 2013, plusieurs crises fragilisent cette vision et poussent la Turquie à renoncer à la doctrine élaborée par l’AKPThe Justice and Development Party [Adalet ve Kalkınma Partisi, AKP], which emerged from the Turkish political Islam in 2002, has aroused the interest of international observers through an active foreign policy. While this seems to be consistent, it also underwent many changes between 2002 and 2016. The AKP's strategic and diplomatic vision derives from past government experiences, the conservative ideologies that marked the country in the 20th century and the thoughts of several intellectuals, with Ahmet Davutoğlu, advisor to the Prime Minister and later Minister of Foreign Affairs (2009-2014) being the most influential of them. The first mandate of the AKP (2002-2007) witnessed a series of strategic options being explored within the party. This was followed by the establishment of a doctrine based on a few major principles, such as the pacification of neighbourly relations, pro-active diplomacy and the use of all the tools at hand to influence the regional and subsequently the global level. The objective was to put Turkey at the heart of local trade, using its growing influence in the Middle East to influence its international partners. The Arab revolutions of 2011 pushed the AKP to rethink its doctrine. The country yearns now for being an example within which traditional values and conservative democracy can coexist, as well as support from the Muslim Brotherhood, which brings this vision to the Arab world. But in 2013, several crises weakened this vision and forced Turkey to renounce the doctrine developed by the AKP
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Lawson, Matthew. "Religion and Resistance: The Role of Islamic Doctrine in Hamas and Hezbollah." Scholar Commons, 2010. http://scholarcommons.usf.edu/etd/3639.
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The recent conflict in Gaza between the state of Israel and Palestinians led by
Hamas has again brought the question of Palestinian statehood to the attention of the
international community. Religion has often been mentioned as a cause for the conflict
between the two, as well as a reason for the perceived instability of the Middle East. It is
within this frame of reference that this study takes place. This study attempts to use this
emergence in current events as the starting point for the interaction between religion and
resistance movements, examining the incorporation of Islamic doctrine into the actions
towards Israel of the resistance movements Hamas and Hezbollah.
In an attempt to determine the incorporation of Islam into resistance movements,
this study will undertake case studies on two leading Islamic resistance movements,
Hamas and Hezbollah. The Islamic doctrine to be investigated in these studies is that of
the Umma, the worldwide community of Muslim believers. These case studies will
examine how the doctrine of umma affects the two resistance movements, as well as
variations in its interpretation in the two movements. This will allow for both an
understanding of religious influence in resistance movements, but will also examine the
differentiation of understanding of doctrine in Islam, as Hamas is primarily a Sunni
organization, while Hezbollah is primarily Shiite. In this, a greater understanding of each
of these concepts and their interaction will be gained.
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Ghanbarpour-Dizboni, Ali. "Islam and war, the disparity between the technological-normative evolution of modern war and the doctrine of Jihad." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ56474.pdf.
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Bryant, Kelli Elizabeth. "Festal apologetics : Syriac treatises on the Feast of the Discovery of the Cross." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:4a4fb6da-4249-48ca-b64c-09027fdef2ac.
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This thesis argues that the Feast of the Discovery of the Cross offered an occasion to refute religious opposition to the cross and crucifixion in the diverse socio-political contexts encountered by Syriac Christians between the fourth and the ninth centuries. At its inception, the Feast of the Cross promoted the cult of the True Cross, Old Testament typology, and the expansion of the Christian faith, and these features were sufficiently malleable to meet new religious challenges and political contexts. John of Dara's ninth-century homily On the Cross is a lengthy exposition on the veneration of the cross, and it showcases how the feast could be used for apologetic ends. The first chapter focuses on the relic of the True Cross and the theologies of the cross of Eusebius of Caesarea, Cyril of Jerusalem, and Ephrem the Syrian, which shaped later festal celebrations. The second chapter traces the development of the legend of Helena's Invention of the Cross and introduces the most popular Syriac invention legends, the Protonike and Judah Kyriakos legends. The third chapter analyses themes in pre-Arab Conquest Syriac homilies for the Feast of the Cross by Narsai, David Eskolaya, Jacob of Serugh, Severus of Antioch, and Pseudo-Chrysostom. The fourth chapter provides an overview of the dramatic changes of the seventh century during the reign of Heraclius and following the Arab Conquest. Chapter five compares inter-religious debate concerning the cross and crucifixion between Christians and Jews and between Christians and Muslims between the seventh and ninth centuries. Chapter six introduces John of Dara's homily for the Feast of the Cross, which uses the traditional themes, together with apologetic topics, to defend the veneration of the cross. Chapter seven explores the influence of John of Dara's homily on later Syrian Orthodox writers, Moshe bar Kepha and Dionysius bar Ṣalībī.
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Huzen, Kent Bob. "Politics of Islamic Jihad." Thesis, University of Canterbury. Social and Political Sciences, 2008. http://hdl.handle.net/10092/3504.
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This thesis argues among other things, That the concept of jihad, which represents a form of striving and endeavour-often misinterpreted in the literature as 'holy war'- is rooted in the Qur'anic ideals and interpretations (ijtihad). However it can be extremely variable when 'applied' to Muslim societies in the course of history. Thus for example, the Greater and Lesser Jihads might be subject to a number of different interpretations when applied to Muslim societies deriving from a (a) historical experiences and/or circumstances; (b) theological or philosophical debates; (c) differing religio-political elite formations; and (d)strategic assesments of threats and/or dangers to Islam. We demonstrate the multifaceted and variable characteristics of jihad through the use of a 'Jihadist Wheel'. In the case of modern jihadist organizations, which we examine, reference to the Qur'an as a source of ideological guidance and inspiration has sometimes given way to what is referred to in the literature as a 'strategic' assesment of the realities confronting Islam. Often, as the case of Iraq, this might lead to excessive violence and accusations of Islamic terrorism.
From an analytical standpoint this thesis argues that 'jihadism' and 'terrorism' are two differnt construct in terms of motivation and goals. However the variability of the jihadist concept when applied by Muslims under varying conflictual circumstances (i.e. threats and/or response) can sometimes add to confusion surrounding the meaning of the term and of course its identification with 'holy war' or 'terrorism'.
It is hoped that this thesis will at least add some light to the current debate in the literature over the anatomy of jihadism, whils seeking to provide an analytical framework for the identification and application of different forms of jihad based on the Qur'anic exegesis.
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Garnier, Sébastien. "Les Adilla d'Ibn al-Šammāʿ (IXe/XVe siècle) : Traductions (vol. 1) et Analyse (vol. 2)." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0120.
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Cette thèse investit le champ de l’histoire politique, dans ses formes et ses discours. La fréquentation de notre corpus (Adilla, Fī ʿadad et Petit Dawlatayn) a débouché sur une étude consacrée aux têtes du régime : les wulāt al-amr. Leurs actes et les narrations partisanes de leurs règnes fondent notre travail. Le volume de Traductions (I) offre au lecteur les versions bilingues des trois textes précités avec édition révisée.Dans la Première partie de notre Volume d’Analyse (II), nous avons voulu reconsidérer le texte des Adilla à la lumière de données récentes et d’une contextualisation multiséculaire. Dans la Deuxième partie, nous nous sommes focalisé sur le pouvoir en examinant sa circulation et ses évolutions. Dans la Troisième partie, nous avons délaissé le sabre pour nous tourner vers la plume. Les moyens textuels déployés et les buts idéologiques visés en ont dicté les contenusThis thesis investigates the field of political history, in its forms and discourses. The scrutinization of our corpus (Adilla, Fī ʿadad and Little Dawlatayn) led us to study the heads of the regime: the wulāt al-amr. Our work relies on their acts and the partisan narratives of their reigns. The volume of Translations (I) provides the reader with three bilingual versions of the aforementioned texts, with a revised edition.In the first part of our volume of Analysis (II), we aimed at reevaluating the text of the Adilla under the light of new datas and within a centuries-long framework. In the second part we focused on the power by examining its circulation and evolutions. In the third part we left the sword and switched to the pen. Textual means and ideological goals dictate the contents
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Pidluzny, Jonathan William. "Why the Bush Doctrine Failed: And How an Inadequate Understanding of Liberal Democracy and the Islamic Resurgence Continues to Cripple U.S. Foreign Policy." Thesis, Boston College, 2012. http://hdl.handle.net/2345/3923.
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Thesis advisor: Dennis HaleThis dissertation aims to evaluate the utility of democracy promotion in the Middle East to U.S. foreign policy; in particular, it asks why the Arab-Islamic world has proven uniquely resistant to liberal democracy. The overall argument is that an inadequate theoretical understanding of our own regime and its prerequisites led American policy makers simultaneously to expect too much of democratization, and to think too little of liberal democracy. We overestimated its promise, believing transforming key regimes could, in a cost effective manner, bring peace and prosperity to the Middle East, and in the long term help root out terrorist acts committed in the name of Islam. One of the reasons for this: policymakers underestimated what liberal democracy requires of its citizenry--deeply ingrained beliefs and social practices that are acquired only with difficulty. In Iraq, the Bush administration failed to appreciate that long established opinions and mores establish boundaries that constrain political action. Part I begins by giving an account of the assumptions and deliberations that led the Bush administration to pursue regime change in Iraq. It goes on to demonstrate by concrete examples drawn from the occupation period, the insurgency period, and the period since (characterized by utterly dysfunctional and increasingly authoritarian politics), that the rights and privileges associated with democracy--free and fair elections, new liberties, even the constitutional convention itself--are often used in illiberal ways, as weapons to serve narrow and self-interested factions, where the citizenry has not internalized a liberal political consciousness. Part II argues that a rare political personality--largely separable from any particular national character--accounts for the confluence of political liberalism and democratic institutions in the North Atlantic states. Our gentle and tolerant politics are the result of a series of revolutions in social consciousness that have not occurred in the Islamic world. In fact, the Islamic Resurgence of the last century, a revolution as consequential as the French of American Revolutions, is the consequence of a conscious project dedicated to popularizing guiding opinions that are deliberately inhospitable to political liberalism. Analysis of leading Islamist thinkers in the Sunni and Shiite world demonstrates the extent to which they have been successful in erecting barriers to modern and moderate government in the Middle East, which they reject as unjust and corrupting. The dissertation concludes by arguing that Turkey succeeded at establishing a mixed regime by emulating, so far as possible under its own circumstances, the conditions that made the emergence of liberal democracy possible in the West
Thesis (PhD) — Boston College, 2012
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Palummieri, Giuseppe. "Le prove della veridicità della profezia secondo il teologo Al-Mawardi : L’autore, l’opera e il suo approccio teologico." Thesis, Aix-Marseille 1, 2011. http://www.theses.fr/2011AIX10197/document.
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Dans cette étude, nous nous sommes assigné pour but d’examiner particulièrement les aspects théologiques de A‘lām al-nubuwwa d’al-Māwardī (m.450/1058) en considérant la véracité (sidq) de la prophétie comme le noyau de son livre. La comparaison minutieuse entre les différentes éditions examinées nous a conduit à conclure que l’édition parue au Caire en 1901 et établie sur un manuscrit original est le texte de base, et que la dernière édition parue à Beyrouth en 1994 est le texte standard sur lequel nous avons fondé l’analyse théorique des questions théologiques abordées. Pour arriver à ce résultat, nous sont apparues de grande utilité les récentes méthodes de philologie des textes imprimés appliquées d’une façon novatrice aux textes arabes. La partie centrale de notre étude est consacrée au contenu du texte original de A‘lām al-nubuwwa alors identifié et partiellement traduit. Elle a mis en lumière l’approche essentiellement apologétique de l’auteur qui se manifeste notamment dans son style de réfutation usant la théologie dialectique pour des fins argumentatives. L’approche apologétique se manifeste aussi dans le recours à des matériaux devenus habituels dans ce genre littéraire, à savoir les traditions rapportées. Le thème de la prophétie représente une partie importante de la Summa theologica islamica, et de ce point de vue A‘lām al-nubuwwa peut être considéré comme une œuvre proprement théologique. Al-Māwardī apparaît à cet égard comme un vrai théologien dialectique dans la ligne du courant sunnite et selon une orientation aš‘arite, même s’il ait été à plusieurs reprises soupçonné d’appartenir au mu‘tazilismeDuring the course of our work we aimed for an objective that allowed us to highlight essentially the theological aspects of A‘lām al-nubuwwa by al-Māwardī (m.450/1058) taking into consideration the veracity (sidq) of the prophecy the train d’union in all its’work. The meticulous comparison of the differents editions we have studied permitted us to individualize the first edition ‘Cairo 1901’, based on the original manuscript, as the ‘basic text’ and the last edition ‘Beirut 1994’ as the ‘standard text’ on which we founded our research and on which we concentrated during the course of the theoretical analysis of the theological themes dealt with. Therefore, we considered to follow to this end the recent methodology of the philology of edited texts which was an innovative application in regards to an Arab script. The focal part of our study was based upon the partially translated original contents of A‘lām al-nubuwwa. It is from this that we can highlight a prevailing apologetic tone on behalf of the author, this is the indisputable style through which the argumentative use of dialectical theology but also the frequent use of the referred traditions. The prophecy theme represents a conspicuous part of the Summa theologica islamica and it is for this reason that the A‘lām al-nubuwwa can be considered an imprint of theological work. Al-Māwardī appears to be, in this respect a real ‘dialectical’ theologian in line with the Sunnite current alongside a characteristic orientation towards aš‘arita, even if often is suspected of being part of the mu‘tazila
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Adala, Mohammed. "La place de la culture musulmane dans la vie socio-politique de l'Algérie : inspirations doctrinales et idéologiques (XVI-XX siècle)." Montpellier 1, 1992. http://www.theses.fr/1992MON10020.
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THE OBJECTIVE OF THIS STUDYING IS TO BRING OUT LIGHT THE CULTURALS MECANISM DRIVING THE EVOLUTION OF RELIGIOUS, SOCIALS AND POLITICALS INSTITUTIONS IN ALGERIA SINCE THE OTTOMAN TIME UNTIL OUR DAYS. IN OTHER WORDS, IT IS A MATTER OF BRING OUT HIGHTLIGHT THE SPIRITUAL TIE WHO'S EMBODY THE HISTORIC CHAINE UP IN ACCORDANCE with THE ONE WHO ARRANGE, ACCORDING TO AGES AND IN RETOURN FOR TYPOLOGY CARACTERISTIC ABOUT OUT STUDYING, THE FORSAID INSTITUTIONS. DRIVED BY THE OBJECTIVE IN QUESTION, WE HAVE BEEN BRING ABOUT STUDY THE DOCTRINALS IDEOLOGICLS INSPIRATIONS ABOUT MOSLEM CULTURE IN ALGERIA ( SOUFISM, ORTHODOXY, KHARIDJISM, SALAFISM, REFORMISM) FOR DETERMINE ITS PLACE ON THE POLITICAL AND SOCIAL CHESSBOARD. JUST AS, THIS STUDYING OF THE RELIGIOUS PATRIMONY IN THE POLITICAL AND IDEOLOGICALS OPTIONS UNDER LATER TIMES, AS WELL UNDER THE FRENCH COLONIZATION AS UNDER REGIMES IN PLACE SINCE INDEPENDANCEL'objectif de cette etude est de mettre en lumiere les mecanismes culturels commandant l'evolution des institutions religieuses, sociales et politiques en algerie depuis l'epoque ottomane jusqu'a nos jours. Autrement dit, il s'agit de mettre en relief le lien spirituel qui incarne l'enchainement historique selon lequel s'ordonnent, suivant les epoques et moyennant une gypologie propre a cette etude, les susdites institutions. Guide par l'objectif en question, nous avons ete amene a etudier les divers aspects des inspirations doctrinales et ideologiques de l'islam en algerie (soufisme, orthodoxie, kharidjisme, reformisme salafite) pour en determiner la place sur l'echiquier politique et social. De meme, cette etude cherche a mettre en exergue du patrimoine religieux dans les options politiques et ideologiques relevant des epoques ulterieures, aussi bien sous la colonisation francaise que sous les regimes en place depuis l'independance
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Shaw, Shereen. "A study of Tawfiq al-Hakim's Equilibrium doctrine and philosophical narratives." Thesis, University of Liverpool, 2015. http://livrepository.liverpool.ac.uk/2034659/.
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Tawfiq al-Hakim is known across the Arab world as a pioneer dramatist. He is one of many misunderstood writers and philosophers. My aim is to introduce him to the English-speaking public in order to shed some light on a specific period known to be one of the best in Egypt intellectually and culturally. Former President Nasser’s ideologies, and those of former President Sadat such as his “open-door” policy to the West, have contributed positively to the forming of an intellectual renaissance in Egypt. This rich period in Egyptian history is one that can directly shed light on the literary and philosophical contributions of al-Hakim, and on the social and cultural issues that should be revisited in order to gain an understanding of the problems that face Egyptians today. With this said, it is my hope that by reviving al-Hakim’s philosophical doctrines and by examining the major issues he addresses in his texts, I will be able to explain and clarify some misconceptions about this author, his philosophy and his work. I would also like to show ways in which his distinctive doctrine of equilibrium can be of use to us both in the East and the West. The objectives, accordingly, are twofold: (1) To introduce and critically examine al-Hakim’s equilibrium doctrine; and, (2) To identify the philosophical traits and Western influences that had an impact on his character and philosophy. The core problem that this work will indirectly address is the problem of how philosophy in the Arab world, according to Sari Nusseibeh’s article “The Arab World: What role for philosophy?” has been blatantly used as a tool in order to defend one version or another of the religious beliefs of those who pursued it. I ask what specific role a philosopher or intellectual can play in his or her society and how his philosophy can be put to use. This question is one that has been long forgotten in the Arab world. Freeing the Arab world from the colonizer, back in the 1930s, was clearly a goal for many intellectuals. Today, freeing the Arab mind by introducing a philosophy or an ideology that can be of use to the Muslim world as well as to the West would be a great task to accomplish.
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Ebrāhim, Badrudīn sheikh Rashīd. "The foundation of the Caliphate and Imamate in Islam: a comparative study between the Ash‛ariyyah and the Imāmiyyah from a classical perspective." Thesis, University of Western Cape, 2009. http://hdl.handle.net/11394/3276.
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Magister Artium - MAImāmah, (imamate) literary means leading, and khilāfah (succession) means representative. but, in the terms of "Islamic concept", the medieval theologian and jurists has termed it «Religious–Political leadership».1 the major dispute concerning the imamate surrounding the question of investiture to exercise the prophet’s comprehensive authority (Wilāyah‘āmah), as the temporal and spiritual leader of the ummah (community). From demising of the prophet, the matter of imamate, between Ash‛arī and Shī‘ah (twelve) there are two main opinions. Ash‛arī’s views are prevalent among the early Muslims headed by Abûbakar and his associates regarded the imamate to be right of the ummah (nation), and they chose Abûbakar. The Shī‘ah implicitly rejected the previous opinion, and maintained that the leadership was passed on through a special designation. This regarded the imamate divinely invested in ‘Ali ibn Abī Ţālib, the prophet cousin and son-in-law. Therefore, controversy between Ash‛arī and Shī‘ah on the question of leadership arise after the prophet returns and coherences to the two fundamentals central points: First: The nature of the relationship of the prophethood to the political leadership. The Shī‘ah regarded political leadership as an extension of the prophetic mission after the demise of the prophet: «Meaning that political leadership is not simply political rule but it is the corollary of the interpretation of religion, and takes imamate in depth interpretation»2. Other hands, Ash‛arī consider and include it in the matter of masāliħ Al ‛āmah (public interest). The Islamic jurists definite the masāliħ al ‛āmah (public interest), any issue whether it is religion or matter of world that could not fixed with fact proof from holy Qur'ān and prophet’s tradition. Therefore, the matter of caliphate emerges it in the masāliħ al-‛āmah (public interest) which, relies on human agency. Second: The contract of political leadership and authority between the problematic of mutual consultation and divine appointment. This point focus on ‘aqd (contract) of khilāfah (repress- entative of God) between leader and ummah (nation) and evolves around the problem of consultation, mainly in the Ash‛arī’s view, which is based on "selection system". So, in the historical experience, it can be noted that the consultation as mechanism in the choosing the ruler was not achieved as an "organized system" neither in the period of the rightly guided caliphs, nor in the periods of dynastic rulers. The imamate as a «supreme leadership» had a major problem issue in the contemporary scholars, both the Islamic and secular, since it was announced in the modern context Dawlah (government), which based on nationality and separated from religious hegemony. Its dialectic, in the present article, is to deal with theological and judicial theory. Therefore, in 1979, the Islamic council of Europe published a «concept of Islamic state». Most of the figures shaded are based on the Khomeini's thought (the founder of Islamic republic revolution of Iran), and Karāchī’s Muslim council scholar (they constituted Ash‛arī view). In the Islamic state, the Khomeini thought based on «the Islamic state is constitutional; Government is based on law and the Paramount legislative authority resides on God himself». On the other hand,«the Islamic state» shaped as «the principals of an Islamic state which centers on the supremacy of God, citizens rights and proper government» 3 Therefore, caliphate it is difficult to separate or detach from prophethood in the perspective of the commentary and interpretation of equally the Qur'anic and Sunna texts. So, difference between Ash‛arī and Shī‘ah around immāmah (leadership in Islam) are based on the theological principles which rise from the problem of cosmology, divine justice and human destiny. Therefore, the difference can be based on the idea (thought) about these theological principles.