To see the other types of publications on this topic, follow the link: Islamic jurisprudence.
Dissertations / Theses on the topic 'Islamic jurisprudence'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Islamic jurisprudence.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Björklund, Iréne, and Lisbeth Lundström. "Islamic Banking - An Alternative System." Thesis, Kristianstad University College, Department of Business Administration, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-3145.
Full textAbstract:
<p>Islamic banking is an investment and financing system which expands globally. The Islamic banks have only been established for some 30 years but the banking system is based on long-going traditions within Islamic finance. The system is founded on ethical values and emphasises the well-being of society as a whole. </p><p>Islamic banking is different from conventional banking in most aspects, since its close tie to religion is very important. The system is not based on interest, as it is prohibited in Islam. Instead Islamic banks offer various kinds of accounts and a range of financing alternatives all complying with the Islamic Law – Shari’a. To work according to Shari’a is crucial for the banks and their activities are controlled by a special Religious Supervisory Board working within the bank. </p><p>The implementation of the Islamic banking system varies to some extent between Islamic countries. It has been influenced by its connections to politics of and the history in the countries where the system operates. As a result to the variations between the states’ implementation, the need for harmonisation increases as the expansion of Islamic banks continues. Several organisations work to achieve international standardisation and harmony to make the banking activities more transparent and attractive. The achievement of harmonisation as well as the performance of the banks is crucial for the future of Islamic banking. </p><p>The dissertation is based on extensive literature review and a personal interview with a professional within an Islamic bank in Lebanon.</p>
2
Yacoub, Ahmed Abdel Aziz. "Responses in Islamic jurisprudence to developments in medical science." Thesis, SOAS, University of London, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.392910.
Full text
3
Arifin, M. B. "The principles of umum and takhsis in Islamic jurisprudence." Thesis, University of Edinburgh, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384155.
Full text
4
Gledhill, Paul J. R. "The development of systematic thought in early Mālikī jurisprudence, 8th-9th Centuries A.D." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7278e711-57fc-4596-a2b3-82ebfa4fa039.
Full textAbstract:
By the eleventh century, the conduct of jurisprudence in the Mālikī school of law – one of four that would survive in Sunni Islam – was predicated on a legal system that comprised a particular set of sources: mainly, the positive legal rules posited by Mālik b. Anas (d. 179/795) and a few of his subsequent adherents, and ḥadīth and Qur᾽an. The structure of the legal system was one in which these sources were conceived to cohere analogically. By analogy, they could be correlated to each other and thereby systematically rationalized, and new rules to govern new cases generated from, and added to, them. This study recovers the antecedents of that system and describes the main stages of the process by which Mālikī jurisprudence acquired the systematic character of its classical form. It provides a re-assessment of Mālik’s own jurisprudence and of the role of precedent and ḥadīth in the Medinese tradition, arguing that the origins of systematic thought in the Mālikī tradition are to be sought in Mālik’s retrospective rationalizations by analogy of rules pronounced nonetheless from arbitrary considerations. I distinguish the mode of analogy that Mālik employed to this effect (tashbīh) from that which his Iraqi contemporaries and the later classical schools employed ostensibly to derive rules from sources ab initio (qiyās). Mālik, I contend, in fact opposed qiyās because it threatened to undermine the sufficiency of juristic discretion by imposing systematic constraints on the personal reasoning of authoritative arbiters. I show how subsequently the Mudawwanah, a work compiled by Mālik’s ninth-century followers in the Islamic West, promoted the formation of a legal system by subjecting Mālik’s teaching and his students’ ramifications of it to a Ḥanafite design by which they became susceptible of analysis along analogical lines. The system implicit in the Mudawwanah is structurally but not yet materially classical. It remained for the Western Mālikīyah, through their encounters in the East with Shāfi῾ite legal theory in the later tenth century, to absorb into the fabric of their system, which so far comprised only the positive rules of the tradition itself, the revealed sources from which, by qiyās, al-Shāfi῾ī (d. 204/820) in the early ninth century had insisted the law be derived. As background to this theory of systematization, I also address inter alia the following questions, which bear in one way or another on our appreciation of Mālik’s jurisprudence and/or the extent to which we may suppose it to be accessible in the recensions of the Muwaṭṭa᾽: the transmission of the vulgate in ninth-century Andalus; the reception of Mālik’s doctrine in Iraq (as perceived through the Muwaṭṭa᾽ of al-Shaybānī – in particular, the editorial principles that informed its composition – and the Ḥujjah ῾alá ahl al-Madīnah); other recensions and the possibilities for a chronology of Muwaṭṭa᾽āt; representation of Mālik’s doctrine in the Ikhtilāf Mālik wa-al-Shāfi῾ī; the way in which Mālik transmitted the Muwaṭṭa᾽ as an explanation of variation between its recensions.
5
Al-Amiri, Rashed Saud. "Legal maxims in Islamic jurisprudence: their history, character and significance." Thesis, University of Birmingham, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.493969.
Full text
6
Freijat, Somayya Ahmad Issa. "Lawful and unlawful trade practices in Islamic jurisprudence : analytical study." Thesis, University of Aberdeen, 2014. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=214156.
Full textAbstract:
This thesis has investigated various opinions of Muslim Imams and Scholars which are reviewed and meticulously discussed while making an effort to identify certain transactions and arrive at the best and most accepted judgments pertaining to buying and selling issues in the market place. The study defines lawful and unlawful Trade Practices within the Islamic Sharīʻah and discusses rules and conditions pertaining to each. It also discusses certain types and scenarios which might be considered lawful or unlawful after investigating scholars‟ opinions and arguments. This study examines Trade Practices in the world of business and commercial transactions from an Islamic perspective and focusses on the basics of Islamic Trade Practices law. In particular, emphasis is placed on investigating lawful and unlawful Trade Practices of early Islamic commercial transactions while identifying parallels to determine modern-day transactions as sanctioned or not by the Islamic Sharīʻah. The researcher has explained that the basics of Islamic Sharīʻah guarantee the rights of both the seller and buyer with emphasis on maintaining an economy free of monopoly and cheating of any kind. While the seller is encouraged to honesty transactions and makes profit, guarantees are given to the customers that cheating or misguidance is forbidden within the spirit of true Islamic commercial transactions‟ teachings. The study has also focused on ethics as playing a decisive role in commercial transactions in a way that may affect the validity of sale contracts. Finally, the study calls for revitalising Islamic basics and rules to be more in tune with modern-day Trade Practices and business transactions in the organisation of trading in the market place and the world of business at large.
7
Kailani, Osaid. "Ruling of al-gharāmah (the fine) as ta'zīr punishment (discretionary punishment) in comparative Islāmic jurisprudence." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683261.
Full text
8
Ibrahim, Ahmad Muhammad Ibrahim. "The testimony of witnesses and its role in Islamic criminal jurisprudence." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/26632.
Full textAbstract:
This study is mainly intended to debate the all-important principles of criminal trials involving testimony of witnesses. Since Islamic procedural and substantive criminal doctrines are inextricably linked, it is necessary to make a general survey of the penal policy of Islamic jurisprudence, before the treatment of the testimony of witnesses. This necessitated dividing the study into two parts. Part I deals with the criminal policy, classification and definition of crimes. The category of crimes has been examined in detail because it is the class of a given crime that determines the grade and kind of testimony required for its proof before the courts. Part II tackles the general theory of evidence and concentrates primarily on the testimony of witnesses as a judicial vehicle of evidence in criminal trials. The importance of this vehicle entails treating it in eight chapters which are meant to give a comprehensive idea of how the early Islamic jurist tackled and systematized this crucial segment of the jurisprudence. This examination reveals the amount of care Islamic jurists went to in the theoretical approach in order to ensure that a defendant should not be subjected to any abuse of the law. The conclusion brings together the two parts of the study and suggests possible means for further development along the lines of the principles examined in the dissertation.
9
Beloushi, Hasan J. E. H. M. "The theory of maqāṣid al-sharīʿa in Shīʿī jurisprudence : Muḥammad Taqī al-Mudarrisī as a model". Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/18525.
Full textAbstract:
The emergence of the theory of maqāṣid al-sharīʿa as a legal theory, which is a purposive approach to the law in which the main purposes of the law are considered as deriving elements of the legal rulings, has occurred in a particular socio-political and cultural context for the Shīʿa and within a particular epistemological construction. Given the lack of a historical reading of Shīʿī jurisprudence and the limitations of the methodological approaches which have to date been employed, this research applies a holistic approach. “The Bahbahānian paradigm” is identified as the overarching epistemological paradigm in modern and contemporary Shīʿī jurisprudence. The Bahbahanian paradigm was formed during the eighteenth and nineteenth centuries and is arguably characterised as being a combination of Aristotelian epistemologically, formalist methodologically and soft utilitarianism. Within this paradigm in the context of the twentieth century, maqāṣid al-sharīʿa emerged in Shīʿī thought, especially in its systematic and comprehensive theorisation by Muḥammad Taqī al-Mudarrisī - a contemporary Shīʿī scholar. The introduction of the maqāṣid al-sharīʿa approach represents a paradigm shift that departs epistemologically, methodologically and functionally from the Bahbahānian paradigm. Mudarrisī’s maqāṣid al-sharīʿa paradigm is characterized as pragmatic epistemologically, more accessible and dynamic methodologically and employing a virtue ethic. Mudarrisī’s maqāṣid al-sharīʿa reflects the eclipse of the quietist character of the previous paradigm and the ambition of the contemporary Shīʿī religious institution. This ambition comprises a more significant role in the public sphere, which is embodied in the application or renewal of the sharīʿa in reality on one hand, and confronting the systematical secularization of the modern nation-state of the public sphere on the other. Mudarrisī’s version of maqāṣid al-sharīʿa is obligated to challenge three intellectual enterprises; that is, the classical Shīʿī jurisprudential reasoning by embracing hermeneutical tools which are more accessible to religious knowledge; the Sunnī soft utilitarian maqāṣidī approaches by providing virtue ethical jurisprudence; and the secular nation-state by providing a flexible legal system.
10
Al-Ghazawi, Loai Azmi. "The legal status of Jerusalem in Islamic Fiqh (jurisprudence) and international law." Thesis, Glasgow Caledonian University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340613.
Full text
11
Shah, Amjad Hussain. "The concept of Ijmāʻ in Imāmī Shīʻī Uṣūl Al-Fiqh". Thesis, University of Edinburgh, 2004. http://hdl.handle.net/1842/9428.
Full textAbstract:
The thesis examines the development of the concept of Ijmāʻ, consensus, in Imāmī-Shīʻī principles of jurisprudence (uṣūl al-fiqh). In the introduction to the thesis there is an analysis of the concept of Ijmāʻ as generally understood in Islamic jurisprudence and a discussion of the approach adopted in the thesis as well as a general outline of the literature involved. The introduction also outlines the background to Imāmī Shīʻī jurisprudence during the time of the presence of the Imāms and the period immediately after the greater occultation of the Twelfth Imām. The main body of the thesis analyses the available major texts written by Imāmī-Shīʻī Uṣūli scholars from the time of al-Shaykh al-Mufid (413/1022) to the end of the nineteenth century with a brief discussion of the views of some recent Imāmī Shīʻī scholars. From the outset a difference of emphasis can be observed between scholars who argue in favour of a major role for reason, such as al-Sharīf al-Murtaḍā (436/1044) and those in favour of a greater reliance on Traditions from the Prophet and the Imāms, which is moderately represented by al-Shaykh al-Ṭūsī (459/1067). The subsequent generations of scholars refined and further defined these concepts. In particular, in opposition to the movement in favour of general adherence to the Traditions, there arose from the proponents of the use of uṣūl al-fiqh a definition which gave much greater scope to the use of reason and the continuing guidance of the Twelfth Imām. The latter proposition reached its final form in Imām-Shīʻī uṣūl al-fiqh at the end of the nineteenth century in Kifayat al-uṣūl by Muḥammad Kāẓim al-Khurāsānī. Finally, there is a brief examination of the work of some recent scholars and a conclusion to the thesis.
12
Shaleh, Ahmad Syukri. "Ibn Taymiyya's concept of istiḥsān : an understanding of legal reasoning in Islamic jurisprudence". Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23241.
Full textAbstract:
This thesis studies the theory of istihsan, an aspect of Islamic legal reasoning, as a method for ascertaining the legal norm in cases where qiyas dictates an overly strict ruling. The study primarily focuses on the concept presented by Ibn Taymiyya (d. 728/1328), a prominent Muslim theologian, philosopher, sufi and outstanding jurist. Placed in the context of later development, Ibn Taymiyya's theory proposes both a criticism and reformulation of the Hanafi school's perception of istihsan. Having observed previous formulations, Ibn Taymiyya sees this theory as being understood as an arbitrary contradiction to qiyas. Although attempts to redefine the theory, through rigorous definition and well-calculated application were conducted by later Hanafi jurists, criticism from other schoools continued unabated. To this effect, Ibn Taymiyya's contribution emerges as an alternative solution. In order to fully understand istihsan, Ibn Taymiyya contends that one must determine particularization of the cause (takhsid s al-'illa). By doing this, istihsan and qiyas can be easily distinguished. He, thus, perceives istihsan as takhsid s al-'illa. Unlike the Hanafis, Ibn Taymiyya does not juxtapose istihsan against qiyas sahid h. He argues that if there is a contradiction, it must be proved by a decisive descrepancy (farq mu'aththir) provided by the law giver. Furthermore, when qiyas produces an unsatisfactory legal norm, takhsid s al-'illa represents a viable alternative. Above all, Ibn Taymiyya contends that istihsan must be supported by the revealed texts, consensus or necessity.
13
Rafeek, Mohamed. "Fiqh al-aqalliyyāt (jurisprudence for minorities) and the problems of contemporary muslim minorities of Britain from the perspective of Islamic jurisprudence." Thesis, University of Portsmouth, 2012. https://researchportal.port.ac.uk/portal/en/theses/fiqh-alaqalliyyt-jurisprudence-for-minorities-and-the-problems-of-contemporary-muslim-minorities-of-britain-from-the-perspective-of-islamic-jurisprudence(213c5f3a-fa26-443a-8474-3248928bb389).html.
Full textAbstract:
This study seeks to explore some of the main problems contemporary British Muslims encounter from the perspective of Islamic jurisprudence. In so doing, it mainly aims to shed light on the extent Muslims in Britain face problems and what impact they might have on their religious identity as well as relationship, belonging, and contribution to the wider society. In so doing, the study will strive to examine whether existing fiqh (Isalmic jurisprudence) literature is adequate to guide contemporary fiqh scholars to deal with such issues effectively and how some contemporary answers to such issues are inappropriate. If that is the case, what would be the way forward jurists should take to find appropriate solutions? Hence, this study will use qualitative methodology to investigate such issues and questions and it will lead the study to emphasise the necessity to find answers to such problems and a mechanism to handle them, which this study would seek to suggest as a jurisprudential approach called fiqh al-aqalliyyāt al-Muslimah (Islamic Jurisprudence for Muslim Minorities) based on values, principles, universalities, and higher objectives of Islamic law: maqāsid al-Sharī‘ah (Purposes of Islamic Sharī‘ah) presented by revisiting textual sources of Islamic law as well as lived examples of early generations of Islam. It will also make some suggestions about further studies needed as regards to fiqh for Muslim minorities.
14
Allami, Abdullah Wahib. "Principalizing Islamic Zakat as a system of taxation." Thesis, Brunel University, 2016. http://bura.brunel.ac.uk/handle/2438/12238.
Full textAbstract:
This thesis examines the problems of implementation of the Islamic “zakat” as a system of taxation. In doing so, it seeks to establish coherent and consistent principles for zakat assessment, collection and disbursement, and to measure the Saudi zakat system against these principles. The Kingdom of Saudi Arabia is regarded as the cradle of Islam and it would therefore have been expected that Saudi Arabia would implement zakat correctly. However, this thesis argues that the current implementation of zakat in the Saudi legal system is fundamentally flawed, because it does not comply with a significant proportion of the fundamental principles of zakat. This thesis highlights the problems inherent in Saudi Arabia’s arguably excessive reliance on fatwas for the implementation of zakat. It is argued that these fatwas have rendered contemporary practice of zakat distant from the fundamental principles of zakat. This issue is examined with reference to original sources on zakat (Quranic verses and related statements by the Prophet Muhammad), and Islamic jurisprudence generally. The contention herein will be that the Zakat Regulation in Saudi Arabia requires reform in accordance with the principles identified in this thesis. This thesis begins by examining the concept and principles of zakat, and then establishes the principles of zakat collection, zakat application and zakat disbursement, the zakat practice in Saudi Arabia and its problems, and finally offers recommendations that would render Saudi law conformant with zakat principles.
15
Vakulenko, Anastasia. "Islamic dress in human rights jurisprudence and the surrounding debate: a critical feminist analysis." Thesis, University of Nottingham, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491019.
Full textAbstract:
The thesis is a critical feminist analysis of Islamic dress, as it is constructed in contemporary human rights jurisprudence and the surrounding debate. Islamic dress and, in particular, various restrictions on its wearing have been a greatly topical issue within recent years in both scholarship and popular imagination. There have recently been important legal developments. both within domestic jurisdictions and international human rights regimes, which have provoked much academic commentary. On one level, the thesis contributes to this commentary. At the same time, it aims to contribute to broader feminist theory, which engages with questions of human rights, gender, culture and religion.
16
Mosaad, Walead Mohammed. "The transmission of the Islamic tradition in the early modern era : the life and writings of Aḥmad Al-Dardīr". Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/27314.
Full textAbstract:
This thesis examines the role of tradition and discursive knowledge transmission on the formation of the ‘ulamā’, the learned scholarly class in Islam, and their approach to the articulation of the Islamic disciplines. The basis of this examination is the twelfth/eighteenth century scholar, Aḥmad ibn Muḥammad al-Dardīr, an Egyptian Azharī who wrote highly influential treatises in the disciplines of creedal theology, Mālikī jurisprudence, and taṣawwuf (Sufism). Additionally, he occupied a prominent role in the urban life of Cairo, accredited with several incidents of intercession with the rulers on behalf of the Cairo populace. This thesis argues that a useful framework for evaluating the intellectual contributions of post-classical scholars such as al-Dardīr involves the concept of an Islamic discursive tradition, where al-Dardīr’s specific contributions were aimed towards preserving, upholding, and maintaining the Islamic tradition, including the intellectual “sub-traditions” that came to define it. Chapter 1 provides an introduction to al-Dardīr, the social and intellectual climate of his era, and an overview of his writings. Chapter 2 analyses the educational paradigm that preceded al-Dardīr, and affected his approach to the Islamic disciplines. We then focus our attention to al-Dardīr’s contribution to the Islamic educational paradigm, in the form of taḥqīq (verification). Chapter 3 analyses al-Dardīr’s methodology in the synthesis of the rational and mystical approaches to knowledge located within the Islamic disciplines of creedal theology and Sufism. Chapter 4 analyses al-Dardīr’s to the Mālikī fiqh tradition, specifically his methodology of tarjīḥ (weighing of juristic evidence between different narrations). Chapter 5 examines his societal roles, and the influence of tradition on his relationships with the ruling elite, the ‘ulamā’ class, and the masses. The thesis ends with a conclusion that summarises the results of all of the above.
17
Al, Jarba Mohammed A. H. "Commercial arbitration in Islamic jurisprudence : a study of its role in the Saudi Arabia context." Thesis, Aberystwyth University, 2001. http://hdl.handle.net/2160/d8d3926d-724f-442c-89bc-4a576605aee8.
Full textAbstract:
This thesis is an extensive analysis of commercial arbitration within Islamic Jurisprudence, clarifying its rules starting with the fundamentals of its origins which are based on the Quran, Sunna, Consensus and Analogy. The opinions of scholars from various schools of Islamic Jurisprudence are discussed so that the most appropriate ones can be used in support of the thesis in relation to the current epoch. These opinions will be linked to modem arbitration legislation, both international and local, in an attempt to discover the similarities and differences between them and the extent to which international and local legislation is related to the acceptance of arbitration from the perspective of Islamic Jurisprudence. The thesis will also analyse the legal aspects of the 1983 Saudi Arbitration Law and its 1985 Implementation Rules so as to discover the extent of the role of Islamic Commercial Arbitration in the Saudi Arabian context. It will also show the need for further ratification in this sphere in order to develop the Saudi Arbitration Law so as to encourage more foreign investment and achieve more efficiency and harmony within international commercial arbitration. Chapter one will deal with the definition of arbitration and its legality within Islamic Jurisprudence. Chapter two will discuss the pillars of the arbitration contract and endeavour to answer the question of women's role in arbitration and also to what extent non-Muslims can be arbitrators in various situations. Chapter three will focus on Islamic arbitration proceedings. Chapter four will deal with arbitral awards, their definitions, interpretations, components and corrections. It will also clarify some misunderstood points and concepts about Islamic Jurisprudence. Chapter five will explain the system of challenging arbitral awards and the extent to which they can be examined within Islamic Jurisprudence. It will also focus on challenges in Saudi Arbitration Law. Chapter six will explain the recognition and enforcement of national and foreign arbitral awards as they pertain to Islamic Jurisprudence and Saudi Arbitration Law. Suggestions resulting from this analysis will be outlined in the conclusion of this thesis.
18
Alsoufi, Rana Hajaj Ahmaid. "Strategies for the justifications of Ḥudūd Allah and their punishments in the Islamic tradition". Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/7989.
Full textAbstract:
The punishments of Islamic criminal law and in particular, the notoriously severe ḥadd punishments, were never systematically justified in classical Islamic jurisprudence (fiqh). However, the fiqh tradition is ripe with debates about ḥadd punishments, and theories of justification, while not fully spelt out, are often implied in the writings of Muslim jurists. In Part I of this thesis, three fiqh strategies for the justification of ḥadd punishments are described and critically evaluated: one that seeks to characterize the ḥadd punishments as divinely ordained, immutable “rights of God” (ch. 1), one that describes the purpose of ḥadd punishments as serving general as well as individual prevention (ch. 2), and one that stresses that to suffer ḥadd is an expiatory act that amends for sins and thus ensures salvation in the Hereafter (ch. 3). The Sunnī legal schools (madhāhib), salient representatives of which are studied in this dissertation, controversially discussed the meaning and purpose of ḥadd punishments in the context of each of these three fiqh discourses. Part II of this thesis proceeds to describe and discuss contemporary Muslim debates about the applicability and justifiability of ḥadd punishments today. While only few Islamic regimes currently implement ḥadd, the topic has a large symbolical importance because it exemplifies the struggle of Muslim thinkers to reconcile Islam with modernity. In a first step, this thesis aims to clarify to what extent contemporary positions echo, attack or simply sidestep classical fiqh positions: how, in other words, the present is connected to the traditional fiqh framework of the past (ch. 4). In a concluding chapter, a number of salient topics of debate in the contemporary ḥadd controversy are analysed within the cultural and political contexts in which they are located (ch. 5). While classical legal doctrines about ḥadd punishments, despite the controversies between the madhāhib, tend to be rigid, emphasizing the immutable character of the criminal law norms found in the Sharīʻah, the periodic calls among contemporary thinkers for the implementation of ḥadd are, it is suggested, largely driven by political agendas.
19
Tastan, Osman. "The jurisprudence of Sarakhsi with particular reference to war and peace : a comparative study in Islamic law." Thesis, University of Exeter, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.333375.
Full text
20
Al-Azem, Talal. "Precedent, commentary, and legal rules in the Madhhab-Law tradition : Ibn Quṭlūbughā's (d. 879/1474) al-Taṣḥīḥ wa-al-tarjīḥ". Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:79f46ee8-df8c-42e3-8757-298d4029b090.
Full textAbstract:
This thesis examines the role that scholarly digests and commentaries played in the formation of legal rules in the Muslim legal institution known as the madhhab. I posit that a shared approach to legal rule-determination, and the respect of juristic precedent that it entails, underlies the jurisprudential processes of all of the four post-classical Sunni madhhabs (the Ḥanafī, Mālikī, Shāfi'ī, and Ḥanbalī), and unites them in a wider ‘madhhab-law tradition’. Taking the Ḥanafī madhhab as a case study, the thesis analyses a commentary written by the late Mamluk jurist Ibn Quṭlūbughā (d. 879/1474) upon the digest of the celebrated Abbasid-era Abū al-Ḥusayn al-Qudūrī (d. 428/1037). In discussing the madhhab's heritage of precedent, Ibn Quṭlūbughā's commentary weaves an intricate tapestry of quotations and references from previous jurists and works, providing us with insight into how author-scholars reacted to, and interacted with, other jurists over space and time. Chapter 1 provides a short introduction to the lives of Qudūrī and Ibn Quṭlūbughā, and the contexts within which they produced their works. Chapter 2 employs both quantitative and qualitative analysis of the commentary, in order to deduce historical and geographical patterns out of which a periodisation of rule-determination in the Ḥanafī madhhab is proposed. In Chapter 3, Ibn Quṭlūbughā's jurisprudential theory of rule-determination is studied, examining both the justifications and the processes employed by jurists in arriving at a legal rule in the Ḥanafī madhhab. Chapter 4 then turns to the craft of commentary itself, analysing over eighty case examples for the logical relationships, rhetorical devices, and legal arguments that inform the actual practice of rule-determination through commentary. A final chapter then summarises the conclusions, and situates them within a broader discussion as to the nature of the madhhab-law tradition.
21
Izant, Christopher L. "The Crusades and Jihad: Theological Justifications for Warfare in the Western and Islamic Just War Traditions." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1560.
Full textAbstract:
Thesis advisor: Ali Banuazizi<br>This thesis is a comparative analysis of the varying approaches by which modern Islamist militancy movements attempt to justify their respective use of violent jihad within Islamic doctrine. This ultimate focus is contextualized by a broader study of the historical role of religion in the development of modern ethical standards for warfare. Justifications for horrific bloodshed and injustice in the Just War traditions of both Christianity and Islam have manifested themselves in the actual military campaigns of the Crusades and jihad respectively. These historical and modern examples demonstrate the precarious complexity of the dual role of religion to both restrict and require warfare in the cause of justice<br>Thesis (BA) — Boston College, 2010<br>Submitted to: Boston College. College of Arts and Sciences<br>Discipline: College Honors Program<br>Discipline: Islamic Civilization and Society Honors Program<br>Discipline: Islamic Civilization and Society
22
Booley, Ashraf. "Women’s rights and freedoms in Islamic jurisprudence pertaining to marriage and divorce: lessons for south Africa from Morocco and Tunisia?" Thesis, University of Western Cape, 2014. http://hdl.handle.net/11394/3759.
Full textAbstract:
Doctor Legum - LLD<br>The objective of this doctoral thesis is essentially two-fold: first, it seeks to ascertain whether the rights and freedoms of Muslim women in the contexts of marriage and divorce are adequately protected in terms of Islamic jurisprudence, and secondly, whether any valuable lessons could be learnt in this regard by South Africa based on the specific legal experiences of two (other) African jurisdictions, notably Morocco and Tunisia.
23
Kahveci, Niyazi. "Modes of taxation in Islamic law as reflected in the jurisprudence of Zain al-Dibn Nujaim al-Mid (d.970/1563)." Thesis, University of Manchester, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.500658.
Full text
24
Ali, Mohamed Mohamed. "Elements of the pragmatic thinking in the principles of Islamic jurisprudence, with special reference to medieval Sunnī legal theorists' models of textual communication." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/21670.
Full textAbstract:
Muslim legal theorists develop a very sophisticated model of textual communication. This model is based on four main pillars: establishment, use, interpretation and signification. This thesis aims to formulate and explore this model. Chapter I offers a general background about the topic. Chapter II deals with the distinction between establishment, which concerns language as a given lexicon and grammatical patterns, and use, which concerns the speakers' behaviour. My focus is to discuss how each utterance, as legal theorists suggest, pertains partly to establishment and partly to use. This is taken up through the discussion of universal and particular establishment, general and specific establishment, use, intention and context. Chapter III examines the distinction between <I>fiqh</I>, understanding and interpretation and discusses context from the addressee's point of view. An account of the mainstream model of interpretation is provided <I>via</I> examining five communicative principles. Chapter IV includes a formulation of what I call 'Ibn Taymiyyah's contextual theory of interpretation', which represents the <I>salafis'</I> account of interpretation. My formulation of this theory displays its coherence by delving into its underlying philosophical principles. This involves relating it to his relevant ontological, epistemological and theological outlook. Besides, the inquiry includes his theory of cognitive relativism, his contextual theory of definition and his views on language, meaningfulness, the establishment-use dichotomy, meaning-intention distinction and signification. More important is his critical view of the distinction between literal and non-literal meaning, and his model of interpretation. Chapter V is concerned with two significational classifications: a semiotic classification and a text-based classification.
25
Warren, David. "Debating the renewal of Islamic jurisprudence (tajdid al-fiqh) : Yusuf al-Qaradawi, his interlocutors, and the articulation, transmission and reconstruction of the fiqh tradition in the Qatar context." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/debating-the-renewal-of-islamic-jurisprudence-tajdid-alfiqh-yusuf-alqaradawi-his-interlocutors-and-the-articulation-transmission-and-reconstruction-of-the-fiqh-tradition-in-the-qatarcontext(e4f91ae9-6544-4bb7-aeac-9694e68f4f1b).html.
Full textAbstract:
This thesis offers an interpretation of the Qatar-based Egyptian Shaykh Yusuf al-Qaradawi's contribution to "tajdid al-fiqh," the "renewal" of the Islamic fiqh tradition. In the wake of the transformations wrought on the fiqh tradition during the colonial period, it is the "modern project" (to borrow Talal Asad's term) for tajdid al-fiqh instigated by Muhammad 'Abduh and Rashid Rida that this thesis uses to enter the discussion. Al-Qaradawi lays claim to their legacy, and this thesis is particularly concerned with the engagement between himself and his interlocutors in the unusual context of Qatar. These "translocal" networks facilitate al-Qaradawi's involvement in debates in other contexts in the region, particularly in Egypt and the wider Arabian Peninsula. Each of this thesis's thematic chapters will make a different case for understanding al-Qaradawi's borrowing, reconstructing, reviving or transforming certain concepts and ideas. In so doing it will show that al-Qaradawi, as representative of the contemporary ʿulamaʾ as a whole, is not part of a scholar-class that have been either marginalized or entirely co-optated by the state. Instead, they are a group of scholars that have utilized new media technologies and other supportive networks to continually promote themselves in the Arab public sphere, as they sought to adapt their tradition to the Middle East region's new context, debates and conditions.
26
Carro, Martín Sergio. "La materialización de la fe islámica: Estudio material, textual e iconográfico de seis certificados de peregrinación a La Meca y Medina (ss. XV-XVI)." Doctoral thesis, Universitat Pompeu Fabra, 2019. http://hdl.handle.net/10803/670003.
Full textAbstract:
Esta Tesis Doctoral presenta la edición y el estudio global de seis certificados de peregrinación a los lugares santos de La Meca y Medina, datados entre los ss. XV y XVI. La particularidad de esta tipología documental radica en que la modalidad de peregrinación acreditada es la delegación, cuyo origen legal analizaremos en esta Tesis Doctoral. En este sentido, este trabajo se aleja de la perspectiva devocional con la que los certificados han sido descritos, y propone que el papel desempeñado por estos documentos estaría relacionado con la jurisprudencia islámica sobre la herencia. Los manuscritos aquí estudiados serán analizados comparativamente, lo que nos permite ofrecer una panorámica general de la evolución de esta tipología desde tres perspectivas diferentes: materialidad, textualidad e iconografía. El objetivo de este trabajo es avanzar en el conocimiento de los motivos que suscitaron la aparición de los certificados y complementar el trabajo de edición y estudio de manuscritos inéditos conforme a los criterios de la Papirología.<br>This PhD Dissertation presents the edition and global study of six pilgrimage certificates to the holy places of Mecca and Medina, dated between the 15th and 16th centuries. The particularity of this documentary typology lies in the fact that they attest delegated pilgrimages, whose legal origin is analyzed in this work. In this sense, this Dissertation differs in perspective from the devotional approach commonly used to study previously described certificates, and propose that the role played by these documents would be related to the Islamic jurisprudence on inheritance law. The comparative analysis, on the other hand, allows us to offer a general overview of the evolution of this typology from three different perspectives: materiality, textuality, and iconography. The main aim of this work is shed light on our knowledge of this kind of documents, explore the reasons for their emergence and implement the methodology of editing and studying unpublished manuscripts according to the criteria proposed by Papyrology.
27
El-Doghim, M. M. E. "A critical edition and study of Badi' al-Nizam al-Jami' bayna kitabay al-Bazdawi wa al-Ihkam by Ibn al-Sa'ati and its place in the history of Islamic jurisprudence (D.694 AH/1294 AD)." Thesis, University of Salford, 1997. http://usir.salford.ac.uk/26655/.
Full textAbstract:
Jurisprudence is one of the most important subjects of Islamic Studies because it is the means of deducing religious categorisation of human acts and of deducing the rules which regulate human affairs in a just manner. This study attempts to define the nature of Islamic jurisprudence and its historical development as a discipline through the first seven centuries of the Islamic era and somewhat beyond; to produce a critical edition and to study one of the fundamental texts of Islamic jurisprudence: Bad' al-Nim al-Jmi' Bayna Kitbay al Bazdaw wa al-Ikm. This work is of great importance on account of its unifying influence but its text has never received a critical edition or publication. This thesis consists of two volumes, Volume One is written in English and is divided into three parts. Part One is confined to the history of Islamic jurisprudence from the inception of Islam, through the various stages of development and until the end of the seventh century al-Hijra (1300 AD). Part Two concerns itself with the development of Islamic jurisprudence where the main focus is to present a reasonably clear picture of the various processes that practitioners in the field of Islamic jurisprudence have followed in order to derive (new) rules. Finally Part Three deals, through a critical study, with the manuscript entitled Bad' al-Nim al-Jmi' Bayna Kitbay al Bazdaw wa al-Ikm.
28
Gintzburger, Anne-Sophie. "Qui dit le droit ? Etude comparée des systèmes d'autorité dans l'industrie des services financiers islamiques. Une analyse comparée des modes d'autorité en finance islamique en Asie du Sud-est, au sein des pays arabes du Conseil de Coopération du Golfe, en Asie du Sud." Thesis, Lyon, École normale supérieure, 2013. http://www.theses.fr/2013ENSL0823.
Full textAbstract:
Les trois monothéismes conçoivent un Dieu créateur et ordonnateur du monde, révélé dans l’histoire, garant de toute justice et de tout équilibre, et déterminant l’autorité et les systèmes d’autorités. La théologie a informé le droit et les lois, l’économie et l’éthique des personnes et des États. L’islam, loin d’être homogénéisé dans ses approches économiques, financières et réglementaires, révèle par le biais d’un exemple concret, par l’industrie des services financiers islamiques, les différentes facettes de ce qu’est l’autorité dans un contexte musulman, international et en pleine évolution. Prenant en compte la dynamique des questions sectaires, géographiques et interprétatives, la thèse analyse cette force déterminante que sont les « autorités » en finance islamique. Ces dernières semblent déterminer la finance islamique dans ses formes les plus tangibles, en structurant des produits financiers islamiques. L’analyse comporte d’abord une approche théorique, ensuite une étude comparée des facteurs qui déterminent les décisions prises lors de la structuration de produits financiers islamiques. Ces structures sont en effet fondées sur des contrats financiers conformes aux principes de la sharia. Leur approbation par des membres de conseils de la sharia est-elle déterminée par une autorité régionale, par des autorités internationales ou par des autorités de régulation ? Ces autorités sont-elles conventionnelles ou religieuses ? Afin de bien évaluer la problématique non seulement de l’autorité en tant que telle mais aussi de l’équilibre complexe entre les différentes autorités, nous développons une analyse comparée du système de structuration des produits financiers islamiques par les autorités concernées, en fonction des zones géographiques, au moyen d’un échantillon de 121 membres de conseils de la sharia couvrant l’approbation de produits financiers islamiques au sein de 243 institutions financières islamiques sur 35 pays<br>The three monotheistic religions refer to a God who is the all-powerful creator of all that exists, revealed throughout history, guarantor of justice and fairness, who is the ultimate moral authority. Theology advises some of the laws, economics and ethics of individuals and of states. Islam is not homogeneous in its economic, financial and regulatory approaches. However, through the financial services industry, it reveals in a tangible manner various facets of authority across Muslim contexts. These include contexts that are international and highly dynamic. Taking into account the delicate balance between sectarian, geographic and interpretive facets, the thesis analyses the determining forces that we refer to as authorities in Islamic finance. These contribute to the Islamic finance industry in its most tangible form in the structuring of Islamic financial products. Analysis is carried out initially theoretically. It is followed by a comparative study of factors affecting decisions pertaining to the structuring of Islamic financial products. These structures are based on financial contracts that conform to the principles of the Sharia. Is approval by Sharia board members fashioned by a regional authority, by international authorities, or by regulatory authorities? Are these authorities conventional or religious? We address the question as it pertains to the dynamics between various types of authority. We develop a comparative analysis of the approach taken in structuring Islamic financial products, according to geographical areas related to a sample of 121 Sharia board members covering Islamic financial products for 243 Islamic financial institutions in 35 countries
29
Broidy, Lauren. "“Ni a fuego, ni a pleto” as Jewish Lament: Re-Animating Diversity and Challenging Monolithic Assumptions in the Late Ottoman Empire and Nascent Middle Eastern Nations." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/cmc_theses/2278.
Full textAbstract:
This thesis examines how Jews of the Ottoman Empire responded to newfound opportunities that emerged across the domains of the late Ottoman Empire in the nineteenth century due to the Ottoman bureaucratic reforms (Tanzimat). It challenges the discourses that argue that Jews engaged probing issues such as nationalism in a monolithic fashion. Rather, Sephardi and Arab Jews, based on socioeconomic status and geographic location in the Empire approached questions of affiliation with the Empire or attachment to new forms of nationalism based on divergent structures that informed their lives and personal political choices. This project explores the main avenues that Jews in the Ottoman world used to approach questions that animated the public discourse not just of Jews, but of peoples across the globe who struggled to find new avenues for belonging in shifting geopolitical terrains. For Jewish communities in the Ottoman world, four dominant avenues and attitudes emerged: traditionalists who desired to maintain the status quo; those who sought an Ottoman or Turkish Republican future; Sephardi Zionists who believed they were integral to Ottoman communal history; provincial nationalists who agitated for distinct regional identities. The thesis also briefly examines the Armenian millet’s socio-political situation during the nineteenth and twentieth century in order to show the ways in which the Jewish millet was both in tandem with broader nationalist discourses but were also less cohesively politically organized than other millets in the Empire.
30
Benchekroun, Chafik Toum. "Images et connaissances de l'Occident chrétien au Maghreb médiéval." Thesis, Toulouse 2, 2019. http://www.theses.fr/2019TOU20027.
Full textAbstract:
Il est difficile d’infirmer l’idée qu’une vision caricaturale de l’Occident chrétien prévaut dans le Maghreb médiéval, vision qui résume l’Autre à des traits à la fois généraux et stéréotypés. A l’époque médiévale, les auteurs maghrébins semblent peiner à différencier les puissances chrétiennes les unes des autres, préférant souvent désigner (ce que cette thèse veut appeler) l’Autre méditerranéen de façon vague et éloignée : « Romains », « Francs », « Chrétiens », ou plus rarement « mécréants ». Ces appellations paraissent souvent être jetées à tout hasard, et être parfaitement équivalentes. Mais, quoique cette impression soit en grande partie correcte, certaines nuances peuvent peut-être apporter une plus grande clarté sur l’état et le degré de connaissance de l’Autre dans la conscience cultivée (au sens hégélien de l’expression) des élites intellectuelles maghrébines médiévales. Cet Autre multiséculaire, antéislamique. Déjà, en 171, 540 ans avant 711, les Maures traversaient le détroit de Gibraltar pour attaquer la Bétique, poussés par une récolte plus qu’insuffisante. Constituant un danger tout à fait considéré à l’époque. Déjà sous Néron, le poète Calpurnius écrivait : « trucibusque obnoxia Mauris pascua Geryonis ». Quoique l’Islam vienne parachever et ancrer cette gigantesque mise en situation psychologique. L’identité intellectuelle maghrébine médiévale a pour base une période antéislamique fantasmée de l’Arabie de Mahomet. Il ne faut pas oublier que Juifs et chrétiens furent chassés tout simplement d’Arabie après la mort de Mahomet, car ils souilleraient la patrie du Prophète par leur seule présence. Il s’agit ici d’un élément fondateur de la représentation traditionnelle des Chrétiens et des Juifs en Terre d’Islam. Cela influencera les visions juridiques des relations pouvant être entreprises entre les Maghrébins et l’Occident chrétien. Ainsi nombre de juristes maghrébins médiévaux présenteront comme illicites les échanges commerciaux entre Maghrébins et Chrétiens (d’Occident) se réalisant avec des monnaies chrétiennes gravées de croix, voire gravées d’inscriptions latines tout simplement. Même la relation avec l’Autre est donc définie par le refus de l’Autre. Car, l’Occident chrétien c’est Dār al-ḥarb (une terre de guerre)<br>It is difficult to refute the idea that a caricatural vision of the Christian West prevails in the medieval Maghreb, a vision that summarizes the Other with both general and stereotyped traits. In medieval times, Maghreb writers seem to struggle to differentiate the Christian powers from one another, often preferring to designate (what this thesis wants to call) the Mediterranean Other vaguely and remotely: "Romans", "Francs", "Christians", or more rarely "unbelievers". These appellations often appear to be thrown at random, and to be perfectly equivalent. But, although this impression is largely correct, some nuances may perhaps bring greater clarity to the state and degree of knowledge of the Other in the cultivated consciousness (in the Hegelian sense of expression) of the elite medieval Maghreb intellectuals. This other multisecular, pre-Islamic. Already, in 171, 540 years before 711, the Moors crossed the Strait of Gibraltar to attack Betic, pushed by a crop more than insufficient. Constituting a danger quite considered at the time. Already under Nero, the poet Calpurnius wrote: "trucibusque obnoxia Mauris pascua Geryonis". Although Islam comes to complete and anchor this gigantic psychological situation. The medieval Maghreb intellectual identity is based on a fantasized pre-Islamic period of Arabia of Muhammad. It must not be forgotten that Jews and Christians were simply expelled from Arabia after the death of Muhammad, for they would defile the homeland of the Prophet by their mere presence. This is a founding element of the traditional representation of Christians and Jews in the Land of Islam. This will influence the legal visions of the relations that can be undertaken between the Maghrebians and the Christian West. Thus many medieval Maghreb jurists will present as illicit trade between Maghrebians and Christians (of the West) being realized with Christian coins engraved with crosses, even engraved with Latin inscriptions quite simply. Even the relationship with the Other is therefore defined by the refusal of the Other. Because, the Christian West is Dār al-ḥarb (a land of war)
31
一典, 浜本, та Kazunori Hamamoto. "「シャリーアの目的」論の変遷 : 信教の自由をめぐって". Thesis, https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13060259/?lang=0, 2017. https://doors.doshisha.ac.jp/opac/opac_link/bibid/BB13060259/?lang=0.
Full textAbstract:
「シャリーアの目的」論は、啓示による定めのない事柄についての行為規範を導き出すための理論として10世紀に誕生したが、今日では、時代の変化に応じて柔軟にシャリーアを解釈するための理論と目されている。イスラームの伝統的な価値観と国際人権法が衝突する問題の一つに信教の自由が挙げられるが、この問題について近代以降の「シャリーアの目的」論者たちは革新的な解釈を提唱してきた。彼らによれば、クルアーンはイスラーム国家の枠内で信教の自由を保証している。しかし、イスラーム的な信教の自由と西洋的なそれは同一ではなく、前者を後者に近づけようとすれば、啓示に反する解釈が必要になる。そのような解釈を正当化するため、「シャリーアの目的」論者たちは、儀礼行為(イバーダート)に関する規範と社会行為(ムアーマラート)に関する規範を区別し、後者の可変性を主張することがある。この区別は、彼らが言うように、中世においても認められていた。だが、近代以降の「シャリーアの目的」論は、中世のものに比べ、啓示と理性の役割分担を曖昧にする傾向がある。<br>The theory of maqāṣid al-sharī‘ah, born in the 10th century as a theory about how to know rules that are not explicitly given by God or the Prophet, is considered today as a theory about adapting interpretation of sharī‘ah to the needs of the times. Modern and contemporary reformers who adopt this theory have been presenting fresh interpretations with regard to freedom of religion, which is among issues about which Islamic traditional values contradict international human rights law. According to these reformers, the Qur'ān teaches that freedom of religion should be protected within the framework of an Islamic state. Yet the Islamic version of freedom of religion is not the same as its Western version, and therefore, if they try to make the former more similar to the latter, they cannot help going against the scriptural texts. They occasionally do so, maintaining that sharī‘ah's rules relating social acts (mu‘āmalāt), rather than devotional acts (‘ibādāt), are changeable. As they say, the distinction between ‘ibādāt and mu‘āmalāt has been acknowledged by Muslim jurists since the Middle Ages. In recent times, however, the theory of maqāṣid al-sharī‘ah tends to be less clear about what to do with conflicts between divine revelation and human reason than it used to.<br>博士(一神教研究)<br>Doctor of Philosophy in Monotheistic Studies<br>同志社大学<br>Doshisha University
32
Toualbi, Issam. "Le droit musulman : de "l'interdiction de la jurisprudence" aux tentatives de réforme." Paris 1, 2011. http://www.theses.fr/2011PA010274.
Full textAbstract:
La campagne de dénigrement de l'Islam suite aux malheureux évènements du 11 septembre 2001 aux États-Unis se réfère principalement au caractère prétendument non démocratique de la culture musulmane. La Charia (corpus musulman) est généralement présentée comme un système normatif involutif en rupture totale avec le monde contemporain (irrespect des droits humains, minorisation du statut féminin, gouvernance théocratique. . . ). La mise en exergue de l'histoire du droit musulman montre cependant que les préceptes originels de ce corpus n'étaient pas en contradiction avec une vision évolutive du monde. Bien au contraire, la liberté de réflexion juridique laissée par le Prophète Mohammed aux premiers califes et magistrats de l'Islam, la diversité des écoles juridiques et la non-uniformité des interprétations données au corpus islamique, signent la souplesse originelle de ce droit. Mais la tradition jurisprudentielle des premiers jurisconsultes fera l'objet d'une telle vénération que l'autorité politico-juridique du Xe siècle proclamera un consensus interdisant toute approche critique du patrimoine des Anciens. Considérant cet interdit comme le principal facteur ayant rigidifié la pratique juridique de l'Islam. Et dans la mesure où celui-ci relève d'un fait non pas divin mais humain, sa levée devrait conduire à une relecture plus adaptée de la Charia aux nouvelles exigences du monde. Cette idée constituera la pierre angulaire du réformisme musulman du XIXe siècle dont les thèses semblent puiser leurs racines dans les courants médiévaux qui s'étaient dès le XI/XIIIe siècle énergiquement opposés au consensus portant l'interdiction de la jurisprudence.
33
Zomeño, Amalia. "Dote y matrimonio en Al-Andalus y el norte de África : estudio sobre la jurisprudencia islámica medieval /." Madrid : Consejo superior de investigaciones científicas, 2000. http://catalogue.bnf.fr/ark:/12148/cb38814155k.
Full text
34
Alonso, Cabré Marta. "Responsalidad compartida: el rol de la composición de la diya en la resolución jurídica de los accidentes de circulación en la Mauritania contemporánea." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/399649.
Full textAbstract:
La diya es una composición preislámica adoptada por el Corán. Se aplica en caso de homicidio involuntario y eventualmente voluntario, y actúa como mecanismo que anula la posibilidad de venganza. En la diya, como en otras expresiones de composición, 1) la reconciliación entre las partes es tan importante como la compensación material a la parte ofendida, 2) el montante de la compensación depende de qué persona se ha ofendido, 3) todo individuo pertenece a un grupo, y si es un hombre considerado responsable, esto es, capaz de trabajar, queda obligado a participar en una eventual recaudación de diya. La diya está presente en la Mauritania contemporánea tanto en la justicia oficial como en el derecho consuetudinario.
Mauritania es uno de los Estados islámicos cuyos aparatos penal y privado contractual se han consolidado y, paralelamente, se ha mantenido y legitimado el derecho vindicatorio. En el país en el que se contextualiza esta tesis la justicia oficial reconoce la privada, hasta el punto que las dos están imbricadas. En la resolución jurídica de homicidios involuntarios por la vía consuetudinaria el grupo al que se adscribe el individuo toma mucha importancia. Entre los bīḍān ese grupo es la qabīla, la tribu.
Hoy en Mauritania la práctica totalidad de expresiones de diya se reduce a la resolución jurídica de accidentes de circulación. En el panorama circulatorio presentado, el de Nouakchott, la capital mauritana, abundan las conductas que transgreden el código de circulación y tienen lugar colisiones, algunas de las cuales comportan daños humanos. En tal caso, y puesto que dichos homicidios son considerados involuntarios, la diya entra en juego. En la tesis describo el itinerario jurídico convencional que sigue a un accidente con muertos en el que las partes son bīḍān, es decir, arabófonas. Dicho recorrido da fe de la imbricación de la vía consuetudinaria y la oficial. Tras el accidente, el culpable es detenido. Posteriormente suele ser puesto en libertad bajo la responsabilidad de un miembro de su tribu. Una vez materializada la composición, esto es, presentado y aceptado el perdón de la parte culpable a la parte ofendida y entregado el dinero pactado, un notario debe dejar constancia de la ejecución del pacto para extinguir el recurso a la justicia oficial. Actualmente en Mauritania si las partes pactan entre ellas, pues, el itinerario empieza y termina en el ámbito oficial.
Hay casos en los que la parte ofendida no acepta la entrega del dinero, si bien expone esta decisión tras haber recibido a una representación de la tribu del culpable y haber aceptado sus excusas. En estas ocasiones los derechohabientes entienden que no ha lugar lucrarse gracias a la muerte de su pariente, puesto que esta es involuntaria, ha ocurrido por deseo divino.
Los justiciables en Mauritania pueden recurrir a la justicia o ficial o bien optar por la consuetudinaria. El grado de desconfianza hacia la primera es elevado. A ello se suma la preferencia por obrar discretamente, el hecho que a los informantes bīḍān prefieren conocer en cada momento qué ocurrirá en lugar de restar a expensas de un juez, y la ausencia de la demanda del perdón de la parte culpable a la ofendida en la vía oficial.<br>Diya is a pre-islamic composition adopted by the Quran. It is applied in case of involuntary manslaughter and eventually in case of intentional homicide. Diya acts as a mechanism that eliminates the possibility of revenge.
Mauritania is one of the Islamic states whose criminal and contractual private devices have been consolidated and, in parallel, has maintained and legitimized vindictive law. In the country in which this thesis is contextualized official justice recognizes private justice, to the point that the two are intertwined. Diya is present in contemporary Mauritania in both formal justice and customary law.
Nowadays in Mauritania almost all expressions of diya are reduced to the legal settlement of traffic accidents. In my/this thesis I describe the conventional legal route that follows an accident with physical injuries in which the parties are Arabs. This itinerary attests how the customary and the official path are strongly interwoven. After the accident, the culprit/offender is arrested. He is usually released shortly afterwards under the responsibility of a member of his tribe. Once the composition has been materialized, that is, it has been presented, the injured party has accepted the forgiveness of the guilty party, and the money has been delivered, a notary must record the implementation of the agreement to cancel the use of official justice. Currently in Mauritania if the parties reach an agreement, then, the itinerary starts and ends at the official level.
Litigants in Mauritania may resort to the official justice system or opt for the customary - interwoven with the official-. The degree of mistrust toward the first is high. We should also point out a preference for conducting the affair with discretion, the fact that Arabic informants prefer to know at all times what will happen rather than subtract at the expense of a judge, and the lack of demand for forgiveness of the guilty party in the offended official channels.
35
Mazzīn, Muḥammad. "Le temps des marabouts et des chorfa. Essai d'histoire social marocaine a travers les ecrits de jurisprudence religieuse." Paris 7, 1988. http://www.theses.fr/1988PA070069.
Full textAbstract:
Contrairement au schema lineaire et simple que nous proposent les etudes traditionnelles de l'histoire du maroc du seizieme et debut dix-septieme siecles, temps des marabouts et des chorfa, et une fois quelques textes de jurisprudence religieuse depouilles et analyses, la societe marocaine de l'epoque apparait dans toute sa complexite. Elle semble garder les restes d'un "moyen-age" tribal tout en adoptant les primeurs d'un "modernisme" encore embryonnaire. Le pouvoir n'est plus l'apanage de tribus dont "l'esprit de corps" est le plus puissant, mais celui de communautes familiales ayant une origine cherifienne (noblesse religieuse) et ayant des appuis maraboutiques puissants. La sedentarisation malgre une reprise temporaire de la transhumance, soulignee par les chroniques, reste la regle generale. -le sacre subit des reamenagements successifs. L'orthodoxie oscille entre l'islam des ulema et celui des masses. -la saintete prone un islam agissant politiquement, economiquement et culturellement (jihad). . . -la continuite est assuree dans une recherche constante d'ouverture. .<br>Rather unexpectedly, since it does not correspond to the simple linear pattern offered by the traditionnal historical studies of morocco of that time, the moroccan society of the sixteenth and early seventeenth centuries (the period of marabus and chorfa) appears to be most complex, once we have gone through and analyzed a number of texts dealing with religious statute law. It seems to have kept traces of tribal "middle-ages" wile it has adopted the first trends of a still embryonic "modernisme". -power no longer is the attribute of the tribes whose corporate feeling is the strongest but that of familial communities with "cherifian" roots (a kind of religious nobility) st aunchly supported by marabus. -sedentarity, despite a temporary resuming of the moving of the flocks related in chronicles, is the rule -the sacred undergoes several successive transformations. .
36
Araújo, Richard Max de. "A construção do método histórico de Ibn-Haldun: entre a jurisprudência e a história." Doctoral thesis, Universidade de Évora, 2018. http://hdl.handle.net/10174/23154.
Full textAbstract:
Ibn-Ḫaldūn (1332-1406) examinou na Xifāʾ as-Sāʾil e na Muqaddimah as
discussões sobre o desenvolvimento da civilização no Islão Ocidental. Na
primeira obra – de caráter jurídico –, fala o juiz, com sua linguagem e método
característcoss; na segunda – de caráter histórico – fala o historiador,
contudo mantendo o método próprio do jurista. Em seu caso, a influência da
metodologia da Jurisprudência na História contribuiu para refinar sua
capacidade interpretativa. Sua preferência pelo sistema de governo regido
por Deus – o califado – é motivada pela transcendência divina que nenhuma
instituição humana pode igualar. Nesse sentido, a religião daria à política
soluções justas; ABSTRACT:
“The Construction of Ibn-Ḫaldūn’s Historical Method: Between Jurisprudence
and History”.
Ibn-Ḫaldūn (1332-1406) in Xifāʾ as-Sāʾil and in Muqaddimah examined discussions
on the development of civilizaton in western Islam. In the frst book,
which is judicial in nature, he speaks as a judge, using characteristc terminology
and style. In the second, which is historical in nature, he speaks as a historian,
while maintaining the style characteristc of a jurist. In his case the infuence
of the methodology of Jurisprudence in History helped refne his interpretatve
ability. His preference for a system of government ruled by God
– the Caliphate – is motivated by God’s divine transcendence that no human
insttuton can match. In this sense, religion provides politcs with just solutions
37
Abu-Irshaid, Osama. "The dialectic of religion and politics in Hamas' thought and practice." Thesis, Loughborough University, 2013. https://dspace.lboro.ac.uk/2134/12002.
Full textAbstract:
This study discusses the relationship between the religious and the political in the thought and practice of the Islamic Resistance Movement Hamas in its struggle with Israel as it views it. It critically investigates the thought and the religious framework of the movement and its mother organization, the Muslim Brotherhood. It explores the overlap between the religious and/or the ideological dimensions of the theory and practice by revealing how Hamas draws inspiration from Islam, a framework it describes as "religious". It analyses the ground on which Hamas' ideological convictions are based, and how they developed. This is being done by attempting to understand the role of religion in the formulation of the convictions (i.e. ideology) of the Muslim Brotherhood – and therefore those of Hamas - in their comprehension of the conflict with Israel. This research has sought to fill a void in the context of studying the Muslim Brotherhood and Hamas by trying to explain the mechanisms of religious and political interaction and the role this interaction has played in shaping the ideological convictions of the two movements in the context of their conflict with Israel. Reviewing the religious reference of Hamas helps us to understand that any change in one of Hamas' positions does not imply the abandonment of its religious reference, but rather a shift from one considerable Islamic fiqhi (jurisprudential) opinion to another. Thus, the thesis examines the accuracy of many of the Brotherhood's and Hamas' positions and ideological beliefs, as well as comparing them to the other authentic Islamic view points. The study further highlights in detail the impact of the movement's adaptation to fixed “religious” principles and their implementation within a set of complex situations, as presented by the current state of affairs in Palestine. Moreover, the research examines Hamas' application of the Prophetic and Islamic historical experiments, as they relate to the current conflict with Israel from the movement's point of view.
38
Baroni, Samiah. "SAUDI ARABIA AND EXPANSIONIST WAHHABISM." Master's thesis, University of Central Florida, 2006. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3430.
Full textAbstract:
This thesis examines the development of Wahhabism as an ideology into a rapidly expanding, transportable, contemporary Islamic political system. Serving as the territorial foundation, individuals maintain allegiance to Makkah, the center of the Islamic world, through symbolic Islamic prayer. Along with a central, globally financed economic distributive mechanism, and Wahhabi social and educational institutions emerging from the traditional mosque, Wahhabism serves the demand for an Islamic political system in a late capitalist world. Wahhabism is fluid within contemporary dynamic political systems and rapidly changing international relations. Wahhabism continues to expand at a global level, at times, providing a foundation for new forms of contemporary terrorism.<br>M.A.<br>Department of Political Science<br>Arts and Sciences<br>Political Science
39
Bayat, Mahboubeh. "Le courant intellectuel en Iran des années 1990 à nos jours : Les débats sur l’Etat et la religion." Thesis, Lyon 2, 2011. http://www.theses.fr/2011LYO20134.
Full textAbstract:
Les intellectuels iraniens ont toujours été un groupe social important au sein de la société civile iranienne. Depuis 1990, ce champ d’intellectuels aux vois discordantes, s’élève face à la tentative d’islamisation de la société enclenchée par le pouvoir politique. Constitué en différents groupes, ces penseurs se penchent sur la potentialité d’instaurer Etat-Nation démocratique iranien. Cette recherche rend compte des différentes mouvances qui traversent la sphère intellectuelle iranienne actuelle et prend le parti de réfléchir à quatre groupes importants : les intellectuels "religieux", le cercle des philosophes, les historiens et enfin les sociologues politiques. Tous reconnaissent le risque d’une politisation du religieux et conjointement d’une certaine sacralisation du politique. Leurs réflexions construites autour d’un axe commun questionnant les notions «Etat » et « religion » révèlent un profond souci de changement. A travers cette étude qui met en parallèle les différents discours et les arguments de chacun, ce projet aborde les rapports qu’entretiennent ces intellectuels avec d’autres groupes de la société civile tels les femmes ou les étudiants. L’ambition de cette thèse est d’offrir un panorama théorique des interrogations actuelles en réfléchissant aux stratégies de ces intellectuels<br>The Iranian intellectual has been always an important part of civil society. Since 1990, this intellectual field with conflicting voices, rising against islamization of society which has been enforced by political power. This intellectual stream is constituted of different groups bend over study of potentiality of establishment of democratic Iranian Nation-State. This study examines various spheres which crossing the actual Iranian intellectual domain and deliberates over four important categories: religious intellectual, philosophical circle, historians and political sociologists. All these thinkers conjointly consider the risk of politization of religion and the sacralization of politics. Their reflections are constructed around a common axe of two notions “State” and “religion”, which reveal the crucial question of change in political system. Through this approach which puts in a parallel direction different discourses and arguments beside each other, this study looks into the relations between the intellectual field and the other units of civil society. The ambition of this research is offering a theoretical panorama on present problematic of intellectual society with probing their strategies
40
Neyestani, Mohammadreza. "Fondations waqf dans le chiisme duodécimain en Iran du 16ème au 18ème siècle selon les ḥadîths, le fiqh et la société safavide". Thesis, Aix-Marseille, 2014. http://www.theses.fr/2014AIXM3045.
Full textAbstract:
Le waqf est l'un des phénomènes socioculturels religieux majeurs du monde musulman, en vigueur dans les sociétés islamiques depuis les débuts de l'islam jusqu'à nos jours. Dans cette recherche, on s'est attaché à l'étude du waqf selon l'école chiite imâmite duodécimaine en Iran du 16ème au 18ème siècle. Pour que cette analyse soit la plus complète possible, on a abordé la question sous trois aspects complémentaires. Ainsi, la première partie examine le waqf dans les ḥadîths de la tradition chiite duodécimaine, les présentant, les traduisant et les analysant alors que la seconde partie se concentre sur des positions des jurisconsultes les plus influents de la période concernée par rapport à la praxis et à la théorie de waqf. La recherche sur les pratiques de waqf dans la société safavide compose la troisième partie de cette thèse. Cette approche tripartite a produit une étude qui analyse les fondements théoriques de waqf dans le chiisme duodécimain ainsi que des pratiques mêmes de waqf en islam chiite. Cette recherche constitue une première étape pour comprendre la spécificité du waqf chiite dans un cadre géographique et historique précis qui façonna les bases de la jurisprudence chiite contemporaine sur le waqf qui reste toujours d'actualité<br>Waqf is one of the major sociocultural phenomena in Islam since the early generations up until today.This dissertation focuses on waqf according to the Twelver Imamite Shiite doctrine in Iran from the 16th to the 18th century. To study this in different ways, we have used three complemetary aspects. The first part closely examines waqf in Twelver Shiite ḥadîths, presenting, translating and analyzing them while the second section concentrates on the positions of the most influential Shiite ulama of the period with respect to waqf theory and praxis. Research on waqf practices in Safavid society make up the third section of this thesis. This tripartite approach has produced a study which analyzes the theoretical foundations of waqf in Twelver Shiism as well as the practices of waqf in Shiite Islam. This research is a step on the way to understanding the specificity of Shiite waqf within a geographical and historical context which has established the basis for contemporary Shiite jurisprudence on waqf up until today
41
Warscheid, Ismail. "Traduire le social en normatif : la justice islamique dans le grand Touat (Sahara algérien) au XVIIIe." Paris, EHESS, 2014. http://www.theses.fr/2014EHES0057.
Full textAbstract:
Entre le XVIIe et le XIXe siècle, les oasis du grand Touat assistent à l’essor d'une érudition portée par un collectif d'ulémas autochtones, issus d'un réseau de lignages savants dont les contours se sont progressivement esquissés depuis le Moyen Age tardif. La cristallisation de ces milieux lettrés s'accompagne de la mise en place d'institutions judiciaires. Leur travail nous est documenté à travers une série de recueils de jurisprudence (nawāzil) volumineux colligés entre 1750 et 1850. L'extraordinaire richesse des matériaux confinés dans ces recueils lance un véritable défi à la conception, selon laquelle l'application du droit musulman au Maghreb se cantonnerait à quelques ilots citadins entourés d'un immense « pays de coutume ». Les nawāzil témoignent en effet du fait que la région s'est dotée d'un appareil de justice qui a pour protagonistes la figure du cadi et celle du mufti. Notre thèse s'attache à sonder les modalités du fonctionnement de cette justice rurale. II s'agit de comprendre ce que signifie pratiquer la charia dans le grand Touat et de restituer comment les populations de la région s'approprient cette juridiction. S'il est vrai que l'institution judiciaire oasienne reproduit des modèles citadins, force est de relever cependant que son travail se déploie dans une configuration sociale acéphale qui la prive de l’appui d'un pouvoir étatique se portant garant de ses actes. Ses capacités d'intervention se négocient dans l'interaction entre élites religieuses et communautés locales. Cette dynamique soulève une problématique inédite : celle de l'acculturation au droit musulman dans des sociétés lignagères « sans Etat»<br>Between the seventeenth and the nineteenth century, the oasis of Tuwat in southern Algeria saw the rise of an important tradition of legal scholarship that produced a series of comprehensive collections of jurisprudence (nawāzil). The collections document the work of a community of Muslim scholars whose origins can be traced back to the later Middle Ages. The richness of the materials conserved in these collections challenges the common view of Islamic law as an essentially urban phenomenon that stood in contrast to rural customary law. Indeed, the spread of legal scholarship within the region not only entailed the creation of an Islamic judiciary based on judgeship and legal consultation. It also implies the large diffusion of legal devices among local populations. Thereby, Muslim jurists initiated a process of acculturation through which Islamic normative models profoundly reshaped social landscapes. My dissertation analyzes the functioning of this "rural justice". The aim of my research is to understand what it meant to administer the sharia and how oasis dwellers made use of legal institutions and devices. Although it is true that the local Islamic judiciary reproduced urban models, it nevertheless had to operate in a "stateless" society structured by decentralized political power. As consequence, religious elites and local communities constantly negotiated forms of normative intervention. Seen from this perspective, the practice of Islamic law in Tuwāt defies some of the basic tenets of scholarship in Islamic leg studies, mainly the indispensability of institutional support from state authority and urban elites
42
Aiblu, Salem. "L’influence de la doctrine chafi'îte sur Abû Hayyan al-Nahwî dans son commentaire Tafsîr al-Bahr al-Muhît." Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20004/document.
Full textAbstract:
Ce travail porte sur l’influence doctrinale d’al-ŠâfiÝî sur Abû Íayyân al-naÎwî, dans son grand commentaire du Coran intitulé : Tafsîr al-BaÎr -al-MuÎîÔ. Pour comprendre sa démarche herméneutique, nous consacrons une partie importante à sa vie et à sa production intellectuelle. Nous étudions l’œuvre exégétique d’Abû Íayyân : nous démontrons comment sa méthode d'analyse et sa conception de la langue arabe et du Coran sont influencées par Al-ŠâfiÝî et son école juridique. Nous approfondissons les aspects sémantiques, lexicaux et grammaticaux de son analyse exégétique, et traitons aussi des phénomènes de polysémie, de synonymie et de mots à sens opposé. Nous abordons également la conception et les apports d' Abû Íayyân dans le domaine de la rhétorique, de la métonymie, de la sémantique grammaticale (Ýilm al- maÝânî) et de la science des ornements du discours (Ýilm al- badîÝ)<br>This research deals with al-ŠâfiÝî's influence upon Abû Íayyân al-naÎwî 's doctrine, in his Great Commentaries of the Holy Quran entitled : Tafsîr al-BaÎr -al-MuÎîÔ. We understand his hermeneutic approach through an extensive analysis of his life and of his intellectual creation. We study Abû Íayyân's exegetical works : we show how far his analytic process and his conception of the Arabic language and of the Holy Quran are influenced by al-ŠâfiÝî and his juridic school of thought. We scrutinize the semantic, lexical and grammatical components of his approach, including polysemous, synonymous and opposite words. We analyse Abû Íayyân's conception and contribution in the fields of rhetoric, metonymy, grammatical semantics (Ýilm al- maÝânî) and in the science of ornemental speech (Ýilm al- badîÝ)
43
Billaud, Julie. "Malalay's sisters : women's public visibility in 'post war/reconstruction' Afghanistan." Thesis, University of Sussex, 2010. http://sro.sussex.ac.uk/id/eprint/2396/.
Full textAbstract:
This thesis investigates the modalities and conditions of Afghan women's reappearance in the public domain following the downfall of the Taliban regime. Based on a twelvemonth ethnographic fieldwork conducted in 2007 among different groups of women (women MPs, women's rights activists, female University Students) mostly based in Kabul, I study women's responses to various social anxieties that have emerged as a consequence of this new visibility. I argue that while the current ‘reconstruction' project has opened new possibilities for women and created new imaginaries pertaining to their role in society, the ideological framework (i.e liberal notions of equality and human rights etc.) on which it is grounded together with the strong military presence of foreign troops, have fuelled tensions at different levels of the Afghan society. Pressurized by their community to remain faithful to their ‘culture', ‘religion' and ‘tradition' on one hand, and encouraged to access the public and become ‘visible' by global forces on the other hand, women have been left with little choice but to adapt and find alternative ways to preserve a sense of autonomy. I describe these tactics as ‘oppositional practices of everyday life' (De Certeau 1984), i.e complex practices of dissimulation which under the necessary appearance of compliance and conformity allow women to reconfigure social norms and create new spaces for themselves. More generally, this work engages with issues such as nationalism, Islam, gender, veiling, modernity, agency, rights and the public sphere.
44
Mazouz, Asmaa. "La réception du Code marocain de la famille de 2004 par le droit international privé français : le mariage et ses effets." Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAA028/document.
Full textAbstract:
Ce travail a pour objet d’étudier la confrontation entre deux systèmes juridiques distincts en matière de mariage et de ses effets. Il s’agit de la réception du droit marocain de la famille qui est d’essence religieux par l’ordre juridique français à travers son droit international privé, un ordre juridique laïque. La première partie de cet ouvrage est consacrée à la compréhension du mariage marocain et de ses effets qui est indispensable pour la réception d’institutions étrangères par l’ordre juridique français. Pour y parvenir, il faut saisir l’évolution de l’institution matrimoniale depuis la création du premier Code de la famille marocain, jusqu'à la réforme de ce dernier en 2004. Elle met en évidence l’assimilation par le législateur marocain du mariage et de ses effets dans un Code de la famille moderne tout en gardant son essence religieuse. Cette approche indispensable conduit à comprendre la portée de la réforme du mariage marocain de 2004 et la difficulté que connait son application. Comprendre ses limites permet de saisir la conception de la notion de famille dans le Maroc d’aujourd’hui. La deuxième partie est consacrée à la réception de cette notion à travers le mariage marocain et ses effets par le droit international privé français. L’étude de l’application des règles de droit international privé montre la difficulté qu’a la loi marocaine à s’appliquer sur le territoire français malgré l’existence de la convention franco-marocaine du 10 aout 1981. Le droit marocain se trouve, malgré sa compétence, soit devant une qualification difficile de ses institutions inconnues de l’ordre juridique français et dans ce cas, il est dénaturé. Soit il est face à l’intervention du mécanisme de l’exception de l’ordre public puisque ses institutions et ses règles sont considérés comme choquant les principes fondamentaux du for et par conséquent, il est écarté. En analysant la méthodologie du droit international privé français, un certain relativisme découle dans l’application de ses modalités ce qui envoie à s’interroger sur les limites du respect des valeurs fondamentales du for. Un relativisme qui se débat entre poursuivre le but du droit international privé d’harmoniser deux systèmes<br>This work is to study the confrontation between two distinct legal systems relating to marriage and its effects. It is the receipt of the Moroccan family law which is of religious essence by the legal order french through its international law private, a legal secular. The first part of this book is devoted to understanding Moroccan marriage and its effects which is indispensable for the reception of foreign institutions by the french legal order. Achieve this, to understand the evolution of the marital institution since the creation of the first Code of the Moroccan family, until the reform of the latter in 2004. Ithighlights the assimilation by the Moroccan legislator of the marriage and its effects in a modern family Code while keeping its religious essence. This indispensable approach leads to understand the scope of the reform of the Moroccan wedding of 2004 and the difficulty that knows its application.Understanding its limits allows to capture the design of the concept of family in the Morocco of today.The second part is devoted to this concept through the Moroccan wedding reception and its effects byfrench private international law. The study of the application of the rules of private international law shows the difficulty that Moroccan law applicable on french territory despite the existence of the Franco-Moroccan agreement of 10 August 1981. Moroccan law is, despite its jurisdiction, either before a difficult qualification of its unknown institutions of the french legal system and in this case, it is denatured. It is against the intervention of the mechanism of the public order exception as its institutions and its rules are considered offensive the fundamental principles of the Forum and consequently, he was waived. By analyzing the methodology of french private international law, a certain relativism arises in the application of its provisions that shipments to wonder about the limits of respect for the fundamental values of the Forum. A relativism that struggles between pursuing the goal of private international law to harmonize two different systems
45
Šisler, Vít. "Současná jurisprudence pro muslimské menšiny v Evropě." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-313665.
Full textAbstract:
1 Abstract This diploma thesis deals with the contemporary Islamic jurisprudence (fiqh) providing normative frameworks for Muslim minorities living in Europe. The Muslim minorities in Europe vary significantly in their ethnic, social, and religious background; yet in many cases they bring to Europe coherent system of ethical and legal rules. Nevertheless, these normative systems differ according to the country of origin and religious background of the respective minorities. Therefore, in Europe that is a constant struggle between the various interpretations of Islam and different Muslim authorities. The situation of Muslims living in the non-Muslim legal system is not regulated by the classical Islamic law and therefore jurisprudence is becoming the primary mechanism for dealing with normative issues. The key institute for contemporary Islamic jurisprudence is iftā, i.e. delivering fatwas in response to real or hypothetical individual inquiries. This diploma thesis argues that the traditional and established Muslim authorities, such as imams in mosques and muftis trained in the countries of origin, are increasingly being challenged by global Muslim authorities and individual interpretation of Islam. The ideological background of these newly established authorities range from the liberal Islam to...
46
Ghazy, Ashraf Mohamed Aly. "A legal-juristic investigation of Islamic politics and the law of governance in the light of shari'ah objectives and Islamic jurisprudence." Thesis, 2016. http://hdl.handle.net/10500/22680.
Full text
47
Osman, Yunoos. "Mishkat al-masabih : a standard source book for Hadith and Islamic jurisprudence." Thesis, 1993. http://hdl.handle.net/10413/923.
Full text
48
Farahat, Omar Mohamed Nour. "Between God and Society: Divine Speech and Norm-Construction in Islamic Theology and Jurisprudence." Thesis, 2016. https://doi.org/10.7916/D80K28WM.
Full textAbstract:
The role of divine Revelation in the process of construction of normative judgments has long occupied scholars of religion in general, and Islam in particular. In the area of Islamic studies, numerous works were dedicated to the elucidation of various trends of thought on the question of the methods of formulation of norms and values. Many of those studies suppose a distinction between textualist and rationalist theories, and use this framework to explain the most influential Muslim views on this issue. In contemporary philosophical theology and the philosophy of religion, theorists of religious meta-ethics draw upon the medieval and early modern Christian debates almost exclusively. Reconstructing the philosophical foundations of classical Islamic models of norm-construction, which arise within both theological and jurisprudential works, has not received sufficient attention in either discipline.
In this study, I explore eleventh century debates on the place of divine Revelation in the formulation of normative judgments in Islamic theology and jurisprudence, and bring this analysis in dialogue with current questions in philosophical theology. By reconstructing the epistemological, metaphysical and semantic foundations of those debates, I show that two general trends emerge on the question of the depth with which Revelation interferes in human moral reasoning, which generally correspond to recent debates between natural reason and divine command theorists in contemporary philosophical theology. I argue that those tensions were the result of a number of philosophical disagreements, not mere reflections of a commitment to “rationalism” or “textualism.”
This study is based on an analysis of texts attributed to prominent eleventh century jurist-theologians, including Abū Bakr al-Bāqillānī (d.1013), Imām al-Ḥaramayn al-Juwaynī (d. 1085), al-Qāḍī ʿAbd al-Jabbār (d. 1024) and Abū l-Ḥusayn al-Bāṣrī (d. 1044). I maintain that abstract normative considerations animating those theories are of trans-historical philosophical value, and can be “appropriated” to provide new insights when introduced into current debates in religious ethics. Whereas, following post-colonial studies that held the inadequacy of treating non-Western thought through the lens of modern Western theories, many recent works emphasized the historicity of Islamic thought, I consider the abstract claims in both Islamic and modern thought in order to generate a philosophical dialogue across traditions.
In conclusion, I argue that disagreements between prominent eleventh century Muslim jurist-theologians on the place of Revelation in the formulation of normative judgments is best understood as part of broader debates on theology, metaphysics and epistemology. To do that, we must treat theology and jurisprudence as an integrated meta-ethical project that inserts itself between the text of Revelation and the process of norm-production. Reconstructing those theories of divine speech and command shows us that the Muʿtazilīs combined a naturalist view of ethics with a dualistic metaphysic to hold that Revelation is a sufficient but not necessary condition for moral knowledge. Ashʿarīs, by contrast, insisted on the indispensability of Revelation on the basis of a combination of epistemological skepticism with a metaphysic that prioritized skeptical theism.
49
Ahmed, Shoayb. "The development of Islamic jurisprudence (fiqh) and reasons for juristic disagreements among schools of law." Diss., 2005. http://hdl.handle.net/10500/1520.
Full textAbstract:
Islamic Jurisprudence comprises of the laws that govern a Muslims daily life. The Prophet Muhammad explained and practically demonstrated these laws. The jurists studied the Quran and the Prophet's life and they adopted a refined methodology which they used to extract legal rulings and verdicts. This methodology is known as the Principles of Jurisprudence.
The jurists expanded on this methodology with some differences among them on the usage and the application of some aspects as acceptable forms of evidence.
Eventually, the Muslim world was left with four schools of jurisprudence that are present to this day. There are differences between these schools on some issues but these differences never caused conflict, instead it provided us with a wealth of knowledge.
We need to study these schools and its principles together with the objectives and intent of the Shariah and utilize this to find solutions to all new issues that arise.<br>Religious Studies and Arabic<br>M. A. (Islamic Studies)
50
Tirkawi, Mahdi. "Analyse textuelle et comparée de la pensée du Tunisien Rached Ghannouchi (1941 – ) sur la liberté de religion dans l’État islamique." Thèse, 2017. http://hdl.handle.net/1866/20139.
Full text