Academic literature on the topic 'Langage – Aspect religieux – Islam'
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Journal articles on the topic "Langage – Aspect religieux – Islam"
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Fitriani, Wulan Fitri. "Inkuiri Studi Islam Anak Usia Dini." TASAMUH: Jurnal Studi Islam 13, no. 1 (April 15, 2021): 173–88. http://dx.doi.org/10.47945/tasamuh.v13i1.362.
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Early childhood is children aged 0 - 6 years, where early childhood is the most important period in the formation of the basics of personality, thinking ability, intelligence, skills and social skills, this period requires conditions and stimulation in accordance with children's needs for growth and development is achieved optimally. The aspects of early childhood development according to the Regulation of the Minister of Education and Culture of the Republic of Indonesia Number 137 of 2013 include (1) Religious and moral values (2) Motoric (3) Cognitive (4) Language (5) Social - Emotional and (6) ) Art. The first aspect of development that must be developed in early childhood is the aspect of religious and moral values where early childhood is able to know Allah as its creator, the Prophet Muhammad as the messenger of the Islamic religion and Al-Quran as a guide for Islam. Religious values must be instilled in early childhood as the initial foundation for children to live their lives. Islam as rahmatan lil'alamin must be studied in a clear and clear way. Various kinds of approaches are offered in understanding Islam, one of which is the inquiry approach, inquiry invites children to think critically and find their own answers to questions, formulate problems, formulate hypotheses systematically and analytically. It is hoped that they will be able to instill faith and devotion in children from an early age.
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Ahmed, Awais. "http://jibas.org/index.php/jibas/article/view/6." JIBAS 1, no. 1 (March 10, 2021): 21–28. http://dx.doi.org/10.47720/jb.2021.0101e04.
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Islam is a very vast religion. It guides in every aspect of life. The servants of Allah should obey all the laws of Islam. Similarly, Arabic language is our religious language, so its education should be according to Islam. But there are many challenges to the Islamization of Arabic language education. The major of them are the British system. This research work will describe the major challenges, and this research work will try to force others to Islamize education system.
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Ujkanović, Enver. "Islamic Lexic And Terms In Bosnian Language." International Journal of Applied Language Studies and Culture 1, no. 1 (October 31, 2018): 11–25. http://dx.doi.org/10.34301/alsc.v1i1.2.
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Islamic lexic in the Corps of Oriental vocabulary is not negligible. This breakthrough into the Bosnian language area is related to the penetration of Islam and his acceptance by the local population. The system of educational institutions that are formed within Islam, has implemented all aspects of the study of Islamic sciences, and opened the way processes in language interferences. Islam has given their faithful an appropriate characteristic that is reflected in various forms of cultural, public and private life. Subsequent to the conversion of the local population to Islam were extralinguistic factors that went in favor of linguistic interference, opening the way to intensive borrowing vocabulary from the religious sphere, but also in the lexic that follows the customs and daily life, the lexic of personal names.
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Peterson, Kristian. "Reconstructing Islam." American Journal of Islamic Social Sciences 23, no. 3 (July 1, 2006): 24–53. http://dx.doi.org/10.35632/ajiss.v23i3.442.
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During the sixteenth century when Islam was already established in China, Chinese Muslims began to critically examine their understanding of Islamic knowledge and how to transmit it to future generations. Traditional tutelage based on purely Arabic and Persian sources generally evaded a Muslim population that, for the most part, could no longer read the available rare Islamic texts. The subsequent reconstruction of Islamic knowledge and education emphasized the intersections between the Chinese and the Muslim communities’ cultural and religious heritages. The new specialized educational system, “scripture hall education” (jingtang jiaoyu), utilized Chinese as the language of instruction and incorporated aspects of traditional Chinese literati education in collaboration with newly retrieved Islamic sources from the Muslim heartland. The ensuing standardization and organization of curriculum and pedagogical techniques enabled peripatetic students to replicate this system throughout China. It also allowed the religious community’s leaders to direct the discourse concerning Islam and disseminate a specific interpretation of religious knowledge. This is most clearly displayed through the Han Kitab, the canonized corpus of Chinese Islamic texts written, approximately, during 1600-1750. This literature articulated Islamic principles through the lexicon of literary Chinese and replicated the ideology highlighted by the educational network. This paper analyzes why Islamic knowledge was lost and traces how the new educational system transformed the indigenous Islamic discourse, articulated through the Han Kitab literature, to reflect a distinctive Chinese Muslim interpretation of the faith.
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Peterson, Kristian. "Reconstructing Islam." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 24–53. http://dx.doi.org/10.35632/ajis.v23i3.442.
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During the sixteenth century when Islam was already established in China, Chinese Muslims began to critically examine their understanding of Islamic knowledge and how to transmit it to future generations. Traditional tutelage based on purely Arabic and Persian sources generally evaded a Muslim population that, for the most part, could no longer read the available rare Islamic texts. The subsequent reconstruction of Islamic knowledge and education emphasized the intersections between the Chinese and the Muslim communities’ cultural and religious heritages. The new specialized educational system, “scripture hall education” (jingtang jiaoyu), utilized Chinese as the language of instruction and incorporated aspects of traditional Chinese literati education in collaboration with newly retrieved Islamic sources from the Muslim heartland. The ensuing standardization and organization of curriculum and pedagogical techniques enabled peripatetic students to replicate this system throughout China. It also allowed the religious community’s leaders to direct the discourse concerning Islam and disseminate a specific interpretation of religious knowledge. This is most clearly displayed through the Han Kitab, the canonized corpus of Chinese Islamic texts written, approximately, during 1600-1750. This literature articulated Islamic principles through the lexicon of literary Chinese and replicated the ideology highlighted by the educational network. This paper analyzes why Islamic knowledge was lost and traces how the new educational system transformed the indigenous Islamic discourse, articulated through the Han Kitab literature, to reflect a distinctive Chinese Muslim interpretation of the faith.
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ZA, Tabrani. "ISU-ISU KRITIS DALAM PENDIDIKAN ISLAM PERSPEKTIF PEDAGOGIK KRITIS." Jurnal Ilmiah Islam Futura 13, no. 2 (February 1, 2014): 250. http://dx.doi.org/10.22373/jiif.v13i2.75.
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Conceptualization and theorization of Islamic education has been less attention to aspects of his involvement in the process of social transformation. In addition, Islamic Education also seems to have developed to the maximum language of language of critique and possibility. Literature related to Islamic education from the past until now tend to be dominated by a normative approach, with little practical in many aspects and ignore the discursive historical-empirical level. Until now, even the idea of the concept of Islamic education promoted by thinkers of contemporary Islamic education has not touched the real issues related to humanitarian issues. There is no attempt to draw normative concepts, ideal and abstract, to the empirical-sociological level. When the concept of Islamic education is faced with the problems of empirical-sociological and just wrestle on normative issues, the Islamic education could be stuck in the ideology of positivism that tend to deny the importance of criticism of social reality. Therefore, Islamic education needs to balance-normative aspects of religious and historical.
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Olsson, Susanne. "The Radical Need of a Critical Language: On Radical Islam." Religions 12, no. 4 (March 24, 2021): 225. http://dx.doi.org/10.3390/rel12040225.
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This article is concerned with the academic use and definitions of terms such as “radical” and “extreme” as well as “Islam” and “Muslim(s)”. Some scholars hold that such terms ought to be avoided, but the author argues to the contrary. The article probes into effects that our usage of such terms may have in society at large. As scholars of religion, we need to keep the relational aspects of our terminology in mind, and the author argues that a clear benchmark is necessary when using a value-laden terminology. That would make it possible to avoid an apologetic or uncritical stance toward the object of study, which is part of being a critical, analytical, as well as responsible scholar.
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Livne-Kafri, Ofer. "Jerusalem in Early Islam: The Eschatological Aspect." Arabica 53, no. 3 (2006): 382–403. http://dx.doi.org/10.1163/157005806777900297.
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Kusaeri, Kusaeri, and Rangga Sa'adillah. "Telaah Epistemologis Pendekatan Saintifik Mata Pelajaran Pendidikan Agama Islam." ISLAMICA: Jurnal Studi Keislaman 9, no. 2 (March 15, 2016): 344. http://dx.doi.org/10.15642/islamica.2015.9.2.344-372.
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<p>This article seeks to find out the intersection between scientific approach and Islamic religious education as a subject matter. The scientific approach adopts scientific steps in building scientific knowledge, i.e. such featuring dimensions as observation, reasoning, inquiry, validation anD and description of scientific truth. Since the scientific approach is regarded as too empirical, rational and logical. In Cartesian sense, it contradicts the logical structure of the subject of Islamic religious education. Five aspects of Islamic religious education (the Qur’ân, Hadîth, Aqîdah Akhlaq, Fiqh, history of Islamic culture, and Arabic language) have different characteristics, even demand a non-scientific logics such as intuition and revelation. Aqîdah (belief), for example, which consists of the doctrine of monotheism (<em>tawh</em><em></em><em>id</em>) is difficult to be scrutinized through empirical evidence. There are some other examples in this field which are difficult to be analyzed by means of scientific approach. Through library research, this article nevertheless finds that the logic of scientific approach and Islamic religious education can be integrated, since revelation and reason are mutually supportive.</p>
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Naska, Isral. "BEING MUSLIM AND MOTIVATION IN LEARNING ARABIC: AN INSIGHT FROM THREE DECADES." Islam Realitas: Journal of Islamic & Social Studies 3, no. 2 (December 31, 2017): 196. http://dx.doi.org/10.30983/islam_realitas.v3i2.418.
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This article is a literature review on accessible three decades publicized studies about student motivation learning Arabic which was conducted in different countries and contexts. Due to the importance of Arabic in Islam as the sacred language, those research are expected to reveal the religious aspects in maintaining and shaping student motivation in learning Arabic. Unfortunately, the issue did not likely obtain adequate attention from most of the researchers. Interestingly though, review on that studies still managed to reveal that the researchers apparently mentioned the role of identity in their studies. However, it was not supported by the proper analysis which made only little can be recognized from the role of religious identity in shaping the motivation. This circumstance likely has taken place since most of the researchers did not use the poststructuralist approach which may bring them to reveal a deeper understanding of the role of identity in Arabic language learning. Furthermore, in order to obtain the more precise finding on the role of identity in maintaining student motivation, it is suggested to use the approach when addressing student motivation during Arabic learning process.
Artikel ini adalah sebuah literatur review terhadap penelitian-penelitian tentang motivasi belajar Bahasa Arab sekitar 3 dekade belakangan yang dilakukan pada beberapa negara dengan konteks yang berbeda-beda. Peran Bahasa Arab sebagai bahasa yang penting dalam Islam, seharusnya mengantarkan penelitian yang ada mengungkap adanya aspek-aspek religiustitas dalam pembentukan motivasi belajar. Sayangnya, hal ini tidak mendapatkan perhatian yang cukup dari sebagian besar peneliti. Menariknya kendatipun hal tersebut terjadi, yaitu tidak tertangkapnya aspek religiusitas secara memadai, review terhadap hasil-hasil penelitian tersebut menunjukkan peran identitas religius para siswa tetap terlihat. Hanya saja hal tersebut tidak didukung oleh analisis yang memadai sehingga tidak banyak wawasan yang dapat diperoleh sekaitan dengan peran identitas religius tersebut. Hal ini terjadi karena kebanyakan peneliti tidak menggunakan pendekatan yang memungkinkan mereka mengeksplorasi peran identitas religius siswa dalam pembentukan motivasi belajar secara lebih mendalam, yaitu pendekatan post-structuralist. Dengan demikian, untuk memperoleh temuan yang lebih presisi, studi selanjutnya disarankan untuk menggunakan pendekatan post-structuralist untuk memahami peran identitas religius dalam pembentukan motivasi belajar Bahasa Arab
Dissertations / Theses on the topic "Langage – Aspect religieux – Islam"
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Ly, Mouhamed Abdallah. "Langues et religions au Sénégal. Une étude sociolinguistique des attitudes linguistiques." Montpellier 3, 2008. http://www.theses.fr/2008MON30038.
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Cette recherche opère un renversement de perspective puisqu'elle entreprend, dans le domaine sénégalais, une mise en relation de deux objets, langue et religion, généralement dissociés. Cependant, sa problématique est fondamentalement sociolinguistique puisqu'elle s'intéresse prioritairement aux attitudes linguistiques en cours dans le domaine considéré. Un faisceau de questionnements structure les principales hypothèses : pourquoi a-t-on occulté ou "sous considéré" l'étude de la variable religion dans le cadre sociolinguistique ? Quelles sont les attitudes linguistiques qui naissent des axiologies des différents groupes religieux en présence, dans un terrain, rappelons-le, marqué par un pluralisme socioethnique, linguistique et confessionnel ? L'aspect confrérique, la majorité des musulmans sénégalais étant des adeptes de ces ordres, entraîne-t-il des spécificités ? Quelles sont les attitudes qui accompagnent la langue arabe, au sein d'une nation non-Arabe, mais à dominante musulmane ? Est-ce que les locuteurs assument la caractérisation de "langue sacrée" concernant cet idiome ? Ces jugements sont-ils de nature à influer sur les pratiques linguistiques ? Si oui de quelle manière ? Qu'est-ce qui explique le paradoxe entre un capital symbolique positif, concernant cette langue (l'arabe), et une situation sociolinguistique marginale ?Related to the senegalese matters, this research has achieved a trend reversal as it has been trying to connect two topics usually dissociated : Language and religion. However, this issue is merely based on a sociolinguistic matters and the senegalese liguistic behaviour has exclusively been brought up. The main theory is built on several questions : within the ongoing sociolinguistic framework, why the study of the religious variant has been obscured or under-estimated ? In a country strongly marked by a socioethnic, linguistic and confessional pluralism, what are the linguistic behaviours that has been uprising from various religious group's value system ? does the brotherhood aspect which is embedded over the majority of senegalese muslim's mentality, bring up specificity ? What are the behaviours that come along with arabic language within a non-arab nation that is predominantly muslim ? Can the speaker assume the characterisation of "sacred language" related to that idiom ? Can these judgements be an impact on the linguistic pattern ? If so, in what way ? What would explain the paradox between a positive symbolic capital about the arabic language and an unconventional sociolinguistic situation ?
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Madore, Frédérick. "ISLAM, POLITIQUE ET SPHÈRE PUBLIQUE À OUAGADOUGOU (BURKINA FASO) : Différentes cohortes d'imams et de prêcheurs entre visibilité nouvelle et reconfiguration des rapports intergénérationnels (1960-2012)." Thesis, Université Laval, 2013. http://www.theses.ulaval.ca/2013/29793/29793.pdf.
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L'étude de la participation de trois cohortes d'imams et de prêcheurs de Ouagadougou dans les débats sociopolitiques entre 1960 et 2012 souligne l'importance de l'analyse des interactions intergénérationnelles pour saisir les profondes mutations qu'a subies l'islam burkinabé depuis l'indépendance : ses rapports complexes avec l'État, les relations internes souvent tendues entre ses différentes tendances ainsi que sa visibilité accrue et le nouveau rôle joué par les imams et les prêcheurs, dont plusieurs sont des jeunes, dans l'émergence d'une sphère publique musulmane depuis la transition démocratique amorcée en 1991. Les discours des imams et prêcheurs, longtemps marqués par les querelles dogmatiques et l'apolitisme, sont davantage orientés vers la remoralisation de la sphère publique depuis les années 1990. Parallèlement, les rapports intergénérationnels entre les aînés, qui détiennent l'« autorité traditionnelle » fondée sur l'âge, et les jeunes imams et prêcheurs sont marqués par une dynamique de rapprochements malgré certaines tensions persistantes.
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Kerzazi, Hocine. "Enseigner la langue arabe aux musulmans francophones : entre héritage mythique et défis de la modernité." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK008.
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Cette thèse examine le discours des supports islamiques d’enseignement de la langue arabe commercialisés en France, en usage dans les milieux confessionnels et sur internet, et affirme qu’il est le vecteur d’un discours religieux plus ou moins explicite. De ce fait, nous explorons les projets éditoriaux et les contenus didactiques tant de manuels papiers que de sites en ligne afin d’analyser la proportion et la typologie du discours religieux qui s'y déploie. Au croisement d’approches historiques et sociologiques, nous apprécions aux échelles locale, nationale et transnationale la mesure dans laquelle les idées des concepteurs des manuels et méthodes transparaissent à travers ces contenus, établissant ainsi que les concepteurs se sont emparés de doctrines islamistes, les ont orientées en direction des minorités musulmanes d’Occident et ont ainsi façonné une identité musulmane bien spécifiqueThis thesis examines the discourse of islamic teaching aids of the arabic language marketed in France, used in religious circles and on the internet, and affirms that it is the vector of a more or less explicit religious discourse. As a result, we are exploring editorial projects and didactic content for both textbooks and online sites in order to analyze the proportion and typology of religious discourse that unfolds there. At the crossroads of historical and sociological approaches, we appreciate at the local, national and transnational scales the extent to which the ideas of textbook designers and methods are reflected in these contents, thus establishing that the designers have seized islamist doctrines, have them oriented towards Muslim minorities in the West and thus shaped a very specific muslim identity
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Hamidi, Malika. "Féministes musulmanes dans le contexte postcolonial de l'Europe francophone : stratégies identitaires et mobilisations translocales." Paris, EHESS, 2015. http://www.theses.fr/2015EHES0024.
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Cette thèse porte sur les processus identitaires à l'œuvre ainsi que les stratégies et formes de mobilisations caractéristiques des cadres associatives qui se définissent comme féministes et musulmanes dans l'espace francophone. En effet, c'est au cours des années 2000 que l'on assiste à l'apparition d'un nouveau sujet féminin musulman qui aspire à un processus d'émancipation d'abord dans le langage de la religion puis dans une perspective féministe. En se positionnant comme féministes et musulmanes, elles sont considérées comme des subalternes politiques car elles refusent les frontières qui leur sont imposées dans le champ féministe et islamique. Pourtant, les tenantes de cette « rhétorique féministe islamique » sont engagées dans un véritable travail de reconstruction identitaire définissant d'une manière inédite une identité hybride qui combine le féminisme et la religiosité. Notre recherche présente une variété de féministes musulmanes dont les discours varient, que ce soit au niveau de leur rapport à la religion ou au féminisme, dans la façon de se définir et d'agir dans la lutte pour les droits des femmes dans la communauté musulmane comme dans la société civile. Du point de vue discursif, elles vont d'une part, démontrer que les théories liées au genre constituent un véritable processus de subjectivation qui peut s'élaborer dans l'épistémologie islamique. D'autre part, en réquisitionnant la théologie musulmane, elles théorisent une pensée critique en proposant une relecture du corpus religieux à la lumière de l'esprit égalitaire du texte sacré. Du point de vue des stratégies d'action, elles investissent les mouvements féministes, du local au global, dont elles se réapproprient les principes de justice et d'égalité tout en forgeant des alliances stratégiques à partir de principes communs pour élaborer des stratégies collectives de résistance contre un système inégalitaire. Cette génération de militantes d'un nouveau genre semble alors contribuer à l'émergence de cette 4eme vague féministe qui s'inscrit elle, non pas dans la continuité, mais dans la réforme de l'idéologie dominante. C'est dans cette perspective que l'apport des théories postcoloniales et le paradigme d'instersectionnalité semblent être des concepts pertinents pour appréhender les enjeux du féminisme musulman en Europe francophone dans l'espoir d'envisager un féminisme décolonisé et anti-impérialiste.
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Abbassi, Ahmed. "Le Baït Al Mâl en Islam sunnite." Perpignan, 2007. http://www.theses.fr/2007PERP0767.
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Cette thèse traite de la fiscalité de l'empire arabo-musulman allant de 610 de notre ère jusqu'au déclin de la dynastie Abbasside en 1215. Elle traite aussi de l'organisation administrative et financière du Baït Al Mâl qui est l'équivalent de l’actuel Trésor Public et qui a géré les finances publiques de l'époque. La problématique qu'elle soulève est : est-il possible de rétablir la fiscalité ancienne à la place de la fiscalité moderne ? Les fondamentalistes prônent ce retour à la source puisqu'ils considèrent la collecte de l’impôt moderne comme une infraction à la ChariaThis thesis processes as the tax system of the Arabian-Musulman empire going 610 AD until the decline of the dynasty Abbasside in 1215. She(it) also deals as the administrative and financial organization of the Baït Al Mâl which is the equivalent of the current Treasury and which managed the public finances of time(period). The problem which it lifts(raises) is: it is possible to restore the ancient(former) tax system on the place(square) of the modern tax system. The fundamentalists laud this return to the source(spring) because they consider the collection of the modern tax as a malpractice against the Sharia
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Chninif, Abderrahim. "Mondialisation et civilisations : Islam-Occident." Perpignan, 2007. http://www.theses.fr/2007PERP0792.
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Après la chute du mur de Berlin et la fin de la guerre froide, plusieurs conflits ont été déclenchés un peu partout dans le monde et pour lesquels le monde unipolaire semble incapable de trouver des remèdes et des solutions adéquates. Mais, pourquoi, malgré tous ces problèmes dont souffre le monde, on s’intéresse à la théorie du choc des civilisations ? Pourquoi le monde islamique acquiert autant d'intérêt et pose autant d’interrogations ? Quel est l'intérêt stratégique de ce monde (islamique) à l'ère de la mondialisation ? Est-il vraiment une menace pour la civilisation occidentale et la sécurité internationale ? Y a t il une exception ou une particularité islamique ? Pourquoi on assiste à une montée spectaculaire de l'islamisme ? Quelles sont les différentes branches de l'islamisme ? Quelle est la relation entre l'islamisme politique et l'islamisme djihadiste ? Peut-on mettre fin aux conflits civilisationnels et à la dualité Islam/Occident ? Pourquoi ne pas œuvrer pour une cohabitation entre les peuples et les civilisations et pour leur union contre les vrais défis menaçant l'humanité tout entière ?After the fall of the Berlin Wall and the end of the cold war, several conflicts were started in many parts of the world and for which the unipolar world seems unable to find remedies and adequate solutions. But, why, despite everything these problems from which the world suffers, one is interested in the theory of the clash of civilizations? Why the Islamic world acquires as much interest and poses as many interrogations? Which is the strategic interest of this world (Islamic) at the era of globalization? Is it really a threat for Western civilization and international safety? Are there an exception or an Islamic characteristic? Why we assist with a spectacular rise of Islamism? Which are the various branches of Islamism? Which is the relationship between political Islamism and Islamism djihadist? Can we put an end to the conflicts civilisationnels and the Islam/Occident duality? Why not to work together for a cohabitation enters the people and civilizations and for their union against truths challenges threatening very whole humanity?
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Tribou, Gary. "L'entrepreneur musulman : Islam et rationalité d'entreprise." Mulhouse, 1992. http://www.theses.fr/1992MULH0213.
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Saddik, Mohamed. "Économie et éthique, le cas de “l’économie islamique” : application aux services sociaux et financiers." Paris 10, 2012. http://www.theses.fr/2012PA100019.
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Dans ce travail nous avons étudié la façon dont est construite une économie fondée sur une base d’éthiques et de concepts issues directement des textes et des valeurs de l’Islam. Dans ce cadre, des questions se posent alors : Comment un système économique basé sur les valeurs islamiques pourrait être établi pour réaliser les objectifs économiques ? Comment ce système pourrait fonctionner une fois établi ? L’islam offre-t-il un système économique et social comme alternative au capitalisme ? Ya-t-il quelque chose qui pourrait être décrite comme économie islamique ? Quelle est l'approche islamique en économie ? Y a-t-il un besoin pour cela ? L'économie islamique a-t-elle son propre cadre institutionnel? Nous avons consacrée la première partie à l’étude de la relation entre l’éthique et l’économie en générale (à travers les apports de certains économistes et philosophes comme A. Sen et J. Rawls), et à celle entre l’éthique musulmane et l’économie en particulier. Dans notre deuxième partie, nous avons illustré la prise en compte directe de l’éthique musulmane dans un domaine de l’économie, nous l’avons fait grâce à une étude de la finance islamiqueIn this work we studied how to build an economy funded on an ethical and conceptual base directly issued from the texts and values of Islam. Many questions could be revealed in this context: How could be established an economic system based on Islamic values in order to achieve the aimed economical goals? If such a system could be realized, how would it work? Could Islam present an economical and social system that can be considered as an alternative to capitalism? Is there any financial system that could be described and presented as an Islamic economy? What is the Islamic approach of economy? Is there really a need for such approach? Does the Islamic economy have its own institutional context? The first part of this thesis is dedicated to study the relation between ethics and economy in general (through the works of well-known economists and philosophers like Sen and Rawls), as well as the relation between Islamic ethics and economy in particular : In the second part, we discussed how to take Islamic ethics in consideration from an economical point of view; this application could be done through the study of Islamic finance
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El, Badry El Sadek Ahmed. "La question du prêt à intérêt et le système juridique de la banque islamique." Paris 2, 1993. http://www.theses.fr/1993PA020139.
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Abi, Haidar Alain. "La banque islamique : essai d'intégration dans un système juridique de type occidental." Paris 2, 1991. http://www.theses.fr/1991PA020008.
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Cette these constitute une reflexion sur la prodigieuse experience des banques islamiques, dont l'ambition est de plier le jeu economique a ma stricte observation des valeurs morales et religieuses, et particulierement la prohibition de la pratique de l'interet, qualifie de "riba", interdit par la chari'a. Par cette etude, nous avons tente de clarifier le statut juridique de la banque islamique, a travers une analyse detaillee de ses activites, de son fonctionnement et de ses mecanismes de substitution a l'interet forges par les jurisconsultes musulmans aux premiers siecles de la civilisation islamique. Ainsi, nous avons pu determiner la veritable nature juridique de cette institution financiere islamique. Si les pratiques actuelles de la banque islamique et le role qu'elle joue actuellement s'accordent globalement avec les activites et la mission de la banque traditionnelle, il n'en reste pas moins que plusieurs difficultes d'ordre juridique et technique entravent son integration dans le systeme juridique occidental. Cette problematique nous a conduit a analyser ces difficultes et les solutions a envisager pour permettre une meilleure integration de cette banque dans le systeme bancaire traditionel. En depit de quelques obstacles, cette integration existeThis thesis constitutes a reflection on the extensive experience attained by the islamic bank, whose ambition is to reconcile the economic working with the strict observance of the moral and religions values and in particular to prohibit the notion of "interest" designated as "riba" and forbidden by the "sharia". Therefore, we have traid to explain the legal (juridical) status of the islamic bank through a detailed analysis of its activites, its functionning and its mechanisms of "interest" substitution as established by the islamic jurisconsults since the early ages of the islamic civilization. This enabied us to determine the real legal nature of this islamic financial isntitution. Whilen the present role and pratices of the islamic bank are, as a whole, in keeping with the activites and the mission of a traditional bank, there remains, nonetheless, a number of legal and technical diffculties which prevent its (full) integration within the western legal system. This situation brought us to identify these difficulties and envisage solutions to allow a better integration of this bank in the traditional banking systems. Despite these few obstacles, such an integration possibliliy does exist
Books on the topic "Langage – Aspect religieux – Islam"
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Faisal, Yusuf Amir. Islam untuk disiplin ilmu bahasa: Buku daras pendidikan agama Islam pada perguruan tinggi umum. [Jakarta]: Proyek Pembinaan Pendidikan Agama Islam pada Perguruan Tinggi Umum, Direktorat Pembinaam Perguruan Tinggi Agama Islam, Direktorat Jenderal Pembinaan Kelembagaan Agama Islam, Departemen Agama R.I., 1986.
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Johnson, Elizabeth A. Dieu au-delà du masculin et du féminin: Celui/Celle qui est. Paris: Cerf, 1999.
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Shattering the myth: Islam beyond violence. Princeton, N.J: Princeton University Press, 1998.
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Paris), Fondation Singer-Polignac (1998-12. Le facteur religieux dans les conflits du Moyen-Orient: Actes du Colloque, mercredi 9 décembre 1998, Paris. Paris 43 Av. Georges-Mandel, 75116: Fondation Singer-Polignac, 1999.
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Miskūb, Shāhrukh. Iranian nationality and the Persian language. Washington, D.C: Mage Publishers, 1992.
Find full textConference papers on the topic "Langage – Aspect religieux – Islam"
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Pérez-Pereiro, Alberto, and Jorge López Cortina. "Cham Language Literacy in Cambodia: From the Margins Towards the Mainstream." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.15-3.
Full textAbstract:
The Cham language has been written since at least the 4th Century. As such it is the oldest attested language of all of the Austronesian languages. This literary heritage was transmitted using locally modified forms of Indian scripts which were also used to write Sanskrit. With the loss of Cham territories to the Vietnamese, many Cham became displaced and the literary culture was disrupted. In addition, the adoption of Islam by the majority of Cham led many of those who continued to write to do so in variations of the Arabic script. However, the literary potential of the language in Cambodia has not been fully realized in either script – with village scholars using it almost exclusively for religious tracts and for very limited local audiences. In 2011, the United States Embassy initiated a program to encourage the protection of Cham culture and heritage. This Cham Heritage Expansion Program ran from 2011 to 2017 and resulted in the operation of 13 schools in which over 2,500 students of different ages were taught the traditional Cham script. This effort was accompanied by the development of a now significant number of local Cham intellectuals throughout the country who are dedicating themselves to the expansion of the use of Cham as a written language in all aspects of daily life. This presentation documents the way in which interest in this long-neglected writing system was rekindled, and the new avenues for personal and communitarian expression that are being opened by the propagation of Cham literacy. It also presents current developments in the formalization of Cham language education in the country, including the possibilities of bringing the language into the school system.