「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。 / 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. / 博士(一神教研究) / Doctor of Philosophy in Monotheistic Studies / 同志社大学 / Doshisha University

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. / 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.

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Text in English and Arabic / In pre-colonial Africa, the Southwestern Sahara which includes Mauritania, Mali and Senegal belonged to what was then referred to as the Sudan and extended from the Atlantic seaboard to the Red Sea. The advent of Islam and the Arabic language to West Africa in the 11th century heralded an intellectual marathon whose literary output still fascinates us today. At a time when Europe was emerging from the dark ages and Africa was for most Europeans a terra incognita, indigenous African scholars were composing treatises as diverse as mathematics, agriculture and the Islamic sciences. A twentieth century Mauritanian, Arabic monograph, Irshād al- Muqallidīn ʿinda ikhtilāf al-Mujtahidīn1, written circa 1910/1332, by a yet unknown Mauritanian jurist of the Mālikī School, Bāba bin al-Shaykh Sīdī al- Shinqīṭī al-Ntishā-ī (d.1920/1342), a member of the muchacclaimed Shinqīṭī fraternity of scholars, is a fine example of African literary accomplishment. This manuscript hereinafter referred to as the Irshād, is written within the legal framework of Islamic jurisprudence (usūl al-fiqh). A science that relies for the most part on the intellectual and interpretive competence of the independent jurist, or mujtahid, in the application of the methodologies employed in the extraction of legal norms from the primary sources of the sharīʿah. The subject matter of the Irshād deals with the question of juristic differences. Juristic differences invariably arise when a mujtahid exercises his academic freedom to clarify or resolve conundrums in the law and to postulate legal norms. Other independent jurists (mujtahidūn) may posit different legal norms because of the exercise of their individual interpretive skills. These differences, when they are deemed juristically irreconcilable, are called ikhtilāfāt (pl. of ikhtilāf). The author of the Irshād explores a corollary of the ikhtilāf narrative and posits the hypothesis that there ought not to be ikhtilāf in the sharīʿah. The proposed research will comprise an annotated translation of the monograph followed by a synopsis and commentary on its dominant themes. / Religious Studies and Arabic / D. Litt. et Phil. (Islamic Studies)