Thesis (Ph.D.)--Ruhr-Universität Bochum, 2008. / Includes bibliographical references (p. 317-367).

Le jihadisme comporte toujours une dimension apocalyptique. La Fin des Temps ouvrant à la conquête définitive du monde par l'extension du Dar al-islam, passe par la venue d'un Messie politique qui vaincra l'Antéchrist incarné par un juif, dont tous les disciples sont aussi des juifs.Le jihadisme est inséparable d'un montage mental et psychique qui suscite un noyau archaïque de Violence et de Mort. Les paradis offerts par la Mort en Guerrier dans le nom de Dieu sont ceux de la Jouissance absolue.Le judaïsme talmudique, celui auquel s'oppose le Coran médinois, semble être l'antithèse absolu du montage des jouissances jihadistes.Les textes originels ont été interprétés par un des deux courants de l'islam dans une version d'héroïsation, de légitimation et de sacralisation de ce noyau originaire de destructivité. Dès leur origine, la figure du Juif représente donc le point critique qu'il s'agit d'éradiquer aussi bien métaphysiquement que dans sa réalité.Les processus d'adhésion ne conduisent pas nécessairement à une addiction à la jouissance archaïque absolue. De nombreux radicalisés en France sont plutôt des infra-jihadistes pris dans la recherche d'une vindicte restaurant leur narcissisme blessé. Leur engagement dans la restauration de la Gloire de Dieu leur fait espérer une plénitude identitaire rétablissant un sentiment de musulmanité glorieuse.A ce niveau, la Haine-du-Juif inhérente à la lecture radicale du Coran et des Hadiths se trouve potentialisée par les discours complotistes-antisémites, véhiculées par les réseaux sociaux et certaines prêches.Notre recherche se poursuivra autour d'une analyse des processus narratifs inhérents aux textes eux-mêmes. / Jihadism always has an apocalyptic dimension. The End of Time opening to the final conquest of the world by the extension of the Dar al-islam, through the advent of a political Messiah who will defeat the Antichrist, incarnated by a Jew, of which all followers are also Jewish.Jihadism is inseparable from a mental and psychic assembly that creates an archaic nucleus of Violence and Death. Paradise offered by the Warrior of Death in the name of God is that of absolute pleasure.Judaism under Rabbinic and Talmudic expressions, the one the Koran of Medina is violently opposed to, seems to be the absolute antithesis of the jihadist idea of enjoyment.The original texts have been interpreted in one of the two branches of islam in a heroic, legitimate and sacred version in this original nucleus of destructiveness. Ever since the beginning of time, the figure of the Jew represents the critical point and it is to be eradicated both physically and mentally.The accession process do not necessarily lead to an addiction to archaic absolute enjoyment. Many radicalized in France are rather infra-jihadists caught in the search of restoring vindictiveness narcissism, even though they are hurt. Their commitment on the path to restoring the glory of God is their hope for a true identity restoring a sense of fulness in the Muslim religion.At this level, the feeling of Hate-the-Jew inherent in radical interpretation of the Koran and the Hadith is potentiated by the many complotistes and anti-Semitic speeches, carried on by social networks and sermons.Our research will continue to have a grip on the analysis narrative processes in texts themselves.

Sunnisme et Shiisme en dialogue : Etude comparative de deux professions de foi : Maḥmûd Šaltût (1959) et Ğa‘far al-Subḥânî (1998)L’islam actuel connaît deux grandes familles de musulmans dont les doctrines, les pratiques et les structures font qu’elles s’expriment à travers des formes contrastées tout en prétendant, l’une et l’autre, à en être l’unique représentant orthodoxe. La majorité des musulmans s’affirment sunnites, une minorité importante dont les membres se disent šî‘ites. A bien interroger la longue histoire de l’islam depuis ses origines, force est de constater, encore aujourd’hui, qu’il s’agit là des prolongements actuels d’une première fracture de la communauté musulmane qui se produisit pour des raisons de continuité du charisme prophétique et de légitimité du pouvoir religieux, fracture qui n’a jamais cessé de se manifester, au cours des siècles, sous des formes politiques, théologiques ou dévotionnelles. Et puisque l’affrontement s’exprime à nouveau aujourd’hui sous toutes ces formes, qu’elles soient politiques, théologales ou dévotionnelles, il nous a semblé intéressant de proposer un état de la situation actuelle du point de vue des dogmes. Pour ce faire, il nous a paru utile d’interroger et de comparer, en la présente thèse, deux traités plus ou moins contemporains qui en proposent les doctrines respectives en vue d’y discerner ce qu’elles ont en commun et ce qui les distingue spécifiquement. La ‘aqîda (credo) sunnite du Šayḫ égyptien Maḥmûd Šaltût, al-Islâm, ‘aqîda wa-šarî‘a (L’islam, credo et loi) (1959) est donc ici confrontée au traité du ‘Allâma iranien, Ğa‘far al-Subḥânî, al-‘Aqîda l-islâmiyya ‘alâ ḍaw’ madrasat Ahl al-Bayt (Le credo islamique à la lumière de l’école des Gens de la Maison) (2012). C’est pourquoi nous avons choisi, pour titre de cette thèse, « Sunnisme et Šî‘isme en dialogue », bien que les deux professions de foi présentées ici ne soient pas explicitement consacrées à cette question. Il apparaît néanmoins, au vu des parcours de leurs auteurs respectifs, qu’elle ne pouvait être étrangère à leurs préoccupations lorsqu’ils les ont rédigées. Notre initiative consistera seulement à « resituer » leurs grandes idées et leurs démonstrations respectives dans le cadre de ce dialogue, dont il est certain qu’il a représenté pour eux l’horizon de leur idéal de rapprochement, tout en tenant compte de leur. Notre choix s’est porté sur deux ouvrages à la fois d’un accès relativement aisé et d’une représentativité au-dessus de tout soupçon. La 1ère partie de la thèse se devait de présenter d’abord les auteurs et leurs ‘aqîda-s. Pour bien connaître qui sont les auteurs ici étudiés, il convenait d’en proposer la biographie et la bibliographie en situant leur témoignage et leurs publications dans des contextes socio-politiques très différents. En revanche, pour mieux apprécier ce que représentent ces deux professions de foi, on a estimé nécessaire de rappeler ce qu’est, en règle générale, une ‘aqîda avant d’examiner nos deux textes rapidement analysés en leurs chapitres et paragraphes. Cette démarche permettra de rappeler brièvement les visages du sunnisme et du šî‘isme actuels dans leurs grandes lignes doctrinales, leurs méthodologies théologiques et leurs implications juridiques. Suite à cela, nous proposerons, avec le texte arabe en vis-à-vis, la traduction française du livre de Šaltût, puis celle d’al-Subḥânî. La 2ème partie, de loin la plus importante, compare ainsi le contenu des deux ‘aqîda-s ici analysées à partir de leurs traductions françaises. Une conclusion d’ensemble pourra alors être proposée en vue d’évaluer ce que sunnisme et šî‘isme ont en commun aujourd’hui après des évolutions qui les ont vus se rapprocher singulièrement l’un de l’autre. Il sera, par suite, possible d’apprécier les efforts entrepris par certains en vue de « rendre proches» (taqrîb) Sunnites et Ši‘ites au nom d’un oecuménisme intra-islamique. / Sunnism and Shiisme in dialoguea comparative study of the two professions of faith :Maḥmûd Šaltût (1959) et Ğa‘far al-Subḥânî (1998)Current Islam comprises two large families of Muslims, in which doctrines, practices, structures are being expressed in different contrasted forms, each one of the two families pretending to represent the unique orthodoxy. The great majority of Muslims declare themselves as « Sunnit », then an influential minority of members declare themselves as « Shiites »If we look into the history of Islam since its origin, we are led to notice that ,even to day, these are off- shoots of a deep fracture in the Muslim community, That fracture occurred on account of the continuity of the prophetic charism and of the legitimity of the religious power; Right through the centuries that fracture was apparent under different forms, political, theological, devotionnal.Since that confrontation appears in top-days's world, under different forms:political, theological, devotionnal, It appeared to us an interesting initiative to brush up a picture of the actual situation looking at it on the point of view of dogmas. To do that, it appeared useful to us to compare , in the present thesis, two treaties explaining the two doctrines , the idea is to discern what they have in common and what distinghishes one from the other. The « aqida »(creed)of the egyptian Sayh Mahmud Saltut; al -Islam, aqida wa sari'a (islamic creed and law) is in here confronted with the treaty of the iranian « Allama, Ga'far al Subhani (the islamic creed in the light of the school of « the people of the house » (2012). That is why we have chosen as title: »Sunnism and Shiisme in dialogue » in spite of the fact that the two professions of faith are not directely relevent to that question. Nevertheless it appears that , taking into account the development of thought of the authors, the idea was part of their preoccupations by the time they were written down.Our main concern here is to re-set their great ideas and demonstrations in the framework of this dialogue: it is clear that it was an attempt to bring together the two parties without minimizing their differences. Our choice fell on two treaties which are of a relatively easy access and the representativity of which is beyond doubts.In the first part of the thesis we had to present the authors and their « aqidas » In order to have a good knowledge of the authors, it was profitable to propose their biography, to give an account of the bibliography, in order to situate their testimony and their publications in the socio political set- up of their time. In order to appreciate what these professions of faith represent, we thought necessary to remind ourselves about what an « aqida » is, before we could examin both texts quickly analysed going through chapters and paragraphs. That approach will allow us to recall to mind the different faces of Sunnism and shiism, nowadays, along their doctrinal lines, their theological methods, their juridical implications. After that, we shall propose ,with the arabic translation in front of it, a French translation of Saltut's book and a translation of al Subhani's book.The second part is by far the most important, we shall compare the content of both « aqidas »books and analyse them as from their french translations. As a common conclusion we shall propose an evaluation of what sunnism and si'isme have in common to day, at the end of an avolution that had tendency to bring them together. After that, we shall be able to appreciate the efforts undertaken by some in order to bring closer Sunnites and Shiites, in the name of an intra-islamic oecumenism.

M.A. / Coming to terms with the challenge of modernity has been a major concern for Muslim scholars. Faced with the reality of the global system of nation states, and the question that the challenges of secularism, democracy and religious pluralism pose for a traditional understanding of Islâm, many contemporary Muslim scholars have sought to develop new visions of their faith in order to engage seriously with these concerns. This dissertation looks at the writings of the Indian âlim, Sayyid Abul Hasan `Ali Nadwi, who has developed an incisive approach to the challenges of da`wah and dialogue Muslims globally and Indian Muslims particularly are faced with. This study examines how he as a member of the Muslim minority in India, has sought to present Islâm in terms that are intelligent to the modern mind, as well as making it possible for Muslims in India to attempt to create a balance as loyal citizens of the state, on the one hand, and as practising believers of their religion, on the other. Furthermore this vision is given a global dimension for Muslims living in the West where the challenges are not dissimilar from the Indian context. / Prof. J.F.J. van Rensburg

This study aims to pinpoint the main rudiments of Islamic-normative environmental ethics, and also to give an overview of its similarities and/or differences from secular-normative environmental ethics, as they can be interpreted in Islamic Declaration on Global Climate Change, and in Declaration on Ethical Principles in Relation to Climate Change. As a theoretical framework, the study uses specifically selected features of Mikael Stenmark’s Miljöetik och miljövård, and of Ibrahim Özdemir’s The Ethical Dimension of Human Attitude Towards Nature: a Muslim Perspective. The material has been divided into the following four categories: Values, Humanity, Lifestyle, and Relations. The material has then been analyzed by using a qualitative content analysis. The results of the study show that the Islamic- and the secular-normative environmental ethics share many valuational standpoints, but their differences stem from what they use as the source to legitimize their ethics. The secular environmental ethics puts humanity in the center, whereas the Islamic environmental ethics places God in the center.

Après la « ṧahada » (témoignage de foi), qui est le premier pilier de l’islam, la conversion impose au nouveau musulman d’obéir aux lois et aux règles inspirées du Qur’ân et de la tradition prophétique (Sunna). Un tel témoignage implique de suivre un ensemble de normes liées à la pratique religieuse qu’un musulman s’engage à respecter. Cette thèse analyse des cas de conversion, et tout en tenant compte des origines familiales et sociales de chaque converti. Elle s’est penchée sur les changements opérés dans la vie de ces nouveaux musulmans, suite à leur acte de conversion. Partant de là, la question posée est de savoir si, chez les convertis, un tel changement engendre des dilemmes avec les normes de vie antérieures, en vigueur dans un pays laïc, et si oui si ces dilemmes sont ou non durables ou intraitables. Ces dilemmes, loin de se limiter à quelques domaines précis (comme le port du voile, les prières etc.), s’étendent à une vision bien plus globale et plus générale, touchant le sujet dans sa complexité - autrement dit dans tous les domaines de son existence. Cette thèse a également pour objectif de préciser la vision portée globalement sur la place des convertis dans ce que l’on nomme « l’islam en France ». Or, cette vision suppose que l’islam est pensé en association avec l’immigration, alors que ces convertis, depuis un certain temps se multiplient en France, en n’étant pas des immigrés. Pour répondre à ces questions, cette thèse aborde la question de la responsabilité morale selon une approche en lien avec la sociologie de la morale et la sociologie des religions, en focalisant l’attention sur le respect des normes islamiques dans un pays laïc comme l’est la France. / After the "ṧahada" (the testimony of faith), which is the first pillar of Islam, conversion requires the new Muslim to obey the laws and rules inspired by the Qur'ân and the prophetic tradition (Sunna). It implies following a set of norms related to the religious practice that a Muslim commits himself to respect. This thesis analyzes cases of conversion, while taking into account the family and social origins of each convert. It examines the changes in the lives of these new Muslims, following their conversion. From this point of view, the question is whether, in the case of converts, such a change leads to dilemmas related to the pre-conversion respect of norms in a secular country, and whether or not these dilemmas are sustainable or intractable. These dilemmas, far from being limited to a few specific areas (such as wearing the veil, prayers, etc.), extend to the much broader field of the subject’s existence, in its complexity. This thesis also aims at clarifying the overall vision of the place of converts in is the so-called "Islam in France". However, this vision assumes that Islam is thought in association with immigration, whereas these converts are not immigrants. In order to answer these questions, this thesis addresses the question of moral responsibility according to an approach related to the sociology of morality and the sociology of religions, focusing on the respect of Islamic norms in a secular country such as France.

The submitted thesis seeks to answer the question "Is the relationship between Islam and terrorism uniquely determined?". It is divided into three parts. The first chapter aims to define the term terrorism, with the associated basic facts, as well as the progressive historical development. The second part is concerned with the theme of the youngest monotheistic religion - Islam. Besides the phasing its history, it includes the fundamental realities connected to it. The final chapter unifies the theory contained in the previous two sections with practice and illustrates it on the various examples of terrorist acts. The main objective is to answer the hypothesis stated in the introduction of work.

The growing number of terrorist attacks waged by Islamic fundamentalists has led to an increasing desire to understand the nature of jihad. These attacks have led to a renewed sense of urgency to find answers to such questions as why these attacks occur, and who they are waged against. Towards this end I turn to examine the political philosophy of four Muslim theologians. Specifically I look at the political philosophy of Sayyid Qutb, Shah Walai Allah Dihlawai, Ibn Rushd (Averroes), and Muhammad Sa'id al-Ashmawy. I find that the notion of jihad is very inconclusive. Furthermore, the question of jihad revolves largely around the question of whether or not individuals can be reasoned with, and secondly whether religion should be compelled upon individuals.

To what extent does Islam help explain the dynamics of a participatory civil society in the post-Soviet Muslim-majority Central Asia? More specifically, to what extent does the variation in Islam (personal religiosity) and political Islam (support for Islam’s role in politics) help predict the propensity to engage in elite-challenging collective political actions, rooted in self-assertive social capital? Grounded in emancipative social capital theory, this article embarks on an individual-level quantitative analysis to systematically examine the variation in self-assertive collective action in four Central Asian republics. This study contributes to a more nuanced understanding of the empirical nexus between general religiosity (Islam), Islamism (Political Islam), and elite-challenging collective actions and offers new clues on the empirical interactions between resurgent Islam and collective political participation in the post-Communist Muslim world.

This study includes a comparative analysis of the two jihadists, Taimour Abdulwahab's and Rakhmat Akilov's radical uprising. The objective is to analyze their radicalization process based on two different theoretical approaches. The first theory of Oliver Roy embraces the social conditions under which Muslims think and act, and believes that radicalization leads to an increased radical religiosity. In contrast, the second theory of Gilles Kepel seeks to understand the intellectual history of Islam, and believes that it is the political developments that have led to radicalization. The study shows that the radicalization of Taimour Abdulwahab and Rakhmat Akilov is a complicated matter that shares aspects from both theoretical approaches. However, some factors of the theories apply better than others. These factors are often linked to a triggering event that causes an individual to turn to a violent ideology. Also, strong group affiliation is considered an essential emotional bond, where identification with other like-minded people is an important factor. Influences from different emotions are essential to the radical process, where feelings of significance and threatened identity is a factor for increased violence. It is proven through the analysis how the interpretation of an individual's background results in how the religious and political perspectives regarding radicalization are defined and understood. As a result, one can neither ignore Kepel's historical aspects or Roy's modern conditions. After all, our life is often affected by both old and contemporary experiences.