L’instabilité et le manque de régulation à l’origine des crises financières devenues cycliques ont été des facteurs propices à un questionnement sur l’éthique de la finance. Cette thèse se propose dans un premier temps de s’interroger sur l’épistémologie de la « science financière » et ses attributs normatifs. Cette interrogation nous a permis de mettre en avant les imbrications logiques qu’il existait entre démarche positiviste et posture normative avant de proposer une cartographie du référentiel éthique qui façonne le discours financier. Ce travail théorique a préfiguré les questionnements empiriques développés, dans le second volet de cette thèse, autour de la confrontation de deux référentiels éthiques et financiers distincts : l’Investissement Socialement Responsable (ISR) et de l’Investissement shariah¬-compatible (ISC). Nos travaux identifient leurs éléments de différenciation et les passerelles possibles entre ces deux déclinaisons de la finance éthique. Dans la première étude, après avoir pris en compte le profil stochastique de 24 indices domestiques, nous mesurons et identifions l’origine de leur performance respective. Les résultats confirment la meilleure résilience des indices ISC durant la crise des subprimes tout en soulignant l’influence du niveau de développement et d’intégration des marchés boursiers. La seconde étude empirique explore le lien de causalité entre les critères ISR et ISC en investiguant la relation entre la performance sociale d’une entreprise (PSE) et sa structure financière. Les résultats obtenus à partir d’un échantillon de 1745 entreprises américaines indiquent que seules les petites entreprises controversées (non-engagées dans une démarche RSE) ont plus systématiquement recours au financement par dette et sont donc plus susceptibles d’être exclues des portefeuilles ISC. La dernière étude mesure, à travers une démarche expérimentale, l’impact financier de la combinaison des critères ISR et ISC. Contrairement aux prédictions suggérées par la théorie du portefeuille, les résultats n'indiquent aucun effet négatif sur la performance dû à l'application conjointe de filtres islamiques et ESG. / The instability and lack of regulation that originated the cyclical financial crises were factors conducive to questioning the ethics of finance. This thesis proposes first to question the epistemology of "Financial science" and its normative attributes. This question allows us to highlight the logical interconnections that exist between positivist and normative approaches before proposing a mapping of ethical reference shaping financial decisions. This theoretical work prefigures the empirical questions developed in the second part of the thesis. In this part, we confront two distinct ethical and financial practices: Socially Responsible Investment (SRI) and Shariah-Compliant Investment (SCI). Our studies identify their distinguishing features and the possible links between them. In the first study, after taking into account the stochastic profile of 24 domestic indexes we measure and identify the origin of their respective performance. The results confirm the resilience of SCI indexes during the subprimes crisis, while emphasizing the influence of the level of development and integration of stock markets. The second empirical study explores the causal link between the SCI and SRI criteria by investigating the relationship between Companies Social Performance (CSP) and its debt structure. The results obtained from a sample of 1,745 US companies indicate that only small and strictly controversial firms (not engaged in any CSR policy) have a significant higher leverage, therefore suggesting that these firms are more likely to be excluded from SCI portfolios. The last study measures, through an experimental approach, the financial impact of the combination of SRI and SCI criteria. Contrary to predictions suggested by modern portfolio theory, the results indicate no negative effect on performance due to the joint application of Islamic and ESG filters.

L'investisseur islamique diffère de son homologue de type homoeconomicus, dans son approche de l'acte d'investissement. Le premier ne se base pas exclusivement, sur un critère financier pour hiérarchiser ses choix d'investissements, mais utilise aussi un critère moral et éthique afin d'évaluer l'efficacité de ses allocations financières. Ce comportement s'explique par le fait que réaliser des actes d'investissements compatibles avec l'éthique économique islamique génère un plaisir de piété chez cet investisseur. La théorie financière néo-classique ignore l'existence du plaisir de piété et son éventuel impact sur le processus de choix des investissements. Aussi, la théorie du portefeuille et son corollaire, la théorie du MEDAF, ne prennent pas en compte toutes les préférences de l'investisseur islamique. Ce dernier ne peut donc pas les utiliser pour évaluer l'efficacité de ses choix d'investissements. Afin de pallier à cette insuffisance théorique, nous proposons, à travers notre travail de recherche, de développer un modèle d'évaluation des actifs financiers, qui tient compte des spécificités de l'investissement islamique, à l'image de la réalisation des ventes à découvert, formellement interdites, ainsi que la prise en compte des aspects éthiques et moraux des portefeuilles d'investissements. Ce modèle doit permettre à l'homo-islamicus de réaliser une allocation optimale de ses ressources financières. Les principaux résultats de notre recherche montrent qu'à la différence de l'investissement socialement responsable conventionnel, l'investissement islamique est de type éthique et altruiste. Cette spécificité impose aux agences de notation Charia, de prendre en compte les niveaux de dons charitables que réalise chaque entreprise, lors du calcul de sa note éthique. Nous développons par conséquent, un modèle de notation des entreprises et des portefeuilles d'investissements qui prend en compte cette spécificité de l'investissement islamique. Par la suite, nous proposons des choix qui permettent aux investisseurs islamiques de contourner l'interdiction de réaliser des opérations de ventes à découvert conventionnelles et un modèle d'évaluation des actifs financiers islamiques. / The Islamic investor differs from its counterpart type, the homo-economicus, in its approach to the act of investment. Indeed, the first is not based solely on financial criteria to prioritize its investment choices, but also uses moral and ethical criteria to assess the effectiveness of its financial allocations. This particular behavior is explained by the fact that, performing acts of investments consistent with Islamic business ethics generates a pleasure of piety to this type of investor. The neo-classical financial theory ignores the existence of the pleasure of piety and its potential impact on the process of selecting investments. Also, portfolio theory and its corollary, the theory of CAPM do not take into account the preferences of the Islamic investor. Therefore, it is not able to use them to assess the effectiveness of its investment choices. To overcome this theoretical failure, we offer through our research, a model of asset pricing that takes into account the specificities of Islamic investment, for example, the inability to achieve a short selling and taking into account ethical and moral aspects of investment portfolios. This model should allow the homo-islamicus to achieve optimal allocation of its financial resources. The main results of our research show that unlike conventional socially responsible investment, Islamic investment is ethical and altruistic types. This specificity requires Islamic rating agencies, to take into account the levels of charitable giving that makes every business, when calculating its ethical note. We therefore develop a rating model for companies and investment portfolios that takes into consideration the specificity of Islamic investment. Subsequently, we propose two alternatives that enable Islamic investors to circumvent the prohibition to perform conventional short selling transactions. Finally, we build our Islamic assets pricing model.

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No. of bitstreams: 1 LeilaAbduni_MPGIThesis_07.05.18.pdf: 1549387 bytes, checksum: 15650c113b69d92d08f8e69bb4e47b19 (MD5) Previous issue date: 2018-04-13 / Islamic finance has been a trendy topic globally, gaining the attention of Muslims and non-Muslims. It stands for a financial system that follows the sharia (Islamic law), which is guided by ethical principles and social justice. The main prohibition usually linked to Islamic finance is of interest, but there is much more to it. It offers a portfolio of products and services which compete with the ones present in the conventional system, however these preserve the Islamic principles. Despite the global reach, Islamic finance did not set foot in Brazil or Latin America overall as it did in Europe and Asia especially. Therefore, this paper tries do unveil what’s behind this financial system and try to find ways to make it’s introduction in Brazil possible. In order to reach this, a qualitative research guided by the presentation of countries that have introduced Islamic finance, and interviews conducted with main players in Brazil linked to Islamic finance. The results of the research reflected partially the perspective of the academia, the expert, the Brazilian market and the Islamic finance industry, given that each interviewee represented one or more of these categories. This was completed with the overall conclusions drawn from the case studies presented, taking the main lessons form their experience. A coding system was developed to filter and organize the results. In terms of the opportunities Islamic finance has in Brazil, what stands out the most is the strong relation between Brazil and the Arab countries (adopters of Islamic finance), especially in exports, which represent situations in which Islamic finance could be adopted to intermediate the financing. The obstacles preventing this from happening are many, and are mainly linked to the unfamiliarity of the subject in the market and the delicate environment Brazil finds itself in, which is not favorable for new projects or investments. The Islamic finance procedures themselves are complicated and difficult, which makes the introduction process more complex. Given all that, there are many measures that can be taken already in order to incentive the introduction of Islamic finance in Brazil or even conduct some isolated Islamic finance operations. Murabahah is an example of a cost plus contract that can be used by exporters to sell their commodity abroad and sukuk is an alternative method for raising money with certificates backed by assets. These two operations can be adopted by Brazilian companies, however need to be conducted abroad due to regulatory complications. For the long term, having experts and professionals interested in Islamic finance ‘spreading the word’ and digging deeper into the subject in their workplace will open opportunities for the companies they work for and be an incentive for future adoption of Islamic finance by others. Entities also working towards the promotion of the halal (sharia-compliant) industries, which can be considered a fuel for Islamic finance, and tightening the relations between Brazil and the Arab countries, will help close the gap and familiarize both sides with the opportunities available. / As finanças islâmicas têm sido um tema recorrente a nível mundial, chamando a atenção dos muçulmanos e não-muçulmanos. Defende um sistema financeiro que segue a sharia (lei islâmica), que é orientada por princípios éticos e justiça social. A principal proibição geralmente ligada às finanças islâmicas é a dos juros, mas há muito mais para isso. Oferece um portfólio de produtos e serviços que competem com os existentes no sistema convencional, no entanto estes preservam os princípios islâmicos. Apesar do alcance global, as finanças islâmicas não entrar no Brasil nem na América Latina como aconteceu na Europa e na Ásia especialmente. Portanto, este artigo tenta revelar o que está por trás desse sistema financeiro e tentar encontrar maneiras de tornar possível a sua introdução no Brasil. Para alcançar isso, realizou-se uma pesquisa qualitativa orientada pelo estudo de países que introduziram as finanças islâmicas, e entrevistas feitas com os principais atores do Brasil ligados às finanças islâmicas. Os resultados da pesquisa refletiram parcialmente a perspectiva da academia, do ‘expert’ do mercado brasileiro e do setor financeiro islâmico, dado que cada entrevistado representava uma ou mais dessas categorias. Isso foi aprimorado com a junção das conclusões gerais extraídas dos estudos de caso apresentados, tirando as principais lições de suas experiências. Um sistema de codificação foi desenvolvido para filtrar e organizar os resultados. Em termos de oportunidades que as finanças islâmicas têm no Brasil, o que mais se destaca é a forte relação entre o Brasil e os países árabes (praticantes das finanças islâmicas), especialmente nas exportações, que representam situações em que as finanças islâmicas poderiam ser adotadas para intermediar no financiamento. Os obstáculos que impedem que isso aconteça são muitos e estão principalmente ligados à falta de familiaridade com o assunto no mercado e ao ambiente delicado que o Brasil se encontra, o que não é favorável a novos projetos ou investimentos. Os próprios procedimentos das finanças islâmicas são complicados e difíceis, o que torna o processo de introdução mais complexo. Diante disso, há muitas medidas que podem ser tomadas já para incentivar a introdução das finanças islâmicas no Brasil ou mesmo realizar algumas operações financeiras islâmicas isoladas. Murabahah é um exemplo de um contrato de ‘cost plus’ que pode ser usado pelos exportadores para vender suas commodities no exterior e o sukuk é um método alternativo para arrecadar dinheiro com certificados respaldados por ativos. Essas duas operações podem ser adotadas por empresas brasileiras, porém precisam ser conduzidas no exterior devido à complicações regulatórias. Para o longo prazo, ter especialistas e profissionais interessados nas finanças islâmicas, compartilhando seus conhecimentos sobre assunto e explorando mais profundamente o assunto em seu local de trabalho abrirá oportunidades para as empresas para as quais trabalham e será um incentivo para a futura adoção das finanças islâmicas por parte de outros. As entidades que também trabalham para a promoção das indústrias halal (compatíveis com a sharia) – que podem ser consideradas um combustível para as finanças islâmicas – e aprimorando as relações entre o Brasil e os países árabes, ajudarão à reduzir a lacuna e na familiarização dos dois lados com as oportunidades disponíveis.

Dans cette thèse, nous nous consacrerons à comprendre les nouveaux langages qu'adopte le monde économique dans sa machine à fabriquer la quantité. Pour cela, nous nous efforcerons, à travers une finance éthique aux principes islamiques, à déchiffrer ce qui paraît être de nouvelles expressions, traduites dans un double transfert qui s'opère entre l'esprit d'un capitalisme dont la critique est en crise, et le renouveau de l'esprit capitaliste dont les instruments sont désespérément refondés dans une moralisation, même religieuse, des actes parfois les plus immoraux. Ainsi et tout comme chez les protestants, en Islam, c'est « l'acte de commercer » qui sera mis au centre de la vocation «financière», encouragé tout en étant opposé à l'acte d'usure (ribâ dans le monde musulman), il sera le socle d'une légitimation religieuse de l'existence même d'une institution financière islamisée. Nous aurons alors à examiner, de manière plus approfondie, certains aspects de l’industrie financière islamisée, sa naissance, son organisation, ses promoteurs et ses instruments, alertés par des contradictions, des incohérences, voire même des incongruités, nous conclurons le plus souvent sur des contrastes, révélant des contextes aux politiques irrégulières, où souvent les signes d’une précarité alarmante se laissent maladroitement apprivoiser par une pseudo-modernité, parasitant une institution dépassée dans des décors incertains. Certains pays musulmans vont nous aider à entourer la question. / In this thesis, we will focus on uderstanding the new langages adopted by the economic word in it quantity manufacturing machine. To this end, we will endeavour through ethical finance based on Islamic principles, to decipher what appear to be new expressions, reflected in a double transfer that takes places between the spirit of a capitalism whose criticism is in crisis, and the renewal of the capitalist spirit whose instruments are desperately recast in a moralization, even religious, of the sometimes most immoral acts. Thus, as with Protestants, in Isla, it is the « act of trading » that will be placed in the center of « financial » vocation, encouraged while being opposed to the act of usury (ribà in the Muslim world),it will be the basis for a religious legitimization of the existence of an islamized financial institution. We will then have to examine in greater depth, some aspects of the islamized financial industry, its birth, organisation, promoters and instruments, alarted by contradictions, inconsistencies, even incongruities, we will most often conclude with contrasts revealing contexts with irregular polisie, where often signs of alarming precariousness are clumsily tamed by a pseudo-moderity, parasiting an outdated institution in uncertain setting. Some Muslim countries will help us to sorround the issue.