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.

The shari‘a, or the inherited legal tradition, has tended to dominate discussions of contemporary Islam. Relatively little attention has been given to the Qur’an, however, despite its importance both in terms of Muslim theology, in which it is understood as the actual Word of God, and of Islamic reformist thought. Far from being marginal, the Qur’an has emerged as a rich resource for theological reflection and sociopolitical action. Specifically, it has become a source of empowerment, speaking to contexts of oppression. This thesis examines the commentaries of four Muslim intellectuals who have expounded the Qur’an as a liberating text – namely, the South African Farid Esack (b. 1956), the Indian Asghar Ali Engineer (b. 1939), the American Amina Wadud (b. 1952) and the Pakistani Asma Barlas (b. 1950) – supplemented by in-depth interviews. In so doing, this study seeks (i) to fill a major gap in the literature by offering the first comprehensive survey and analysis of their readings and (ii) to challenge common portrayals of justice-based exegesis as being an obscure, fundamentalist scripturalism; as being rooted in North America; and as being focussed primarily, even exclusively, on gendered oppression. Indeed, the centring of the Qur’an in Islamic thought, I argue, is an increasingly mainstream practice – a global hermeneutic – as Muslims throughout the world seek answers in scripture to the pressing problems of the present. Furthermore, justice-based exegesis has been holistic, addressing (in addition to patriarchy) poverty and racism, communal violence and imperialism. Liberationist and women’s readings are significant, I conclude, for two reasons. Firstly, they shed new insights into the rise of ‘thematic commentary’ (tafsir mawdu‘i) in Qur’anic exegesis. Secondly, their expressly political character exposes the hegemony of Islamism over our understanding of ‘the political’ and ‘the radical’ in an Islamic context, thereby forcing us to redefine political and radical Islam.